THE FIRST ARTICLE. Faith is necessarie to saluation.

AS in al other Artes and sciences; so most e­specially in Christiā doctrine, certaine prin­ciples Principles of Christian doc­trine presup­posed. are presupposed, and must be admitted as an assured, true, and firme ground worke, wheron the rest is founded & built. And the verie first prin­ciple is, by consent of al men, which vse discourse of That there is a God. reason, that there is a God, who created heauen and earth, and al thinges therin conteyned. An other Gen. 1. Psal. 145. v. 6. principle is, that God made Angels, and men, ca­pable Angels & men were ordained for eternal glorie. of eternal glorie; and al other creatures, as wel for the greater ornament of the whole world, as also (most part of them) to serue the vse of men. The third principle is, that God hath already establi­shedal As som are glo­rified, & some damned alrea­dy; so al shal come to the one, or the o▪ the good Angels that rightly vsed the excellēt giftes, which he gaue them, in eternal glorie, & dam­ned the proude wicked spirites which rebelled against [Page 20] him, to eternal paines. And hath likewise alreadie [...] of [...] [...]odes. glorified many holy soules, and damned others, and so doth daylie either reward, or punish soules depar­ting from their bodies, that in the end of this world, euery one of mankind, shal either possesse eternal Mat. 16. v. 27. Apo [...]. 22. v. 12. Heb. 11. v. 6. heauenly glory, or eternal hellish paine, both in sou­les and bodies, according to their diuers and final desertes.

2. These three principles S. Paul breefely com­priseth in few wordes saying [He that cometh to God must beleue that he is; and is a rewarder to them that seeke him] A cleare doctrine; First, that there is a God; Secondly, that he rewardeth some; Thirdly▪ that he rewardeth not al, but them that seeke him; and consequently condemneth those which seeke him not. Wherby the Apostle proueth, that to please God, and to receiue his reward of eternal life, faith is absolutly necessary, because (as he affirmed imme­diatly before) [Without faith, it is impossible to The necessi­tie of faith is proued by ho­ [...]e Scriptures. Ibidem▪ please God] Which principles, albeit al wel instruc­ted Christiās, wil presently acknowledge: yet for our more confirmation and consolation therin, & further satisfactiō to such as doe not perhaps so expresly con­ceiue the necessitie of faith, before al other merito­rious workes: we shal more amply declare the same by many euident testimonies of holy Scriptures, be­ginning with those which the Apostle alledgeth in the same Chapter.

3 Where he first desctibeth faith thus: [Faith is The definiti­on of faith. Heb. 11. v. 1. the substance of thinges to be hoped for, the argu­ment of thinges not appearing] The word substance here signifying the ground or fundation supporting other thinges, sheweth, that as a house, temple, ca­stle, or other edifice, can not be made nor stande, without a ground-worke: so without faith there can not be any iustification or saluation, nor true [Page 21] hope of eternal life, which is the reward of them that rightly seeke God, and which al faithful iust person [...] hope to receiue. So the Apostle proceding to de­monst [...]ate by examples, the vse and necessity of this [...]. 2. Theological vertue of faith, not only teacheth that [by faith we vnderstand (which without it, the wi­sest Philosophers could neuer vnderstand) that the [...]. 3. Gen. 1. [...]. 1. 3. &c. Heb. 11. v. 4. &c. worldes were framed by the word of God: that of Examples of faith in the old Testament. inuisible thinges visible thinges might be made] but also that faith is the ground of al perfect good wor­kes. Abel. For [by faith (sai [...]h he) Abel offered a greater host to God then Cain, by which he obtained testi­mony that he was iust, God geuing testimony to his giftes] which Moyses recordeth by these termes, [Our Lord had respect to Abel and to his giftes, but Gen. 4. v. 4. 5. to Cain and to his giftes, he had not respect] The cause of difference was, by the Apostles doctrine, for that Cain wanted such faith as Abel had. [By faith Gen. 5. v. 22. Enoch. Enoch was translated, that he should not see death. For before his translation (saith the Apostle) he had testimony, that he had pleased God. But without faith, it is impossible to please God] or as Moyses relateth the same thing. [Enoch walked with God] So doth the holy Ghost by diuine Scriptures, con­nect these principles together, teaching, that with­out faith, none can offer grateful giftes to God, none can walke with God, none can please God, none can rightly seeke God, none can receiue the reward of eternal glory. To the verie same effect he citeth more examples saying, [By faith, Noe hauing re­ceiued Gen. 6. v. 14. No [...]. answer concerning those thinges which as yet were not seene, framed the Arke for the sauing of his house; by the which he condemned the world, and was instituted heire of Iustice which is by faith. By faith Abraham obeyed to goe forth, not knowing Gen. 12. v. 14. Abraham. whither he went. By faith, he aboade in the lande [Page 22] of promise as in a strange lande, dwelling in cotages Ch. 15. v. 6. with Isaac and Iacob, the Coheires of the same pro­mise. Ch. 22. v. 3. By faith, Abraham offered Isaac when he was tempted, and his only begotten did he offer, who had receiued the promises (to whom it was said, that in Isaac, shal seede be called to thee) accompting, that God is able to raise vp, euen from the dead.] And more to this purpose doth the Apostle adde, (who though he be very breefe, yet we wil be more breefe in so cleare a matter) [By faith, Sara, Isaac, Sara: Isaac: Iacob: Ioseph: Moyses. &c. Iacob, Ioseph, Moyses, and his parentes; also Ra­hab, Barac, Gedeon, Iophte, Samson, Daniel, Samu­el, and the other Prophets, did, and suffered merue­lous Heb. 11. v. 33. &c. great thinges, wrought iustice, were needy, in distresse, afflicted, of whom the world was not wor­thie.

4 But as al these were approued by the testimony of faith: so others were reproued and reiected for wāt of faith. Which defect the Royal Prophet Dauid taxeth in the multitude of the Iewes when they were Lacke of faith is damnable e­specially in those that once beleued. Psal. 77. v. 19 21. 22. in the desert [They tempted God in their hartes, they said: Can God prepare a table in the desert? Therefore (saith he) our Lord heard, & made delay; and fyre was kindled in Iacob, and wrath ascended vpon Israel. Because they beleued not in God, nor Proued by the Prophets. hoped in his saluation. They beleued not his mer­uelous workes. And their daies failed in vanity, and Dauid. v. 32. 33. Nu. 1. v. 46. Ch. 26. v. 65. their yeares in hast] for being aboue six hūdred thou­sand men able to beare armes, when they parted frō Egypt, they were kept in the desert the space of four­tie yeares, where al dyed, except only two (Iosue & Caleb) in punishment for their sinnes, which espe­cially proceded of incredulitie. Some failing at one time, some at an other, vpon diuers occasions, but ne­uer al together, for some were stil faithful and iust, as the same Prophet Dauid signifieth saying of some:

[They beleued Gods wordes, & they sang his praise] Ps. 105. And againe; [They did not beleue his word, and they v. 12. v. 25. murmured in their Tabernacles.] Likewise Isaias Isaias. the Prophet testifieth the necessitie of faith, & actu­al beleefe, for receiuing particular benefites at Gods handes, saying to the King and people of Iuda, in distressed state, when they feared to be oppressed, by the Kinges of Israel and Syria [If you wil not be­leue, Isa 7. v. 9. you shal not be permanent.] And in general, forshewing the scarsitie of beleuers among the Iewes when Christes Gospel should be preached, saying, [Who hath beleued our hearing?] because manie of Is. 53. v. 1. Mat. 13. v. 15. them would heare, and few beleue [for the heart of this people (saith our Sauiour) is waxed grosse, and with their eares, they haue heauily heard.] Of al Micheas such, God by the mouth of his Prophet Micheas, saith [I wil doe vengeance in furie, and in indigna­tion Mich. 5. v. 14. amōg al the nations, that haue not heard] which doe not with heart heare and beleue. Likewise saith Abacuc the Prophet Abacuc [Behold he that is incredulous, Abac. 2. v. 4. his soule shal not be right in him self, but the iust shal liue in his faith.] Which last wordes, S. Paul al­ledging, S. Paul ex­poundeth the Prophets wor­des in two sen­ses. expoūdeth two waies in three of his Epistles. For to the Romanes, and Galatians, he proueth by these Wordes, that not workes, how good soeuer they seme, done by Iew, or Gentil, without faith, can iustifie; but that faith is necessarie, els there can not be spiritual life, and that therfore [by faith Rom. 1. v. 17. Gal. 3. v. 11. the iust liueth] because without faith, euery one is spiritually dead; and by faith, such as the Prophets and Apostles teach to be requisite, the iust man li­ueth. And writing to the Hebrewes, to comforth them in their afflictions, he exhorteth them to perse­uer constant, congratulating with them, their great progresse in Christian Religion, [for you both had Heb. 10. v 34. 35. 36. compassion (saith he) on them that were in bondes, [Page 24] and the spoile of your owne goodes, you tooke with ioy, knowing that you haue, a better, and a perma­nent substance: doe not therfore leese your confi­dence which hath a great remuneration; for pati­ence is necessarie for you, that doing the wil of God, you may receiue the promise. For yet a litle, and a verie litle while, he that is to come, wil come, and wil not slack.] Then concluding, saith [and my iust liueth of faith.] Thus the great Apostle in the for­mer 37. two places alledgeth the Prophets doctrine tou­ching the necessitie of faith, as it is the substance or ground of thinges hoped for, and in this last place, as it is the argumēt (or credible assurance) of thinges not appearing.

5 But the testimonies of the new Testament doe The same ne­cessitie of faith proued by the new Testam. also abound, shewing the necessitie of faith, as wel for obtaining particular benefites, by way of extra­ordinarie miracles; as for iustification, and eternal saluation. According to which distinction, we shal first recite examples of such faith, as at least had the former effect, though most commonly, when our B. First concer­ning particular benefites. Sauiour cured by miracle, corporal infirmities, he also by the same diuine power, remitted the sinnes of the parties cured; & so their soules were iustified: And if they perseuered in iustice, were also eternal­ly saued. Touching which last effect he expresly ad­monished one, that had beene lame thirtie eight yeares, saying vnto him: [Behold thou art made Examples of faith required in miracles. Ioan. 5. v. 14. whole, sinne no more, lest some worse thing chance to thee] but for the present miraculous curing, faith of the patient was specially required. So when he heard a leper say vnto him: [Lord if thou wilt, thou canst make mee cleane (wherby the man professed Math. 8. v. 2. 3. Luc. 5. v. 12. 13. his faith of Christes power) he streching forth his hand touched him, saying: I wil: (and withal added his operatiue word, saying) Be thou cleane. And [Page 25] forthwith his leprosie was made cleane.] Likewise our Sauiour much commending the Centurions faith, said vnto him [As thou hast beleued, be it done to thee.] On the other side, he gently rebuked the Mat. 8. v. 13. weake faith of his Disciples, distressed in a tempest on the sea saying, [Why are ye fearful, o ye of litle faith?] Againe, he both remitted the sinnes, & cured v. 26. Luc. 8. v. 25. Mvt. 9. v. 2. the body, of one sicke of the Palsey, in regard, not only of the sicke mans owne faith, but also of others that brought him in his bed. For [seing their faith (so declared by fact,) he said to the sicke of the palsey, haue a good hart sonne, thy sinnes are forgeuen thee] And to answer calumniators, that iudged him to blaspheme; our Sauiour said, [that you may know v. 6. Mat. 2. v. 10. Luc. 5. v. 20. that the Sonne of man hath power on earth to for­geue sinnes, (then said he to the sicke of the palsey) Arise, take vp thy bed, & goe into thy house.] The like comforth and helpe he gaue to the woman tru­bled with an issue of bloud, that with great faith tou­ched the hemme of his garmenr saying to her; [Haue a good hart daughter, thy faith hath made thee safe.] Of the Archisinagogue, whose daughter he raised Math. 9. v. 22. Luc. 8. v. 48. Mar. 5. v. 36. Mat. 9. v. 28. [...]9. Mar. 9. v. 23. from death, he required no more for this purpose, but that he should beleue he could do it, and put away al feare and doubt, saying to him; [Feare not, only be­leue.] And to two blinde men he said, [Doe you be­leue that I can doe this vnto you? According to your faith be it done to you.] The same to an other that sought help to his sonne, our Lord said, [If thou canst beleue, al thinges are possible to him that bele­ueth.] To the woman of Chanaan, more instantly perseuering in her suite for her da [...]ghter, and not ceasing for anie repulse, he said, [O womā great is thy Mat. 15. v. 28. faith, be it done to thee as thou wilt]. To that leper, more gratful then his neene felowes, who returned and gaue thankes, he denounced a better sentence [Page 26] then the others deserued, [Thy faith hath made thee Luc. 17. v. 19. Ch. 18. v. 42. Act. 14. v. 8. 9. safe.] Also to an other restoared to sight, he said, [Thy faith hath made thee whole.] So also S. Paul being requested to cure a lame man, [seing that he had faith for to be saued, he said with a loude voice: Stand vpright on thy feete. And he leaped vp and walked.] In these and the like benefites, faith was only, or cheifly required.

6. And that true and intire faith, is most necessarie True faith is e­specially re­quired in the visible head of the Church. to the supreme Iudge in al doubtes of faith and Re­ligion, our Sauiour, in his verie last document before his Passion teacheth by his fact and word, when he declared that [he had praied his heauēly Father, that Luc. 22. v. 32. Peters faith should not faile, and that he, (& con­sequently his successors) should confirme his bre­thren,] wherof we shal say more in the proper Arti­cle Art. 36. pertaining to S. Peters Successor, in the Aposto­lique Sea.

7 Here we shal adde more textes of holie Scripture which proue the necessitie of true Christian faith to Faith necessa­tie to iustifica­tion. Iustification. To this end S. Iohn Baptist was sent, to geue testimonie of Christ, [that al might beleue in Ioan. 1. v. 7. 12. him] because [he geueth power to be made the sonnes of God, (not to al, but) to those that beleue in his name.] Our Lord also him self beginning to preach, said [The kingdome of God is at hand: be penitent, Mar. 1. v. 15. and beleue the Gospel.] And when the pharesees car­ped him for permitting the d [...]uout penitent Marie Magdalen to touch him, and for saying, thy sinnes are forgeuen thee,] he finally said to her, [thy faith Luc. 7. v. 48. hath made thee safe,] that al might know faith to be necessarie to saluation: stil inculcating the same doctrine, [that euerie one that beleueth in him, pe­rish Io. 3. v. 16. not, but may, (doing that which by his grace lieth in thē) haue life euerlasting,] Cōtrariwise, [he v. 18. v. 36. that doth not beleue, is alreadie iudged. For he that [Page 27] is (& so persisteth) incredulous to the Sōne (of God) shal not see life, but the wrath of God remaineth v­pon him.] For this cause most especially, our Lord Together with temporal be­nefites Christ ioyned spiritu­al good. wrought so manie great Miracles (though he wrought them also to the particular benefite of ma­nie, that the faithful might receiue, both temporal & spiritual good. For so he turned water into wine, wherby not only the want of wine was supplied, but also [he manifested his glorie, and his Disciples bele­ued Ioan. 2. v. 11. Io. 4. v. 53. in him.] He cured a Lordes sonne by his only word, [& the man beleued, & his whole house.] To an other that was borne blind, he gaue sight, who for speaking wel of CHRIST, was cast forth of the Sinagogue by the Pharisies. But therupon being fur­ther instructed, more expresly [beleued in the Sonne Io. 9. v. 35. 38. of God and falling downe, adored him,] our Saui­our stil admonishing the same wilful blind Pharisies. [If I doe not the workes of my Father, belene me not; Io. 10. v. 37. 38. but if I doe, and if you wil not beleue me, beleue the workes.] Againe, though our Lord wept for Laza­rus his death, yet he was glad therof [for his Dis­ciples Io. 11. v. 15. sake that they might beleue] when they should see him raised from death. And therfore he also ad­ded praier, with thankes to his heauēly Father [And v. 42. that I did (saith he) for the people that stand about, that they may beleue that thou hast sent me.] For this purpose finally he appeared often after his owne Resurrection, so checking some for not beleuing so­ner, Luc. 24. v. 25. that he not only wel accepted of them that saw him and beleued, but also more especially pronoun­ced them [blessed that haue not seene and haue be­leued.] Io. 20. v. 29. v. 30. To this end al­so that al men might beleue, Christ did more miracles, and manie o­ther thinges that a [...]e not written. And here the holy Euangelist testifieth, that [our Lord Iesus also did manie signes in the sight of his Disciples, which are not written in this booke] And that [many other thinges there are which Iesus Ch. 21. v. 25. did. And these are written (saith the same Euange­list, [Page 28] that you may beleue that Iesus is Christ the Ch. 20. v. 31. Sonne of God, and that beleuing, you may haue life in his name. Al conformable to our B. Sauioures perpetual doctrine, and last instruction before he as­cended into heauen: when he againe [exprobrated Mar. 16. v. 14. 15. his Disciples (former) incredulitie & hardnes of hart, because they did not beleue them that had seene him risen againe.] And so concludeth, geuing commissi­ō to his Apostles to preach the Gospel in al the world. And generally demonstrating to al men, [He that be­leueth, v. 16. and is baptised, shal be saued,: but he that beleueth not, shal be condemned.] Loe, both be­leefe and Sacrament are required to saluation: but want of faith (for then al Sacraments & other workes are vnprofitable) is sufficient cause of damnation. Which cleare sense so distinctly expressed in the sacred How faith is required in Baptisme. text, iustisieth the practise of the Church; which cōtinually before Baptisme (consequently before al o­ther Sacraments) requireth faith, either actual, as in al that haue vse of reason, or els the confession of o­thers for them, as in Infantes. So after S. Peters Mat. 19. v. 14. Act. 2. v. 41. Ch. 4. v. 4. Act. 8. v. 12. first sermon, [they that receiued his word, were bap­tized] After these, others in like sort. And when certaine had heard and [beleued Philip (the Deacou) euangelizing of the kingdome of God, and of the name of Iesus Christ, they were baptized men & we­men.] The self same disposition and preparation, the same holie Deacon required in the Eunuch, the treasurer of the Queene of the Ethiopians, reque­sting to be baptized. Vnto whom he faid, [If thou beleuest with al thy heart, thou maist be baptised.] And so it was done. S. Peter likewise taught Cor­nelius, Act. 8. v. 37. Act. 10. v. 43. the Centurion, the same thing, that by the te­stimonie of all the Prophets, [al receiue remission of sinnes, by Iesus Christ his name which beleue in him.] So the Gailor, and his familie, at Philippi, were [Page 29] taught by S. Paul and Silas, first to beleue in our Act. 16. v. 31. 33. Lord Iesus, & then were baptized incontinent.]

8 I would be breefer, but I may not omitte to re­cite somthing of S. Paules Epistles, & the residue of the new Testament, that al may see, how abundantly holy Scriptures teach the absolute necessiitie of faith, & how some harder places are illustrated and expoun­ded by others. Al indeede confirming ech other. S. S. Paul teach­eth very often, that faith is ne­cessarie: but neuer, that on­lie faith doth iustifie. Paul especially in [...]steth vpon this point, highly prai­sing the Romanes, & geuing thankes to God in their behalf; [because (saith he) your faith is renowmed in Rom. 1. v. 8. v. 16. the whole world.] And to confirme them therin, affirmeth, that [the Gospel is the power of God vn­to saluation, to euery one that beleueth; to the Iew, and to the Greeke. For the iustice of God is reuea­led, by faith, into faith, as it is writen; And the iust v. 17. liueth by faith.] For faith in general, produceth faith in particular Articles, by his grace, as [a fountaine of Io. 4. v. 14. Rom. 3. v. 22. v. 27. water springing vp vnto life euerlasting.] And [the iustice of God, by faith of Iesus Christ, vnto al, and vpon al, that beleue in him.] without which noe workes auaile to iustification. For al such [boasting Faith without precedēt wor­kes, but not without subse­quent workes iustifieth. And so not faith on­ly. Iac. 2. v. 24. is excluded, not by the law of deedes, but by the law of faith. For we account a man (saith the Apostle) v. 28. to be iustified by faith, without the workes of the Law] that is, without Circumcisiō, or other workes Gal. 2. v. 16 21. Gal. 5. v. 6. Gal. 6. v. 15. of the Law of Moyses, or of nature, or what workes soeuer without faith. [For in Christ Iesus neither Circumcision auaileth ought, nor prepuce, but a new creature] So if Abraham (or any other) did workes which were morally good, before he beleued, he was not therby iustified: but [Abraham beleued God and it was reputed him to iustice.] So that by Rom. 4. v. 3. Gal. 3. v. 6. Iac. 2. v. 22. faith preceding his workes he had life: for faith did worke with his workes: and [by the workes (fo­lowing) the faith was consummate.] Therfore [the [Page 30] Gentiles which pursued not after iustice, haue (by Ro. 9. v. 30. 31. 32. Christes grace) apprehended iustice; but the iu­stice that is of faith. But Israel in pursuing the Law of iustice, is not come to the Law of iustice. Why so? Because not of faith, but as it were of workes] to wit, without faith in Christ. [Because of increduli­tie, Rom. 11. v. 20. they (the Iewes) were broken from the oliue tree (that is, from the Churh) but thou by faith dost Special imagi­nation of anie man, that him selfe shal be sa­ued, is not faith, but a vanie phanta­sie. stand] not any mans priuate framed phantasie, that him self is iust, or shal infallibly be saued, but [by Rom. 16. v. 26. 1. Cor. 13. v. 13. obedience of faith, knowne in al Gentiles.] Nor by faith alone, for the same Apostle saith, [Now there remaine Faith, Hope, Charitie, these three] al neces­sarie to iustification and saluation. Againe to shew the inualiditie of Moyses Law, he teacheth that [the Gal. 3. v. 24. Law was our Pedagogue in Christ, that we may be iustified by faith: But when the faith came, now we are not vnder a pedagogue, not the Children Gal. 4. v. 24. 31 of the bond-woman (Agar, signifying the old Te­stament) but of the free-woman] Sara, signifying the new Testament.

9 And this faith being receiued, is noe lesse neces­sarie Faith is also necessary to perseuerance in iustice. to be kept, as the same Apostle often admoni­sheth the Colossians, and al the faithful, that [they Colos. 1. v. 22. 23. may be presēted, holie, & immaculate & blameles be­fore Christ, if yet ye continue (saith he) in the faith, grounded, & stable, & vnmouable frō the hope of the Gospel.] And in ā other Epistle. aduertis [...]ng that [we 1. Thes. 3. v. 3. 5. 10. 2. Thes. 1. v. 3. 11. Ch. 2. v. 12. 1. Tim. 2. v. 15. Ch. 4. v. 6. be made pertakers of Christ, yet so, if we kepe the be­ginning of this substance firme vnto the end] ex­horteth to procede to perfection, [not againe lay­ing the fundaion of penance from dead workes, (for such were the verie best workes before faith) & of faith towards God: but to approch with a true hart in fulnesse of faith, seeke a Countrie, not terre­strial, but a heauenly. [Page 31] 10 And wheras the other foure Apostles, which Other Apo­stles teach the same necessi­tie of faith to­gether with o­ther good wor­kes. 2. Tim. 1. v. 13. 14. Heb 3. v. 14. Ch. 6. v. 1. 12. Ch. 10. v. 21. Ch. 11. v. 14. 16. Iac. 1. v. 2. 3. Ch. 2. v. 18. 20. 22. 26. 1. Pet. 2. v. 7. 8. write Epistles, doe more especially teach the necessi­tie of good workes, as likewise S. Paul verie abun­dantly, yet they first require faith, euen as S. Paul. and al the Euangelists doe. And therfore S. Iames encoraging vs [to esteme it al ioy, when we shal fal into diue [...]s tentations] or persecutions: yeldeth this reason, [knowing (saith he) that the probation of your faith, worketh patience:] where he presuppo­seth faith most necessarie, and the probation therof, passing profitable. Yea he proueth the necessitie of good workes, that faith may be shewed; that it [may not be idle (saith he) but consummate; that it may be liuing, not dead.] S. Peter also teacheth both the necessitie and profit of faith, [to you that beleue, is honor; but to them that beleue not, the stone, which the builders reiected, is made into the head of the corner, and a stone of offence, and a rocke of scandal, to them that stumble at the word, neither Ch. 4. v. 17. doe beleue.] Againe he saith, [the time is, that iudgment begin at the house of God. And if first of vs (saith he) what shal be the end of them that be­leue not the Gospel of God:] that is to say; If best Christians must passe through manie tribulations, here called iudgment, then such as beleue not at al, shal be iudged and punished without end. He a­gaine warneth al the faithful, not to folow priuate interpretation of Scripture, for [there shal be lying 2. Pet. 1. v. 20. Ch. 2. v. 1. Iud. v. 3. 4. Maisters, which shal bring in sectes of perdition.] The verie same S. Iude aduiseth al, [to contend for the faith once deliuered,] adding, that euen then in his time, [there were certaine men secretly entred in, which (saith he) were long agoe prescribed into this indgement, impious, transferring the grace of our God, into riotousnes, and denying the onelie Dominator, and our Lord Iesus Christ.] For that [Page 32] in effect the denying of anie point of faith, is denying Christ, who is truth it self.

11 To conclude, therfore this first Article with S. Iohn: He as wel in his Epistles, as in the Apocalypse, S. Iohn both in his Epistles and Apocalipse testifieth the same doctrine. crieth vnto vs, that [this is Gods commandement, 1. Io. [...]. v. 10. Ch. 3. v. 23. that we beleue in the name of his Sonne Iesus Christ, and loue one an other.] Writing to the seauen Churches, and in them, to the whole Church militāt, praiseth them which admitte not the doctrine of he­retikes, but [tried them, which say them selues to be Apostles and are not, and found them liars.] And Apoc. 2. v. 2. 13. especially such, as [dwelling where the seate of Sa­tan is, hold Christes name, and denie not his faith] but [such as had the name that they liued, and were dead, he threatned to punish seuerely.] And [the Apoc. 3. v. 1. 16. Ch. 14. v. 12. luke-warme, the Holy Spirit vomiteth out of his mouth.] Elswhere he addeth, that [in trial and tri­bulatiōs, is the patience of Sainctes, which kepe the commandementes of God, and the faith of Iesus.] For [he that shal ouercome, shal possesse al glorious thinges, and I wil be his God (saith God almightie) Chap. 21. v. 7. 8. and he shal be my Sonne. But to the fearful, and in­credulous, their part shal be in the poole, burning with fire & brimstone, which is the second death.]

12 I doubt not but some smal part of these holie An aduertis­ment, with a request to our aduersaries. Scriptures, might haue suffised to proue, and mani­festly to shew, not only the absolute necessitie of the true Christian faith, but also that it is first of al requi­red; as without which, noe wotkes doe iustify, nor bring anie to saluation. But I haue collected thus much (omitting also much) to geue more abundant satisfactiō, [...]ouching this first ground of al Religion: because our aduersaries, often in their writinges, & m [...]ch more in pulpittes, and frequent discourses, vn­truly charge Catholiques, to build their Religion v­pon their owne good workes, and to ascribe litle [Page 33] to faith: wheras indeede, we doe assuredly beleue, and plainely professe, that as faith is dead without good workes, so al workes are dead without true faith. Wherfore we pray al Protestantes and Puri­tanes, in this point especially, to ioyne right handes with vs, that true faith is necessarie to saluation, and that there is but one true Religion, for the re­claming of al careles miscreantes, & sensles word­linges, who frame to them selues a new paradoxical phansie, that men may be saued in any Religion: which you know is a most grosse error; and that they which are indifferent to any Religion, haue in deede noe Religion, and so walking in the brode high way of perdition, draw ouer nere to desperate Atheisme.

Mans witte, or reach of natural reason, can not attaine Faith. Neither is mans testimonie suf­ficient to assure it, but Gods word only. ARTICLE. 2.

BY the later part of the description of Faith, Matters of faith are not naturally de­mōstrable; but by Gods word made c [...]edible. where the Apostle saith. It [is the Argument Heb. 11. v. 1. of thinges not appearing:] he teacheth, that it is not a sensible demonstration, but a credible as­sertion, neither of thinges euident, but of thinges not appearing to our senses, nor to natural reason, or vnderstanding, and so is aboue nature: whervpon Faith is not cō ­trarie to na­ture: but abou [...] nature. al matters of faith are called supernatural, yet not contrary to nature, or reason. For as Art doth per­fect nature, and not destroy it: so diuine Grace, ex­celling both nature and art, by fai [...]h which surmoun­teth the vse of sense, and discourse of reason, sup­plieth their imperfections; because they are defec­tiue, and somtimes doe erre. For example. It see­meth to our eyes, that the Moone is as great as the As reason is a­boue sense, so faitth is aboue reason. Sunne, and greater then anie other planet, or Starre, [Page 34] but reason considering the difference of their distāce frō the earth, iudgeth otherwise. We cā not bynatu­ral And the light of glorie is a­boue faith. reasō conceiue, that mans bodie dead & turned in­to dust, or other matter, shal rise againe to life: but faith teacheth vs, that it shal rise, by the omnipotent power of God, [to whom al thinges are possible.] Math. 1 [...] v. 26. And therfore pointes of faith, are not alwaies proued and demonstrated, in such sort as may conuince the repugnant vnderstanding to yeld assent therto, but are proposed as reuealed by God almightie, as be­ing in him possible, in them selues conuenient, & by his reuealing who is truth it self, made credible.

2. So the Royal Prophet testifieth, speaking vn­to Al pointes of faith are made credible by Gods propo­sing them. God in the person of al his faithful seruantes. [Thy testimonies are made credible exceedingly.] Psal. 92. v. 5. Yea al pointes of faith, are so merely and only cre­dible, and not demonstrable, that when they become cleare, and euident to sense or natural reason, they are not then properly matter of faith, but of know­ledge. And this is the reason why our B. Sauiour, Christ had not faith but in Place therof konwledge. knowing perfectly from the first instant of his incar­nation, al thinges past, present, & to come, had not this vertue of faith, but in place therof, had know­ledge of al diuine misteries, which to vs are pointes of faith. Likewise Angels and other Sainctes, haue Neither An­gels and other Sainctes in heauen, haue faith but knowledge. not faith, because they now euidently know, by light of glorie, the thinges which they beleued before by light of faith, as S, Paul instructeth vs saying. [When that shal come that is perfect, that shal be 1. Cor. 13. v. 10. 12. made voide that is in part. We see now by a glasse in a darke sorte, but then face to face. In an other place he also saith, that [we walke by faith, and 2. Cor. 5. v. 7. not by sight.]

3 The reason wherof, the wise man yeldeth say­ing That (whiles we are in this life) [The bodie Sap. 9. v. 15. that is corrupted, burdeneth the soule, & the earth­ly [Page 35] habitation, presseth downe the vnderstanding that thinketh many thinges. And we doe hardly con­iecture Man can not attaine faith by natural witte. the thinges that are in the earth; & the thinges that are in sight, we finde with laboure: But the ib. thinges that are in the heauens, who shal search out? And thy sense (saith he turning his speach to God) 17. who shal know, vnlesse thou geue wisdome, and send thy holy Spirit frō on high? And so the pathes 18. of them that are on the earth, may be corrected, and men learne the thinges that please thee.] By which sacred doctrine, we are instructed, that in this life, we can neither know diuine mysteries by discourse of reason, but only by faith; neither can we beleue Faith is the gift of God. them, vntil our vnderstanding be eleuated by Gods grace, aboue natural capacitie. And therfore faith can not be ascribed to mans natural witte, nor hu­mane reason, but to Gods illumination, infusing the Theological vertue of faith into the soule. Neither It is rather ge­uen to the sin­cere of hart, then to the worldlie wise. doth God ordinarily choose, the wise of this world, but the plaine and simple without guile. Cain doubt­les Gen. 4. v. 8. was not inferiour to Abel in humane witte, but being couetous of temporal riches, kept his better fruites to his owne vse, offering the worse to God; and circumuenting his brother, drew him forth into the fielde, and there slew him. And afterwardes [go­ing v. 16. forth from the face of our Lord] albeit [he dwelt as a fugitiue on the earth] yet he so prospered in the Exampless therof in the Scriptures. world, that [he built a Citie, and called it by the v. 17. name of his sonne Enoch.] Those of his race are no­ted also to be worldly wise. [Iabel, was the inuen­tor v. 20. 21. 22. of Tentes. Iubal, of singing (or playing) on harp & Organes. Tubalcain of working in brasse and I­ron] 26. But [Enos the sonne of Seth, began to inuo­cate the name of our Lord] in publique and solemne maner, assembling many together, as is most proba­ble. Forsome such visible distiction there was be­twene [Page 36] those which were called [The sōnes of God, & Gen. 6. v. 2. Gen. 11. v. 4. others called the sōnes, or daughters of men.] Nem­rod and his complices, had witte enough, like world­ly politiques, to deuise and conspire, to build the Towre of Babel: but H [...]ber, and his familie, bele­uing gods promise, that [he would no more destroy al Gen. 9. v. 11. flesh by waters] was free frō their crime & punish­ment. Not the lerned Egiptiās, the sutle Assiriās, the wise Grecians, the puisāt Romās; no not the renow­med Philosophers, Pithagoras, Socrates, Plato, A­ristotle,: Gen. 12. v. 22. 28. but [Abraham, Isaac, Iacob,] and their particular progenie, especially the children of the same Iacob, were illuminated with true faith, & con­firmed therin. This is it, wherof S. Paul admonished the Corinthians, according to the Prophets doctrine: Testimonies of holy Scrip­tures. [For it is writen (saith he) I wil destroy the wis­dome 1. Cor. 1. v. 19. Isa. 33. v. 18. of the wise, and the prudence of the prudent I wil reiect. Where is the wise? Where is the Scribe? Where is the Disputer of this world? Hath not God made the wisdome of this world foolish?] For the same cause he also auoucheth, that his speach & [prea­ching 1. Cor. 2. v. 4. was not in the persuasible wordes of humane wisdome, but in shewing of spirit and power.] And why? [that your faith (saith he) might not be in v. 5. the wisdome of men, but in the power of God.] Gods grace being the prin­cipal meanes of beleeuing: the lawful preaching, and diligent hea­ring of Gods wo [...]d, is the se­condarie mea­nes.

4 It is true also, that mans industrie is required. For [faith is by hearing.] Therfore men must im­ploy Rom. 10. v. 17. their diligence, lending their eares to heare. And for this purpose, God prouided that there were euer some that did preach his word [diuersly, and di­uers H [...]b. 1. v. 1. waies in times past, God speaking to the Fathers in the Prophets: last of al in these daies, haith spo­ken to vs in his Sonne.] And his Sonne, our Lord and Sauiour, stil speaketh by his Apostles, and other prea­chers, to whom he said. [As my Father hath sentme; Ioan. 20. v. 21. I also do [...] send you.

5 Yet here we must adde one other necessarie do­cumen [...], Faith is groun­ded in Gods word only, not in anie mans wordes. that as only Gods grace, doth dispose the soules of men to heare willingly, and illuminateth the vnderstanding to conceiue that which is proposed: so only Gods word doth assure vs of the truth, in al pointes of faith. Because al men (speaking of hu­mane Euerie man may be decei­ued or may de­ceiue, but not God. certitude) may in spiritual thinges be deceiued, or being maliciously disposed, may deceiue. But god who neither can be deceiued, nor can deceiue; doth by his word infallibly awarant our faith, more assu­redly then we doe, or can know any thi [...]g, by our experimental senses, or natural reason, or humane Proued by tes­timonies of ho­ly Scriptures. reporte. In consideration wherof, S. Paul saith; [God is true, and euery man is a liar] Yea in consi­deration Rom. 3. v. 4. of the general insufficiency, of man, our Sa­uiour Christ, God and man, who is truth it self, and And by our Sauiours pro­cedinges. can not lie, yet to geue men more satisfaction, cha­lenged nomore credit (as he is man) but as his doc­trine is warranted by God. [For of my self (saith he) Ioan. 12. v. 49. I haue not spoken, but my Father that sent me, he gaue me commandement what I should say, and what I should speake.] For God the Father, together with the Holie Ghost, gaue him testimonie sensibly, in the sight and hearing of men, when he was baptized by S. Iohn Baptist: where S. Iohn [saw the Spirit of Mat. 3. v. 16. 17. God descending as a doue, and comming vpon him. And behold a voice from heauen saying: This is my beloued Sonne in whom I am wel pleased.] A­gaine in his Transfiguration. [A bright cloude o­uershadowed Mat. 17. v. 5. them, and lo [...] a voice out of the cloude saying, This is my welbeloued Sonne, in whom I am wel pleased, heare him.] By which warrant, our Sauiour conformably, sending his Apostles, and o­ther Disciples, said to them in like cleare wordes, [He that heareth you, heareth me.] So therfore, Luc. 10. v. 16. Christ as man, spake no other thing, but as God the [Page 38] B. Trinitie gaue him commaundement. And so the Prophets, Apostles, and al true preachers, [draw Is. 12. v. 5. 2. Pet. 1. v. 21. waters in ioy, out of the Sauiours fountaines.] So [the holie men of God, spake inspired by the holie Ghost] Yea Balam, (though his intention was per­uerse, desiring to haue pleasured Balac, was forced to speake true and good thinges of the Israelites, and for his excuse to Balac, vttered also this truth that [God is not as man, that he may lie, nor as the Nu. 23. v. 19. Ps. 88. v. 35. sonne of man, that he may be chauged.] Dauid re­citeth Gods speach saying. [The wordes that pro­cede from my mouth, I wil not make frustrate. Once I haue sworne in my holie, I wil not lie to Dauid. His seede shal continue for euer.] Our Sauiour saith. [The wordes that I haue spoken vnto you, be spi­rit Io. 6. v. 43. Mat. 24. v. 35. and life. Heauen and earth shal passe, but my wordes shal not passe.]

6 Whether therfore God speake by his Sonne, by his Prophets, by his Apostles, or by other men right­ly sent, his worde is true, certaine, and infallible, & so the people of Israel securely [beleued our Lord, Exo. 14. v. 31. 1. Thes. 2. v. 12. and Moyses his seruant.] So the Thessalonians, and other good Christians, [receiued the word of the A­postles, not as the word of men, but (as it is indeede) the word of God.] Al which shew this fundamen­tal doctrine, that faith is grounded in the word of God. Now the next point is to know, which is the word of God.

Gods word is partlie writen in the holie Bible, part­ly knowne and kept by Tradition. ARTICLE 3.

HEre our Aduersaries dissent from vs: not Protestantes not only denie many traditiōs: but also some partes of the Bible, which Catholiques hold to be au­thentical. only denying Traditions to be the word of God, but also refusing the Bookes of Tobie, [Page 39] Iudith, Wisdome, Ecclesiasticus, The first and second of Machabies, and partes of Hester, and Daniel. Some also denie the Prophesie of Baruch, with Iere­mies Epistle. And Lutheranes resist diuers Epistles of the new Testament; al which, the Catholique Romane Church holdeth as Canonical Scriptures, no lesse then the others, which both we and they receiue for the vndoubted word of God. For proofe of the Authentical auctoritie of these partes called into con­trouersie, I remitte you to the Catholique Edition of the English Bible, & to the Auctors there cited.

2 But the Controuersie of Traditions, may not be omitted in this place, because not only some other pointes of Christian Faith, namely that our vsual Crede, is authentical doctrine, but also the assurance which we haue of the whole sacred bible, depen­deth especially vpon Tradition. For except we ad­mitte the testimonie of our Ancesters, & predecessors, who say, that they receiued this booke, of their el­ders, as the writen word of God, and that it hath bene so deliuered and receiued, from one age, to an other, from the times when the seueral partes ther­of were writen, we should not haue more certaintie of anie part of the holie Bible, then of the Gospels, which are said to be writen by S. Peter, S. Thomas, S. Bartlemew, and Nicodemus. But by Tradition and iudgment of the Church, we assuredly know, what Bookes are the writen word of God: which otherwise the Scripture it self decideth not. Neither Which is no more inconue­nient then that Christ was made knowen by S. Iohn Baptist and the Apostles. doe we therfore say, that the Church maketh any booke to be the word of God, but that the Church declareth it so to be. And this is noe more incon­uenient, then that Christ himself, was declared by S. Iohn Baptist, and by the Apostles, to be our Re­demer. For euen as Christ did not depend vpon S. Iohn, nor vpon the Apostles, but they wholly de­pended [Page 40] vpon him; yet he tooke testimonie of them, and they declared him to be the Messias sent of God: so the holie Scriprures in them selues, depend not v­pon the Church, yet are made knowen to vs, to be Io. 1. v. 7. 32. 3 [...] Luc. 24. v. 48. Act. 1. v 8. 21. 22. the written word of God, by the testimonie of the Church. And that the Church did so testifie, we know by Tradition. Yea Protestantes also, vpon the same special ground, accept of the farre greater part of the holie Bible. And it were verie absurde, that leauing the common spirit of the Church, the priuate spirites of particular men should Iudge, which bookes are the word of God, and which are not: for so the contention were endles▪ as appeareth by Luthers re­iecting of S. Iames his Epistle, and some other partes of the new Testament; which Caluin coming after him, and generally Engilsh Protestantes, acknow­ledge to be the true word of God. By which, and o­ther like examples, al men may see, how necessary the auctorite of Ecclesiastical Tradition is, for deci­sion of this principal point, to know which Bookes are diuine Scriptures.

3 It is moreouer to be obserued, that as the wil & word of God, was a longe time knowen to the faith­ful people by only preaching and Tradition, without writing: so after that God gaue also a written Law, Traditions did not cease when Gods law be­gane to be written. There was no Scriptute for the space of 2400. years. And 1000. yeares more, before the last part of the old Testament was written. Traditions did not cease, but remained stil in force, retayning their former auctoritie. For al was not written, as we shal here shew, by testimonie of the written word. First then it is cleare, the space of aboue two thousand, four hundred yeares, from the creation of this world, and beginning of the Church, there was noe Canonical Scripture at al: til Moyses writte the fiue first Bookes, called Pentatheucon; & as it is verie probable, translated the Booke of Iob, into Hebrew, written not longe before in the Ara­bike tougue. And in the last prophesie of the old [Page 41] Testament which is Malachias, (for I wil not geue instance of other Bookes called into controuersie) was written about the yeare of the world, three thousand, and fiue hundred: to witte, after the relaxa­tiō of Gods people, from their captiuitie in Babilon. In so much, that if the meanes of knowing true Re­ligion, be limited within the precinctes of holy Scrip­tures, it was passing longe without this meanes, and yet longer before it was complete.

4 Likewise there passed some yeares, after the be­ginning of the Church of Christ, by preaching, and propagation of the Gospel in diuers nations, before Neither was the new Testa­ment written presently after Christes As­cention. anie part of the new Testament was written. For S. Mathew writte the first part, about the eight yeare after our Sauiours Ascension: And the last part was written by S. Iohn the Euangelist, nere three score yeares after the first. This manifest truth conuinceth you of errour that say: Al doubtes in Religion, must be immediatly tried, and finally decided, by onely Scriptures. For needes you must first confesse, that Before there were Scrip­tures, doubtes were decided by the Church. before the holy Scriptures were written, there was some other sufficiēt meanes of trial, & decisiō of doubtful cases. Secondly, you must tel vs, when that for­mer meanes seased, and this other of only Scriptures came in place. Whether so sone as anie holie Scrip­tures were extant, or not vntil some great part, half, or more, or al, were deliuered to the Church. If you say that before al was written, the rest suffised for this purpose: then that which was written after, was needles: so the later Prophets in the old Testament, and S. Iohns Gospel, with the Apocalipse, are super­fluous, or not necessary. If you say, that holie Scrip­tures alone, did not suffice til al were written, then you must graunt, that al the time, betwene the first, and last writing of holie Scriptures, (which was a­boue a thousand yeares in the old Testament, and a­bout [Page 42] threescore yeares in the new Testament) some other meanes was also necessarie together, with so much of them as was then written, to declare & de­termine questions rising in the Church of God.

5 But after that al were written & published which Some Scrip­tures are now wanting which were sometime extant. now we haue, you wil say: They are the only trial of Christian truthes, and are sufficient without help of Traditions, or of interpretations, either of anci­ent Fathers, or the Church present. But that you may also see your weaknes in this euasion, we demand of you, what supplie you haue of such Scriptures as were once written, and are longe since perished. For there were some other partes of holie Scripture, which are not now in our Bible, as appeareth in the third Booke of Kinges, where it is written, that [Sa­lomon 3. Reg. 4. v. 32. spake three thousand Parables, and his songes were a thousād & fiue. And he disputed of trees, frō the Cedar that is in Libanus, vnto the Hissope which cometh out of the wal: And he discoursed of beastes, and foules, and creeping wormes, and fishes.] And by S. Paules Epistle to the Col [...]ssians, where he sig­nifieth, that he [written an Epistle to the Laodicians] Coloss. 4. v. 16. which is not now extant.

6 More particularly we require you to proue this assertion of youres by expresse holie Scripture, That al necessarie pointes of Christian Faith and Religion, may be immediatly proued by onlie Scriptures. And that none other auctoritie is to be admitted. Let vs see therfore by what holie Scriptures, you mantaine The Scriptures which Protes­tantes alleage for their opini­on doe not proue it. The first place. this your position. I wil recite some textes for you, the verie fittest you haue, as I dare boldly presume. I know you vse for this purpose, to alledg the word of God written by Moyses in the fou [...]h Chapter of D [...]uterenomie saying you sh [...]l not adde to the word Deut. 4. v. 2. that I speake to you, neither shal you take away from it: kepe the commaundement of the Lord your God [Page 43] which I commaund you.] The most plaine and lite­ral sense of this precept is, that we must not by ad­dition, nor by subtraction, alter or change Gods word or commaundement, neither must we cal that Gods word or commaundement, which is not his word nor commaundement. But deduction of one truth from an other, is not here, nor elswhere forbid. And whatsoeuer is deduced of the holie Scripture by the Church inspired and assisted by the holie Ghost, is Gods word, in that is the word of the holie Ghost.

7 An other like place is, in the twelft Chapter of The second place. the same booke [what I commaund thee, that only Ch. 12. v. 32. doe to our Lord: neither adde anie thing, nor dimi­nish.] This is an admonition concerning Hostes to be offered in Sacrifices: commaunding, that al those thinges should be offered, which are prescribed by the Law, & prohibiting other kindes of thinges. Neither was the ordinance of King Dauid, contrarie to these precepts, that [there was equal portiō of him that went down, into battle & of him that abode at the baggage: for this was done from that day, & euer 1. Reg. 30. v. 24. 25. Ioan. 10. v. 22. 23. Mat. 15. v. 3. 4. 9. after, it was decreed and ordeined as a Law in Isra­el.] Neither was the institution of a new Feast, in the Dedication of an Altar, contrarie to Gods Law, but was verie agreable therto, which Feast christ ho­noured and kept, as is cleare in the Gospel, wheras otherwise our Sauiour sharply reprehended and con­demned the friuolous Traditions obserued by the Iewes, & pretēded by them as Traditions of the An­cientes: and he likewise condemned the commande­mentes of men, which were contrarie to Gods com­maundementes.

8 Also our Sauiour willed the Iewes, to [search The third placce. the Scriptures (that is, not only to reade superficial­ly, Ioan. 5. v. 59. but aso to search the sense dep [...]ly) for (saith he) you thinkin them to haue life euerlasting, and the [Page 44] same are they that geue testimonie of me] but he doth not say, the same only, for besides the Scrip­tures, he alledged also the testimonie of S. Iohn Bap­tist, v. 33. 36. 37. likewise his owne workes, and the voice of his Father, none of al which was as yet written. And afterwardes he sent his Apostles to be [witnesses of Luc. 24. v. 48. Act. 1. v. 8. 2. Tim. 3. v. 15. him in Ierusalem, and in al Iewrie, and Samaria, & euen to the vtmost of the earth.

9 S. Paul also willeth his scholer S. Timothie, The fourth place. to learne true doctrine in the holie Scriptures [be­cause (saith he) from thine infancy, thou hast kno­wen the holie Scriptures, which can instruct thee to saluation, by the faith, that is in Christ Iesus.] Then further shewing the vtilitie, and vse therof, he saith [All (or euery) Scripture, inspired of God, is v. 16. 17. profitable to teach, to argue, to correct, to instruct in iustice, that the man of God may be perfect, in­structed to euery good worke.] In al which passage, it is cleare, that holie Scriptures are proposed, not as the onely, but as one special meanes, to learne Faith, and other vertues, wherby to be perfect & in­structed to euery good worke. But in no wise doth the Apostle detract from his other instructions, which v. 14. he gaue immediatly before saying, [continue thou in those thinges which thou hast learned, & are com­mitted to thee, knowing of whom thou hast lear­ned.

10 Finally S. Iohn in the end of the Apocalypse, geueth The fift place. this threatning charge, [I testifie to euery Apoc. 22. v. 18. 19. one, hearing the wordes of the Prophesie of this booke; If anie man shal adde to these thinges, God shal adde vpon him the plagues writen in this booke. And if anie man shal diminish of the wordes of the Booke of this Prophesie: God shal take away his part out of the Booke of life, and out of the holie Citie, and of these thinges that be written in this Booke.] [Page 45] Which curse falleth vpon those, whosoeuer by ad­ding, or diminishing, corrupteth this prophesie. And no doubt, the same plague and punishment pertaineth also to whōsoeuer corrupteth anie part of holy Scrip­tures: but maketh nothing at al against true expositi­ons, nor against Traditions, agreable to holie Scrip­tures, nor against writing more holie Scriptures af­ter this Booke. For the same S. Iohn him self, writte his Gospel, after this Prophesie of the Apocalypse: & concludeth the same Gospel thus. [But there are manie other thinges also that Iesus did, which if they were written, in particular, neither the world it self I thinke, were able to containe those Bookes, that should be written.] Thus much concerning those holie Srriptures, which Protestantes commonly pro­duce against the authoritie, & vse of Traditions.

11 Now let vs further see some examples, and other The necessitie of Traditions proued by ex­presse Scrip­tures. And first by examples. testimonies of the written word of God for Tradi­tions, which the Church calleth the vnwritten word. Gen. 1. It is cleare in the beginning of Genesis, that God ha­uing created the world, according to Moyses his re­lation, Ch. 2. v. 2. 3. in six daies, [he rested the seauenth day, from The Sabbath day instituted. al worke that he had done, and he blessed the seuenth day and sanctified it.] Wherupon Gods people ob­serued the seuenth day, resting from seruile worke, wherof it was called the Sabbath, which in English, signifieth Rest; and the same continued by Traditi­on, for there were as yet no Scriptures (as is alrea­die noted, til the written Law was geuen. And in the written Law it was continued and confirmed by Exo. 20. v. 8. 9. 10. 11. Deut. 5. v. 12. 13. 14. 15. special forme of wordes, as a thing wel knowen, & so is confirmed by these termes to the people. [Re­member that thou sanctifie the Sabbath day. (In Deu­tronomie) Obserue the day of the Sabbath.] Also the maner of keping it holy, is largely described, & the reason of it alleaged, from the first institution. [Page 46] And scarce anie other Precept, is so oft inculcated in al the old Testament, as this of keping the Sabbath, that is, the seuenth day of the weeke, holie, and vacant from worke. Neuerthelesse this seuenth and Sabbath day, is now a worke day, as the other fiue daies of the weeke ordinarilie are. And both the old Traditions of Patriarkes, and the old precept of Moyses Law, are abrogated, without any expresse holie Scripture, for the omission therof. Yet are al Christians wel warranted herein, by Apostolical Tra­dition, to worke on Saturday, which is the Sabbath day.

12 And by the very same Tradition, the Sunday, Sunday called our Lords day, kept holie day, by Ayostolical Tradition. called the Dominical and our Lordes day, is made ho­lie Mat. 28. v. 1. Mar. 16. v. 2. Luc. 24. v. 1. Ioan. 20. v. 1. 1. Cor. 16. v. 2. Act. 20. v. 7. Day. Because on this day (called by al the Euan­gelistes, the First of the Sabbath) our Lord rose frō death. And it began first to be kept holie day in the Apostles time. For S. Paul calleth it, [the first of the Sabbath] in which Christians assembled together. And so doth S. Luke cal it [the first of the Sabbath] when they were assembled to breake bread (that is to minister the blessed Sacrament.) And shortly after, being alreadie a holy day, it was called, our Lordes day. But the Iewes kepe the seuenth and Sabbath day stil, as is to be seene at Rome, Venice, Amster­dam, Frankford, and whersoeuer they dwel. And Protestantes receiue & obserue in their maner, both these Tradations, aswel in working on Saturday, which is the Sabbath and seuenth day, as in abstay­ning from worke on Sunday, which is not the last but the first day of the weeke, now called our Lordes day. And that there was a day so called, before al the Apostles were parted from this world, appeareth by S. Iohn, making mention therof, in the beginning of Apoc. 1. v. 10. the Apocalypse, but no expresse mention is there, nor elswhere in al the holie Scriptures, that Saturday is [Page 47] now a day of worke, nor that Sunday was made the holy day, both which we know and obserue by Apo­stolical Tradition.

13 A third example we haue, in the obseruation What thinges were reputed cleane and vn­cleane, was knowne by tra­dition. of thinges reputed [Cleane, and vncleane.] God Gen. 7. v. 2. 3. commanded Noe to receiue into the Arke [of al beastes that are cleane, seuen and seuen, male and fe­male, but of the beastes that are vncleane, two and two, male and female] either by Traditiō, as it might be reuealed to his Ancesters, or els by particular in­structions, Noe knew this difference of cleane & vn­cleane beastes, and from Noe to Moyses, the same was knowen by Tradition. Afterwardes by the wri­ten Law, it was largely expressed; Especially in the Leuit. 11. v. 2. &c. Booke of Leuiticus, with many other Ceremonial Precepts, which were of vigour and force til our Lordes Passion and death. And some of them were continued after his Ascension and coming of rhe Ho­lie Ghost, the space of some yeares, and that by ex­presse Decree of the Apostles gathered in a solemne Councel: where they definitiuely determined, that Christians should kepe a certaine Ceremonial pre­cept Act. 15. v. 28. of the old Law, in these wordes. [It hath se­med good to the Holie Ghost, & to vs, to lay no fur­ther burden vpon you, then these necessarie thinges, that you abstaine from thinges immolated to Idoles, v. 29. and bloud, and that which is strangled, and fornica­tion.] This prohibition of eating bloud and stran­gled Astinence frō eating bloud of beastes some­time comman­ded, is now a­brogated by Tradition. meates, (as puddinges, and rapets,) which were also forbid long before the written Law, in the daies Gen. 9. v. 4. of Noe, and renewed by the Apostles, as necessarie vnder the same tenure of wordes, with Idolatrie and fornication (which two, alwaies were, and are, gre­uous sinnes,) is since so euacuated, that now these meates are lawfullie eaten in due times, as other thin­ges are: And that by custome and Tradition of the [Page 48] Church, els we should be bound to abstaine from them stil.

14 A fourth example is, concerning the time, when the Sacrament of Circumcision, ceased to be lawful: Circumcision first obserued, and afterward omitted by Tradition. Gen. 17. v. 10. Leuit. 1 [...] v. 3. Ioan. 7. v. 22. Mat. 7. v. 8. which was first instituted in the time of Abrahā, con­tinued, & confirmed by the written Law: [Not that it is of Moyses (saith our Sauiour) but of the Fa­thers] whereof S. Stephen making mention, in his Apologetical Sermon, calleth it [the Testament of Circumcision, which God gaue to Abraham.] For although Christians, whether they were borne Iewes, or Gentiles, were not bound to obserue it, as we see by the Apostolical Decree euen now recited; yet it remained lawful if any would vse it. And so S. Paul knowing, and mantaining it, not to be necessarie, nor in some persons cases and conueuient, auoucheth that [Titus, wheras he was a Gentile, was not com­pelled Gal. 2. v. 11. Act. 16. v. 3. to be Circumcised,] neuerthelesse [he Cir­cumcised Timothee because of the Iewes that were in those places; for they al knew, that his father was a Gentile;] and returning after this to Ierusalem, where it was reported that [he taught those Iewes, Act. 21. v. 21. that were among the Gentiles, to depart from Moy­ses, saying, that they ought not to circumcise their children, nor walke according to the custome.] v. 22. 26. To purge him self of this suspition, and [that al should know, that the thinges which they heard of him were false, & that him self also walked keping the Law: he taking certaine men vnto him that had a Num. 6. v. 13. Ʋow, was purified with them (according to the Law of the Nazarites) and entred into the Temple; shewing the accomplishment of the daies of the Purifica­tion, The vow of Nazaretus, made and ac­complished by S. Paul, is now changed. v. 14. vntil an Oblation was offered (particular Sa­crifice of Holocaust, and sinne, and a pacifique Host) for euerie one of them.] Thus did S. Paul teach, both by practise and word, that circumcision, and [Page 49] other pointes of the old Law, were neither hurtful if they were obserued, nor of them selues necessarie to be obserued. [As God hath called euerie one 1. Cor. 7. v. 18. (saith he) so let him walke, and as in al Churches I teach. Is anie man called being circumcised? Let him not procure prepuce. Is anie man called in pre­puce? let him not be circumcised] But when, and by what auctoritie this indifferency ceased, and that cir­cumcision, and other obseruances of the old Law be­came to be vtterly vnlawful and damnable, as now they are, and haue bene many hundred yeares, is not expressed in anie part of holy Scriptures. Al that we know herein, is by only Tradition, practise and iudg­ment of the Church. Many other examples occurre The Iewes be­ing bound by their Law not to mixe their Tribes by ma­riage, yet the Tribe of Leui was exempted by Tradition, in the Law of Moyses, as the precept of mariages Nu. 36. v. 7. Luc. 1. v. 36. Heb. 9. v. 19. 20. 21. 22. within the same Tribes, written in the Booke of Nu­meri. Yet Leuites maried with the Tribe of Iuda, as appeareth in S. Lukes Gospel. The Ceremonies recited by S. Paul in the ninth Chapter of his Epi­stle to the Hebrewes, are not al expressed by Moyses in the written Law.

15 There be also diuers other examples in Christi­an They obserued some Ceremo­nies not writē. doctrine, yea euen in those thinges, which our ad­uersaries acknowledg to be matters of faith, and im­portant pointes of Religion, which are not expres­sed Other exam­ples in the new Testament. Baptisne & Eu­carist Sacra­mentes. in the holie Scripture. Baptisme, and the Eu­charist, are nowhere called Sacramentes, in al the ho­lie Bible. Neither the Rites or maner of administra­ting them. In what maner those three thousand were baptized, whom S. Peter conuerted in his first ser­mon, Act. 2. v. 41. is not set downe. It is particularly related, R [...]es in admi­nistration of them. that Philip the Deacon, and the Eunuch, (a certain Queenes thre surer;) went out of the Chariot, into the water, and there Philip baptized the Eunuch. Act. 8. v. 38. Christ our Lord commanded his Apostles to baptize, but the Rites how it is to be done, are no where ex­pressed [Page 50] in holie Scripture. Our Lord instituted the Mat. 26. Mar. 14. Luc. 22. 1. Cor. 11. v. 20. 21. B. Sacrament of his Bodie and Bloud, and admini­stred the same late in the euening after supper, wher­in he and his Apostles had eaten the Paschal Lambe; And bade his Apostles [Doe this &c.] The Chri­stians at Corinth, coming together to eat our Lordes Supper, [euerie one tooke his owne supper before] which was then lawful, so they had done it at home in their houses, but the Apostle reprehended the ri­cher sorte, for eating in the Church, with confusion of the poore; concluding his admonition, that [when he should come] to Corinth, [he would dispose] some thinges, which he did not then write.

16 Moreouer English Protestantes, acknowlege Other sacred actions ac­knowledged by Protestantes. Confirmation, Confession, Ordination, Mariage, with their set forme. Confirmation after Baptisme, Confession of sinnes in general, when people assemble together to com­mon praier; And in particular, for the sicke. Also the ordayning of men to especial spiritual functions, & the publique celebrating of mariages, with the set formes of administrating al the same, to be holie reli­gious actiōs, not wholly expressed in the writē word of God, but partly gathered of the wordes of holie Scriptures, and the rest they pretend to be agreable therto. By which man [...]r of proofe, so approued by them, we prooue the same foure sacred actions, be­ing rightly administred: and also Extreme Vnction, (wherof they haue no resemblance at al) to be in­deede perfect Sacraments, some of them greater then Baptisme; and al as properly, and certainly Sacra­mentes, as it is. Wheras also Protestantes haue a A set forme of Funerals, Feastes, Fastes, Canticles, Quicunque vult, Te Deum. formal seruice for burials, and kepe certaine Feastes not only of our Lord, but also of S. Michael, & of Christs Apostles, with some fastes; & read in their publique seruice, the Crede of S. Athanasius, & Canticle of S. Ambrose & S. Augustine: we do by as good warrant of holie Scriptures, prooue praier [Page 51] for soules departed: Praier to our B. Ladie, and o­ther Sainctes: Al Fastes and abstinence decreed by the Church: The reading of Sainctes liues, & other writinges of holie Fathers, and Praiers of Angels, and other Sainctes in glorie, to be verie profitable and necessarie for supplie of our weaknes, daylie in­firmities, and defectes.

15 Now because we vndertake, by holie Scriptures to proue al Christian Doctrine, more clearly, and certainly, then our aduersaries can proue their owne doctrine & practise, which indeede neither they, nor we can doe in some pointes immediatly, but must re­curre vnto approued Traditions: As wel for their helpe herein, as our owne, (for we al professe to re­lie principally vpon holie Scripture) it remaineth, for complement of this Article, that we set before your eyes, certaine cleare places, which expreslie re­mitte vs for further instruction, to the testimonies, Holie Scrip­tures doe ex­presly remitte vs to Traditi­ons. For knowlege of the sacred Historie. customes, and Traditions, of former times, & of our Predecessors, who testisie the iugemēt of the Church in their times. The Royal Prophet, reciting some times in his Psalmes, Gods workes written in for­mer Histories, addeth also some thinges, which he knew by Tradition. So he signifi thin his Preface of an Historical Psalme saying. [How great thinges Ps. 77. v. 3. 4. 5. 6. v. 47. haue we heard, and haue knowne them, and our Fa­thers haue tould vs; they were not hidde from their children, in an other generation; telling the praises of our Lord, and his powers, and his meruelous wor­kes which he hath done.] And so him self telleth there some thinges, which were not written before: But stil exhorting the people, aswel to heare, as to reade, [how great thinges our Lord commanded out Fathers, to make the same knowen to their children, that an other generation may know: the children that shal be borne, shal [...]i [...]e vp, and shal tel their chil­dren.

18 Concerning Precepts of good life, King Salo­mon For precepts of maners. admonisheth thus [Transgresse not the anci­ent Prou. 2. v. 28. Iere 6. v. 16. bondes which thy Fathers haue put.] Yea, [Thus saith our Lord, stand ye vpon the waies, & see, and aske of the old pathes which is the good way, and walke ye in it, and you shal finde refreshing for your soules.

19 Our Sauiour aduertiseth his Disciples, that he Diuers Diuine Mysteries re­uealed to the Apostles. omitted to teach them manie thinges necessarie to be knowne, which they should learne of the Holie Ghost. [Yet manie thinges (saith he) I haue to say Ioan. 16. v. 12. 13. [...] Ch. 21. v. 25. to you, but you can not beare them now: But when the Spirit of truth cometh, he shal teach you al truth] S. Paul, as wel in his preaching, as writing, often Which are not al written. inculcated, the point of Apostolical Precepts and De­crees [He walked through Syria, and Cilicia, con­firming Act. 15. v. 41. Ch. 16. v. 4. the Churches: commanding them to kepe the Precepts of the Apostles and the Ancients.] Also of Precepts not written, commending the Ro­manes, [Thankes be to God (saith he) that wheras Rom. 6. v. 17. you w [...]re the setuants of sinne, but haue obeyed from the hart vnto that forme of Doctrine, into the which you haue bene deliuered.] which was a particular instruction in Religion, agreed vpon and obserued by the Apostes in cathechizing the people, called the [Rule of Faith] where he further admonished them, The Rule of Faith, a cer­taine forme of Christian doc­trine. Rom. 12. v. 6. hauing di [...]ers giftes of Grace, to kepe vnitie, name­ly those that had the gift of Prophecie, that is of in­terpreting, to vse it [according to the Rule of faith] And to the verie same he remitted the Philippians, Philip. 3. v. 16. 17 exhorting them [to continue in the same Rule, wher unto they were come.] And lest they might be se­duced by fals. Prophers, he once more vrged them, [Be folowers of me Brethren, and obserue them that walke so, as you haue our forme,] as wel in life, as in [Page 53] doctrine. The Corinthians, as his owne proper spi­ritual children, he besought to be folowers of him selfe, [and therfore (saith he) haue I sent to you Ti­mothee, 1. Cor. 4. v. 17. who is my dearest Sonne, and faithful in our Lord; who wil put you in mind of my waies, that are in Christ Iesus, as euerie where in euery Church I teach.] Againe praying them [Be ye followers of 1. Cor. 11. v. 1. 2. me, as I also of Christ,] praysing them, for that in al thinges, they were mindful of him, and as he had de­liuered vnto them, they kept his Preceptes:] de­cideth the controuersei by many reasons. Finally by Custome of Churches is a special rule. this [But if anie man seme to be contentious, we v. 16. haue noe such custome, nor the Churches of God.] And after his reprehension of abuses; some thinges he ordeyneth, & for some thinges, he remitteth them to that which he would ordaine saying, [For the v. 34. Gal. 1. v. 14. rest, I will dispose when I come.] To the Galatians he declareth, that [he had bene more abundantly an emulator of the Traditions of his Fathers,] not of friuolous or wicked Traditions, which our Sauiour condemned in the Scribes and Pharisies, when they calumniated his Disciples: for S. Paul neuer folow­ed such Traditions, as were contrary to Gods com­mandement,] but of the Traditions (saith he) of Act. 24. v. 14. Ch. 26. v. 5. my Fathers] agreable to that he said [according to the most sure sect of our Religion, which they cal he­resie, I liued a Pharisee.] Such religious Traditi­ons of the old Testament, S. Paul obserued in Iu­daisme. And being conuerted to Christ, and made an Apostle, though he learned the Gospel immedi­atly of Christ him selfe, and not of the other Apo­stl [...]s S. Paul found it necessarie for him self to conferre with other Apostles by word of mouth. yet he conferred with them [lest perhaps, he should runne, or had runne in vaine,] and kept and Gal. 2. v. 2. taught the same forme and rule of faith as they did, both he and they teaching much more, & often more effectually by wordes present, then by writing ab­sent. [Page 54] And therfore thanking God, and reioycing for the conuersion of the Thessalonians, he writeth thus vnto them. [For what thanksgeuing can we 1. Thes. 3. v. 9. 10. render vnto God for you in al ioy wherwith we re­ioyce for you before our God? night and day more abundantly praying, that we may see your face, and may accomplish those thinges that wante of your faith.] In the meane time desired and besought them [as they had receiued, how to walke, and did walke, Ch. 4. v. 1. 2. so to abund more. For you know what precepts I Preceptes writ­ten, and not written, were to be obserued. haue geuen to you by our Lord Iesus.] Yet more expresly he exacteth, the obseruation of such Tradi­tions, as he had deliuered them, writing againe to the same people thus: [Therfore brethren, stand [...], 2. Thes. 2. v. 15. and hold the Traditions which you haue learned, whether it be by word, or by our Epistle.] And in reguard that some false brethren, walking inordinat­ly, endeuored to seduce others [We d [...]ounce vnto Ch. 3. v. 6. you brethren (saith he) in the name of our Lord Ie­sus Christ, that you withdraw your selues, from eue­rie brother walking inordinatly, and not according to the Tradition which they haue receiued of vs.] The self same in other termes, no lesse significant thē Tradition, he commendeth to S. Timothie saying, Tradition is called Deposi­tum. O Timothie, kepe the Depositum, auoyding the pro­phane 1. Tim. 6. v. 20. nouelties of voyces, and oppositions of falsly called knowlege. Haue the forme of sound wordes, 2. Tim. 1. v. 13. 14. which thou hast heard of me, in faith, and in the loue in Christ Iesus. Kepe the good Depositum, by the And, good de­positum. Holie Ghost which dwelleth in vs. So al Prophets, 2. Pet. 1. v. 21. al Apostles, innumerable [...] holie men of God, spake inspired with the Holie Ghost. [...] Manie of them al­so writte, inspired with the same Holie Ghost. Some did both. And S. Iohn was some time cōmanded by Gods word is partly written, partly not writ­ten. the Holie Ghost saying: [That which thou seest, Apoc. 1. v. 11. write in a Booke.] And an other time, [Signe the [Page 55] thinges which the seuen Thunders haue spoken, & Ch. 10. v. 4. write them not.

Some holie Scriptures are hard: and require au­thentical Interpretation. ARTICLE. 4.

TO search the particular causes, why God Though we know not the particular cause, yet we see some Scrip­tures are hard. would haue some holie Scriptures to be more obscure, we do not presume, but leaue the same with manie other hidden Mysteries to his di­uine wisdome, contenting our selues with that gene­ral reason, which we finde more clearely reuealed. Our B. Sauiour rendered thankes to his heauenly Mat. 11. v. 25. 26. Father, for that [he hath hid some thinges from the wise and prudent, and hath reuealed them to litle ones: yea Father (saith he) for so hath it wel plea­sed Not only ler­ning, but also humilitie of spirite, is re­quired to vn­derstand high Mysteries, and the true sense of holy Scrip­tures. thee]: Hereby instructing vs to seeke no further why this is done, but to know in general, that high­est pointes of faith & religion, are hid from proud spirits which thinke thēselues to be most wise & pru­dent, and are made knowen (so much as is requisite) to the humble which acknowledge their owne in­sufficiencie, & so become such [litle ones] as our Sa­uiour Mat. 18. v. 3. requireth, though otherwise they be learned. For so the holie, ancient, and most learned Fathers, and Doctors of the Church, found many places of holie Scriptures ouer ha [...]d for them to interprete. And that nothing is more certaine, then that the right, and assured true sense of some places is vncer­taine, til the Church which hath the spirit of truth declareth it.

2 Their hardnes is proued two waies: by experi­ence, Experience teacheth that some Scrip­tures are hard. Examples, of the general if anie wil diligently consider the letter as it is written, and by testimonie of holie Scripture it self. For example. The verie first wordes of Genesis: [In Gen. 1. v. 2. the beginning God created heauen and earth] con­teine [Page 56] a doctrine verie necessarie for vs to know; that heauen and earth, had a beginning when they were Iob. 38. v. 4. 5. created of nothing, before which time, there was no creature at al, there was no time at al, a thing aboue mans natural capacitie to conceiue: Aristotle could not conceiue it, and so erred, teaching that the world is eternal, aswel in respect of that is past, as of that which is to come. And this consisteth in the depth of Heb. 11. v. 3. the Mysterie, reuealed by God, recorded by Moyses, and beleued by faith. Here is also an higher Mysterie The B. Trini­tie insinuated. insinuated, of the B. Trinitie, three diuine persons. The word, Created, appropriated to God the Father: Beginning, to God the Sonne: and the Spirit of God, to the Holie Ghost, alone God. An other difficultie followeth by and by in the letter, how we shal vn­derstand, in what subiect or substance, was the Light, How there was light before the fourth day. which was created the first day, vntil the fourth day, Ch. 1. v. 3. v. 14. in which the Sunne, and Moone, and al the Starres, were created? If we say with some interpreters, that the accident remained without subiect, the thing is hard, yet may be true in this thing, and in some other Mysterie, is most true, by the omnipotency of God. If we say with other Expositors, that the Sunne, with the other Planets and Starres, and consequently al the first kindes of creatures, were created in one moment, or instant, then the text is h [...]d to be vnderstoode, which relateth the creation of distinct thinges, as in Other dificul­ties in the text. six distinct daies. It is likewise a great question, how there be [waters aboue the firmament.] But v. 7. let vs passe ouer the rest of this first Chapter, wher­in are diuers other difficulties. It is also hard to re­solue, Gen. 2. v. 8. Gen. 3. v. 1. 4. 13. 14. 15. where the terrestrial Paradise is. It wil be hard for a Protestant to shew by expresse Scripture, that the Serpent that tempted and seduced Eue, was the diuel For in al that passage, the diuel is not expresly named. The diuel hath no corporal members, no [Page 57] brest to goe vpon, no sensible head to be [...], neither doth the diuel eate earth, accoding as the let­ter soundeth. The first place of the whole Bible, that explaneth this Historie of the diuel, is in the Booke of wisdome, which Protestantes denie to be Canoni­cal Scripture: where it is said [God created man Sap. 2. v. 23. 24. An. mū ­di. 3800. incorruptible, and to the Image of his owne likenes he made him, but by the enuie of the diuil, death en­tred into the world.] Before this Booke of wisdom was written, this most certaine truth was knowne, only by Tradition, that by the Serpent, is vnder­stoode the diuel, and seing there is nothing in holy Scripture but that is of importance: we wil not o­mitte an other difficultie in the next Chapter, what Gen. 4. v. 23. stripling yong man was he whom Lamech slew, to­gether with old Cain.

3 But to our Aduersaries, those espcially may seme Al those pla­ces, may wel seeme hard to Protestantes, which seeme to affirme that which they de­ny. hard places, by which we proue thinges that they de­ny: As that Enoch and Elias are yet liuing in their bo­dies, which we proue by Moyses saying that [Enoch Gen. 5. v. 24. walked with God, and was sene nomore, because God tooke him] affirming of the other neene first Pa­triarches, that they dyed. S. Paul saith, [Enoch was Heb. 11. v. 5. translated that he should not see death: And he was not found, because God translated him.] Other Scriptures say the like of Elias, that [he ascended by a 4. Reg. 2. v. 11. Mal. 4. v. 5. whirlewinde in a fyrie Chariot, into heauen.] And [Behold I wil, send you Elias the Prophet, before the day of our Lord come, great and dredful.] Of this sort, there be innumerable places, which would leade vs into long digressions, and therfore I returne to my present purpose.

4 It is not easie to explicate that, which was said Other difficul­ties of matters, not now in controuersie. to Noe [Man his daies, shal be an hundred & twen­tie Gen. 6. v. 3. v. 4. 15. yeares.] There be diuers difficulties also concer­ning [the Giantes which were vpon the earth in [Page 58] those daies.] And concerning the Arke, and the bignes therof. In the Genealogie of the Patriarches, after the floud. For Moyses saith, [Arpharad be­gate Gen. 11. v. 12. Luc. 3. v. 36. Gen. 26. v. 34. Ch. 28. v. 9. Ch. 36. v. 2. 3. Sale.] And S. Luke saith: Sale was the Sonne of Cainan, and [Cainan was of Arphaxad.] The names of Esaus wiues, are different in the 26. Chap­ter of Genesis: and in the 28. and 36. only we are certaine, that al is true, but how it is true, we are not certaine. Iacobs Prophesie, in most partes of it, is hard to be vnderstoode. It is certaine also that [the hart of Pharao, was indurate] but it is hard to explicate the textes where our Lord said, [I Gen. 49. Exod. 4. v. 21. Ch. 7. v. 3. 13. 22. Ch. 8. v. 19. 32. Item. Ch. 8. v. 15. 32. Ch. 9. v. 7. 35. Ch. 13. v. 15. Ex. 25. v. 8. 9. 10. &c. Leuit. 1. v. 2. 3. &c. 1. Cor. 10. Colos. 1. v. 17. Heb. 8. v. 5. Ch. 10. v. 8. Num. 1. Ch. 2. Ch. 3. v. 39. Ioan. 5. v. 46. Luc. wil indurate his hart.] For it is a blasphemous here­sie to say, that God is the auctor of sinne, or ma­keth man to sinne. Yet it is cleare, that obduration of hart, is a verie great sinne. Likewise how the Ta­bernacle, & thinges pertayning therto, resēbled the Church of Christ wherof they were figures: How the external Sacrifices, with other Ceremonies of the old law, (besides other spiritual profites) did signify & resemble greater Mysteries in the Law of Grace, as the Apostle testifieth that they did; is not easie to be declared in particular. The numbers of persons, and mansions, described in the Booke of Numeri, are, be­sides the difficulties, in the literal sense, verie misti­cal and profound. The Prophesies also concerning Christ, are verie hidden to the iudgment of men, e­specially in the Bookes of Moyses, and yet our Saui­our saith expresly, that [Moyses had writter of him] And [interpreted from Moyses and al the prophets, the thinges concerning him self]. Otherwise who would haue thought, there had bene so much in the Bookes of Moyses, of Christ, as there is? Yea who would not haue thought, that the promise of which Moyses speaketh, saying to the people, when they desired a Successor after him [A Prophet of thy Na­tion, [Page 59] and of thy brethren, like vnto me, wil our 24. v. 27. 44. Deut. 18. v. 15. Lord thy God raise vp to thee, him thou shalt heare] had bene ment, only of Iosue, or at furthest, of Io­sue, and other like Succ [...]ssors after him? as indeede it is the first and immediate literal sense; but it is most principally spoken, of our B. Redemer and Sauiour, as both him self insinuateth in the wordes now re­cited: and S. Peter most clearly expoundeth it say­ing: Act. 3. v. 22. [Moyses indeede said, that a Prophet shal the Lord your God raise vp to you, of your brethren, as my self, him you shal heare, according to al thinges whatsoeuer he shal speake to you.] These few par­ticular examples, only of the Bookes of Moyses, o­mitting many others, may suffice to shew the hardnes of some holy Scriptures, which neede to be explica­ted by other places more cleare.

5 If we shal speake more generally, then must we It is no smal di­ficultie to re­concile places, which may some contrary. say, that no Booke in the whole Bible, scarce anie Chapters, are without special difficulties, euen the Legal and Historical Bookes, which are ordinarilie more easie, then the others, yet haue some intricate hardnes to be reconciled, in seming contradictions: Namely the Bookes of Kinges, and Paralipopenon. For the better soluing of doubtes occurring the [...]in, See An­not. 1. Par. 1. we haue obserued t [...]nne general rules, which may helpe, but not fully suffice for this purpose. The Sapiential & Prophetical Bookes, espe­cially som par­tes of them do manifestly ap­peare to be hard.

6 The Sapiential Bookes, aswel of the old, as new Testament, require illuminating wisdome, to al that shal read them: much more to such as shal expound them. Among the rest, the Canticle of Canticles, and S. Paules Epistle to the Romanes, seme to be most profound. But the prophetical Bookes for the greatest part, especially some Psalmes, the Lam [...]tati­ons Psal. 1. 2. 3. 4. &c. 67. 118. of Ieremie, the three first Chapters, & neene last of Ezechiel; almost al the Apocalipse, seme in this point, of deepe mistical sense, to excede the rest: [Page 60] The proofe wherof, I remitte to the testimonie of al that haue made, or wil make, trial by experience.

7 Neuerthelesse, take also here surer testimonies of Some Scrip­tures doe ex­presly witnesse that som other Scriptures are hard. the holie Scripture it self. King Salomō exhorting al to wisdom (wherin is cōprised the whole frame of al vertuous, and religious perfection) sheweth that pa­rables are profitable for the atteining of wisdome, but not without interpretation, & therfore saith: [He that wil learne wisdome, shal vnderstand a Para­ble; Prou. 1. v. 6. Ch. 10. v. 1. and interpretation, the wordes of the wise, and their darke sayinges.] for so he calleth al Parables, Pa [...]ables are darke sayinges. darke sayinges, to witte, his whole Booke of Pro­uerbes and Parables: which kindes of speach, is also inserted in manie other partes of holie Scripture, e­specially by our Sauiour him self in his Gospel, pro­fessing that he spake so of purpose, [Because (saith Mat. 13. v. 11. he to his Disciples) to you it is geuen to know the Misteries of the kingdome of heauen (according vn­to that which Salomon addeth in the same place, [The wise man hearing, wil be wiser) but to them Pro. 1. v. 5. 13. Isa. 6. v. 9. (that were euil disposed) it is not geuen; therfore in Parables I speake to them, because, seeing, they see not, and hearing, they heare not, neither do they vnderstand] Some Parables our Sauiour expounded, leauing the rest to his Apostles interpretation, as to men of vnderstanding, to take instruction therby, & [...]o teach others. And when somtimes they vnder­stood him not, he fatherly rebuked them saying, [Are Math. 15. v. 16. you also as yet without vnderstanding?] As if he should say. It is lesse to be merueled at, if the peo­ple vnderstand not. Nay it were to meruel at, if a­nie man by his owne witte, could vnderstand Para­bles Ordinarily mē, otherwise pru­dent & indici­ous, doe not vnderstand Scriptures or Prophecies. And therfore the Queenes trea­surer of Ethiopia, being demanded whether he vn­derstoode Isaias Prophesie, which he diligently read, answeared, [And how can I, vnlesse some man shew Act. 8. v. 31. [Page 61] me?] This same Prophet Isaias semed to writ more without an In­terpreter. plainely then most other Prophets did: yet he saith, [his Prophesie was to the people, as a sealed Booke.] Isa. 29. v. 11. v. 12. or els was to them, as [to men that can not read. And the vision of al (saith he) shal be vnto you, as the wordes of a Booke sealed, which when they shal geue to him that knoweth letters, they shal say, read this: and he shal answear, I can not, for it is sealed. And the booke shal be geuen to one that knoweth not letters, and it shal be said to him, read, & he shal an­sweare, I know not letters.] Scribes and Pharisies could read Isaias & other Prophets, but to them, the Bookes were sealed that the sense was not vnderstood by them, so that they could not finde Christ therein. The vulgar people could not read, much lesse vnder­stand without Interpreters, wherby neither the lear­ned nor vnlearned, reape profit, by the holie Scrip­tures, vntil the key of vnderstanding, which is the holy Spirit of truth, promised and sent to the Apo­stles, doth open this holie Booke.

8 The Apostles are they, who first had Commission The Apostles & their successors are the proper, and necessarie Interpreters of the holie Scriptures. [to teach al Nations:] And their Successors haue stil Mat. 28. v. 29. Ioan. 14. v. 16. Mat. 28. v. 20. the same Commission. For our Sauiour prouided, whē he promised [to send the Holie Ghost to be with them for euer.] And also signified, that him self, by the same Holie Ghost, wil be with them [euen al daies, to the end of the world.] In like sort the Pro­phet Ezechiel, preached and writte, and was not vn­derstoode, for his Prohhesie semed to be as harde as Some prophe­cies as hard, as Parables. yea Prophe­cies are pur­posly shut vp, til the time of performing them, Parables: Wherupon he said; [O Lord God, they Ezech. 20. v. 49. Dan. 12. v. 4. 9. 13. say of me; doth not this man speake by Parables?] Daniel testifieth that to him it was said, [shutte vp the wordes and seale the Booke, euen to the time ap­pointed; verie manie shal passe ouer, and there shal be manifest knowlege:] So hard are most Prophesies to be vnderstoode, til they be sulfilled: Euen our [Page 62] Sauiours prediction of his owne death, which he sig­nified to his Apostles, that [al thinges should be con­summate Luc. 18. v. 31. 32. 33. 34. which were written by the Prophets of the Sonne of man. For he shal be deliuered to the Gen­tiles, and shal be mocked, and scourged, and spitte v­pon, and after they haue scourged him, they wil kil him, and the third day he shal rise againe. Yet they vnderstoode none of these thinges, and this word was hid from them.] But after his Resurrection, he not only put them in mind what he had said before: but also then [He opened their vnderstanding, that they Luc. 24. v. 45. might vnderstand the Scriptures.] Finally, that some other holie Scriptures besides Prophesies, and Parables, doe also conteine thinges hard to be vn­derstoode: S. Peter witnessith, that [in the Epistles S. Peters ex­presse testimo­nie of this mat­ter. 2. Pet. 3. v. 16. of S. paul are certaine thinges hard to be vnderstood, which the vnlearned and vnstable, depraue, as also the rest of the Scriptures, to their owne perdition.] What then doe we say, that holie Scriptures are in­sufficient? No, God forbid; for they are most s [...]ffi, cient, & do cōteine, either expresly, or implicitly, al doctrine necessarie to saluation, yea incomparablie and by infinite degrees, more sufficiently, then anie other written worke or Booke conteyneth, what Art or Science soeuer. This stil we say, and withal, Act. 8. v. 31. that it requireth interpretation, and somtimes the li­uing voice of an authentical Interpreter.

True miracles are an assured proofe of Faith: or other truth, for which they are done. ARTICLE. 5.

HItherto we haue proued by holie Scriptures, Article 1. that Faith is necessarie to saluation, that it 2. is the special gift of God, and is grounded 3. [Page 63] in his word: either written, or deliuered without 4. writing: and that the written word somtimes requi­reth interpretation. Now we are to speake of an o­ther Miracles are an infallible proofe of truth. ground of faith more extraordinarie, which is of miracles. For God Creator and Lord of al, so dispo­seth of his workes, that some succede according to natural causes, and efficacie which he geueth to crea­tures; some according to supernatural grace, which he also geueth of more abundant fauour. And of this greater sort, some are by his goodnes made ordina­rie, and so are become more familiar to his seruantes, as the benefites of holie Sacrifice and Sacraments, and other daylie spiritual giftes: some are extraordi­narie, and therfore seme more meruelous, as mira­cles, which are workes also done aboue the ordinarie course, & natural power of al creatures, such as ne­uer Psal. 71. v. 18. were, neither can be wrought, but by God only, geuing supernatural force & efficacie, as pleaseth his diuine goodnes. And therfore true miracles, are an infallible ground of assured truth, of whatsoeuer is confirmed by them, Because God, who is truth it self, and can not lye, beareth witnes by his fact that the thing is true which is so proued.

2 This maner of proofe we find in holie Scriptures, to Miracles are most necessary, when the ex­ternal forme of Religion is changed: and where it is to be newly plan­ted. haue be [...]e practised by diuine ordināce in diuers cases: and in two more general. First when it pleased God according to his eternal wil and decree, to change the external forme of his Law, as he did by Moyses; and againe by our B. Sauiour Christ: He gaue his messengers power to worke miracles, in proofe and confirmation of their seueral missions, agreable to their different functions. Secondly in case, when a­nie are sent to preach and plant Fairh & Religion in an [...]e Countrie, or among anie people, where it was not before, as now in the East, and West Indies, and other remote partes: God geueth power to his prea­chers [Page 64] to worke miracles, for the better conuersion of such Infidels to Christianitie. More particular cases are, when it pleaseth God also in Christian Coūtries, to shew his grace of miraculous power, either for proofe of some special truth perteyning to faith, or of other thing in controuersie; or for the greater con­solation of his seruantes, or confusion of aduersaries. But where Religion is once planted, wel watered, and hath taken firme roote, miracles are more rare, and not necessarie for trial of truth in religious cau­ses, because al doubtes of that kinde, may be in such places sufficiently solued, and decided by manie o­ther meanes, and amongst the rest, by diligent sur­ueying of ancient miracles, if any haue bene wrought in confirmation of such pointes as are now called in­to question; or at least by that Church which was ap­proued and established by miracles, that is to say, by Gods owne worke, which in it self is al one with his diuine word; but to men, his miraculous worke may geue more credibilitie, by how much it is to vs more manifest.

3 Wherfore to come to our present purpose, con­cerning the two more general cases, wherin miracles are most necessarie, when the out ward forme of Re­ligion is changed amongst the faithful, & when prea­chers are sent to conuert Infidels: we shal begin with Moyses his mission, who being sent to deliuer Gods Moyses was confirmed by a miracle that God did speak to him. people from Egipt, was first him self confirmed by mi­racle, before he was imployed in that great Embas­sage. For when as yet he fed the sheepe of Iethro his Exod. 3. v. 2. 3. fatherinlaw, [Our Lord appeared to him in a flame of fire, out of the middest of a bush: and he saw that the bush was on fire and was not burnt:] Wherat he admiring and going nearer to s [...]e the bush, Go [...] bade him not to approach but tould him his wil saying, [I am the God of thy Father, the God of Abraham, v. 6. [Page 65] the God of Isaac, and the God of Iacob. I haue seene the affliction of my people in Egypt, and I haue heard their crie, and I am descended to deliuer them out of the handes of the Egiptians: but come and I wil send thee to Pharao, that thou maist bring forth my peo­ple the children of Israel out of Egipt.] And after Gods declaration of his diuine name, and of his pur­pose in this behalfe, as in the sacred text [Moyses an­swearing Ch. 4. v. 1. said: they wil not beleue me, nor heare my voice, but they wil say; Our Lord hath not appea­red to thee.] Wherupon our Lord shewed to him And receiued power to work miracles, for proofe of this mission. two other miracles, turning a rodde into a serpent: and making leprosie in his hand, and gaue him po­wer to worke the same before the people, & if neede required, a third in confirmation that our Lord had appeared to him, & that he was indeede sent of God. Neither did God admitte other excuses of difficulties or impedimentes, but said: [Goe on, I wil be in thy v. 11. 12. v. 16. mouth, and I wil teach thee what thou shalt speake. This rodde also (wherby God had already wrought a miracle) take in thy hand, wherwith thou shalt doe the signes.] And further our Lord said: [See that v. 21. thou doe al the wonders which I haue put in thy hand before Pharao.] This so strange and mightie power to worke miracles, God gaue to Moyses, in place, as it were, of Letters of credit, & of a seale to his Com­mission, aswel to the Children of Israel, as to the king and people of Egipt. Which, when he performed in signes both great and euident: the Magicians vsing Ch. 7. v. 11. 22. Ch. 8. v. 7. v. 18. 19. Magicians do­ing some pro­digious thing­es, could not worke true mi­racles. al their skil of inchantments by the diuels power, wrought some false prodigious signes, but failing in the third attempt, confessed plainly, & [said to Pha­rao, Digitus Dei est hic. This is the finger of God.] And after tenne great plagues miraculously inflicted vpon the Egyptians, for their obduration and cruel­tie, wherof the last was [the death of al the first borne Ch. 11. v. 5. 7. [Page 66] of men & beastes in the Egiptians; the Israelites (be­ing Ch. 12. v. 29. Ch. 14. v. 21. 22. 28. 31. Ch. 15. stil free f [...]ō al) then passed by dry ground through the red sea; where King Pharao and al his armie fo­lowing them, were drowned. Wherupon the peo­ple of Israel more firmly [beleued our Lord & Moy­ses his seruant.] And so he and they sang a solemne Canticle of praise and thankesgeuing to our Lord. And this was the first part of Moyses his Commission, wherin miracles were necessarily required, and as ef­fectually performed.

4. The other part of this great Commission, was to His cheefe of­fice being to re­ceiue and deli­uer Gods writ­ten Law, the same was also confirmed by miracles. be the [Mediator betwene God and his people] in Deut. 5. v. 5. that which God then intended to doe vnto them: which was to geue them a written Law. And this was so great an office, and withal so new & strange, that it no lesse required cōfirmation by miracles, but rather more then the former of their deliuerie from Egipt. For here they receiued Gods Commande­mentes written in two Tables, with a multitude of o­ther Precepts▪ Ceremonial, & Iudicial, the one sorte perteyning to the explication and particular instruc­tion, how to put in practise those moral Precepts of the first Tabl [...], cōteyning their duties towardes God: the other, for better performing the precepts of the second Table, concerning their duties ech one to­wardes others. And therfore to this purpose, that more respect might be in the people towardes God the geuer of this Law, and towardes Moyses by whō Exo. 19. v. 5. 6. 8. they receiued it, and that the people might be stirred vp to mature consideration, who were to geue their consent and promise to kepe the same Law, as God in this mutual Couenant, promised his protection, as­sistance, and re [...]uneration: extraordinarie testimo­nie was requisite of Gods part, which he exhibited Exo. 19. v. 15. 16. by great and vnwonted miracles. For after their pre­scribed preparation, when [...] the third day was come, [Page 67] and the morning appeared, behold thunders began to be heard, and lightninges to flash, & a verie thick cloude to couer the mount, and the noise of the trum­pet sounded excedingly: and the people that was in the campe feared. And al the mount Sinai smoked, for our Lord was descended vpon it in fyre, and the smoke arose frō it as out of a furnance, & al the mount was terrible. And the sound of the Trumpet grew lowder by litle & litle; & was drawen out a length.] In this meruelous maner, our Lord beginning to de­liuer Exo. 20. v. 1. &c. v. 18. 19. his Law, [the people strooken with feare, said to Moyses; Speake thou to vs, and we wil heare. Let not our Lord speake to vs; why shal we dye, and this exceding great fyre deuoure vs? For if we heare the voice of the Lord our God anie more, we shal dye. Approch thou rather and heare al thinges that Deut. 5. v. 25. the Lord our God shal say to thee, & thou shalt speak to vs, and we hearing wil doe them.

5 When also Moyses had receiued the whole Law, It was yet more confirmed by other miracles, in punishing the transgres­sors. & declared the same to the people, it was yet watered (as a new graffed plant) with more miracles, as oc­casion required in confirmation therof, and namely in punishment of transgressors. For [Nadab and Abiu, I euit. 10. v. 1. 2. Preistes, the Sonnes of Aaron, offering strange fyre, which was not cōmanded,] other [fyre coming forth from our Lord deuoured thē, and they died.] Againe, N [...]. 16. v. 1. &c. Core, Dathan, and Abiron, with two hundred fiftie complices, rising against Moyses and Aaron▪ pretē ­ding that [al the people being holie] they should not be lift vp aboue the rest [Moyses said to them. In the morning our Lord wil make it knowne who per­teine v. 5. to him, and the holie he wil ioyne to him self.] And to the people (after other admonition) he said: [In this [...] shal know that our Lord hath sent me v. 28. to doe a [...] thinges that you see, and that I haue not forged them of mine owne mind. If they dye the ac­customed 29. [Page 68] death of men, and if the plague wherwith others also are wont to be visited, doe visit them, our Lord did not send me: But if our Lord doe a new 30. thing, that the earth opening her mouth, swalow them downe, and al thinges that perteine to them, and they descend quick into hel: you shal know that 31. they haue blasphemed our Lord. Immediatly ther­fore as he ceased to speake, the earth brake in sunder vnder their feete, and opening her mouth, deuoured them, with their Tabernacles and al their substance: and they went downe into hel quick, couered with 32. the ground, and perished out of the middest of the 33. multitude.] Neither only the principal rebels thus sodenly perished: But [a fyre also coming forth from v. 35. our Lord, slew the two hundred fiftie men that offe­red the I [...]cense.] Nay yet more transgressing, were likewise punished, and the same also miraculously. For [al the multitude murmured the day folowing a­gainst v. 41. Moyses and Aaron saying: you haue killed the people of our Lord. And when there rose a se­dition, v. 42. and the tumult grew furder, Moyses and A­aron fleeing to the Tabernacle of the Couenant, our Lord said to them: depart from the middest of this v. 45. v. 47. 49. multitude, euen now wil I destroy them. And the burning fyre did wast the multitude: and there were strooken fonrtene thousand and seauen hundred men, beside them that had perished in the sedition of Core.] Wherto we may adde a more comfortable, but no Num. 17. v. 8. lesse potent miracle, in Aarons Rodde, florishing & bringing forth frute.

6. Manie other miracles were also done in the same Other mira­cles in bestow­ing benefites. time of Moyses, both for the peoples confirmation in faith, and feare of God; and for their particular be­nefites. As [when bitter waters were made sweete; Exo. 15. v. 25. Ch. 17. v 5. Nu. 20. v. 11. and waters drawne out of rock [...]s. The continual pro­uision of Manna for their sustenance, al the fourtie [Page 69] yeares in the desert. Flesh also was geuen them to Exo. 16. v. 15. et v. 12. Nu. 11. v. 18. Exo. 17. v. 11. Nu. 23. v. 8. 11. Iosue. 3. v. 16. 17. their fil. When Moyses praying held vp his handes, the people of Israel preuailed in batel, but if he let them downe a litle, then A [...]elec (their enemie) o­uercame. The euil purpose of Balac and Balam to haue cursed them, was turned into blessing.]

7. Againe a new great miracle was wrought by Io­sue Iosue his au [...] ­thoritie & ac­tions were also confirmed by miracles. in the Riuer of Iordan [the vpper part standing and swelling vp like to a mountaine, the lower part descending in to the sea, that the Preistes, with the Arke, stoode vpon the drie ground in the middest of Iordan, whiles al the people passed ouer through the drie chanel.] Likewise the victories atchiued by Io­sue Ios. 12. v. 24. against manie Kinges; and conquest of the pro­mised land, were al ful of miracles.

8 Some also in the times of the Iudges, and of the Iudi [...]. 6. v. 21. 36. 39. Diuers mira­cles were like­wise wrought, in the times of the Iudges, & Kinges. Kinges, which are recorded in those Histories: Especially where more neede required, in the tenne Tri­bes called the Kingdome of Israel; where they made a notorious wicked schisme, & manie fel into Idola­trie and infidelitie. Eor whose reduction to true faith and vnitie in Religion, God sent them Prophets, which both by preaching and miracles, reclamed & confirmed manie. Elias the zelous Prophet among 3. Reg. 18. v. 23. other his heroical Actes, him self alone chalenged four hundred and fiftie Prophets of Baal, to trie by Elias proued by a miracle that our Lord is the only true God. miracle, who is true God, [they laying an oxe vpō wood for Sacrifice without fyre, and he an other, he bade them inuocate the names of their goddes, and v. 24. I wil inuocate (saith he) the name of my Lord, and the God that shal heare by fire, let the same be God.] which thing they attempting and not performing, [he dressed his oxe, and (that the worke of God might be more conspicuous) powred much water in a gutter which he made rownd about the Altar, and v. 36. praied saying: Lord God of Abraham, and Isaac, & [Page 70] Israel, shew this day that thou art the God of Israel, and I thy seruant, and that according to thy com­mandement I haue done al these thinges. Heare me v. 37. 38. Lord, heare me, that this people may learne, that thou art our Lord God, & thou hast conuerted their hart. And the fyre of our Lordfel, and deuoured the holocaust, and the wood, and the stones, licking al­so the dust, and the water that was in the water gut­ter. Which when al the people had seene, they fel on 39. their face and said: Our Lord he is God, our Lord God permit­ted the diuel to trie Iobs pati­ence; but not to delude in trial of truth. he is God.] Why could not the diuel that procu­red Iob. 1. v. 3. 16. fyre to consume Iobs seauen thousand sheepe, bring fire also to saue the credit of his owne prophets, but that God permitted the one for manifestation of Iobs patience, and not the other when it should haue hindered the manifestation of truth, and had bene a witnes of falshood, Other miracles done by this Manie mira­cles wrought by Elias, Elise­us, and others. Prophet: his hindering of raine three yeares, then 3. Reg 17. v. 1. Ch. 18. v. 41. Ch. 17. v. 6. 14. 19. Ch. 19. v. 8. 4. Reg. 1. v. 10. Ch. 2. [...] v. 8. v. 11. Ch. 2. v. 14. &c. Dan. 3. v. 17. 23. 24. 91. Heb. 1. 2. & 10. procuring it; His sustenance brought vnto him by ra­uens; His multiplying of a poore widowes meale, & oyle; The raising of her sōne from death; His fasting from al meate and drinke, fourtie daies and nightes together; His procuring fyre, which burnt two cap­taines, and their hundred men; His deuiding of the riuer of Iordan, and passing through it in the drie cha­nel; And his owne taking away in a fyrie choriot. And manie other miracles done by Elizeus, & diuers other Prophets and holie men. Also the childrens de­liuerie from fyre in Babilon; doe al shew the assured truth of those thinges for which they were wrought. And these may suffice touching the old Testament, and the Law which was geuen by Moyses. It resteth now to declare the same necessiti & vse of miracles in the Law of Grace.

9 How much Christ our Sauiour, the verie Sonne Our Sauiour Christ wrought innumerable of God, excelleth Moyses, and al other Prophets of [Page 71] God; S. Paul teacheth largelie in his Epistle to the miracles, to proue his mis­sion. And most especially vr­ged them a­mongst other proofes. Hebrewes, as also manie other holie Scriptures. Yet [did not Christ (the creator of the world) glorifie Heb. 5. v. 5. him self (as the same Apostle witnessith) but his Fa­ther that spake to him.] For so likewise him selfe had said in his Gospel, [If I doe glorify my self, my Ioan. 8. v. 54. glorie is nothing. It is my Father that glorifieth me] Therfore as Moyses coming to deliuer the Israelites from the seruitude of Egipt, and to geue them a writ­ten Law, proued his Commission by sundrie miracles: Act. 5. v. 31. 32. Io. 8. v. 14. 18. so Christ our Lord coming to deliuer al that wil obey him, from seruicude of sinne, and to geue vs his Law of Grace, besides his owne testimonie (which is also most true) vseth other proofes, as the testimonie of Ioan. 5. v. 33. his Father; of S. Iohn Baptist; of Moyses & al the See Mat. 3. v. 17. Ch. 11. v. 21. Ch. 17. v. 5. Ch. 21. v. 26. Mar. 1. v. 7. Ch. 11. v. 31. Luc. 4. v. 18. Ch. 20. v. 5. Ioan. 1. v. 32. Ch. 12. v. 28. Prophets. But amongst al, most vrgeth the incredu­lous Luc. 24. v. 27. with his miracles. [I haue a greater testimo­nie (saith he) then Iohn. For the workes which the Ioan. 5. v. 36. v. 46. 47. Father hath geuen me to perfect; the verie workes them selues which I doe, geue testimonie of me, that the Father hath sent me.] Againe he inculcateth the same at other times saying: [I speake to you, and Io. 10. v. 25. 37. 38. Io. 14. v. 11. you beleue not: the workes that I doe in the name of my Father, they giue testimonie of me. If I doe not the workes of my Father, beleue me not: But if I doe, and if you wil not beleue me, beleue the workes, that you may know and beleue, that the Father is in me, and [...] the Father.] Thus doth our Sauiour often signify, that he wrought his miracles principal­ly for this cause, that they might beleue in him. Which S. Paul much vrgeth to the Iewes, that [they Heb. 2. v. 4. should not escape seuere punishment, if they neglec­ted so great saluation, declared, not by Angels (as was the old Law) but by our Lord the only Sonne of God, God withal restifying by signes and won­ders, and diuers miracles, and distributious of the [Page 72] Holie Ghost, according to his wil,] And particular­ly By miracles he also proued his doctrine; name ly his power to forgeue sinne. that he came to deliuer men from sinne, he sheweth in these expresse wordes [that you may know that Mat. 9. v. 6. Mar. 2. v. 10. the Sonne of man, hath power in earth to forgeue sinnes (then he said to the sicke of the palsey) arise, take vp thy bed, and goe into thy house.] And after diuers other miracles recited, the Euangelist thus conioyneth them with his preaching [He went a­bout Mar. 2. v. 35. al the Cities and Townes, teaching in their Sy­nagogues, and preaching the Gospel of the king­dome, and curing euerie disease, and enerie infirmi­tie.] Also to satisfie S. Iohnes Disciples (for S. Iohn him self doubted not) our Sauiour said to them, Mat. 11. v. 4. 5. Luc. 7. v. 22. 23. [Goe and report to Iohn what you haue heard and seene; the blind see; the lame walke; the lepers are made cleane; the deafe heare; the dead rise againe: to the poore the Gospel is preached.] Against calū ­niators he auoucheth [If I in the Spirit (or finger) Mat. 12. v. 28. Luc. 11. v. 20. of God, doe cast out diuels, then surely is the King­dome of God come vpon you.] He sheweth more o­uer, that by the special prouidence of God [a cer­taine man was borne blind; saying [that it was nei­ther Ioan. 9. v. 3. for his sinne, nor his parents sinne, but that the workes of God may be manifested in him.] The self same he teacheth of Lazarus his sicknes and death; [this sicknes is not to death, but for the glorie of Ioan. 11. v. 4. 15. God; that the Sonne of God may be glorified by it.] Lastly the verie night of his Passion, speaking to his eleuen Apostles of the Iewes obstinacie, he saith: [If I had not done among them workes that Ioan. 15. v. 24. none other man hath done; they should not haue sin: but now both they haue seene (my workes) and they doe hate both me, and my Father.] After his Re­surrection, S. Iohn testifieth generally to the whole world, to what end these signes are written, [that Ioan. 20. v. 31. you may beleue (saith he) that Iesus is Christ, the [Page 73] Sonne of God, and that beleuing you may haue life Neither Lu­ther, nor Cal­uin, changing the forme of Religion: haue wrought anie miracles. in his name.] And thus much touching the necessi­tie of miracles, when the outward forme of Religion is changed, as it first was by Moyses, and againe by our B. Sauiour Christ.

10 Now concerning the second general case wher­in miracles are required; when Christian Religion Miracles are likewise neces­sarie where Christian faith is first prea­ched. is propagated, by preaching to such people as haue not receiued it: holie Scriptures doe testifie, that God euer geueth this power to his preachers, when he sendeth them [...]or this purpose, to proue therby their mission, and that their hearts may beleue their doctrine. So our B. Sauiour sending his Apostles to preach his Gospel in other places where him self had not yet bene, [gaue them power ouer vncleane spi­rites, Mat. 10. v. 1. 7. 8. Mar. 3. v. 15. Ch. 6. v. 7. 13. Luc. 9. v. 1. 2. Luc. 10. v. 1. 9. 17. Ioan. 12. v. 28. that they should cast them out, & should cure al maner of disease, & al maner of infirmitie. Preach (saith he,) that the kingdome of heauen is at hand. Cure the sick, raise the dead, clense the lepers, caste out diuels.] After this [our Lord designed also o­ther s [...]auentie two Disciples, and he sent them two & two before his face, into euerie Citie and place, whe­ther him selfe would come. And he said vnto them, cure the sick, &c. And they returned with ioy say­ing. Lord, the deuils also are subiect vnto vs in thy name.] When our Lord also [praied that his Fa­thers name might be glorified; a voice came from heauen; Both I haue glorified it, and againe I wil glorifie it: Our Lord said to the people that heard it; This v. 30. 32. 33. voice came not for me but for your sake;] Signifi­ing, that after he should be exalted by death on the Crosse, this miraculous voice should haue more ef­fect, because Gods name should then be more glo­rified, by the conuersion of al Nations. And ther­fore after his Resurrection, our Lord sent his Apostles [not only to the Iewes as before,] but [to preach Mat. 10. v. 5. 6. [Page 74] penante, and remission of sinnes vnto al Nations; be­ginning in Ierusalem, and so into al Iewrie, and Sa­maria, and euen to the vtmost of the earth. And they Luc. 24. v. 47. Mar. 16. v. 20. (after his Ascension, and coming of the holie Ghost) going forth, preached euerie where; our Lord wor­king withal, and confirming the word, with signes folowing] saith S. Mark.

11 Yet first of al our Lord by visible miracles, con­firmed First the A­postles with o­ther faithful, were strength­ned by the Ho­lie Ghost co­ming vpon thē in visible signes. aswel his Apostles, as the whole multitude Act. 1. v. 14. 15. Luc. 24. v. 49. Act. 1. v. 8. Act. 2. v. 12. of persons perseuering with one mind in praier (al­most an hundred and twentie) according as he had promised, and they now expected [with power from high] the vertue of the holie Ghost. For [when the daies of Pentecost were accomplished, they were al together in one place; and sodanly there was made a sound from heauen, as of a vehement wind coming, and it filled the whole house where they were sitting. And there appeared to them parted tongues, as it v. 3. 4. were of fire, and it sate on euerie one of them, and they were al replenished with the Holie Ghost, and they began to speake with diuers tongues, according as the Holie Ghost gaue them to speake, Magnalia v. 11. Dei, the great workes of God.] Here the Church of Christ, then so smal a flock of an hundred and twen­tie persons, aswel by this visible miracle, as by S. Pe­ters v. 14. sermon, but principally by the inuisible power of the Holie Ghost, instantly so increased, that [there v. 41. were added that day, about three thousand soules.] Thus [after the grane of wheat] our Lord Iesus Christ Ioan. 12. v. 24. Mat. 13. v. 32. Act. 2. v. 43. [died] on the Crosse; [The grane of mustard seede] his Kingdome the Church, rose into a tree, our Lord confirming the word (as is said) with signes folow­ing. For so S. Luke testifieth, not only in general, that [manie wonders and signes were done by the Apostles in Ierusalem,] but also reciteth manie in particular, almost in euerie Chapter throughout his [Page 75] whole Booke of the Actes of the Apostles, which is a breife Historie of the beginning of the Christian Church.

12 But omitting here other pointes, we shal as Sundrie mi­racles are re­corded, by which manie were conuer­ted to Christ. breifly as may be, only touch the miracles, as the par­ticular motiues, by which multitudes beleued in Christ. [Peter and Iohn went vp into the Temple Act. 3. v. 1. at the Ninth hour of praier, and a certaine man that was Lame from his mothers wombe was caried and laid at the gate of the Temple to aske almes. S. Peter in stead of geuing money which he had not, bade him [In the name of Iesus Christ of Nazareth, arise and v. 6. 7. 8. walke; And taking his right hand, he lifted him vp, and forthwith his feete and soles were made stronge; And springing, he stoode and walked, and went in with them into the Temple, walking and leaping & praising God.] S. Peter also preached, that this 12. Ch. 4. v. 4. v. 5. ad 21. 23. 29. 30. 31. was done in the name of Christ. Manie beleued, & the number of beleuers, was made fiue thousand.]

13 The high Preist, with the Ancients and Scribes, Al the Apostles with others, prayed for mi­racles, & ob­tained their re­quest. threatning the Apostles: and they with other faith­ful, [praying for cōstant fortitude, & that God would extend his hand to cures, and signes, and wonders, to be done by the name of his holie Sonne Iesus; The place was moued whe [...]in they were gathered; & they were al replenished with the Holie Ghost. And they spake the word of God with confidence.] In which good progresse, whiles the Church did grow in num­ber, and vertue, vice also crept in, as chaffe grow­eth with good corne. A coople pretending perfecti­on [Ananias with Saphira his wife, defrauded the Ch. 5. v. 1. 2. 3. 5. 10. v. 12. 14. communitie, and for their lying to the Holie Ghost, were stroken dead with S. Peters wordes of repre­hensiō. And here againe, the sacred Historiographer saith: [By the handes of the Apostles, were manie signes and wonders done among the people] adding [Page 76] also the effect [And the multitude of men and wo­men that beleued in our Lord, was more increased.

14 In particular, he especially reciteth S. Peters In particular S. Luke reciteth many miracles wrought by S. Peter. miracles, togetherwith the great faith of the people, who for their wōderful estimatiō of his eminēt pow­er, & vertue, did bring forth the sicke into the streets, & laid them in beddes and couches, that when Peter v. 15. came, his shadow at the least, might ouershadow any of them, and they al might be deliuered from their infirmities. And there ranne together vnto Ierusa­lem▪ v. 16. the multitude also of the Cities adioyning, brin­ging sicke persons, and such as were vexed of vn­cleane spirits; who were al cured.] The enemies stil 17. 18. 19. 20. 21. raging, put the Apostles in the common prison [But an Angel of our Lord by night, opening the gates of the prison, and leading them forth said: Goe, and standing speake in the Temple to the people, al the wordes of this life, who hauing heard this, early in the morning, entred into the Temple and taught, & aftermanie threatninges, that they should preach nomore in the [...] Iesus: Peter answearing and v. 28. 29. the Apostles, said; God must be obeyed rather then men.

15 O [...]itting here the Historie of the institution of Act. 6. 7. 8. seauen Deacons, the Martyrdome of S. Stephen; the preaching also of S. Philip, with singular good fruit, with special mention of sundrie miracles: we come to the miraculous conuersion of Saul afterward Act. 9. v. 1. In the meane time S. Paul was miracu­lously conuer­ [...]ed. called Paul, and made an extraordinarie Apostle, who as yet breathing forth threatninges, and slaughter, against the Disciples of our Lord, as he drawing to Damascus, [...] sodenly a light from heauen shined [...]oūd 3. 4. 5. about him, & falling on the ground, he heard a voice saying to him: Saul, Saul, why persecutest thou me? who said. Who art thou Lord? And he; I am Iesus whom thou dost persecute. It is hard for thee to [Page 77] kick against the pricke.] This was S. Paules mi­raculous conuersion as you know. The frute wherof, al Christendome reapeth, and reioyceth therin. Of miracles also wrought by him, we shal se more by and by.

16 For thus much being said by the way of S. Manie other miracles wrought by S. Peter. Paules conuersion; the sacred Historie reporteth more of S. Peter, who as yet conuersing among the Iewes, conuerting and confirming al that he could: Cb. 9. so [came to the Saincts (that is to the faithful) that v. 32. 33. dwelled at Lidda; and he found there a certeine mā named Aeneas lying in his bed, from eight yeares be­fore, who had the palsey. And Peter said vnto him, Aeneas, our Lord Iesus Christ heale thee; arise & 34. 35. make thy bed. And incontinēt he arose. And al that dwelt at Lidda and Sarona saw him, and conuerted to our Lord.] Againe in Ioppe, a certaine woman named Tabitha, ful of good workes and almes deedes v. 40. died. And Peter being requested by the Disciples, came thither, and falling on his knees praied; and turning to the bodie he said; Tabitha arise. And she opened her eyes, and seing Peter, she sate vp, and 41. geuing her his hand, he lifted her vp. And when he had called the Sainctes, and the widowes, presented her aliue; and it was made knowne throughout al 42. Ioppe: and manie beleued in our Lord.

17 The propagation of the Church to the Gen­tiles, Conuersion of Gentiles be­gan by mira­culous visions. began also by miraculous visions, and S. Pe­ters Ministery. For Cornelius a Gentile, was war­ned Ch. 10. v. 1. &c. in a visiō by an Angel, to send into Ioppe for S. Peter; & S. Peter by warrant of an other comforta­ble vision, repairing to him, and preaching Christ vn­to v. 44. 45. him, and other Gentiles, [as he was yet speaking, the Holie Ghost fel vpon al that heard the word; & the faithful of the Iewes that accompanied Peter, were astonied, for that the grace of the Holie Ghost, 46. was powred [Page 78] out vpon the Gentiles also. For they heard them speaking with tongues, and magnifying God] Wherupon they were al baptized. And by relating Ch. 11. v. 5. these two visions, with the effect therof, by coming of the Holie Ghost vpon these Gentiles, as vpon the Iewes in the beginning; S. Peter gaue ful satisfacti­on v. 15. v 3. v. 18. to those Christian Iewes in Ierusalem, which be­fore disliked his dealing with the Gentils; [and they glorified God saying, God then to the Gentiles also hath geuen repentance vnto life.

18 An other miracle perteyning to S. Peter, but not Ch. 12. wrought by him, but vpon him, by the praiers of the Church, for the cōmon good, is this. For whē King Herode had killed S. Iames the greater; & [appre­hended and imprisoned S. Peter (within the feast of v. 2. 3. 4. 5. 6. Pasch) meaning after the feast to bring him forth to S. Peter mira­culously deli­uered out of prison. the people: Praier was made of the Church, without intermission vnto God for him. And the same night he should haue bene brought forth, Pe­ter sleping betwene two souldiers, bound with two chaines, & the kepers before the doare keping the prison, an Angel of our Lord (miraculously) deliue­red 7. 11. 19. 22. 23. him out of Herodes hand, and from al the ex­pectation of the people of the Iewes.] But Herod King Herod strooken by an Angel, died miserably. not long after in Caesarea, puffed vp with such pride that he refused not to be honored as god, [was forth­with strooken by Gods Angel, and being consumed of wormes, gaue vp the Ghost.] And this miracle also, had great effect.

19 For after this persecuters death, S. Luke ad­deth, 24. that [the word of our Lord increased and mul­tiplied] stil inserting among other thinges of his Historie, more miracles with their effectes especial­ly wrought by S. Paule, who with Barnabas, be­ing Many miracles wrought by S. Paul, in the conue [...]sion of entiles. Ch. 13. [sent of the Holie Ghost, sailed into Cipres. And when they had walked throughout the whole I­land v. 4. [Page 79] as farre as Paphos, they found a Magician, a 6. false Prophet, a Iew, with the Proconsul Sergius Pau­lus, a wise man. This Proconsul, desiring to heare 7. the word of God, and the Magician seking to auert 8. him from the faith: S. Paul with a sharp reprehen­sion, denoūced vnto him that he should be blind, not 9. seing the Sunne vntil a time. And forthwith there 11. fel dimnes and darknes vpon him, and going about, he sought some bodie that would geue him his hand. Then the Proconsul, when he had seene what was 12. done, beleued, merueling at the doctrine of our Lord. At Lystra was [a man impotent of his feete, lame Ch. 14. v. 7. 8. 9. from his mothers wombe, that neuer had walked; vpon whom S. Paul loking, and seing that he had faith to be saued (or healed) he said with a loude voice, stand vp right on thy feete; And he leaped & walked. Wherupon the heathen people, & the preist 10 of Iupiter, would nedes haue offered sacrifice to Paul, and Barnabas, as to Gods.] Contrariwise some ob­sti [...]ate 11. [Iewes stoned S. Paul almost to death:] But 12. the Disciples being [...]dified by the miracle, rescued 18. 19. Ch. 15. v. 12. him from that furie. After this at Ierusalem, the mul­titude Relation of Gods workes, doth much edi­fie good peo­ple. gladly heard Barnabas and Paul, telling what great signes and wonders God had done among the Gentiles by them,

20 By a vision shewed to S. Paul, they were wil­led Ch. 16. v. 9. to goe into Macedonia, which they did, [being assured that God had called them, to euangelize vn­to that people.] Amongst other fruit, S. Paul ex­pelled 10. a pythonical spirit out of a yong woman, not 17. suffering her to geue testimonie, that [they were the 18. seruantes of the high God, which preach the way 19. of saluatiou] wherof rose a tumult and persecution, S. [Paul and Silas were beaten with roddes, cast in­to 22. 23. 24. prison, and put into the stockes; who praying, & praysing God at midnight, sodainly there was made [Page 80] an earth-quake, so that the fundation of the prison 26. was shaken, and forthwith al the doares of the pri­son were opened, and the bandes of al were loosed,] the Gailor was conuerted, and [baprized, with al his 33. 35. 39. house incontinent.] the Magistrate sending serge­antes to deliuer them, they expostulated the contu­melious iniurie done to them, & did not part til [the Magistrates came and besought them, and brought them forth of the Citie.] In Athens also S. Paules preaching of Christ, had wonderful effect in the cō ­uersiō of renowmed S. Dionise, & other most learned Philosophers, who at first scornfully called him, [a Word s [...]wer, and preacher of new goddes.] By war­rant Temporal in­terest is the most common cause of perse­cution. of an other vision, S. Paul staieth at Corinth, a Ch. 17. v. 16. 17. 18. 19. 33. yeare and sixe monethes, teaching among them the word of God. At Ephesus, by S. Paules impositi­on of handes vpon twelue men newly baptized, the Holie Ghost came vpon them, and they spake with tongues, and prophecied. [There were also brought Confirmation of the Bapti­zed by imposi­tion of the A­postles handes Ch. 18. v. 9. 11. Ch. 19. v. 6. 7. 12. Ch. 20. v. 9. v. 10. from (S. Paul) his bodie, napkins or handcarchefes vpon the sicke, and the diseases departed from them, & the wicked spirits went out.] Whiles he preached long in the night, a yong man oppressed with heauie sleepe, sitting in a window, fel downe from the third loft, and was taken vp dead; to whom, when Paul was gone downe, he lay vpon him, and embracing him he said: Be not troubled, for his soule is in him. And (after the sermon was ended) they brought him v. 12. aliue, & were not a litle comforted.

21 It may seme to some perhaps, that thus ma­nie, Gods singular prouidence in ordening that S. Paul the Doctor of the Gentiles, should preach in Rome the head Citie of the Gentiles. and so excellent miracles alreadie recited, may abundantly suffice, to shew, both a necessitie in some cases, & special fruite of these extraordinarie workes of God: yet may we not for al that sleightly passe ouer Gods singular prouidence of his extraordinarie Apostle (so particularly ordained for the Gentiles) [Page 81] his going to Rome the head Citie of the Gentiles. In relating of which mistical Historie, the Euangelist S. Luke exactly recordeth both diuers Diuine visions, and other great miracles, with their admirable ef­fectes. For not only S. Paul him self being at Ephe­sus, vttered this ordinance of God by way of Prophe­cie saying: [after I shal haue bene at Ierusalem, I Ch. 19. v. 21. Ch. 21. v. 10. 11. S. Paul him selfe saw it by the spirit of prophecie must see Rome also] But likewise being at Cesarea, [a Prophet coming frō Iewrie named Agabus, tooke Paules girdle, and binding his owne handes & feete, he said: Thus saith the Holie Ghost; The man whose An other Pro­phet foretold the same. girdle this is, so shal the Iewes bind in Ierusalem; and shal deliuer him into the handes of the Gentiles] to witte, into the handes of the Romanes, to whom Ierusalem was then subiect; Wherunto did merue­lously v. 12. 13. 14. 17. cooperate his owne setled purpose, to goe ne­uerthelesse to Ierusalem, his frendes most vehement­ly disswading him from it. And being come to Ieru­salem, his enemies there [laying handes vpon him, v. 30. 31. drew him forth of the Temple. But as they sought to kil him, it was tould the Tribune of the band, that al Ierusalem is in confusion. Who forthwith, taking 32. 33. 34. souldiers and Centurions, ranne downe to them; wherupon the Iewes ceased from striking him.] And the Tribune to appeaze them, apprehended him, and commanded him to be bond with two chaines, and to be led into the Castel, whither the multitude of the people folowed crying, away with him.] Yet co­ming 36. Ch. 22. v. 1. &c. to the stares, [he was permitted to speake.] And so he tould them particularly of his conuersion. v. 19. And lastly of [a voice in a vision, saying vnto him; Make hast and depart quikly out of Ierusalem;] A­gaine saying; [Goe, for into the Gentiles a farre, 22. 23. wil I se [...]d thee.] Then they cryed againe: [Away with such an one from the earth, for it is not meete he should liue. In the open court, before Iewes and Ch. 23. v. 7 [Page 82] Gentiles, there arose such dissension betwene the Pha­risies and Saducees, the whole multitude being deui­ded, that the Tribune fearing lest Paul should be torn 10. in peeces by them, commanded the souldiers, to take him out of the middest of them, and to bring him a­gaine into the castle,] where the night folowing, our 11. Lord standing by him said; [Be constant, for as thou hast testified of me in Ierusalem, so must thou testify God cōfirmed the same by an other vision. 12. at Rome also. The next day, more then fourtie Iewes 13. conspiring, vowed, that they would neither eate nor drinke, til they killed Paul;] But God defeated 16. their wicked purpose; For this conspiracie was dis­couered, 23. and the Tribune sent away Paul at the third hour of the night, with a strong conuey towardes 24. Caesarea.

22 Wherupon the Iewes (stil persisting in their Ch. 24. v. 5. malice) went thither, and afresh accused him before Felix the President, but could not conuince him of anie crime. Neuerth lesse the President temporising 22. differred them, and kept him prisoner two yeares, 27. and so left him to a new President, Portius Festus; Before whom they accused him againe; but prouing nothing, [Festus willing to pleasure the Iewes, said Ch. 25. v. 7. 8. 9. v 10. to Paul; Wilt thou goe vp to Ierusalem, and there be iudged of these thinges before me? And Paul said, At Caesars Iudgment seate doe I stand, where I ought to be Iudged. The Iewes I haue not hurt, as thou verie wel knowest. For if I haue hurt them, or done anie thing worthie of death, I refuse not to die; But 11. if none of these thinges be, wherof these accuse me, noe man can geue me to them, I appeale to Caesar. S. Paul com­pelled by the Iewes importu­nitie against him, appealed to Caesar. Then Festus hauing conferred with the Counsel, an­sweared; Hast thou appealed to Cesar? [...]o Caesar shalt 23. Ch. 26. v. 2. 32. thou goe.] Yet being brought before King Agrip­pa▪ he so fullie satisfied them al, that this King said to the President [this man might be released, if he [Page] had not appealed to Caesar.] Being therfore sent Ch. 27. v. 1. 2. 6. 9. 14. S. Pau [...] and o­thers with him, miraculously deliuered in long & dange­rous tempestes on the se [...]. towardes Rome, arriuing at diuers places, [and sai­ling slowly, winter also growing on] manie great dif­ficulties and dangers happened in this Iourney: Som­time tempestious windes driue them from their pur­pose. And [as the winde carried them, so were they 15. 16. 17. 18. 19. 20. mightily tossed, in peril of Ilandes and quick sandes, forced to cast forth their loading, euen the taklinges of the ship. And neither Sunne nor starres appea­ring for manie daies, and no smale storme being to­ward: al hope was taken away of our sauing (saith S. Luke) In this distresse [S. Paul (notwithstan­ding v. 10. 21. 22. 23. 24. 25. they had not folowed his former counsel) ex­horted al to be of good cheare, for there shal be no losse (said he) of anie soule among you, but of the ship. For an Angel of the God whose I am, & whom An other visiō. I serue, stoode by me this night saying: feare not Paul, thou must appeare before Caesar, and behold, God hath geuen thee al that saile with thee. For the which cause be of good cheare ye men; For I beleue God that it shal so be as it hath bene said to me. And we must come to a certaine Iland.] Againe assuring 26. v. 34. 37. 40. 41. them [that there shal not an haire of the head pe­rish of anie of you.] Then sailing towardes a shore, [falling into a place betwene two seas, they graue­led More dangers, but stil God protecteth th [...] for S. Paules sake. the ship; the forepart sticking fast, the hinder part was broken, by the violence of the sea.] The souldiers gaue counsel to kil the prisoners, lest anie 43. swimming out, might runne away. But [the Cap­taine willing to saue Paul, forbade it to be done. And he commanded them that could swimme, to cast out them selues first, and escape, and goe forth to land. And the rest, some they caried on bordes, & 44. some vpon those thinges that were of the broken ship. And so it came to passe, that al the soules e­scaped to land, being in al, two hundred, seauentie [Page 84] sixe.] And the Iland was called Mitilene, otherwise Melita, or Malta, where yet happened more mira­cles,

23 For [whiles they made a fire, S. Paul laying some Other mira­cles wrought by S. Paul [...] Malta. Ch. 28. v. 3. stickes on the fire, a Viper issuing out of the heate, [...]aded his hand, and he shaking of the beast, into the fire, suffered no harme;] Whereupon the peo­ple first supposed him to be a murderer; but expec­ting a while and seing no harme, changed in con­ceipt, said he was a God. It chanced also, that a no­ble v. 6. v. 8. man lay there vexed with feuers, and the bloudie flixe; vnto whom Paul entered; & when he had prai­ed and imposed handes on him, he healed him: which 9. 11. 12. 13. 14. 15. being done, al in the Iland also that had infirmities, came, and were cured. Then after three monethes abode, winter being ended, taking ship againe, they came by Syracusa, Rhegium, & Puteoli (neare to Na­ples in Italie,) where finding Christians, and stay­ing with them seauen daies, the report of their a­riual rūning before them to Rome, other Christians came thence to meete them, vnto Apii forum, & to the place called the three Tauerns. And finally [co­ming to Rome, Paul was permitted to remaine to S. Paul finding Christians in Rome, prea­ched to them, and to others both Iewes and Gentiles. 16. him self with a souldier that kept him] which op­portunitie so prouided of God, he fructfully vsing, declared to the Iewes the cause of his coming. And on a day by them appointed, to heare his iudgment, v. 22. 23. he preached to them the Kingdome of God, by Ie­sus Christ, according to the Law of Moyses, and pre­diction of the Prophets, from morning vntil eue­ning.] And certaine beleued, certaine beleued not. 28. But to the Gentiles being willing to heare, he prea­ched ful two yeares in his hyred lodging, to al that 30. 31. came; teaching the thinges that concerne our Lord Iesus Christ with al confidence without prohibi­tion.

24 This special note of S. Paule coming to Rome, Being most certaine that Romanes re­ceiued the true Christian Reli­gion, it cā not be shewed that euer they lost it. together with his, & S. Peters, & others miracles, I could not omitte in this place; because here it is Item. Rom. 1. v. 8. euident by expresse holie Scripture (besides other places, and diuers other assured proofes) that the Ro­manes at first receiued and professed the true sincere Christian faith and Religion, which can neuer be shewed that they lost, or changed at anie time since. And this narration of S. Luke, may also serue, as a strong bulwork of defence, against impugners of o­ther true miracles done afterwardes, aswel by the same two cheife Apostles, who liued and laboured in the same haruest, about fourtene yeares more af­ter S. Paules coming to Rome; wherwith this Hi­storie ceaceth, as by al the other Apostles then dis­persed, and working in al partes of the earth, though their particular actes be not written in the holie Scriptures; and by al other Apostolical men and Sainctes of God, both then and euer since, euen at this pre­sent time, most necessarily and frequently, the coun­tries where people are first conuerted to Christ. And Miracles wrought by o­ther Sainctes, are no more impossible nor vnprobable then these are in their owne nature. And al alike possible to God. Psal. 71. v. 8. somtime also in Christian Countries as it pleaseth God, miracles are stil wrought and made manifest to innumerable eye witnesses: And so authentical­ly testified, that it is mere obstinate wilfulnes to de­nie or discredit them, or the like heretofore written in the seueral liues of Sainctes; seing these so authen­tically recorded in the holie Scripture, are euen as strange to sensual men, as anie others which they re­iect, or deride. Wheras also Gods prouidence and promise, was not only for the Apostles time, but al­so for al times so much as is necessarie in eueric Coun­trie, Rom. 15. v 19. 2. Cor. 12. v 12. this grace of miracles haith bene, and stil is ge­uen. In so much, that it hath alwaies bene most tru­ly said of some of the Church, that [by word and deedes [in vertue of signes and wonders, in the ver­tue [Page 86] of the Holie Ghost, they haue preached, plan­ted, Mar. 16. v. 20. and wattered] the faith of Christes Gospel [our Lord woorking withal, and confirming the word with signes that folowed.]

God is one, and there can not be anie other God. ARTICLE 6.

HAning alreadie shewed in general, the prin­ciples Henceforth we are to speake of special Ar­ticles in parti­cular. of Christian Doctrine: that faith is necessarie to saluation; that it is the gift of God; grounded in his word; either written in Ca­nonical Scripture; or deliuered by Tradition, agrea­ble to the written word; and in some cases confirmed by his miraculous workes: Now we are to declare in particular, the more especial pointes of Faith; that God is one in substance; three in persons; that he is omnipotent; knoweth al thinges; is goodnes it self, with other attributes. Then the creatiō of al thinges, namely of Angels, & men; the Redemption of Man; by Christ; God and man; Mans sanctification; in the Catholique Church; and the last Iudgment, ac­cording to euerie ones final desertes, to eternal glo­rie or paine.

2 Concerning therfore the first point, al Christians, Al Christians, Iewes, & Tur­kes, acknow­lege one God. Other Nations serue manie false Goddes. yea also Iewes & Turkes, doe acknowlege, that there is one only God, the Creator, Conseruer, and Lord of al thinges. But most Heathen Nations doe think there be manie Gods, and doe seuerally serue diuers Idoles for God: Though God also among them, as S. Paul teacheth [haith not left him self without te­stimonie, Act. 14. v. 16. being beneficial from heauen, geuing raines and fruitful seasons, filling our hartes with foode & gladnes.] And euer from the creation of the world Rom. 1. v. 20. [his inuisible thinges, his eternal power, and Diui­nitie, [Page 87] are seene, being vnderstoode by those thinges that are made.] Which natural knowledge, either of Iewes, Turkes, Heritikes, or other infidels, ma­keth And are inex­cusable. them [inexcusable, not glorifying God as they Rom. 1. v. 20. 21. know him] but doth not auaile them to iustification without true faith. For it is only the true Catho­lique faith, wherby we beleue, not only that there is but one God, but also that al other thinges what­soeuer he reuealeth by his word, are likewise most assuredly true, euen for his only auctoritie, abstrac­ting from al other reasons and perswasions, which may moue vs therunto. For this only is the true faith, the same which is in the whole Church; wheras o­therwise it were but our owne priuate conceipt, o­pinion, or perswasion.

3 Albeit therfore, we nothing at al doubt in this point: yet if not for more confirmation, at least for more actual exercise of our faith, I shal recite some Our faith in one God, is proued by holy Scriptures. And first by the bookes of the Law. holie Scriptures, which expresly testify and admo­nish vs, that there is but one only God. So doth Moyses instruct vs, writing that [God (our Lord Gen. 1. v. 1. 6. Ps. 145. v. 6. Deut. 10. v. 17. Gen. 14. v. 19. 22. Exo. 3. v. 14. God) created heauen and earrh, the firmament, the waters, and al thinges that are in them] visible & inuisible, euen the Idoles, the false gods, whether they be diuels, or men, or other thinges, are accor­ding to their natures, the creatures of God. Him Melchizedech calleth [God the highest, which cre­ated heauen and earth.] Of him Abraham saith [I lift vp my hand to my Lord God most high, possessor of heauen and earth.] God him self saith [ I am which am. Thus shalt thou say to the children of Is­rael; He which is, hath sent me to you] wheras al creatures, are those special thinges which they are made to be: some are Angels, some are men, some are starres, some are elements, and so of the rest; but [God is he which is] al in al, Immense, with­out [Page 88] limite. This is that name which God reuealed to Moyses when he said [I am the Lord, that ap­peared Exod. 6. v. 3. to Abraham, to Isaac, and to Iacob, as God almightie, & my name ADONAI: I did not shew The name of God consisting of four letters (which the Iewes doe not pronounce) signifieth: He which is. them.] When he gaue his Commandements, he began thus. [I am the Lord thy God: Thou shalt Exo. 20. v. 1. 2. Deut. 4. v. 35. Deut. 32. v. 39. Ios. 2. v. 11. Heb. 11. v. 31. Ios. 2 [...]. v. 22. 34. not haue strange Gods before me;] which in the re­petition of the Law, is more clearly expressed [Our Lord he is God, and there is none other besides him.] Againe thus [Heare Israel; the Lord our God, is one Lord.] And in the summarie conclusion of the same Law, it is thus explicated. [See ye that I am onlie and there is none other God besides me.]

4 Rahab in Iericho, indued with true faith, pro­fessed one God before the discouerers, whom Iosue By the Histoir­cal bookes. sent saying to them [The Lord your God, he is God in heauen aboue, and in the earth beneth.] The Tribes of Israel which dwelt in Galaad [called their Altar which they built by the bankes of Iordan; their [testimonie, that our Lord he is God; the most migh­tie God our Lord.] King Salomon in the conclu­sion 3. Reg. 8. v. 59. 60. of his deuout praier, in the first Dedication of the Temple [besought God to direct him and al his people Israel, day by day; that al the peoples of the earth may know, that our Lord he is God, and there is none other besides him.] The Prophet Elias with 3. Reg. 18. v. 21. great zeale, expostulated with the People of Isra­el, that would seme to temporize betwene God and Baal, rather wishing them to serue God only, (be­cause there can be nomore Gods but one) then to serue both him and God saving: [how long halt you on two sides? if our Lord be God, folow him, but if Baal, folow him.] Holie Tobias in captiuitie, Tob. 13. v. 3. 4. exhorteth his brethrē, to geue thankes to our Lord, and in the sight of the Gentiles, to praise him [be­cause he hath therfore dispersed you among the Gen­tiles, [Page 89] which know not him, that you may declare his meruelous workes, and make them know, that there is none other God omnipotent besides him.] A­chior an Ammonite, boldly reported to Holofernes, Iudith. 5. v. 9. that the [Israelites, (hauing long before departed frō Mesopotamia where was multitude of Gods) wor­shiped one God of heauen.]

5 The Royal Prophet estemeth it the greatest igno­rance Psal. 13. v. 1. Psal. 17. v. 32. Psal. 83. v. 10. Ps. 89. v. 2. Ps. 95. v. 5. 148. v. 13. 150. v. 6. Isa. 40. v. 12. By the Pro­phetes. that may be, to say [there is no God] and no lesse wickednes, to acknowledg anie other God but one. [For who (saith he) is God, but our Lord? or who is God, but our God?] And therfore to God he saith [Thou only art God, from euerlasting euen to euerlasting thou art God; because al the gods of the Gentiles are diuels, our Lordes name alone is ex­alted. Let euerie spirit praise our Lord.] The same doe al other Prophets verie often vrge against Ido­laters. Let one or two sentences serue for example of manie. Isaias thus writeth of the incomparable Maiestie of God. [who hath measured the waters with his fist, and pondered the heauens with a spāne? Who hath poysed with three fingers, the huge great­nes of the earth, & weyed the mountaines in weight, and the litle hilles in balance? Who hath holpen v. 13. 14. the spirit of our Lord, or who hath bene his coun­seler and shewed to him? With whom hath he ta­ken counsel, and who hath instructed him, and taught him the path of Iustice, and taught him knowlege, and shewed him the way of prudence? To whom 18. then haue you made God like? Or what Image wil you set to him? Hath the artificer cast a sculp­tile? or hath the gold-smith figured it with gold, or the siluer-smith with plates of siluer? And to whom 19. 25. 26. haue you likenedme, & made me equal, saith the ho­lie one? Lift vp your eyes on high and see, who haith created these thinges? He that bringeth out [Page 90] the host of them in number; and calleth them al by name. Thus saith our Lord the King of Israel; and Isa. 44. v. 6. Ch. 45. v. 5. 26. Baruc. 6. v. 2. 3. 4. 7. &c. Ioel. 2. v. 17. the Redemer therof; the Lord of Hostes: I am the first, and I the last, and besides me there is no God. I the Lord, and there is none els; I the Lord, & there is none other.] Ieremie in his Epistle to the Iewes in the time of captiuitie, forewarning them to auoid Idolatrie, by manie and great absurdities, in forging and adoring false gods: sheweth how foolish and senselesse they are, that serue Idoles or anie Images for gods.

6 Moreouer besides the zealous confessions, and By the confes­sion of some Ethniques. diligent instructions of Gods true seruantes, also his professed enemies, and notorious persecutors of his faithful people, haue somtimes, either after chastis­ment, or being conuinced by the sensible euidence of Gods miraculous workes, acknowleged him to be the only true omnipotent God, subiecting them selues, & commanding al vnder their obeysance, to feare and serue him, as the only eternal God. So King Nabuchodonosor, after that he had bene sea­uen yeares so frantick, that he imagined him self to be a brutish beast, and in al respectes liued as a beast, among beastes, naked, going on his handes and feete as a four footed beast, gnawing the grasse with his teeth, and eating it as an oxe, or a horse: being a­gaine restored to vse of reason, and to his former state of a King, he openly confessed God most iust ouer al saying: [Now therfore I Nabuchodonosor, praise Dan. 4. v. 34. and magnifie, and glorifie the King of Heauen; be­cause al his workes are true, and his waies iugements; and them that walke in pride, he can humble.] So also King Darius, after he had condescended (wic­ked coūselers importunely vrging him) to cast Daniel into the Lyons denne, and that Daniel by Gods po­wer was conserued without hurt, and deliuered from [Page 91] the crueltie of his enemies. Thē did this King [write Dan. 6. v. 25. 26. to al peoples, Tribes, and tongues dwelling in the whole earth. Peace be multiplied vnto you. By me a Decree is made, that in al mine Empyre, and King­dome, they dread and feare the God of Daniel; for he is the liuing, and eternal God for euer; and his Kingdome shal not be dissipated; and his power e­uen 27. for euer. He is the deliuerer, and Sauiour, do­ing signes and meruels in heauen, and in earth, who hath deliuered Daniel out of the Lake of the Ly­ons.]

7 In the new Testament, and time of grace, which The same faith is confirmed in the new Testa­ment. perteyneth to al Nations in the world, this doctrine of one God is most necessarie, to extirpate the ge­neral error of manie gods. And therfore the Apo­stles, before al other pointes, most diligently prea­ched this, and taught it by word, rather then by wri­ting. For preaching, not writing, is the more ordina­rie meanes to cōuert Infidels. And this Article being once setled in the hartes of the faithful, the Euange­listes and other Apostles, had lesse occasion to write thereof, then of other pointes of faith and maners, wherin Christians oftener fayled. Yet it is not on­ly presupposed, but also expresly recorded by them in some places. By this doctrine, our B. Sauiour By our Saui­ours answers. confuted and confounded the diuel; citing and con­firming by fact and word, the Law where it is wri­ten [The Lord thy God shalt thou adore, and him Den. 6. v. 13. Mat. 4. v. 10. Mar. 12. v. 29. 32. only shalt thou serue.] The like our Lord answea­red to a Scribe which also tempted him, seking a qua­rel against his doctrine, repeating vnto him these wordes of the Law [Heare Israel, the Lord thy God is one God.] Which the quareling Scribe hearing, could not but confesse it to be true, that there is one God, and there is none other besides him. By S. Paul, and other Apostles.

8 S. Paul-amongst the learned Gentiles at Athens, Act. 17. v. 23. [Page 92] tooke fitte occasion of their owne iudgment, to dis­proue the multitude of gods whom they serued. For that by their fact in dedicating an Altar to the vn­knowne God; they shewed the imbecilitie of al their supposed knowne gods; & that besides al them, there is some other most worthy to be serued with an Altar, and consequently with Sacrifice, which is the proper homage due to supreme Dominion. Wher­upon he preached to them, him whom they imagi­ned, but knew not, to witte, [the God that made the v. 24. 25. world, and al thinges that are in it, he being Lord of heauen and earth &c. geueth life vnto al, and breathing, and al thinges.] After this, writing to the Corinthians (whom in the meane time he had conuerted to Christ) to shew that it is vnlawful wit­tingly to eate meates that were offered to Idoles: he teacheth that [an Idol is nothing in the world, 1. Cor. 8. v. 4. (that is, haith no maner of diuine power in it as Idolators imagine) & that there is no God but one.] Againe vpon an other occasion, commending vnitie amongst Christians, he proueth the necessitie therof by this knowne and confessed principle; because [there is one Lord, one faith, one baptisme; one Ephes. 4. v. 5. 6. 1. Tim. 1. v. 17. God and Father of al, which is ouer al, and by al, and in al vs.] The same Apostle also, by way of thankesgeuing & praises to God, calleth him [the King of the worldes, immortal, inuisible, only God. Who onely (of him self) hath Immortalitie, and in­habiteth 1. Tim. 6. v. 16. light not accessible, whom no mā hath sene, yea neither can see: to whom be honour and em­pire euerlasting. Amen.] This is the God that said to S. Iohn [I am Alpha & Omega, the beginning & Apoc. 1. v. 8. Ch. 21. v. 6. Ch. 22. v. 13. the end, the first and the last.] This is the only God, whom heritiques and diuels can not denie, as S, Iames noteth, arguing the Solifideans [Thou bele­uest Confessed by the diuels. (saith he to his aduersarie) that there is one God; [Page 93] thou dost wel; the diuels also beleue and tremble] Iac. 2. v. 19. So vndoubted a truth it is, that Iewes, Turkes, He­ritiques, and diuels confesse it, and in their maner, ve­rie vnproperly, beleue it.

9 Al which notwithstanding, if it were tollerable to stand vpon the bare letter, without conference of places, contentious spirits that would proue plura­litie Some men are called goddes. of Gods, may finde holie Scriptures which sound for their purpose, geuing the name of God, to crea­tures. For [God him self (our Lord God) said to Moyses called God. Moyses; Behold I haue appointed thee the God of Exo. 7. v. 1. Pharao, & Aaron thy brother shal be thy Prophet.] Also in the Iudicial precepts of Moyses Law it is writ­ten. Iudges, Prin­ces, & Preistes, called goddes. If a seruant that may be made free, wil of his owne accord, remaine bound [his Lord shal present Exo. 21. v. 6. him to the gods] that is to ciuil, & temporal Iudges, that they may in a certaine prescribed maner, ratifie the couenant, and he shal be his bond-man for euer. Likewise for trial of some kind of theft [the maister Ch. 22. v. 8. of the house (who had the custody of the thing that is stollen) shal be brought to the gods (meaning to the Iudges) and he shal sweare that he did not ex­tend his hand vpon his neighboures good.] Ano­ther Precept prouiding that due reuerence be obser­ued to Iudges and Princes: is expressed in these wor­des. [Thou shalt not detract from the gods: and the Ibidem. v. 28. Act. 23. v. 5. Ps. 49. v. 2. ps. 81. v. 1. Prince of thy people, thou shalt not curse] which S. Paul applieth to the high Preist. The Royal Prophet in his psalēs saith: [The God of gods our Lord hath spokē. God stoode in the assemblie of gods, & in the middest he iudgeth goddes.] Which can not be vn­derstoode only of false goddes, though he is also God and iudge of them, but of men in eminent auctoritie, who represent God, amongst whom God sitteth, & whom God wil iudge. For God him self saith to them in the same psalme. [I said; you are goddes, & the [Page 94] sonnes of the highest:] By al which places a wran­gler v. 6. may contend, that there be manie goddes.

10 But the true sense of them al, may be gathered This obiection is answered, by conference of other [...]. by the last cited, which our Sauiour alledgeth; ma­king an Apologie or defence of his owne speach. For hauing said; [I and the Father are one ( vnum: Ioan. 5. v. 18. Io. 10. v. 30. 31. 33. &c. one thing, one in diuine substance:) the Iewes tooke vp stones to stone him] as a blasphemer, [because (say they) thou being a man, makest thy self God.] Wherupon our Lord, not further explicating the high misterie of his true Godhead, to so vnworthie audi­ence, but [...]quiuocating In this case, answered them, Men in eminēt auctoritie do not only parti­cipate of Gods power, but also of his name. [Is it not written in your Law, that; I said, you are Goddes? If he called them Goddes to whom the word of God was made, and the Scripture can not be bro­ken: Ps. 81. v. 6. whom the father haith sanctified and sent into the world, say you; that thou blasphemest, because I said, I am the Sonne of God.] By which answear, our Sauiour insinuateth, that albeit God, signifiyng Sap. 14. v. 21. the Diuine nature and absolute Essense, is the incō ­municable name that can not be geuen to anie crea­ture: yet if he were not God, he might without blasphemie be called the Sonne of God, or God, as some men by participatiō are called goddes, to whō Goddes word is committed to teach others, and to whō Goddes auctoritie is geuen to gouerne & iudge others. [But such Goddes shal die as men (saith the Ps. 81. v. 7. psalmist) and (if they peruert Goddes word or wil) shal fal as one of the Princes.] S. Paul also expoun­deth al such speaches saying: [although there be, 1. Cor. 8. v. 5. 6. that are called goddes, either in heauen or in earth, (for there are manie Goddes, and manie Lordes) yet to vs there is one God the Father, of whom al thinges, and we vnto him: and one Lord Iesus Christ, by whom al thinges, and we by him.] So these ho­lie Scriptures proue not pluralitie of Goddes, against [Page 95] other holie Scriptures, which clearly shew, that there is but one God, and that besides him, there is none other God, but shew the excellent offices of Goddes Lieutenants in earth, with participation of his aucto­ritie, The Scriptures aboue cited, doe indede proue the excellencie of Gods cheefe Ministers. and also of his name. And al holie Scriptures are most true, & being rightly explaned, haue a true sense, and [are profitable (as the same Apostle auoucheth) 2. Tim. 3. v. 16. 17. to teach, to argue, to correct, and to instruct in iu­stice, that the man of God may be perfect, instructed to euerie good worke.

In God is Trinity of Persons, the Father, and the Sonne, and the Holie Ghost. ARTICLE. 7.

IN the old Testament, the children of Israel were The Mysterie of the B. Tri­nitie, must be beleued, but can not be ful­ly vnderstood in this life. commanded [to eate al the Paschal Lambe; the Exod. 12. v. 10. head with the feete and entrals they must deuour. Neither must there remai [...]e anie thing therof vntil morning. If anie thing were left (not eaten) it must be burnt with fire.] In the new Testament Christ our Sauiour commanded his Apostles [to teach al na­tions, Mat. 28. v. 19. baptizing them in the name of the Father, & of the Sonne, and of the Holie Ghost.] Where it is supposed that they must teach, and the people must learne the high misterie, of three diuine persons in one substāce, which hath this sense, that in al points of Christian doctrine, which our natural reason can not comprehend, we must by the fire of Goddes grace inflaming our hartes [captiuate our vnderstanding 2. Cor. 10. v. 5. vnto the obedience of Christ, who so reuealing, we must beleue, that there is one Person of the Father, an other of the Sonne, & an other of the Holie Ghost: that euerie person is God, and yet but one God.

2 And the same may, though not demonstra­tiuely [Page 96] or plainly, yet notwithstanding (as the Church speaketh) credibly, in some sorte, be declared. For God being one, by vnderstanding him selfe A breefe de­claration of three Duine persons in one substance. begetteth him self, and is begotten; who in respect he begetteth, is God the Father, in repspect he is be­gotten is God the Sonne. Likewise this one God as being both Father and Sonne, loueth him self, and in respect he loueth, he produceth him self, in respect he is loued him self is produced; and so from the Fa­ther and from the Sonne, procedeth an other person God the Holie Ghost. Thus we beleue and confesse three diuine Persons, and one God. Againe in re­spect of producing and not proceding, the Father frō whom, both the Sonne and the Holie Ghost, diuers­ly proceede, is called the first Person. The Sonne pro­ceding from the Father by generation, and together with the Father, producing the Holie Ghost, is cal­led the second Person. And the Holie Ghost no way producing, but only proceding, and that by produc­tion, not by generation, is called the third Person. Yet must we not imagine, that this order in the di­uine Persons, of first, second, and third, importeth anie thing at al, firster, or later, greater or lesse; nei­ther may we thinke, that euer God was not the Fa­ther, or was not the Sonne, or was not the Holie Ghost. For as God in his substance wherin he is one: euen so in his notional relations wherin he is three, is euerie way, and in al respectes, eternal, im­mense, immutable, omnipotent, one & the self same God, and al the diuine persons coeternal, of the same equal immensitie, immutabilitie, omnipotencie, ma­iestie, & consubstantialitie. It must be humbly be­leued, not ouer curiously dis­cussed.

3 Neuerthelesse for so much as in none other Arti­cle of our belife, can be more greeuous errour, if anie wilfully persist in false opinion, nor more diffi­cultie, how to thinke, and how to speake, then in [Page 97] this highest pointe of the B. Trinitie, it behoueth vs in stead of sutle discussing that which we know excedeth our capacitie, rather to relie vpon the Chur­ches faith, then vpon our owne, or anie other pri­uate conceipt, and withal vpon holie Scriptures, as the same [piller of truth] vnderstandeth & expoūdeth 1. Tim. 3. v. 15. them. For so albeit the word Trinitie, is not extant in al the holie Bible, neither the word Person, in this sense, to signifie distinction of diuine persons: yet the misterie it self is sufficiently proued to satisfie an humble Christian, but not so plainly as wil con­uince an obstinate Iew, a wilful pagane, or a wran­gling Heritique, interpreting Goddes word by his owne priuate spirit.

4 To begin therfore with the old Testament, this Pluralitie of Goddes signi­fied by holy Scripture must needes be vn­derstood of persons. holie Misterie is proued by the hebrew text of the ve­rie first wordes of holie Scripture [In the begin­ning Gen. 1. v. 1. 2. Iob. 12. v. 4. Ch. 36. v. 2. Dan 2. 28. Hab. 1. v. 11. Ch. 3. v. 3. 1. Cor. 8. v. 6. Colos. 1. v. 16. 18. Io. 8. v. 25. Ps. 103. v. 30. God created heauen and earth:] and in the next verse: [the Spirit of God moued ouer the waters.] The word God, in hebrew Elohim, is of the plural num­ber (wherof the singular is Eloha,) and so signifieth pluralitie, and must needes be vnderstoode of persons, because God is only one in substance, the verbe bara, in english created, is of the singular number, and by vse of holie Scriptures is appropriated to the Fa­ther, of whom are al thinges, Likewise the word beginning, is appropriated to the Sonne, because in him were created al thinges in heauen and in earth, visible and inuisible. [He the beginning, the first borne.] And the wordes Spirit of God, are appropri­ated to the Holie Ghost. As where the Prophet Da­niel saith. [Thou shalt send forth thy Spirit, and they shal be created.] So we haue in the word Elo­him, pluralitie, in other wordes, particular mention of the three diuine persons mistically insinuated. A gaine pluralitie of persons is signified, when God said, [Page 98] [Let vs make man to our owne image & likenes] the Gen. 1. v. 26. wordes vs & our importing more persōs, but image & liknes one in substāce. The same doctrine is gathered in other places: God appearing to Abraham in forme Gen. 18. v. 1. 2. 3. 4. 5. of three men [Abraham saw three and adored] as appeareth by his wordes, but one. For so he spake as to one [Lord if I haue found grace in thy sight goe not past thy seruant:] and forthwith as to moe, [wash ye your feete, and rest ye, for therfore are ye come aside to your seruant.] So also Moyses writeth in the same place, both as of moe, and as of one say­ing: v. 9. 13. 17. 33. [When they had eaten, they said] a litle after [he said, Our Lord said; and our Lord departed, af­ter Sometimes but two Persōs signified. that he had ceased to speake vnto Abraham.] Gen. 19. v. 1. 24. Two Persons also of the B. Trinitie seme to be sig­nified, aswel by the two Angels coming to Lot, in the shape of two men, as by Moyses wordes writing, that [our Lord rained brimstone and fire from our Lord.] But three persons are more distinctly vnder­stoode by the ordinarie solemne blessing prescribed Num. 6. v. 24. 25. 26. in these wordes [Our Lord blesse thee, & kepe thee: our Lord shew his face to thee, and haue mercie vpon thee: our Lord turne his countenance vnto thee, & Three effectes appropriated to the three Diuine persōs. geue thee peace.] Where our Lord thrice recited, with the special desired effectes, may verie aptly be appropriated, the first to the Father, the second to the Sonne, and the third to the Holie Ghost. And by like special termes, Iob semeth to distinguish the same diuine persons, attributing to the Father strength & power, to the Sonne, wisdome, & spirit to the Holie Iob. 26. v. 12. 13. Ghost saying thus of God: [In his strength sodenly the seas are gathered together; and with his wisdom he stroake the prowde man; his Spirit haith ador­ned the heauen.

5 The Royal Prophet foresheweth the Church of Christ praying for Goddes mercie, blessing, & illumi­nation, three graces appropriated to the three diuine [Page 99] persons; And concluding the psalme, thrice inuoca­teth Ps. 66. v. 1. 8. Ps. 95. v. 1. 2. God thrice in­uocated in one breefe prayer. God the Blessed Trinitie thus [God; our God blesse vs; God blesse vs.] In an other psalme he in­uiteth al Christians to render praise to the B. Trini­tie, for the Incarnation of the Sonne of God saying: [Sing ye to our Lord a new song; sing to our Lord the whole earth; sing ye to our Lord, and blesse his name.] In like maner prosecuting the same inuita­tion saith: [Bring to our Lord ye Families of Gen­tiles; v. 7. 8. bring ye to our Lord glorie, and honor; bring Not three Lordes but one Lord. to our Lord glorie vnto his name.] In both places, our Lord is thrice named, to signifie that euerieper­son of the B, Trinitie, is our Lord, but concludeth in one name: because there are not three Lordes but one Lord. At an other time he confesseth the same Al workes of God in crea­tures, are the workes of al the B. Trini­tie. inestimable benefite of the incarnatiō, to be the work of the whole Trinitie, saying: [The right hand of Ps. 117. v. 16. our Lord hath wrought strength; the right hand of our Lord hath exalted me; the right hand of our Lord haith wrought strength] yet not three right handes, but one right hand. The Prophet Isaias saw Isa. 6. v. 3. and heard in a vision, that [the Angelical Seraphimes cried one to an other and said, Holie, Holie, Holie, the Lord God of H [...]stes] reciting thrice Holie, to the three di [...]ine persons, al one God of Hostes.

6 In some places, distinct mention is made of Somtimes mē ­tion is made of one Diuine person, only of God the Fa­ther. some one diuine person, and not of the other. As in Daniels prophecie, the Father alone semeth to be described thus. Thrones were set, and the ancient Dan. 7. v. 9. of daies sate; his vesture white as snow, & the haires of his head, as cleane wolle, his Throne flames of fire.] He is called ancient of daies, not only because he is eternal, for so are also the Sonne and the Holie Ghost; but rather because in order of distinguishing the persons, he is first, from whom the other two per­sons Of God the Sonne. procede, and he from none. In an other part of [Page 100] the same prophecie, the Prophet praying, semeth to direct his praier to the Sonne, saying: [Now ther­fore Dan. 9. v. 17. heare, o our God, the petition of thy seruant, and his praiers, and shew thy face vpon thy sanctu­arie which is desert, for thine owne sake] that is, for thine owne merites, which can only be vnderstoode of that diuine person, which is incarnate, who by his humanitie merited for the Church. And so must that necessarily be vnderstoode only of the Sonne of God which is written by Habacuc the Prophet in his Can­ticle [God wil come from the South, and the holie Hab. 3. v. 3. one from the mount Pharan;] a cleare prediction of Christs Natiuitie, who was borne in Bethelem, situ­ated southward frō Ierusalem. As also it is the speach of God the Sonne, written by the Prophet Zacharie saying: [They shal looke toward me whom they Zach. 12. v. 10. pearced] verified when some Iewes were conuerted after they had crucified the Sonne of God. Of the Holie Ghost, Nehemias maketh mention as is verie Of God the Holie Ghost. commonly vnderstoode, where amongst other bene­fites bestowed vpon the children of Israel, he recoū ­teth diuine inspirations, saying to God: [Thou ga­ue [...] 2. Esd. 9. v. 20. Ezech. 36. v. 26. 27. Zach. 7. v. 12. them thy good Spirit, which should teach them.] By Ezechiel, God speaketh thus [I wil put my Spi­rit in the middest of you.] And the Prophet Za­charie speaking of sinners which resist the Holie Ghost saith: [They made their hart as the Adamaut, lest they should heare the Law, and the wordes which the Lord sent in his Spirit by the handes of his former Prophets.] In which and the like places, the Spirit of God, is distinguished from God, as one per­son from an other.

7 In the new Testament [...]his misterie of three di­uine This highest Mysterie is, more expresly reuealed in the new Testamēt. persons in one substance, is more expresly reuea­led. As when our Sauiour was baptized, al the three Mat. 3. v. 16. 17. persons seuerally appeared, the Father, by a voice [Page 101] from heauen, testifying that this is his Sonne which there appeared in humanitie assumpted; and God the Holie Ghost appeared descending as a doue. Againe Mat. 17. v. 5. the Father appeared by the like voice in our Sauiours Transfiguration testifying the same, that this is his Sonne in whom he is wel pleased; the Holie Ghost was represented in the bright cloude.] Moreouer the Holie Ghost, as proceding from the Father, and from the Sōne, is signified by our Sauiour in one place saying: [The Paraclite the Holie Ghost, whom the Ioa. 14. v. 26. Ch. 15. v. 26. Ch. 16. v. 7. 14. Father wil send in my name] In an other place [When the Paraclite cometh whom I wil send you from the Father] and as he addeth there [which procedeth from the Father] so repeating afterwardes [I wil send him to you] he addeth also [he shal receiue of mine, and shal shew to you.] But the most principal proofe is by the forme of Christian baptisme prescribed by our Sauiour to his Apostles in these wordes [Going teach Mat. 28. v. 19. al Nations, baptizing them in the name of the Father, and of the Sonne, and of the Holie Ghost] expres­sing the three persons, not in the names, but singu­larly, in the name, because al three are one God. The next principal proofe is by the wordes of S. Iohn the Apostle saying: [There be three which geue te­stimonie 1. Ioa. 5. v. 7. Ioan. 1. v. 14. in heauen, the Father, the Word, and the Holie Ghost] by the Word, signifying the Sonne, the eternal word of the Father [the word which is made flesh.]

8 That the Sonne is God equal and consubstantial Mat. 1. v. 20. Luc. 1. v. 35. Io. 20. v. 22. Act. 28. v. 25. Al three persōs are equal, and consubstantial. with the Father and the Holie Ghost, and that the Holie Ghost is also God, equal and consubstantial with the Father and the Sonne; is further proued by manie holie Scriptures, where the Incarnation of Christ, the Remission of sinnes, sanctificatiō of soules, and other workes proper to God, are ascribed to the Soone, or to the Holie Ghost; and particularly S. [Page 102] Paul calleth the Holie Ghost [one Spirit, one Lord, Rom. 15. v. 16. 1. Cor. 12. v. 4. 5. 6. 11. one God, one and the same Spirit.]

9 Neuerthelesse, as the Iewes reiect al the proofes Heretical ob­iections. which Christians make out of the old Testament, & scorne to heare anie thing of the new: So Arrius, Eu­nomius, Macedonius, & their folowers, not only find euasions against al that can be alledged of holie Scriptures, but also pretend and vrge other apparent texts to proue inequalitie in these three Persons, and so contend that either there are three Goddes, greater and lesse: or els that neither the Sonne, nor the Ho­lie Ghost, is God. Against the Sonne of God, they alledge his owne wordes [the Father is greater then Io. 14. v. 28. Rom. 8. v. 26. 27. I.] Against the Holie Ghost, the wordes of S. Paul [the Spirit him self requesteth for vs, with gronings vnspeakable. And he that searcheth the hartes, knoweth what the Spirit desireth.] wherupon they inferre, Seing the Father is greater, the Sonne is not equal; and seing the Holie Ghost requesteth, and desireth, he can not be God; for God neither wanteth anie thing, nor desireth, but hath al thinges.

10 Holie Church answeareth to the first, that our Answerr [...]. Sauiour Christ according to his manhood, is inferi­or to his Father: according to his Godhead, he is equal with the Father. To the second, that the Ho­lie Ghost is said to desire and request, in that he ma­keth the faithful to desire and request good thinges. For whē they pray or speake that which is to Godd [...]s Mat. 10. v. 20 Mat. 13. v. 11. Luc. 12. v. 12. glorie, it is [the Holie Ghost that speaketh in them] by teaching and inspiring them [what to pray, & what to speake] as the Euangelistes report our Sa­uiours doctrine, appropriating the confession of truth and other good workes, to the [...] Holie Ghost: Who [...] Father, and the Sonne, is one God. A general ans­wer to al wrāg­lers.

11 But when anie are contentious, opposing Scrip­ture Rom. 1 [...]. v. 6. [Page 103] against Scripture, admitting no sense therof but their owne; then must we hold fast the Rule of faith and forme of sound Doctrine, kepe the good Depo­situm, 2. Tim. 1. v. 13. 14. beleue and confesse that faith wherein al nati­ons are baptized [In the name of the Father, and of the Sonne, and of the Holie Ghost, one God; for of him, and by him, and in him, are al thinges. To Rom. 11. v. 36. him be glorie for euer. Amen.]

God is Omnipotent. ARTICLE 8.

THe natures of al creatures, are best knowne God being in­finite, can not be defined, nor fully described. by their definitions, consisting of their essen­tial partes, or by their descriptions, which consist of some essential part, if anie be knowne, & such particular proprieties, or other accidents, few­er, or more, as agree to them only, and to none o­ther thing. And so names are geuen them answea­rable to their natures; wherby one man vnderstan­deth an other, speaking of the same thinges. But the nature of the Creator being infinite, can not be de­fined, nor by anie description, fully declared; nor comprehended by anie creature. For neither can his proprieties be sufficiently conceiued, nor anie name accommodated to him, wherby like knowlege may be atteyned of him, as of his creatures, by reason of the infinite difference betwene him and them. On­ly we know obscurely, certaine proprieties, and spe­cial names ascribed vnto him, by which we conceiue that one thing there is which created al other thinges, of whom al haue their being, and on whom they al depend.

2 Such proprieties, as we in some sorte conceiue, Certaine pro­prieties of God, are gathered by considering his excellent per­fection aboue al creatures. are gathered out of the consideration, of his incom­parable [Page 104] excellencies, aboue al creatures. For wher­as al creatures (that is to say, al thinges but one) had a beginning, he alone had no beginning, but is eternal. Secondly al creatures haue their limited na­tures; he alone is immense, without anie limitation. Thirdly al creatures in their proper nature, are or somtime were mutable; he only is altogether immu­table. Fourthly al creatures haue some power geuen them more or lesse; he only hath al power, and that of him self. Fiftly certeine creatures haue some knowlege diuersly, more and lesse; he alone hath al know­lege. Sixtly al creatures by their creatiō were good, some also by special grace, were, and some are good; the Creator only is absolutely, and of him self good, yea goodnesse it self. According to these, and the Names appro­priated to God. like most excellent proprieties: special names are ge­uen to this only Creator of al. Of which, the most proper name is that which him self shewed to Moy­ses [HE WHICH IS.] For so he called Exo. 3. v. 14. himself saying: [I am which am] and commanded Moyses to tel the children of Israel that [ He which is had sent him to them:] who is also called Ens ab­solutum, or Ens entium. The absolute being; or the being of al thinges. But his most vsual name is God, which in many tongues, and namely in ours, appea­reth Exo. 33. v. 19. Luc. 18. v. 19. to be deriued of Good; because he is al Good, & that of himselfe; and therfore is goodnesse it self: [For there is none other (absolutely) good but on­ly God.] Manie other names are also expressed in holie Scriptures, wherof learned holie men haue S. Dionyse▪ S. Ierom. S. Theodo­ret. S. Da­mascen. written whole workes, intituled, de Diuinis nomini­bus; of Goddes names. To the which I remitte the learned in sacred tongues.

3. For our present purpose, it shal be more fitte to No Accidents are in God, but al in him is his Substance. declare by holie Scriptures, the aboue mentioned proprieties; first of al noting, lest anie mistake, that [Page 105] the same and al other attributes ascribed to God, as his Iustice, Truth, Mercie, Benignitie, Longanimi­tie, and (which conteyneth al) his Charitie, are not in God as qualities, and other accidents are adhering to, and existing in substantiue creatures. For God admitteth no maner of mixture, nor accessarie thing, nothing in himself, but him self; for al that is in him, is his owne substance. [God is Charitie] as S. Iohn [...]. Io. 4. v. 8. 16. teacheth vs; and so God is omnipotencie it self, wis­dome Onlie God is omnipotent. it self, Goodnes it self, Truth it self, and the rest. Concerning therfore the omnipotencie of God, which is peculiarly ascribed vnto him, in al the three Proued by manie testimo­nies, and con­fessed by al of anie considera­tion. Credes, of the Apostles, of Nicene Councel, & of S. Athanasius, verie often in holie Scriptures, and is so familiar with al Christians, to geue to God the title almightie, that here one place may supplie for an hū ­dred. His self reuealed this name to Abraham (whē most men serued manie false goddes) for distincti­on sake saying: [I am the God almightie.] And Gen. 17. v. 1. Exo. 7. v. 1. Ps. 81. v. 1. &c. this title is so proper to him only, that albeit Moyses was called the God of Pharao, and others also called goddes for participation of power: yet none is cal­led Almightie, but our Lord God only. And ther­fore Moyses with the children of Israel, in their Can­ticle of thankesgeuing, when they had passed the red sea, sang this title to God [ Omnipotent, is his Exo. 15. v. 3. name.]

4 Which same thing, is manifestly shewed by his workes. As by creating al thinges of nothing, wher­as Proued by his workes. no creature can create anie least thing of nothing. For Ex nihilo nihil fit, according to al natural power of creatures. And if God should communicate po­wer of creating to a creature, as some suttle Chri­stian Philosophers suppose he may (though the nega­tiue semeth more reasonable) yet this also sheweth that God only is omnipotent, for that without his [Page 106] gift, none hath, no [...] can haue, this imaginarie po­wer. Likewise Goddes only omnipotencie appea­reth, by his conseruing al thinges in their being; by changing them into what he pleaseth, and by destroy­ing what he wil into nothing. Because neither anie creature can consist as it is, but by his power; nor be turned into an other thing, but by him as the first efficient cause, or be annihilated or brought to mere nothing, but by Goddes power only. For al that na­ture can worke, is to depriue thinges of their formes, and so change them into other thinges, but to de­priue them of al formes, to bring them to nothing, yea or to that which is called, Materia prima (which is next to nothing) is only in the power of God al­mightie. Againe, his omnipotencie is proued, by restoaring thinges destroyed, to their former natu­ral state, to be the self same substance, and to haue the same accidentes which they had before their destruc­tion, which is best exemplified, in the Resurrection of mankind after death. For God so raiseth and re­stoareth the dead, that the self same person which for­merly liued, and afterwardes died, is againe liuing. Not as in natural and artificial workes, where som­times of the same matter (as of earth, waxe, mettal, or like substance) somthing is framed, afterwardes defaced or vnmade, and againe repaired, which may seme to be the same thing; but indeede is an o­ther thing of the same special kind, not the same in­diuidual. But the same soule of man, by Goddes omnipotent power, in the resurrection, shal receiue Iob. 19. v. 27. Art. 49. & informe, the self same bodie, bones, flesh, bloud, sinewes, vaines, skinne, and al which it had before death. Wherof more in the Article of the Resurrectiō. 5 Goddes power also reacheth ouer and besides al Goddes power is without li­mite thinges that are, or haue bene, or shal be, euen no thinges that neuer were, or euer shal be: Because [Page 107] they can be. And so God can make innumerable worldes, innumerable thinges, of incogitable per­fection; because his infinite power, is without limite, bounden only by his diuine wil. [He hath done al Ps. 113. v. 11. Sap. 8. v. 1. Dan. 3. v. 17. 18. thinges whatsoeuer he would: & disposed al thinges sweetly.] So beleued the three children captiues in Babilon, when they answered King Nabuchodono­sor saying [Behold our Lord whom we worship, can saue vs from the fornace of burning fire, and out of thy handes, o King, deliuer vs. But if he wil not, be it known to thee o King, that we worship not thy gods] So the Archangel Gabriel auouched [There shal not Luc. 1. v. 37. Mat. 19. v. 24. 26. be impossible with God anie word.] So our blessed Sauiour teacheth, that [for a camel to passe through the eye of a needle, with men is impossible: but with God, al thinges are possible.]

6 By this attribute of Goddes omnipotent power, The beleefe of Gods omnipo­tencie strēgth­neth our faith in al other pointes of Re­ligion. so prouidently set downe, in the beginning of our Crede; so clearly confirmed by holie Scriptures; & so vniuersally confessed by al Christians: we are firm­ly strengthned in faith to beleue whatsoeuer foloweth in al Christian doctrine, how hard so [...]uer it otherwise seme, or impossible by nature, and by the power of al creatures. By the same also we are no lesse enco­raged It also strētgh­neth our Hope. and confirmed in the next Theological vertue of Hope, to pray with al confidence, and humblie to craue with assurance on Goddes part, that we shal ob­teine in due time, al necessarie good thinges, which we shal aske of his bountie, who is al good, and al­mightie.

God knoweth al thinges. ARTICLE 9.

WHosoeuer can make, or frame anie thing, Ps. 93. v. 9. 10. Ps. 135. v. 5. Ps. 138. v. 1. 2. Prou. 3. v. 19. necessarilie hath a competent knowlege of the same thing: much more assuredly Only God, who is wisdom it self increa­ted, knoweth al thinges. God the principal maker of al thinges, doth perfectly know, not only al thinges, which are, and haue bene, and shal be, but also which can be, though actually, they neuer were nor shal be. This diuine wisdome, Omniscience, and vniuersal knowlege, is an other attribute of God, and so is God him self called the increated wisdome; so farre excelling al created wis­dome, whether it be natural and humane, or the spi­ritual giftt of the Holie Ghost, as the Creator surpas­seth his creatures. For al the wisdom and knowlege which either Angels or men haue, or can haue, is the gift of God, and the perfectest that is in them, is, as it were a sparcle, and (as holie Scripture calleth it [a va­pour Sap. 7. v. [...]9. of the power of God, and a certain cincere ema­nation, of the glorie of God omnipotent] and so is a participation of widome increated, limited within larger or straiter bondes, that no mere creature ca [...] know al thinges. Examples of Salomon and other.

2 [It is the glorie of God, to conceale the word] Prou. 25. v. 2. Eccle. 8. v. 16. 17. (saith Salomon) signifying that al misteries are not reuealed. [There is a man (saith he meaning him self) that daies and nightes taketh no sleepe with his eyes. And I vnderstood, that man can find no rea­son of al those workes of God, which are done vnder the sonne: and the more he shal labour to seeke, so much the lesse he can finde; yea, if the wise man shal say, that he knoweth, he is not able to finde] that is if the wise supposeth that he knoweth al thinges, or [Page 109] anie thing perfectly; euen therby it appeareth, that he knoweth not his owne imperfection. King Da­uid his Father, most humblie acknowledged, that Prophetes that kn [...]w manie Mysteries, but not al. God had reuealed to him some Misteries vnknowne Ps. 50. v. 8. to others saying: [Hidden thinges of thy wisdome, thou hast made manifest to me] not al hidden thinges but some. Neither could he perfectly know them, but in part as in a glasse. [For in part we knowe, 1. Cor. 13. v. 9. 12. 4. Reg. 4. v. 16. (saith S. Paul) & in part we prophecie.] The Pro­phet Elizeus knew and foretolde to the Sunamite woman, who had bene long barren, that she should haue a sonne, but knew not when the same afterwardes dyed, til the mother was come to him for comforth, & lay lamenting at his feete; for then he said [Her v. 27. soule is in anguish, and our Lord hath hid it from me, and hath not told me.] So al the Prophets knew more or lesse, as God reuealed to them.

3 He only knoweth al, who made al, disposeth al, Gods infinite knowlege ap­peareth by his workes. and gouerneth al. As we may partly know by his workes, if we consider but the workes of nature, how admirable they are: for we easilie conceiue, that the auctor of nature, excedeth al our admiration. If we then compare manie thinges together, to see how di­uersly they represent the▪ wisdome of him that made them al, their manifold differences, with mutual cor­respondences and inexplicable powers, proprieties, and al their qualities, shew that there is none end of Goddes knowlege, trulie called Omniscience. Or if Example in our selues. we wil also reflect into our selues (for Angels are tooto excellent, and are placed aboue the celestial Spheres to vs inuisible) euen mans person consisting of spirit the inuisible soule, and earthlie bodie; we find a litle world, a smal momentarie parcel of the great world, framed by the infinite wisdom of God, made of nothing, by omnipotent power, ordeyned to eternal glorie, and euerlasting felicitie, by his ab­solute [Page 110] goodnes. And here I omitte the highest con­sideration of the workes of grace, as more properly perteyning to the next attribute of Goddes goodnes, to be explicated in the next Article.

4 In the meane season, let vs recite some few textes Proued by tes­timonie of ho­lie Scriptures. of manie in holie Scripture, which testifie Goddes infinite wisdom, & vniuersal knowlege of al thinges; especially exemplifying in thinges hidden from the natural knowlege of man; in thinges known to him before they come; and in thinges conditional which might be, & are not in them selues, yet are in Goddes knowlege. Of the first sort of thinges vnknowne to man, God him self geueth instance in the number of starres, when he blessed Abraham, and promised him the like innumerable progenie saying: [Looke vp Gen. 15. v. 5. to heauen and number the starres if thou canst. And said to him: so shal thy seede be.] This place im­porteth, and experience must needes confesse, that aswel the starres in the firmament, as the issue of A­braham, can not be numbred: much lesse may we i­magin that anie man can know either of both in al re­spects. But of Gods perfect knowlege of both these thinges proposed, the Royal Prophet testifieth, that [he numbreth the multitude of starres: and geueth Ps. 146. v. 4. names to them al.] which sheweth, that he both ex­actly knoweth the number of al the starres, and so perfectly their nature, that he geueth to euerie one a proper name according to their singular differences and proprieties. As for the innumerable issue of A­braham, is not only most perfectly knowne to God euerie way: but further it pleased him to be called pe­culiarly [the God of Abraham. And of the seede of Ps. 46. v. 10. Ps. 104. v. 6. 8. 9. Abraham he hath bene mindful for euer, of his Te­stament, of his word which he commanded vnto a thousād generations, which he disposed to Abraham] with most great, meruelous, and continual benefites. [Page 111] [Because he was mindful of his holie word, which v. 42. he had vttered to Abrahā his seruāt.] But what shal anie thinke Goddes knowlege to be of al the Issue of Adam? [Our Lord hath loked from heauen, he hath Ps. 32. v. 13. 14. 15. Ps. 43. v. 22. Ps. 93. v. 11. seene al the children of men. From the prepared ha­bitation, he hath loked vpon al that inhabit the earth. Who made their hartes seuerally, who vnderstandeth al their workes. For he knoweth the secrets of the hart. Our Lord knoweth the cogitations of mē, that they be vaine. The hart of a wicked man is peruerse, and (naturally to other men) vnsearchable, who shal know it? I the Lord that search the hart, and proue the reynes. Great is God in counsel, and incompre­hensible Iere. 17. v. 9. 10. in cogitation, whose eyes are open vpon al the waies of the children of Adam. Thus saith our Lord; So haue you spoken, o house of Israel, and the Iere. 32. v. 19. Ezech. 11. v. 5. Prou. 15. v. 3. Gen. 1. 2. 3. &c. 4. Reg. 6. v. 9. 12. 17. Ezech. 8. v. 10. 11. cogitations of your hart I know.] God also maketh God imparteth knowlege of some secret thinges to som persons. some men, his seruantes, to see and know hidden thinges; so Moyses saw thinges past, the creation of the world, and other thinges succeding til his time, much more perfectly then anie could haue related. [Elizeus the Prophet saw and reuealed to the King of Israel, the King of Siria his secret plottes & purpo­ses: Yea the Prophets seruant saw, a spiritual armie of inuisible Angels, as if they had bene visible, and the mountaine ful of horses & of firie chariots rounde about Elizeus.] The Prophet [Ezechiel in a vision saw abominable and secret Idolatries committed by seuentie men, of the ancients of the house of Israel] Such examples abound in the holie Scriptures. Pa­ganes also confesse infinite knowlege to be in God. [King Artaxerxes, by publique Edict, admonished al Esth. 16. v. 1. 4. his Dukes, Princes, and Peoples of his hundred twen­tie seauen Prouinces, which obeyed his commande­ment, that they should feare the sētence of God who seeth al thinges.] Much more doe the faithful know [Page 112] that [Great is our Lord, and great is his strength, & Ps. 146. v. 5. of his wisdome there is no number.]

5 Neither is Gods wisdome limited in respect of Al times are present to God. time. For he being eternal, the thinges that with men are to come, are with him present. As also the thinges which to vs are past, are to God present and permanent. For with him, there is no time nor mu­tation, but al eternitie. Only in this transitorie world [there is a time for al busines (saith the wise King) Eccle. 8. v. 6. 7. and opportunitie & much affliction to man, because he is ignorant of thinges past, and thinges to come he can know by no messenger] In so much that a­mongst other proofes, it is an especial signe of a true prophet, to foreshew hidden thinges to come. And therupon the Prophet Isaias, prouoked the false pro­phets, and their false goddes saying: [Let them come Is. 41. v. 22. and tel vs, what thinges soeuer are to come; tel the former thinges what they haue bene, and we wil set our hart, and shal know the later endes of them, & v. 23. Is. 44. v. 7. t [...]l vs the thinges that are to come. Shew what thinges are to come herafter, and we shal know that you are goddes. The same kind of proofe God him self proposeth, to shew the vanitie of false goddes say­ing: [Who is like to me; let him cal and declare, and let him expound me the order since I appointed the ancient people; the thinges to come, and that Ezech. 37. v. 4. shal be hereafter, let them shew vnto them.] Wel did the Prorhet Ezechiel consider that only God kno­weth what his diuine goodnes wil bring to passe. When not able to answer the thing that God deman­ded of him [whether the drie bones which he saw, should liue? he said: Lord God thou knowest] Wher­upon God made him to know that they should liue, shewing the same to him in vision.

6 And so from the beginning of this world, God God gaue to diuers Patria [...] ­ [...]es fore▪ hath bestowed the Spirit of prophecie, vpon some [Page 113] particular persons, for the benefite of the whole Knowlege of thing [...] ▪ to come. Church, imparting therby the knowlege of sundrie misteries. Adam spake manie times in figure of Gen. 2. v. 19. 23. Iude. v. 14. 15. Gen. 6. v. 5. 6. thinges to come, which are since performed. [Enoch prophecied (as S. Iude witnessith) of the general Iudgment] which is yet to come. To Noe the preacher of Iustice, God reuealed the diluge, commanding & instructing him to make the Arck, more replenished And inspired manie Pro­phets. with sacred misteries, then with mortal creatures. After the slo [...], Noe amongst other Prophecies in forme of thankesgeuing. said; [Blessed be the Lord Gen. 9. v. 26. God of Sem: Chanaan be his seruant] which being a Prophecie, was fulfilled according to the letter, when the children of Israel, of the prog [...]ie of Sem, conquered the land of Chanaan, & particularly most of the Chananites being slaine with the sword, [the Iosu. 9. v. 27. Gabaonites (a people of the same generatiō of Cha­naan) were glad to saue their liues, with condition that they and al their posteritie, should serue in the ministerie of the people (of Israel) and of the Altar of our Lord, [...]ewing wood, and carrying water.] To Abraham likewise God reuealed the destruction of Sodome, with the other Cities neare adioyned. [Can I (said our Lord) conceale from Abraham, Gen. 18. v. 17. [...]0. † Iob. 24. v. 1. Ch. 28. v. 39. Isa. 44. v. 28. Ch. 45. v. 1. 2. Par. 36. v. 22. 1. Esd. 1. v. 1. 2. Esth. 11. v. 3. Sap. 4. v. 7. 11. the thinges which I wil doe.] Manie farre greater misteries, did God also reueale to Abraham, Isaac, Iacob, and other Patriarches, and Prophets, wherof we shal speake in other places more proper. Ioseph also receiued the gift of Prophecie, to see in sleepe, thinges to come, and to interprete other mens drea­mes. For that those dreames were reuelations from God, is gathered by Iosephes wordes saying to Pha­rao: [God hath shewed to Pharao the thinges which Gen. 41. v 25. Dan. 2. Dan. 4. v. 5. he will doe.] So Daniel saw Goddes wil, and inter­preted King Nabuchodonosors dreames, read & in­terpreted obscure wordes written in the sight of King [Page 114] Baltasser; by an inuisible writer. Al which, and Ch. 19. v. 17. Dan. 13. v. 42. Osee. 2. v. 10. Amos. 3. v. 6. Mich 3. v. 6. Nahum. 3. v. 5. Mat. 10. v. 26. Ch. 11. v. 25. 27. Act. 2. v. 23. Rom. 8. v. 30. Ch. 9. v. 11. &c. Ch. 11. v. 33. Ephes. 1. v. 5. Heb. 4. v. 13. Apoc. 1. v. 1. 2. &c. † manie the like, doe declare, that as no man kno­weth more of supernatural thinges then God reue [...] ­leth: so God doth absolutly know al thinges, aswel to come, as alreadie past, being al to him pre­sent.

7 And that God also knoweth al thinges that can be, or conditionally should be, in certaine supposed cases which indeede shal not be; two or three places may sufficiently shew. Holie Dauid being in distresse 1. Reg. 23. v. 9. 10. 11. 12. and iust suspition, how the people of Ce [...]la (where he was entered) would deale with him, God also se­eth what should be con­ditionally, th [...]g [...] the ef­fect folow not. consulted our Lord, by way of the high Preist, applying the E­phod, whether the men of Ceila, would deliuer him into the handes of Saul? [And our Lord said; they wil deliuer thee.] Which answear was to be vnder­stoode conditionally, if he tar [...]ed there. But parting from thence he was not deliuered to Saul. King Io­as 4. Reg. 13. v. 18. 19. being willed by Elizeus the Prophet, to strike the earth with a sauelin [stroake it three times, and then stoode stil: the Prophet was angrie with him & said: If thou had striken fiue, or sixe, or seauen times, thou hadst striken Siria euen to dest [...]ction; but now three times thou shalt strike it] The Prophet Ieremie said to King Se [...]ecias [Thus saith the Lord of hostes, Iere. 48. v. 17. the God of Israel: If going forth, thou wilt goe out to the Princes of the King of Babilon, thy soule shal liue, and this Citie shal not be burnt with fire, and thou shalt be saife, and thy house: But if thou wilt v. 18. not goe out to the Princes of the King of Babilon, this Citie shal be deliuered into the handes of the Chaldees, and they shal burne it with fire, and thou shalt not escape out of their handes.] The same Pro­phet vttered the like conditional Prophecie, to the people which desired to flee into Egipt from the dan­ger of the Chaldees saying: [Thus saith our Lord Iere. 42. v. 9. 10. [Page 115] the God of Israel; If resting you wil abide in this land, I wil build you, and not destroy you; I wil plant you and not pluck you vp; for now I am pacified v­pon the euil that I haue done to you. But if you shal v. 13. say; we wil not dwel in this land, neither wil we heare the voice of the Lord our God; saying No, 14. not so, but we wil goe forward to the land of Egipt: If you shal set your face to goe into Egipt, and shal 15. enter to inhabite there, the sword which you feare, 16. shal there take you in the land of Egipt: and the famine for which you are careful, shal cleue to you in Egipt, and there you shal dye.] S. Paul in like sort affirmed conditionally, when certaine shipmen ment for feare of drowning, to flee out of the ship, [vnlesse these tarrie in the ship, you can not be Act. 27. v. 31. saued.]

8 In al which and the like, the assertion is as certain­ly true, and so kowne to God, which happeneth not, the condition failing, as is the contrarie, which together with the condition, being performed, co­meth actually to passe: wherby we learne, and may Gods fore knowlege doth not necessitate anie thing that is voluntarie or contingent. clearly see that Gods prescience, and our inscience of al thinges, also to come, and possible to come, and howsoeuer, doth no way, nor in anie case, neces­sitate the thing that is to come, or not to come; but it remaineth free, & in it self indifferent, depēding vpō the proper causes, natural, or supernatural: As har­uest vpon sowing, with other husbandrie; Saluati­on, vpon faith and good workes, with perseuerance therin to the end; is in it self, and to vs vncertaine, notwithstandig Gods most certaine foreknowledge of the verie effect, which shal be. For stil he seeth al together the end and the meanes wherby euerie thing cometh to anie end: wherof we may for ex­plication Example in mans know­lege. sake propose example in our owne know­lege; when we see a thing present we are certaine [Page 116] that so it is, and that the contrarie cannot be true: yet it is not our sight, nor knowledge, that maketh it true which we see, but the truth of the thing de­pendeth vpon the proper cause thereof. And if we could as certainly know future thinges, yet that knowlege should not make the thinges necessarie, but they are as their proper causes make them, accor­ding to their owne nature, either necessarie, or vo­luntarie, or contingent.

God is absolute goodnesse: & al his actions are good. ARTICLE. 10.

GOds infinite goodnes, which is ā other diuine Gods goodnes appeareth in his creating al thinges good. attribute, appeareth manie wayes: & is made manifest by al his workes, if they be right­ly considered. For al creatures in their nature, and essense are good. Euen diuels, and wicked men. There is nothing euil but sinne, and that indede is no creature, nor anie way the worke of God. For it is onlie a deforming priuation, or want of that rectitude, which ought to be in euerie action, de­prauing the same, & making it faultie, against rea­son which requireth that al thinges should be done rightly. So that sinne is an enimie to nature, the corrupter of creatures, odible to reason, contrarie to al that is right, iust, and good. And therefore By punishing sinne. by punishing sinne, Goddes goodnes is particularly declared; making it manifest, that his goodnes lo­ueth al creatures (in that they are his creatures) & hatteh that euil which defaceth & deformeth them. Wherfore as we haue alreadie seene in the former Art. 8. 9: Articles, that Goddes omnipotent power is shewed In ordaining thinges to good endes. in creating al thinges, and his diuine wisdome shy­neth in disposing al: so his goodnes is no lesse reuea­led in [Page 117] ordaining al the same to particular good endes, and most especially in designing Angels and Men to serue him in a higher degrie, and so to be made partici­pant of his owne eternal glorie: A benefite so much surmoūting their creation, as grace excelleth nature, and more singularly abunding towardes men, then Angels, in that al mankind sinning, yet his good­nesse recalleth them by new grace, to repentance, through the infinite merits of Christ our Redemer, reparing the losses of al those which resist not, but accept therof; with increase of more grace, & glo­rie then other wise anie could haue merited.

2 This immense and vnspeakable goodnesse of Gods goodnes is abundantly testified in ho­lie Scriptures. God is most cleare to al men of right vnderstanding, and is testified euerie where in the holie Scriptures. Most frequently in the Psalmes, al the faithful ser­uantes of God confessing their owne pronnes to euil, and weaknesse to doe good, beseke his most boun­tiful goodnesse to powre vpon them abundance of grace with remission of sinnes that they may rightly serue him, and duly render al possible thankes and prayses to his holie name. So the Royal Psalmist mindful of his daylie necessities prayeth thus [Attēd Ps. 5. v. 3. 4. o Lord to the voice of my prayer, my King, and my God. Because I wil pray to thee Lord in the morning, thou wilt heare my voice. In the morning I wil stand by thee: I wil sing to our Lord, who Ps. 12. v. 6. Ps. 50. v. 3. geueth me good thinges, and I wil sing to the name of our Lord most high. Haue mercie on me o God, according to thy great mercy, and according to the multitude of thy commiserations, take away mine i­niquitie. I wil expect thy name, because it is good in the sight of thy Sainctes. I wil confesse to thy Ps. 51. v. 11. Ps. 53. v. 8. name, because it is good. Once hath God spoken; these two thinges haue I heard, that power is gods, and mercie o Lord is to thee.] Somtimes in extases [Page 118] or trance, admiring Goddes vnspeakable goodnes, Ps. 61. v. 6. 12. 17. Ps. 72. v. 1. he crieth out [How good is God to Israel, to them that are of right hart.] And seing how litle able mā is to render due thankes, and praises to God: al must ioyne in voice and Iubily, yea al creatures are inui­ted to yeld praises, testifying that [Our Lord is pi­tiful, and merciful, long suffering, and verie merci­ful. Blesse our Lord, al ye his Angels: Blesse our Lord Ps. 102. v. 8. 20. 21. 22. Ps. 105. v. 1. Psal. 106. v. 1. Ps. 117. v. 1. &c. Ps. 118. * Ps. 134. v. 1. 3. Ps. 135. v. 1. &c. Ps. 144. v. v 10. Ps. 150. v. vlt. al ye his hoastes; Blesse our Lord al ye his workes, i [...] euerie place of his Dominion, my soule blesse thou our Lord. Confesse ye (with thankes and praise) to our Lord, because he is good: because his mer­cie is for euer. O Lord thou art good, and in thy goodnes, teach me thy iustifications. Praise ye our Lord, because our Lord is good: sing to his name, because he is sweete. Our Lord is sweete to al: & his commiserations are ouer al his workes.] The seauen last psalmes are wholly composed of Goddes praises, for his infinite goodnes, excellencie, mer­cie, benignitie. [Let al thy workes o Lord, con­fesse Al creatures are good, & al considered to­gether are ve­rie good. to thee: and let thy Sainctes blesse thee] with hart, lubilie, voice, instrument. [Let euerie spirit praise our Lord.] God hath made al thinges good, and therfore al must praise him, for his absolute good­nes, wherof he hath made them participant. [For Gen. 1. v. 31. God saw al thinges that he had made, and they were verie good:] only sinners persisting in sinne, are excluded from praising God. To such God saith: [Why dost thou declare my iustices, and takest my Ps. 49. v. 16. Testament in thy mouth?]

3 And for this cause God often expostulated with God would haue al sinners to be conuer­ted and saued. sinners for degenerating from that goodnes wher­with he endued them, saving to his peculiar people: [I planted thee an elect vineyard, al true seede.] Iere. 2. v. 21. v. 30. That God also punisheth offenders, it is for their a­mendement, But [manie wil not receiue discipline.] [Page 119] Therfore God disclaming from being the cause, or auctor of their sinne and ruine, againe expostulateth saying: [Why is the death of a sinner my wil, saith Ezech. 18. v. 23. Ch. 22. v. 13. our Lord God, & not that he conuert from his waies and liue?. &c Behold I haue wrong my handes v­pon thy couetousnes which thou hast done, and v­pon the bloud which hath bene shed in the middest of thee. Say to them, liue I, saith our Lord God: I wil not the death of the impious, but that the im­pious conuert from his way and liue.] And so cri­eth vnto them [Conuert, conuert ye from your most Ch. 33. v. 11. Osee. 13. v. 9. euil waies. And why wil you dye, o house of Isra­el? Perdition is thine, o Israel: only in me is thy helpe.]

4 Our B. Sauiour confirmeth al this goodnes, as Christ and his Apostles con­firme the same. perteyning, not to the Iewes only, but to al mankind, for that God is Creator of al. [Our Father in hea­uen Mat. 5. v. 45. (saith he) maketh the Sūne to rise vpon the good and the badde; and rayneth vpon the iust and the vn­iust. Reioyceth with his Angels vpon euerie loste Ch. 18. v. 14. Luc. 15. v. 10. Rom. 12. v. 2. 1. Tim. 2. v. 4. 2. Pet. 3. v. 9. sheepe that is found againe. Euen so it is not the wil of your Father which is in heauen that one perish of these litle ones.] Likewise S. Paul vrgeth al sinners saying: [Be reformed in the newnes of your mind, that you may proue, what the good, and accep­table, and perfect wil of God is. God wil (or of his part would) haue al men to be saued, and to come to the knowlege of the truth. Our Lord slackeneth not his promise, as some doe esteme it, but he doth paciently for you, not willing that anie perish, but that al returne to penance.] To conclude this point that goddes goodnes is absolute, and infinite, and al his actions good: The two great Apostles, S. Peter, and S. Paul, shew, that euen his delayes, o­missions, and expectations are good. [The longa­nimitie 2. Pet. 3. v. 15. of our Lord, doe you accompt saluation] [Page 120] saith S. Peter, which S. Paul had also written be­fore [Dost thou contemne the riches of his good­nes, Rom. 2. v. 4. Ch. 12. v. 2. v. 3. and pacience, and Longanimitie, not knowing that the Benignitie of God, bringeth thee to pe­nance?] Therfore willeth al, to [be reformed in newnes of mind, that you may proue, what the good and acceptable, and perfect wil of God is. For I say by the grace that is geuen to al that are among you, not to be more wise, then behoueth to be wise: but to be wise vnto sobrietie.

5 As for certeine places of holie Scriptures, which No place of holie Scripture is contrarie to anie other place. Ther­fore such as may seme con­trarie must be explicated, & so reconciled. may seme to contentious people; perhaps also vnto weake mindes, or scrupulous persons, to sound, as if God were rigide, rigorous, or desireous to pu­nish; they are in true sense, conformable to other Scriptures (for al are most true) importing no acti­on of God concurring, nor cooperating to sinne, but his permission only: And that for the good of the same sinners if they wil: As also (and that al­waies infallibly) for the good of al that loue him, & rightly loue their owne soules. As where it is writ­ten, Places allea­ged by Aduer­saries. that God said to Moyses [I wil indurate Pha­rao Exo. 4. v. 21. Ch. 7. v. 3. Ch. 9. v. 12. 16. Ch. 11. v. 27. Rom. 9. v. 17. 1. Reg. 2. v. 25. his hart] And to Pharao him self (by the mouth of Moyses) God saith: [Therfore haue I set thee, that in thee I may shew my might, and my name may be told in al the earth:] which S. Paul thus citeth: To this verie purpose haue I raised thee, that in thee I may shew my power: and that my name may be renowmed in the whole earth.] It is writ­ten by the Prophet Samuel, that [Ophni and Phine­es, the sonnes of Heli the high Preist, heard not the voice of their Father, because our Lord would kil them.] King Dauid being egregiously calumni­ated, by wicked Sime [...], said: Our Lord hath com­manded 2. Reg. 16. v. 10. 11. him [...]o curse Dauid; and who is he that dare say; why hath he so done? Let him alone, that he [Page 121] may curse according to the Precept of our Lord.] Concerning Dauids sinne, in nūbring of the people: it is writē [The furie of our Lord added to be angrie 2. Reg. 24. v. 1. 3. Reg. 22. v. 23. Ps. 104. v. 25. Isa. 63. v. 17. against Israel and Iuda.] Micheas a Prophet, said to King Achab: [Behould our Lord hath geuen the spirit of lying in the mouth of al thy prophets.] The Royal Prophet saith [God turned the hartes of the Egiptians, that they hated his people, and to work guile towardes his seruantes.] The Prophet Isaias praying for the people, saith to God [Why hast thou made vs erre, o Lord, from thy waies, hast thou hard­ned our hartes that we feared not thee?] S. Paul in his profoūd discourse of gods election, exemplifying in Iacob, & Esau, saith: that [whē they were not yet Rom. 9. v. 11. 12. 13. borne, nor had done anie good or euil, that the pur­pose of God, according to election, might stand, not of workes, but of the caller, it was said to Rebec­ca their mother, that the elder shal serue the yonger: as it is written; Iacob I loued, but Esau I hated.] These especial places, and Iudic. 9. v. 23. 3. Reg. 1 [...]. v. 15. Ch. 22. v. 20. 2. Par. 25. v. 20. Ch. 35. v. 22. Iudith. 9. v. 13. Iob. 1. v. 12. Ch. 2. v. 6. Ps. 103. v. 27. Iere. 35. v. 23. Amos. 4. v. 4. Mat. 4. v. 12. Luc. 2. v. 34. Mat. 6. v. 12. Io. 12. v. 39. Act. 2. v. [...]3. Rom. 1. v. 24. Ch. 3. v. 5. Ch. 11. v. 8. 2. Thes. 2. v. 11. Apoc. 17. v. 17. some others, make at Mal. 4. v. 2. 3. first sight, apparant shew, for Zuinglius, Caluin, and Beza, teaching that God maketh men transgressors: that he moueth them, driueth them on, and enforceth them to doe that which is sinne (as them selues speak) which is indeede to commit sinne, and by necessarie consequence, they teach, that God should be cause and auctor of sinne.

6 A breefe answer concer­ning the places alleaged, which is more largely expli­cated in the Catholique E­dition of the English Bible. But because most English Protestants, either de­nie this sequele, endeuoring to excuse their forraine Maisters, or els disclame from their doctrine: it shal not be needful further to explicate the places which they alleage for their purpose, then is alreadie done in the Catholique Edition of the English Bible, e­specially vpon the seuenth Chapter of Exodus: and the ninth of S. Paules Epistle to the Romanes: Con­sidering withal, that the wordes of Zuinglius, Cal­uin, [Page 122] and Beza saying, that God maketh men trans­gressors, moueth them, driueth them on, enforceth them to doe that which is sinne: are no where to be found in the holie Scriptures. Remember also that both God and men, are some times said to doe those thinges, which they only permitte. And consider likewise aswel the places here cited, which testifie Goddes inexplicable goodnes; as also other holy Scriptures, which in expresse termes, not only exclude al sinne and iniquitie from God: but also testifie, that his diuine wil is, that no sinne should be commit­ted. For it is not only said by Moyses, that [the Deut. 32, v. 4. workes of God are perfect, and al his waies iudge­mentes; God is faithful, and without anie iniquitie, iust & right] but also it is said by Dauid speaking to God, [thou art not a God that wilt iniquitie.] S. Ps. 5. v. 5. Paul doth not only confute the imagination of such as should thinke God were vniust or partial, in that he calleth some to his mercie, and leaueth others in their sinne, being al equally in the masse of damna­tion, lest anie should so misunderstand his discourse, he addeth, demanding of him self [what then, is there Rom. 9. v. 14. iniquitie with God?] and therto answeareth reso­lutly [God forbid] but he also teacheth, that God of his part, if men wil them selues [wil haue al men 1. Tim. 2. v. 4. to be saued.] And S. Iam s not only presupposeth that God is no way the cause, nor hath a wil that anie be ouercome in tentation; but also teacheth, Iaco. 1. v. 13. 14. that no man is tempted of God [for God is not a tempter of euils; and he tempteth no man. But eue­rie man is tempted of his owne concupiscence, ab­stracted and allured.] Our Sauiour saith, that [the Mat. 13. v. 25. 39. enemie which ouersoweth cockle vpō the good seed, is the diuel.] Gods goodnes is also declared in permitting sinne.

7 In that God suffereth sinne to be committed, he is also good, because he draweth good of it, turneth [Page 123] turneth it to good. Holie Ioseph the Patriarch with this consideration, comforted his brethren, when it repented them, that they had betrayed, & sold him. [Let it not some to you a hard case (saith he) that Gen. 45. v. 5. you did sel me into these Countries; For God sent me before you into Egipt, for your preseruation.] Againe after their Fathers death, [he said vnto them: Gen. 50. v. 19. 20. Feare not: Can we resist the wil of God? You thought euil against me, but God turned that into good, that he might exalt me, as presently you see, and might saue manie peoples.] This expresse di­stinction, that they thought euil, and God turned their fact to good, sheweth, that sinne is wholly of the sinner, and that God hath no part therin, but turneth it to good. And so out of euerie euil, dra­weth good, by his omnipotent Power, infinite Wis­dome, and absolute Goodnes. Though diuers diuine Attri­butes be ap­propriated to the three di­uine persons; yet al doe a­gree to euerie one.

8 Which three diuine attributes, I haue rather ex­plicated in this place, then the others, because they are more often mentioned in Christian Doctrine, & are commonly appropriated to the three diuine per­sons: Power, to the Father, Wisdome, to the Sonne, and Goodnes, to the Holie Ghost. Albeit, aswel these three, as al the rest; Goddes Eternitie, Immen­sitie, Immutabilitie, Iustice, Truth, Mercie, and al vertues in God; being, not qualities, nor accidents, but Goddes proper substance (as was noted before) doe equallie agree to the whole B. Trinitie, and to Article. 8. nu. 2. euerie person therof. Now we are to speake of his creatures, and of the meanes, wherby man may be saued, and eternally glorified.

Angels the first creatures which God made, are, the most part in eternal glorie. Manie also are damned diuels. ARTICLE. 11.

AL the workes of God are admirable; but a boue al others, Angels doe excel in natural Angels excel al other crea­tures in natu­ral giftes. giftes, and none but Angels and men, receiued supernatural grace: by right vse wherof, they were al ordeined to enioy eternal glorie. It farre exceedeth mannes natural capacitie, perfectlie to know the nature of Angels, being pure spiritual sub­stances, voide of al corporal mixture, and impercep­tible to our external senses. The nearest in likenes to them, are mennes soules, in that they also, are spi­ritual substances, endued with reason, and free wil, immortal, and capable of eternal felicitie, or miserie, as Angels first were. But this is one great difference, (besides others) that soules haue a natural disposi­tion, inclination, and desire, to their proper bodies, wherof they are the essential formes. In so much, that neither the soule nor the bodie, seperated the one from the other, is perfect in their specifical na­ture, neither of them is a man, being seperated, but being actually vnited as matter and forme, doe con­stitute a reasonable or rational person; wheras An­gels are naturally perfect, without al composition, for they are not, neither can be, the formes of anie bodie.

2 Of these excellent Spirits, certaine Philosophers Heathen Phi­losophers haue diuers errors concerning Angels. conceauing some thing, cal them Intelligentias sepe­ratas. Intelligences seperated from bodies, at least from earthly bodies. For most heathen Philosophers by occasion of apparitions in visible shape, and so­denly [Page 125] vanishing out of sight, erroniously supposed that they had aerial bodies. Such Philosophers, had also other grosse errors, that Angels are coeternal with God, yea that they are goddes, some greater, and some lesse. Plato calleth them Demones, not di­stinguishing betwene holie and wicked Angels; tea­ching to offer Sacrifice to them, which no good An­gels, but only diuels, accepted.

3 Of this heathnish doctrine, it semeth, Simon Ma­gus, An old herisie; that Angels should be me­diators, & litle goddes. and others drew their heresie, that Angels are our Mediators, not Christ; of which, both heathnish and heretical doctrine, S. Paul warneth Christians to beware, saying: [let no man seduce you, willing Colos. 2. v. 18. 19. (or self willed) in the humilitie & religion of An­gels, not holding the head] Christ our only Medi­diator and Redemer. For those heritikes contem­ning Christ, kept conuenticles, in the name of spirits, and Idoles; and taught the Col [...]ssians, to keepe the old Law, and to honour Angels, as the geuers of the same, and as lesse goddes, prescribing sacrifices to be offered vnto them, calling such seruice, humilitie, that they might bring them to the great God. So they mixed falshood with truth. For the old Law Gal. 3. v. 19. Heb. 2. v. 2. was indeede the Law of God, and was deliuered by Angels to Moyses, and by Moyses, to the people; & so not only Angels, but also Moyses, was in a true sense, called, the Arbiter, & Mediator, betwixt God, and the people. But after that Christ our Lord was Deut. 5. v. 5. crucified, dead, risen from death, and ascended into heauen; the old Law ceased, and, the new Law came in place. And of the new Law, Christ is the Media­tor, being our only Redemer. And therfore the A­postle Colos. 1. v. 15. 16. taught these deceiued Colossians, that Christ is God, the creator of Angels; the head of the Church, and that by him, we must goe to God. And in other places also proueth, that Christ so farre excelleth [Page 126] Angels, as the verie Sonne of God, is greater, then his best and most holi [...] se [...]uan [...]es. And it is Goddes expresse commandement [Let al the Angels of God Ps. 96. v. 8. Heb. 1. v. 5. 6. adore him.]

4 The same true faith teacheth vs, that God only, Angels, and time it self [...]nd al creatures had a begin­ing. is from al eternitie, without beginning; that al o­ther thinges, namely Angels, were created by God, in time, or together with time (which is also a cre­ature) & had a beginning. But whether long or short time before man, and the rest of this world, the ho­lie Scriptures doe not expresse, neither hath the Chur­ch hitherto declared; neither wil we here discusse it further. Moyses w [...]i [...]eth in general thus [In the be­ginning Gen. 1 v. 1. God created heauen and earth] then in par­ticular de [...]cribeth, that he made light & other seueral thinges; Lasly man, not there naming Angels: Of v. 3. 27. whom neu [...]rthelesse, both he, and other sacred wri­ters, doe verie often make mention, as of principal Angels are in­numerable. creatures of God. And that they are innumerable, may be gathered in diuers passages of holie Scrip­tures. When Iacob returning from Mesopotamia, saw the Angels which mette him; he called them [the Campes of God] because they were manie; & Gen. 32. v. 2. Ps. 67. v. 18. doubtles they were a verie smal part of the whol hoast of heauē. The Royal Psalmist calleth them the [Cha­riot of God] insinuating their inexplicable multi­tude, by the greatest vsual number of thousandes, say­ing: [The Chariot of God, is tenne thousand fold, thousandes of them that reioyce.] Which the Pro­phet Daniel also describeth by the vniuersal numbers of tenne, and hundred, and thousand, multiplied thus, [Thousandes of thousandes, ministred to him, and Dan. 7. v. 10. tenne thousand, hundred thousand, assisted him. ge­uing vs to vnderstand, that their number excedeth our capacitie. Wherto agreeth that of S. Iohn in the Apocailps: [I heard the voice of manie Angels, Apoc. 5. v. 11. [Page 127] round about the Throne, and of the liuing crearures, and of the Seniors: & the number of them was thou­sandes of thousandes.] Likewise that discourse of one of Iobes frend [...]s saying [Power, and terror is Iob. 25. v. 2. 3. with God, that maketh coucord in his high ones.] And [Is there anie number of his souldiers?] mea­ning that they passe al nūbers which we can expresse. Yea as Diuines doe probably thinke, they exceede the number of al corporal indiuidual liuing creatures. Angels are dis­stinguished in­to three Hie­rarchies: & nine Orders. 5. But this is more certaine, and proued by holie Scriptures, that they are distinguished into certaine Hierarchies or sacred subordinations, & into special orders, according to these nine particular Titles, a­scribed vnto them [Angels, Archangels, Powers, Angels. Archangels. Powers. Potestates, Principalities, Dominations; Thron [...]s, Cherubims, and Scraphimes.] The name Angel being common to al, is appropriated to the lowest Potestates. 2. Principa­lities. Dominatiōs. Order, because ordinarily those are sent, as messen­gers in particular affaues, and to particular persons. Of which sort holie Dauid saith [God maketh spi­rites Ps. 103. v. 4. Gen. 16. v. 7. Ch. 19. v. 1. Ch. 22. v. 11. Tob. 3. v. 25. Luc. 1. v. 26. Iud. v. 9. 1. Thes. 4. v. 16. Rom. 8. v. [...]8. Eph. 1. v. 21. his Angels] that is, his messengers. As to A­braham the Pathiarch; to Lot a iust man, to Agar in Thrones. 3. Cherubims. Seraphims. her affliction; to holie Tobie and others. These­cond Order called Archangels are sent in greater af­faires, perteyning to the whole Church, and con­cerning more principal mysteries: As S. Gabriel (who was sent to the B. Virgin Marie to declare Gods wil, that the Sonne of God should be incar­nate, the Redemer of mankinde) is vniuersally said to be an Archangel. S. Michael is expresly called an Archangel, by S. Iude the Apostle. And S. Paul saith that our Lord wil come to iudgemēt in the voice of an Archangel. The third Order is called Virtutes, Powers; of which the same S. Paul maketh menti­on together with Angels, and Principalities, in his Epistle to the Romanes; and the Ephesians. And in [Page 128] his Epst [...]e to the Colossians nameth other foure or­ders, Colos. 1. v. 16. for example, to shew that al were created by Christ▪ whether Thrones; or Dominations; or Prin­cipalities; or Potestates. Of Cherubimes, is oftner Ex. 25. v. 18. Nu [...] 7. v. 89. Gen. 3. v. 34. 3. Reg. 6. v. 23. Is. 6. v. 1 [...] 6. m [...]ntioned in the bookes of Moyses. And of [...]e S [...]raphimes, is only mention in the Prophec [...]e of I­saias, which make in al nine Orders.

6 An other principal point for vs to obserue is, The greater part of Angels being esta­blished in eter­nal glorie; cō ­tin [...]ally praise God. that al Angels being at their creation indued with g [...]ace, most of them vsing it rightly, were confirmed therein, and established in eternal glorie. Others, and those also manie, proudly auerting them selues from God, their Creator, and Lord, are damned to euerlasting torments. For as they haue receiued diuersly according to their workes; so shal men al­so finally be iudged, and either rewarded, or puni­shed eternally. The B. Angels, haue the fruition of God, and perpetually praise him. As the holy psal­mist signifieth, who finding him self, and al mortal men vnable to render due thankes to God for his be­nefites; imitateth these glorious Citizens of heauen, to assist men herein, saying: [Blesse our Lord al ye his Angels; mightie in power, doing his word. Blesse Ps. 102. v. 20. 21. Ps. 148. v. 1. 2. our Lord al ye his hoastes: you his ministers, that doe his wil. Praise ye our Lord from the hea [...]ens: praise ye him in the high places. Praise ye him al his Angels: praise ye him al his hoastes.

7 Contrariwise. the wicked spirits [not standing Apostata An­gels wicked di­uels, cōtinual­ly blaspheme God, and are eternally dam­ned. in the truth, but striuing [to ascend, and to be like Io. 8. v. 44. Is. 14. v. 12. Iob. 4. v. 18. the Highest] being cast into hel, doe continually curse, and blasphe n [...] God, in their tormentes, which th [...]y suffer. For as it is written in the book of Iob that [God in his Angels found wickednes:] So S. Peter teacheth that [G [...] spared not A [...]gels sinning▪ but with the ropes of hel being dr [...]wne downe into hel, 2. Pet. 2. v. 4. deliuered them to be tormented, that they should be [Page 129] reserued vnto Iudgment.] S. Iude also repeating Iud. v. 6. the same fal and punishment of the diuel, & his com­plices, faith, that [the Angels which kept not their Principalitie, but forsooke their owne habitation, God hath reserued vnder darknes in eternal bondes, vnto the iudgement of the great day] that is, the ge­neral day of Iudgement; signisying, that then also they shal eternally remaine in the same [execrable iudgement against them] as S. Peter speaketh: Yea 2. Pet. 2. v. 11. Diuels (at le­ast some of them) shal suf­ [...]er greater tor­ments then as yet they doe. with increase of torment, as those diuels feared whō our Sauiour cast out of men, and permitted to goe in­to hogges, when they cryed saying to him [art thou Mat. 8. v. 29. come hither to torment vs before the time?]

Holie Angels by their ministerie and praiers, pro­tect & help men. D [...]els seeke their ruine. ARTICLE. 12.

SO doth our heauenly Fathers prouidence, go­uerne The inferiour world partici­pateth of the influence of the planetes, and other starres. the vniuersal world, that therin appea­reth a most admirable correspondence, by con­tinual imparting, and receiuing of benefites amongst his creatures; al proceding from his incomprehensible goodnes, the Auctor, and first cause of al that is good. The lower elemental bodies, as [...]el of men, as of o­ther thinges, receiue and enioy, more or lesse, natu­ral vigour, strength, and perfection, by the influence of the celestical planets, and other s [...]arres, which is found to be true, by diligent obseruations of learned men; is approued by experience, and credited by al persons of better vnderstāding. The same diuine pro­uidence, So may the soules of men receiue bene­fite by the glo­rious spirites in heauen. hath also ordeined, that mennes soules may receiue spiritual good by the mediation of celestial spirites; and by their ministerie, protection, & prai­ers, prosper more in their daily affaires, corporal, & [Page 130] spiritual: Namely by the helpe and assistance of B. Angels. A point of doctrine wel knowne to the anci­ent holie Patriarches, Prophets, Apostles, and other seruantes of God; confirmed by frequent examples; beleued by al Catholiques, and clearly proued by holie Scrptures, as wel of the old, as new Testa­ment.

2 For albeit certaine workes, as the creation of al thinges, the Incarnation of Christ, the infusion of grace, Institution of Sacraments, and some others, God imparteth manie bene­fites by the mi­nisterie of An­gels. are immediatly performed by God him selfe; Yet most other Benefites, both natural, and supernatural, proceede from God, by secundarie causes. And a­mongst the rest, it pleaseth his diuine goodnes, to impart manie thinges, to men by the administratiō of Angels. Al the apparitions made vnto Adam, Noe, Abraham, and others, in the name of God; were accomplished in the persons of Angels sent by him, and speaking as if God him self had spoken, and con­uersed with men. Which is certainly proued by the ans [...]ear made from God to Moyses, when he so fer­uently Exo. 33. v. 20. Iudic. 13. v. 22. Gen. 2. v. 16. 19. Gen. 3. v. 13. Gen. 4. v. 6. Gen. 7. v. 16. Gen. 19. v. 24. desired to see God [Thou canst not see my face, for man shal not see me and liue.] Wheras therfore it is recorded, that God brought Eue, and other creatures vnto Adam, spake to him, and also to Eue, to Cain, (and verie like also, to Abel, Seth, Enos, Enoch. though it be not expressed) and af­terwardes, to Noe, Abraham. Isaac, Iacob, Moyses, and other Patriarches, and Prophets: al the same was done by Angels. So doubtles an Angel by Gods ordinance [sh [...]tte the dore of the Arcke on the out side] when Noe with his familie▪ and other liuing creatures, were entred in. An Angel (representing God) rained fire and brimstone, vpon Sodome and Go [...]orha, & the like.

3 But to satisfie al doubtes, we wil recite some spe­cial Holie Scrip­tures expe [...]ly witnesse that God imploy­eth Angels in the a [...]faires of men. [Page 131] Scriptures, which make expresse mentiō of appa­ritions, protections, ministeries, and praiers of An­gels. When Adam had transgressed, and was cast out of Paradise [God placed there Cherubimes with Gen. 3. v. 24. Gen. 19. v. 1. 13. a flaming and burning sword, to kepe the way of the tree of life] lest anie man should eate therof. [Two Angels came to Sodome, and said to Lot; we wil destroy this place, for their crie is waxen lowde be­fore our Lord, who hath sent vs to destroy them.] [An Angel of our Lord, finding Agar in the wilder­nes, Gen. 16. v. 7. 9. Gen. 21. v. 17. 18. bade her returne to her mistresse] Againe after­wardes called to her from heauen saying [what dost thou Agar? Feare not, for God hath heard the voice of the boy: Arise, take vp the boy, & hold his hand, for into a great Nation wil I make him.] So the An­gel promised; which he could not otherwise say, nor performe, but as the minister of God. When Abra­ham was readie to kil & sacrifice his Sonne Isaac [an Gen. 22. v. 11. 12. Angel of our Lord from heauen cried saying; Abra­ham, Abraham; Stretch not forth thy hand vpon the boy, neither doe thou anie thing to him] and by & by, added, as if God him self had spoken saying; [By mine owne self haue I sworne, saith our Lord: v. 16. because thou hast done this thing, and hast not spa­red thine only begotten sonne for my sake: I wil v. 17 blesse thee, and I wil multiplie thy seede, as the starres of heauen.] After this, Abraham sending his ser­uant into M [...]sopotamia, & assuring him of good suc­cesse, said, [Our Lord God of heauen, shal send his Gen. 24. v. 7. 40. Angel before thee, and with thee and wil direct thy way, and thou shalt take a wife for my sonne, of mine owne kinred, and of my Fathers house.] Iacob in vision [...] saw Angels ascending, and descending by Gen. 28. v. 12. a ladder, that reached frō the earth to heauen.] And when he had serued his vncle Laban twentie yeares, and was to returne to his Countrie [an Angel of [Page 132] God appearing to him in sleepe said: I am the God Gen. 31. v. 11. 13. Gen. 32. v. 1. 2. [...] Bethel, where thou didest annoint the stone, & didest vow the vow vnto me.] And [in the way Angels mette him, whom (because they were many) he called Ma [...]im, that is Campes.] And he prai­ed that his nephewes, the sonnes of Ioseph, might Gen. 48. v. 18. be blessed of one peculiar Angel, as him self was by him protected, saying: [the Angel that deliuereth me from al euils; blesse these children.] It was an Angel that guided the Israelites, parting from Egipt, and remaining in the desert, by a piller of a cloude in the day, and in the night, by a piller of fire. For so Moyses expresly signifieth saying: [the Angel of Exo. 13. v. 21. Exo. 14. v. 19. Gal. 3. v. 19. God that went before the campe, remouing him self, went behind them.] That the Law was deliuered by Angels, S. Paul affirmeth saying: [It was ord [...]ined by Angels, in the hand of a mediator.]

4 Likewise, after that the Law was geuen, God The ministerie of Angels con­tinued also af­ter the law was receiued. promised stil the protection of an Angel, with ad­monition to the people, to respect and obey him. [Behold (saith God) I wil send mine Angel, which Exo. 23. v. 20. v. 21. shal go before thee & kepe thee in thy Iourney, & bring thee into the place that I haue prepared; ob­serue him, & heare his voice; neither do thou think him one to be cōtemned, for he wil not forg [...]ue whē thou hast sinned, & my name is in him. But if thou wil [...] he are his voice, and doe al that I speake; I wil be enemie v. 22. to thine enemies, & wil afflict them that a [...]ct thee. &c] An Angel also appeared to Iosue in shape of Ios. 5. v. 14. a warrier, who auouched him self to be [...]a Prince of the hoast of our Lord.] After Iosue his death, an Angel appearing to the people assembled together, Iudic. 2. v. 14. when they were afflicted, admonished them of their sinnes. Wherupon they repented, and were deliue­red from their enemies. In like sorte, falling often to sinne, and in affliction repenting: God raised vp [Page 133] Iudges, and warriers, which deliuered them from in­uasions. Amongst which, Gedeon was sent by an An­gel, Iudic. 6. v. 11. 12. 14. v. 37. v. 39. 40. Iudic. 13. v. 3. 4. 7. confirming his mission to be from God, by two miracles [in a sleece of wolle, which was moist with dew, when the ground where it lay, was drie; and againe was drie, when the ground was wette with dew.] To the Mother of Samson [an Angel of our Lord appeared and said; thou art barren and without children, but thou shalt conceiue and beare a sonne] warned her to absteine from wine, sicer, and vncleane thinges, [because the child should be a nazarite al his life.] Appearing also to Manue her husband, con­firmed v. 13. 4. Reg. 6. v. 16. 17. the same. When [Elizeus was beset in the Ci­tie of Dothan, with troupes of men: he not only saw, but also obteined by praier, that his seruant likewise did see the mountaine ful of horses, and of sirie cha­riots round about] which were Angels; by whose 4. Reg. 7. v. 6. protection, he was deliuered. Being also in Samaria when it was besieged, and in extreme distresse: he saw and prophecied, the fleeing away of their ene­mies, v. 7. which was wrought by [Angels terrifying the Assirian Campe, by a sound of chariots, and hor­ses, and of a verie great armie; wherupon they fled in the darck, and left their tentes, and their horses, and asses in the campe, desireous to saue their liues only.] When Ierusalem was distressed by Sennache­rib, King of the Assirians, after that the Prophet I­saias, and King Ezechias had praied, [an Angel of our 4. Reg. 19. v. 35. 2. Par. 32. v. 2 [...]. Isac. 33. v. 3. Is. 37. v. 36. Lord came, and stroke, in the campe of the Assirians, an hundred eightie fiue thousand.] What pro [...]it, & protection, Tobias, and his Sonne, and daughter in law, receiued by the ministerie of S. Raphael, the Angel of our Lord, is written at large in the book of Tobias, from the third Chapter, to the twelft. Ho­lie Iudi [...]h also, was protected and guided, by an An­gel of our Lord, in her heroical, and admirable ex­ploite, [Page 134] for the saiftie of her countrie. As I cite not Tob. 3. v. 25. ad. cap. 12. v. 21. 21. Iudith. 13. v. 20. Iob. 9. v. 13. Ps. 33. v. 8. Ps. 90. v. 11. these bookes for want of others: so I would not here omitte them, being also Canonical. It semeth by the It is probable that the celes­tral spheres are moued by An­gels. Ministerie of Angels is often testified by the Propeths. doctrine of holie Iob, that Angels are the mouers of the celestial Spheres, where he saith: that [vnder God they stoupe, that carie the world.]

5 The Royal Psalmist clearly saith: [The Angel of our Lord shal put in him self about them that feare (our Lord) and shal deliuer them. Because he ha [...]th geuen his Angels charge of thee, that they kepe thee in al thy waies.] In respect of Angels presence, Salomon aduiseth al men, to gouerne wel their speach Eccle. 5. v. 5. Baruc. 6. v. 6. saying: [Geue not thy mouth to make thy flesh to sinne; neither say thou before the Angel; there is no prouidence.] Ieremie the Prophet, in his Epistle to the Iewes, reciteth Goddes admonition saying: [Mine Angel is with you: and my self wil aske ac­count Dan. 3. v. 49. 50. of your soules.] Daniel recordeth, that [the Dan. 3. v. 49. 50. Angel of our Lord descended with Azarias and his felowes into the furnace, and he shooke the flame of the fire out of the furnace, and made the middest of the furnace, as a wind of dew blowing, and the fire touched thē not at al, nor pained them, nor did them anie greuance] which was so cleare, that King Na­buchodonoser, hauing put three men into the fur­nace [saw also a fourth person walking with them] v. 92. v. 95. and confessed, that [God whom they serued, had sent his Angel, and deliuered his seruants that beleued in Dan. 6. v. 22. Dan. 14. v. 30. 31. [...]ach. 1. v. 11. 12. him.] Daniel him self being cast into the Lions dēne, and there protected, saith [My God hath sent his Angel, and hath shut vp the mouthes of the Lions, & they haue not hurt me.] An Angel also caried Ha­bacuc, from Iurie, into Babilon, with meate for Da­niel, when he was at an other time, sixe daies in the denne of seauen hungrie Lions. And as the Prophet Zacharie writeth [an Angel said (and praied) i [...] Z [...]ch. 3. v. 7. [Page 135] these wordes. O Lord of hoastes, how long wilt thou not haue mercie on Ierusalem, and on the Cities of Iu­da, with which thou hast bene angrie.] God also Angels assist the Prelates of the Church. promised, that Angels shal assist the Prelates of the Church saying to them [I wil geue thee walkers of them that now assist here].

Angels protec­tors of coun­tries and king­domes: And doe pray for them.6 That Angels haue protection of Countries, ap­peareth by the relation of the same Prophet Daniel, whose Angel said to him, that whiles he praied for the deliuerie of the Iewes [the Prince (saith he) of the Dan. 10. v. 13. Kingdome of the Persians, resisted me one and twen­tie daies. And behold Michael, one of the cheife princes, came to aide me:] And being strengthned v. 19. 20. 21. and going forth, there appeared the Prince of the S. Michael the protector of the Church in the old Testa­ment: and also of the Christiā Church. Greekes coming. (And Gabriel the Angel said) [But yet I wil tel thee, that which is expressed in the Scrip­ture of truth; and none is my helper in al these, but Michael your Prince.] And againe, foreshewing to Daniel the persecutions of Antiochus, and of Anti­christ, signifyeth plainly, that S. Michael is the spe­cial protector of the Church, saying: [But in that Dan. 12. v. 1. time, shal rise vp Michael the great Prince, who stan­deth for the children of thy people.] In part fulfil­led, when Iudas Machabeus, with a smal armie visi­blie encoraged, and inuisiblie assisted by the Angel that appeared, going before them as [an horseman 2. Mac. 11. v. 6. 8. in white cloathing, with armor of gold, shaking a speare] so ouerthrew Lysias with his armie of four­score thousand footemen, and a great band of hors­men, that Lysias was forced to seeke peace: and An­tiochus v. 22. 27. constrained to graunt it, by his seueral letters presently sent, both to Lysias and to the Iewes them selues; with pretence of great good wil towardes them. God stil vseth the ministerie of Angels, in this time of grace.

7 In the new Testament also it is cleare, that God vseth the ministerie of Angels, and that we receiue [Page 136] manie gracious benefites, by the same ministerie, & mediation of the holie Angels. The Archangel [Ga­briel, was sent from God (to declare his Diuine wil) Luc. 1. v. 26. 28. to the most B. Virgin] and taking her submissiue consent therto, the Sonne of God was incarnate and made Man, our Redemer. [An Angel signified to Mat. 1. v. 20. Ioseph her spouse, that she had conceiued, not of man but of the Holie Ghost.] An Angel declared the ioyful birth of our B. Sauiour, to Shepheardes: and Luc. 2. v. 10. 14. a multitude of Angels, praised God for the same say­ing: [Glorie in the highest to God: and in earth peace to men of good wil.] An Angel admoni­shed Mat. 2. v. 13. 19. Mat. 4. v. 11. Ioseph, to slee with the Childe, and his Mother into Egipt. An Angel recalled them from thence. Angels ministred to our Sauiour in the desert. Our Sauiour threatneth the scandalizers of litle ones, sub­necting this reason, why such should feare [...]euenge, [Because their Angels in heauen, alwaies see the face Euerie one hath a proper Angel Guardi­an. Mat. 18. v. 10. of his Father] which importeth that Angels are Guardians, and protectors of men. He also assirmeth, that [there shal be ioy before the Angels of God, vpon Luc. 15. v. 10. Luc. 16. v. 22. Ioan. 5. v. 5. Luc. 22. v. 43. Mat. 28. v. 5. Io. 20. v. 12. 13. Act. 1. v. 10. Act. 5. v. 19. Act. 12. v. 7. 15. one sinner that doth penance] which could not be, except they knew when sinners repent. [The soule of poore Lazarus was caried by Angels into Abra­hams bosome.] The Pond of Probatica [the water being stirred by an Angel] had vertue to heale anie corporal infirmitie. [Our B. Sauiour vouchsai [...]ed to receiue comforth of an Angel, when he was in ago­nie.] The night of his Passion [Angels declared his Resurrection.] Angels appearing at his Ascension, [warned vs to expect his coming [...] to iudge. An An­gel deliuered the Apostles out of prison, when they were imprisoned: And particularly S. Peter, when Herodement to haue s [...]ine him. And when he re­paired to his faithful frendes, they hearing suddenly of his being at the doare, thought it had bene [ his [Page 137] Angel] so firmly they beleued, that he had an An­gel his proper Guardian. An Angel signified to Cor­ne [...]us, Act. 10. v. 4. that his praiers & almes deedes, were ascen­ded into heauen. An Angel told S. Paul [that he must appeare before Caesar (at Rome) and that [God Act. 27. v. 23. 24. 1. Cor. 11. v. 10. Heb. 1. v. 14. Apoc. 1. v. 1. &c. had geuen him the liues of al those that [...]ailed with him.] S. Paul teacheth that [it is meete for women to be couered, in respect of Angels] which are present in the Church. He affirmeth that [Angels are mi­nistring Spirites, sent to minister for them that shal receiue the inheritance of saluation.] An Angel [re­ueled to S. Iohn, the high and hard misteries] wri­ten by him in the Apocalyps. Finally, in the end of this world, an Archangel shal cal al men to Iudge­ment, sounding his Trumpet. And then Angels as [the reapers (of Goddes corne) shal gather the good Mat. 13. v. 30. 39. 40. 44. (as his wheate) into the barne (the glorious king­dome of heauen) And shal cast the wicked into the furnace of fire.] In the meane time, Angels, and other Sainctes in heauen, [do present before the Lābe (Christ) the odoures (that is the praiers) of the faith­ful 1. Thes. 4. v. 16. Apoc. 5. v. 8. 2. Pet. 2. v. 19. in earth.]

8 Contrariwise, diuels, of mere malice and enuie, Diuels doe tempt men by suggesting e­uil motions. tempt men, and seeke their ruine, to bring them by offending God, to be bond-slaues to sinne [For wher­with a man is ouercome, of that he is the slaue also] saith S. Peter. And our Lord said to certaine repro­bate Iewes [you are of your father the diuel, & the Ioan. 8. v. 44. desires of your father you wil doe. He was a man­killer from the beginning] that is, a destroier of spi­ritual life in man, when he ouercame our first Pa­rents, Gen. 3. v. 4. 6. Ioan. 13. v. 2. tempting them to breake Goddes commande­ment. So also [the diuel put into the hart of Iudas Iscariote, to betray Christ.] This inueterate aduer­sarie the diuel [as a roaring Lyon, goeth about, see­king whom he may deuoure.] It is most true & con­fessed [Page 138] by al, that diuels can, and doe, suggest, by se­cret internal motions, to mennes hartes, al kindes of sinne. And it is no lesse certaine, both in reason, & Catholique faith (though the diuel haue bewitched some not to beleue it) that holie Angels, can, & doe, suggest good motions, to the secret mindes of men: not by corporal tongues, eares, nor eyes (for this is as friuolous an imagination in respect of diuels, as of holie Angels) but by other meanes to vs insensible, or at least inexplicable. And it is tooto absurd, to It is verie ab­surd to denie, that good An­gels can s [...]g­gest good [...]. denie that power and habilite, to be in the B. An­gels; which can not b [...] denied to be in wicked diuels. And how like in this respect, glorious soules are to Parte 4. Article 44. 45. holie Angels, is to be shewed in the Articles of pray­ing to Sainctes.

Man at first receiued Original Iustice, which he lost by transgressing Godd [...]s C [...]mmandement, and infected al his Progenie, with Original sinne. ARTICLE. 13.

AFter Angels, Man is the most principal cre­ature, Man made to the image and lik [...]tes of God. whose bodie being formed of the sl [...]me of the earth, his soule was created immedi­atly by God; not produced of anie thing preexisting. For as holie Scripture saith: [Our Lord breathed Gen. 2. v. 7. into his face the spirit of life, and man became a li­uing soule.] Not as the soule or life of beastes, and plantes, but a liuing soule for euer immortal; indu­ed with vnderstanding▪ and free wil; a rational cre­ature [made to the Image and likenes of God] ca­pable of the vision of God, which is eternal glorie. His Bodie perfected with health, strength, beawtie, egilitie, and other excellent qualities, with admi­rable [Page 139] disposition of partes, and members apt for al humane functions. His soule was adorned further, not only with al natural knowlege, but also with supernatural grace. And so man was placed in the Paradise of pleasures, and had Dominion ouer al the earthly and corporal creatures of this lower world. in diuers respectes participant of the natures of al other creatures. And therfore is aptly called Mi­chrocosmos: A litle world. A litle world within him self. Al which is testified, and proued by holie Scriptures.

2 When God had made heauen and earth, & other Mans excellēt knowlege in his state of in­nocencie. particular creatures, behooful for mannes vse: then Gen. 1. v. 26. he said [Let vs make man to our Image & likenes; and let him haue dominion ouer the fishes of the sea, and the foules of thaire, and the beastes, and the whole earth, and al creeping creature, that moneth vpon the earth.] Such was then mannes natural Gen. 2. v. 19. 20. knowlege, that when [our Lord brought vnto him al beastes of the earth, and foules of the aire, that he might see what to cal them, he called them al by their names; for as Adam called anie liuing creature, the same is his name] that is, the same is the Etimologie or breefe description of their seueral natures. And v. 21. v. 22. when [God had cast a dead sleepe vpon Adam, & had taken one of his ribbes, and built (or framed) the same into a woman, and brought her to Adam] he v. 23. said [this now is bone of my bones, and flesh of my flesh. she shal be called woman, because she was ta­ken out of man]: As the original tongue signifieth which in latin is interpreted virago, that is, virum agere, or virum representare, to act or represent a man. He was more excellent in su­pernatural grace. Much greater, were his spiritual graces, original in­stice, pure innocencie, from al fault and sinne; ha­bits of al vertues, theological and moral, in that per­fect rectitude of mind, that his reason and wil were readily subiect to Gods wil; the inferiour powers of his soul subiect to reason; and also al el [...]mental [Page 140] liuing creatures; euen the terrible Lions, the cru­el Tigers, the great Elephantes, wildest birdes, most hidden and huge fishes, were obedient to his commā ­dement.

3 In this so happie state, whiles man knew and en­ioyed God gaue man a particular precept, for excereise of o­bedience. And so to merite more grace. much good, and neither knew not felt anie e­uil; God who is goodnes it self, for mannes more good, for his exercise in vertue, that he might merit and receiue more grace, & perseuering therin should neuer haue died, but haue bene translated to eternal glorie: gaue him a particular precept, not to eate of the frute of a cettaine tree (vpon this occasion af­terwardes called the tree of knowledge of good and cuil) with charge and fore-warning, that if he should transgresse this commandement [what day soeuer he Gen. 2. v. 17. should cate of it, he should dye the death.]

4 But the serpent (the diuel in forme of a serpent) The diuel de­ceiued Eue, by sutletie, and three egregi­ous lies. malicious against God, and [...]nuious of mannes good, suttly assaulting the woman, said vnto her: [why Gen. 3. v. 1. hath God commanded you that you should not eate of euerie tree in paradise?] added also to his suttle and calumnious demand, three most pernicious lies: that by eating of this frute, they should not incurre v. 4. v. 5. death; that they should become as goddes; & that God therfore forbade them to eate therof, l [...]st they should be as goddes. Which she hearing, and not su­specting the diuels craft, no [...] malice, and s [...]ing with­al v. 16. the tree, and frute to be good [faire to the eyes, She allured A­dam & so they, and al man­kind, l [...]st original iust [...]e; in­curred sinne & death. and delect [...]ble to behold, t [...] be of the fr [...]e theerof, v. 7 and did [...]e, and gaue to her husband, who did eate. An [...] by and by, they were ash [...]med, perceiuing their own [...]akednes [...] which before had no deformi­tie. But their disobe [...]ence to God, al was chan­ged, inn [...]encie, with al vertues l [...]st; nature cor­rupted; a [...] they made slaues to the diuel, subiect to sinne and death, with other losies perteyning to al [Page 141] mankind.

5 Al which holie Dauid amongst other Prophets & Gods wonder­ful mercie in redeming man, and recalling him to repen­tance. godlie persons, considering, and admiring the good­nes of god, who after so great benefites bestowed v­pon man, and his ingratitude in so transgressing; yet recalled him to rep [...]ntance, and promised a Redemer to deliuer him from thraldome; crieth thus vnto God Ps. 8. v. 2. our so merciful Sauiour [O Lord our Lord, how meruelous is thy name in the whole earth?] Mer­uelous in verie deede in al thinges, aswel in heauen, as in earth: but to mankind, aboue al, most bountiful, in first and last benefites, who deseruing nothing, rec [...]iuing much good, and rendring euil; is not for al that vtterly reiected, as he iustly deserued, but eftsons [...]. 5. recalled to new grace, and to eternal glorie [what is man (saith the same Royal Psalmist to our Lord God) that thou art mindful of him; or the sonne of man that thou visitest him] then describing his first v. 6. dignitie and happie state, addeth [thou hast mini­shed him a litle lesse then Angels: with glorie and honour thou hast crowned him, and hast apointed him v. 7. v. 8. ouer the work of thy handes. Thou hast subiected al thinges vnder his feete: al sheepe and oxen; more­ouer v. 9. also the beastes of the feelde. The birdes of the aire, and fishes of the sea, that walke the pathes of the sea.] In fine, because Goddes loue lasteth to the end, redeming and sauing his seruants perseuering in grace, concludeth the psalme as he beganne [O [...]. 10. Lord our Lord, how meruelous is thy name in the whole earth?]

6 The same Prophet in an other psalme affirmeth, That al man­kind was infec­ted with sinne by Ada [...]es fal, is [...] by [...]olie Scrip­tures. Ps. 13. v. 1. that al are become abominable, there is not one that doth good, [...]o not [...]. And so bewailing mannes doleful sta [...]e after sinne, saith in the name of al man­kind. [...] The soro [...] of death ha [...] [...] con passed ne: & tormentes of iniquiti [...] haue troubled me. The so­rowes [Page 142] of hel haue compassed me; the snares of death haue preuēted me.] And exhorting penitents to sinne no more; putteth vs in mind, that lack of considera­tion, Ps. 17. v. 5. 6▪ bro [...]ght our first parents to sinne, who hauing reason and vnderstandiug, did not vse it in time of tentation [Man (saith he) when he was in honour, Ps. 48. v. 13. 21. did not (actually) vnderstand (was so negligent, & so allured with vaine and false imagination, as if he had bene without vnderstanding) he was compared to beastes without vnderstanding, and became like to them.] Signifying that not actual vnderstanding and considering, when present vse therof is requi [...]ed, maketh a man like to beastes, which indeede haue no vnderstanding.

7 Now that this great alteration of mannes state, & Not God, but man him self, by the diuels tentation was the cause of sinne, & death. v cause therof, proceded from him self, (yelding to ten­tation) and not of God: Salomon breefly teacheth after a large discourse of mannes present infirmitie, in these few wordes [onlie this (saith he) I haue Eccle. [...]. v. 30. found, that God made man right, and he hath entan­gled him self with infinite questions.] Of al questi­ons, that first was most hurtful to mākind, which was propound [...]d by the diuel [why God commanded ab­stinence from one tree?] wherwith our first parents ought not to haue entangled them selues. for that true obedience performeth whatsoeuer is comman­ded, without asking, or answearing, but leauing to God the reason, why he hath so commanded. Con­formablie v [...] to Salomon, the Auctors of the bookes of Wisdome and Ecclesiasticus, speake of the alterati­on of mannes state, and of the cause therof proceding from him self, by yelding to tentation, and not from God [For God created man incorruptible (saith the Sap. 2, v. 23. 24. sacred text) and to the Image of his owne likenes he made him. But by the enuie of the diuel, death en­tred into the world] In the former verse shewing, [Page 143] that God made man according to his owne Image, without corruptiō, that he might haue escaped death, if he had refrained from sinne: in the next verse he ascribeth the cause of death to the diuel, as first auc­tor of mānes sinne, by which death entred vpon man, who leauing Goddes commandement, folowed the perswasion of the craftie enuious serpent. And so this diuine writer addeth in the last verse; [that they v. 25. folow him (the diuel) that are of his part] that is, those that embrace the diuels suggestion, and ioyne partie with him, are the folowers and the seruants of the diuel. Which same doctrine, the other holie wri­ter explicateth somwhat more largelie saying: [God Eccle. 15. v. 14. 15. 16. from the beginning made man; and left him in the hand of his owne counsel. He added his comman­dements and precepts. If thou wilt kepe the com­mandement, and kepe acceptable fidelitie; for e­uer they shal preserue thee. He hath set before thee 17. water and fire, to which thou wilt, stretch forth thine hand. Before man there is life and death, good and 18. Gods wisdom requireth mās cooperation to merite. His power draweth good of euil. His Goodnes ha­teth sinne euil, what pleaseth him, shal be geuen him.] And the reason why God left man in his free choice, is here ascribed to his diuine wisdome, power, & good­nes [because the wisdome of God is much, and he v. 19. is strong in might, seing al men without intermission. The eyes of our Lord are towardes them that feare 20. 21. him, and he knoweth al the worke of man. He hath commanded no man to doe impiously, and he hath geuen no man space to sinne. For he desireth not a 22. multitude of faithles and vnprofitable children.] A­gaine the same is inculcated for better impression therof in our mindes. [God created man of the earth, Eccle. 17. v 1. 2. and after his owne Image he made him. And againe he turned him into it, and conformable to him self, cloathed him with strength.] For man at first recei­ued original iustice, and strength of grace, wherby [Page 144] he might if he would, haue resisted al tentations. He receiued also other power and dominion in the earth as foloweth in the text. [God gaue him a number of v. 3. daies, and time; & gaue him power of those thinges that are vpon the earth. He put his feare ouer al flesh v. 4. 5. and he had dominion of beastes, and foules. He cre­ated of him an helpe [...] like to him self; he gaue them counsel, and tongue, and eyes, and eares, and hart to deuise: and he filled them with the discipline of vnderstanding. He created in them the knowlege of 6. the spirit, he filled their hart with vnderstanding, & euil and good he shewed them. He set his eye v­pon 7. their hartes, to shew them the great thinges of his workes; that they might praise the name of sanctification; and glorie in his meruelous workes, 8. that they might declare the glorious thinges of his workes. He added discipline vnto them, (geuing 9. them a precept for exercise of their obedience, ther­by to merit reward) and made them inherite the Law of life. He made an euerlasting Testamēt with them; 10. and he shewed them Iustice, and his iudgementes.] Thus writeth the wise man concerning the first state and fal of mankind. In al his booke teaching, and exhorting al men, to serue God, and to contemne this world. [Who is proued therin (saith he) and Eccl. 31. v. 10. perfect; shal haue eternal glorie.] In summe he de­fineth who it is that shal be so happie; to witte, [he that could transgresse, and hath not transgres­sed; & doe euils, and hath not done.]

8 Wherin we may easilie consider, not only the The merite & glorie of the iust is by reasō of their free choice, not to doe euil when they could doe it. wisdome, power, and goodnes of God; but also the euerlasting ioy of the B. Sainctes to be herein decla­red, that tho [...]e doe merit and receiue eternal glorie, which could transgresse and did not, wheras if God had made man so, that he could not transgresse; there had not bene this iust cause of merite, nor of reward. [Page 145] Yea albeit man by the abuse of this power, fel from God, and from his first happie state: yet God tur­neth this euil, both to his ownemore glorie, & to the greater good of al those, that wil receiue and rightly vse his new grace, then if Adam had not fallen.

9 For his sinne had (as is reueled in holie Scripture) Adams sinne had two effec­tes. One euil of the nature of sinne. The other good, by the goodnes of God. two farre different effectes, the one proper and con­natural to his offence, which was the infection of al his progenie, borne (by natural generation) with o­riginal sinne; the other effect, was also by occasion of this infection of al mankind; but properly of the inexplicable goodnes of God, ordeining for remedie of this vniuersal euil, the incarnation of our B. Sa­uiour Christ; by whose superabundāt grace, his faith­ful children are clensed from al sinnes, original, and actual; and made participant of greater grace, and consequently of greater glorie, then otherwise they should haue bene. Both which effectes, S. Paul The first effect: infection of al man with sinne. teacheth: Especially in his Epistle to the Romanes. Of the former writing thus. [As by one man sinne Rom. 5. v. 13. entred into this world, and by sinne death: so vnto al men death did passe, in which al sinned.] Which he confirmeth answearing to an obiection, that it might seme, there was no such general sinne in al men, seing before the Law, it did not so appeare in al; therfore he saith, [that also in that former time, v. 13. euen vnto the Law, sinne was in the world; but sinne was not imputed (or did not appeare) when the Law was not. But death (which is the effect of sinne) v. 14. reigned from Adam vnto Moyses; euen on them al­so, that sinned not, after the similitude of the preua­rication of Adam] to witte on those more iust per­sons also, that did not actually transgresse as Adam had done, yet they died, because they were original­lie sinners. And so the Apostle concludeth this first point with an appendix that [Adam is a figure of him [Page 146] to come] signifying that as by the sinne of Adam we al dye; so by the grace of Christ, al his children liue. 10 Touching the other effect, he addeth the great The other ef­fect; abun­dance of grace by Christ. difference, saying: [But not as the offence, so also v. 15. the gift. For if by the offence of one, manie dyed: much more the grace of God, & the gift in the grace of one man Iesus Christ, hath abounded vpon manie. [And not as by one sinne, so also the gift; for iudg­ment 16. indeede is of one to condemnation: but grace is of manie offences to iustification. For if in the of­fence 17. of one, death reigned by one: much more they that receiue the abundance of grace, and of the do­nation, and of Iustice; shal reigne in life, by one Ie­sus Christ. Therfore as by the offence of one vnto al 18. men, to condemnation: so also by the iustice of one, vnto al men to iustification of life. For as by the dis­obedience 19. of one man, manie were made sinners: so also by the obedience of one, manie shal be made iust.] Thus S. Paul in that place. By which doc­trine of the Apostle, is verified that which the Church so solemnly singeth in the festiuitie of our Redempti­on: O certe necessarium Adae peccatum, quod Christi morte deletum est! O faelix culpa, quae talem et tantum meruit habere Redemptorem. Wherto agree manie o­ther passages in the rest of S. Paul his doctrine. And the same is breefly comprised, in that which S. Iohn Baptist denounced of Our Sauiour, saying: [Behold Ioan. 1. v. 29. the Lambe of God; behold him that taketh away the sinne of the world.] That is, Principally Christ came to take away that general sinne, which being actual in Adam, is original in the whole world; and therof called The sinne of the world. And the same is the general doctrine of S. Iohn the Apostle and E­ua [...]gelist, saying: [If we walke in the light, as God 1. Ioan. 1. v. 7. also is in the light; we haue societie one toward an other, and the bloud of Iesus Christ his Sonne, clean­seth [Page 147] vs from al sinne] first from Original, then also from actual.

Mannes vnderstanding & Freewil, are weakned by sinne, but not wholly lost. ARTICLE. 14.

A Certaine man (saith our Sauiour in a Para­ble) Al mankind was spoiled of grace, & woū ­ded in natural faculties by A­dams fal. Luc. 10. v. 30. &c. went downe from Ierusalem into Ieri­cho, and fel among theues, who spoyled him, and geuing him woundes, went away, leauing him half dead.] Of no particular man, can this pa­rable be so properly expounded, as of al mankind in general, cont [...]ined in Adam our first Parent: who being indued with al necessarie giftes, natural, and supernatural, going from Goddes commandement, yelded to false imagination of bettering his state, as it were descending frō Ierusalem, the vision of peace, to Iericho, signifying the moone (which is vncon­stant, and mutable) fel among theues, the diuels, who spoiled and wounded him, & left him half dead. For so Adam by sinning, and al men in him, were spoiled of original Iustice, and supernatural grace, and wounded in natural powers of vnderstanding, and f [...]eewil: not wholly depriued of al, but spoiled of the best part, and wounded in the rest: spiritually dead, and subiect, both to temporal & eternal death: yet not actually dead in bodie, nor desperatly in soule, but s [...]miuiuo relicto, left half dead, & half aliue, though left without helpe by the Preist, and Leuite, the Sa­rifices, and other ministeries of the old Law; yet re­leued by the merciful Samaritan, our Sauiour Christ, by him brought into the Inne the Catholike Church; whereal spiritual woundes are curable, and losses re­couerable, by Goddes grace strengthning, and inha­bling [Page 148] man to cooperate therwith, by faith and good workes. For as it is impossible for anie man, with­out grace, either to doe, or to think anie good thing: 2. Cor. 3. v. 5. Phil. 4. v. 13. so by grace, mannes vnderstanding is illuminated, & his wil is inclined, to beleue, and to kepe Goddes Law. And as for the power of vnderstanding, no Protestantes acknowlege that man was not wholly de­priued of vn­derstanding. Yet Manichees and Protestāts denie freewil to remaine in man. man is altogether so sottish, but he supposeth & con­fesseth, that he hath the same in his soule, els he were a mere brute beast, not a man, if he had no reason, nor vnderstanding at al, actually, or potentially, as we speake in scooles. But touching the other connatu­ral power of freewil: some men haue so litle reason left, that they denie it to be in man, since the sinne & fal of Adam. So phantastical were the Maniches, an old infamous sect of heretikes. And so sensles was Luther, the father of al Protestautes, that he could not brooke, the verie name and word Liberum arbi­trium, but changed it into the contrarie terme seruum arbitrium. And so being moued to write against Free­wil, intitled his brutish worke; De seruo arbitrio, of seruile, or slauish wil. For so much therfore, as most Protestants hold with Luther in this doctrine: I shal here recite such holie Scriptures, as most plainlie shew, that euerie man, whether he be iust, or wicked, if he haue the vse of reason, hath also fredom of wil to consent, or not to consēt, to those thinges, though­tes, wordes, and deedes, which his vnderstanding cenceiueth. For euen as the conceipt, is the proper act of the vnderstanding: so is consent the proper act of the wil.

2 To begin therfore with the state of wicked men, That freewil remaineth in sinners is pro­ued by holie Scriptures. more enormous sinners, wherof ther [...]may seme to be more doubt: it is cleare, that Cain hauing concei [...]ed malice and enuie against his brother Abel; when he was exceding angrie, and his countenance abated; [Our Lord said vnto him; why art thou angrie? & Gen. 4. v. 5. 6. 7. [Page 149] why is thy countenance fallen? If thou dost wel, shal thou not receiue againe? but if thou doest il, shal not thy sin forthwith be present at the dore? But the lust therof shal be vnder thee, and thou shalt haue do­minion ouer it.] Which last wordes, doe so inuin­ciblie proue freewil to remaine in a wicked sinner (the lust of sinne being vnder him, and he hauing domini­on ouer it) that our aduersaries to auoide the force of so manifest conuiction, haue corrupted the holie text in their English translations, making it to say Eulish Bi­bles. An. 1579. 1603 thus. Ʋnto thee his desire shal be subiect: and thou shalt rule ouer him. Absurdly referring that to A­bel (who is not at al named in Goddes expostulati­on with Cain) which is directlie spoken of the lust or concupiscence of sinne. As if God had said, that the desire of Abel, should be subiect to Cain; and Cain, should haue dominon ouer him. An other example is in the case of Pharao being indurate in hart. In whom yet remained freewil, as plainly appeareth by Goddes admonition, which Moyses declared vnto him saying: [This saith our Lord: Dismisse my peo­ple Exo. 8. v. 20. 21. to sacrifice vnto me. And if thou wilt not dis­misse them, behold I wil send in vpon thee, and vpon thy seruantes, and vpon thy people, and vpon thy houses, al kind of flees] which conditional threat­ning of punishment, if pharao would not dismisse the Israelites▪ sheweth that it was in his choise, whether he would dismisse them or no. Neither could God haue iustly punished him, if it had not bene in his choise & power.

3 Goddes couenāts also made with his people, doe That men haue freewil is proued by the couenantes made betwene God and his people. proue the same libertie of wil, to be in al men. For vnlesse men haue fee wil, to breake, or not to breake Goddes precepts, the couenant were in vaine, and the precepts should not haue bene geuē in such forme of wordes as they are, with expresse termes of con­ditions, [Page 150] to be rewarded or punished, accordidg as they would kepe, or not kepe, Goddes commande­ment. As when Moyses prared God to remaine, & goe with the people, and [take away their sinnes & Exo. 34. v. 9. v. 10. iniquities, and possesse them: our Lord answeared; I wil make a couenant in the sight of al] which be­ing made by the peoples good liking, and free con­s [...]nt, that none afterwardes should plead ignorance, or pretend obliuion for excuse: Moyses repeateth it vnto them, and left it written in these wordes. [Thou hast chosen our Lord this day to be thy God Deut. 26. v. 17. v. 18. v. 19. and to walk in his waies, and kepe his ceremonies, and precepts, and iudgements. And our Lord hath chosen thee this day, that thou should be his peculi­ar people: and he wil make thee higher, then al na­tions which he created, that thou maist be a holie peo­ple of our Lord thy God:] But euer with this con­dition [If after thou hast heard these iudgements, Deut. 7. v. 12. Deut. 11. v. 16. thou kepe and doe them: the Lord also thy God wil kepe the couenant vnto thee, and the mercie which he sware to thy Fathers.] And for that there can be no doubt on Goddes part: that the people should not fail; Moyses againe and againe warneth them say­ing [Beware lest perhaps your hart be deceiued, & you depart frō our Lord, and serue strange goddes, and adore them.] Yea if they fal, they haue stil, through grace which God wil geue them, power to returne if they wil, and then God wil agane reioyce vpon them [Yet so (saith he) if thou heare the voice Deut. 30. v. 9. 10. v. 15. of our Lord thy God, and kepe his precepts. Con­sider that I haue set before thee this day, life & good; and contrariwise, death and euil.] v. 19. I cal for wi­tnesses this day heauen and earth, that I haue pro­posed to you, life and death; blessing and cursing: Choose therfore life, that both thou maist liue, & thy seede.] Iosue in the verie same maner, a litle before Iosue. 24. v. 14. [Page 151] his death, so iterateth these admonitions, as he mu [...]t needes suppose, that it is in mannes freewil, to break, or not break, Goddes cōmandements saying: [Now therfore feare our Lord, and serue him with a perfect and verie true hart: and take away the goddes which your fathers serued in Mesopotamia, and in Egipt, and serue our Lord. But if it like you not to serue v. 15. our Lord, choice is geuen you; choose this day that which pleaseth you &c. And the people answeared v. 16. and said: God forbid we should leaue our Lord, & serue strange goddes.] Wherupon Iosue, to rati­fie the couenant, concludeth it, saying to the people: [you are witnesses, that your selues haue chosen vnto v. 22. you, our Lord for to serue him. And they answeared witnesses. Now therfore (quoth he) take away v. 23. v. 24. v. 25. strange goddes out of the middest of you, & incline your hartes to our Lord the God of Israel. And the people said to Iosue, we wil serue our Lord God, & wil be obedient to his precepts. Iosue therfore that day made a couenant, and proposed to the people precepts & Iudgements in Sichem.] After al which good purposes, and solemne promises, this people fel often from God, and were punished: repenting also were releued; as is recorded in the Histories folow­ing, of the Iudges & Kinges.

4 In which meane time, manie Prophets, with great Proued by the admonition of Prophetes, & other godlie men. zeale and diligence admonished sinners, as hauing po­wer of the wil, to sinne, or not to sinne. Dauid cri­ed [Doe not become as horse and mule, which haue Ps. 31. v. 9. no vnderstāding.] Arguing, that seing they haue vn­derstanding, wherby they excel horse and mule, and al brute beastes; it behoueth them not to become in life and maners, like to brute beastes, but doing that which reason directeth, shew them selues by right vse of their wil, that they therin also excel beastes. And because wilful obstinacie doth obscure [Page 152] the vnderstanding; he imputeth affected ignorance to the wil saying of such a one [he would not vnder­stand Ps. 35. v. 4. that he might doe wel.] And for that no man can without special grace, doe that is right, as the Prophet Iereremie affirmeth saying: [I know Lord, Ieremies wor­des doe not dis­proue freewil, but testifie the weaknes therof without Gods grace. Iere. 10. v. 23. that mannes way is not his owne, neither is it in a man, to walke, and to direct his steppes:] So much the more man is bond, not to resist grace, being of­ten offered by God; which holie Dauid calleth ma­king of the way, wherof he saith: [Make way to him Ps. 67. v. 5. who mounteth vpon the west] that is, resist not, but ioyfully with consent of wil, receiue the inspi­rations of God. Which sense is confirmed by that the same Royal Prophet, shewing the cause why some perish, to be their refusing to approach to God, & fleeing from him [For behold (saith he) they that Ps. 72. v. 27. Ps. 80. v. 9 make them selues farre from thee, shal perish.] Ther­fore also God him self saith [Heare, o my people, and I wil contest thee (most seriously admonish thee) Israel, if thou wilt heare me.] Againe the same pro­phet crieth vnto the Israelites [To day if you wil Ps. 94. v. 8. Heb. 3. v. 8. Prou. 1. v. 24. 25. 26. 29. 30. heare his voice, harden not your hartes.] Of the same wilful resistance, wisdome admonisheth, and threatneth ruine for this contempt [Because I called (saith wisdome) and you refused; I streatched out my hand, and there was none that reguarded; You haue despised al my counsel, and haue neglected my reprehension: I also wil laugh in your destruction, and wil scorne, when that shal come to you, which you feared. For they haue hated discipline, and not receiued the feare of our Lord, nor consented to my counsel.] Likewise on the other side, wisdome pro­miseth Prou. 2. v. 1. al good thinges to those that wil heare & con­sent to good inspirations. [My sonne, if thou wilt receiue my wordes, and wilt repose my commande­ments with thee, that thine eare may heare wisdome, [Page 153] incline thine harte to know prudence.] Againe, [If wisdome shal enter into thine harte, and know­lege v. 10. please thy soule: counsel shal kepe thee, & pru­dence shal preserue thee.] Yea the whole tenure of al the Sapiential bookes is, to teach and perswade man, to vse rightly the two powers of his soule, vn­derstanding, and free wil, by most wholsome and diuine precepts, which may illuminate the vnderstan­ding, to see that is right and iust, and inslame the wil, and internal affection, to desire, lo [...]e, choose, & preferre, the right path of Goddes Law, before what­soeuer otherwise seemeth pleasant, or profitable.

5 Neuerthelesse, let vs adde some few sentences of More testimo­nies of the Prophets. other Prophets, to the same purpose. Isaias, as in the behalf of God, promiseth the people, both remission of sinnes, and relaxation from captiuitie, with this perpetual condition, if they be willing, and wil heare him: then [If your sinnes (saith he) shal be as scar­let, Isa. 1. v. 18. v. 19. they shal be made white as snow; and if they be red as vermileon, they shal be white as wool: If you be willing, & wil heare me, you shal eate of the good thinges of the earth. But if you wil not, and wil pro­uoke v. 20. me to wrath: the sword shal deuoure you, be­cause the mouth of our Lord hath spoken.] Towards the end of his prophecie, foreshewing the reproba­tion of the Iewes; he signifyeth the cause therof to be, their wilful refusing, to heare God calling them; and wilful choise of thinges which God would not. [You shal al fal by slaughter (saith he) because I cal­led, Is. 65. v. 12. and you haue not answeared; I spake, & you haue no [...] heard; and you did euil in mine eyes; and you haue chosen the thinges that I would not.] The Prophet Ieremie in the verie same phrase saith [If Iere. 4. v. 1. thou wilt returne, o Israel saith our Lord, returne to me: if thou wilt take away the stumbling blocks from my face, thou shalt not be moued. Because you Iere. 7. v. 13 [...] [Page 154] haue done al these workes, saith our Lord, and I haue 14. spoken to you early rising, & speaking, and you haue not heard, and I haue called you, and you haue not answeared: I wil doe to this house (the Temple) as I did to Silo. And they heard not, nor inclined their v. 24. Iere. 21. v. 8. Iere. 22. v. 4. 5. Ch. 26. v. 3. 4. 2. Esd. 9. v. 16. 17. eare, but haue gone in their pleasures, and in the per­uersitie of their wicked hart.] In an other place, he reciteth and vrgeth the Law, where our Lord saith. [Behold I geue before you the way of life, and the way of death.] Not God, but them selues, hardned their owne neckes, as is written by Esdras [And they would not heare, and they remembred not thy meruelous workes which thou hast done to them. And they hardned their neckes, and gaue their head to returne to their seruitude, as it were by conten­tion.] So al the Prophets in their admonitions, and comminations, stil ascribe the calamities, inuasions of enemies, and the captiuities of Goddes people, to their wilful reuolting from God. As hauing free wil Freewil with Gods grace can merite: and can doe il, notwithstand­ing Gods grace offered. and power, through Goddes grace, which is neuer wanting to doe wel, and also power to doe euil not­withstanding Goddes grace which forceth not with necessitie, but draweth sweetlie, as God him self spea­keth by Osee his Prophet saying: [In the cordes of Osee. 11. v. 4. Adā I wil draw them, in the bandes of Charitie. And I wil be to them as listing vp the yoke vpon their cheekes, and I declined to him that he might eate.] 6 This is the sweete yoke of Christ, by which Gods The same doc­trine is confir­med by testi­monies of the new Testamēt. Mat. 11. v. 30. grace, and mannes freewil, draw together. And this is the light burden of Goddes commandements, & sweete meanes to obteine remission of sinnes. For what can be sweeter, lighter, or more reasonable, then the condition proposed by our B. Sauiour [If Mat. 6. v. 14. 15. you wil forgeue men their offences: your heauenly Father wil forgeue you also your offences. But if you wil not forgeue: neither wil your heauenly Fa­ther [Page 155] forgeue you your offences.] Shewing that it is in our wil, to forgeue, or to desire reuenge. And to Ierusalem he said: [How often would I gather Mat. 23. v. 37. together thy children, and thou wouldest not?] Plainly signifying, that their wil resisted his wil. Yea though [the houshoulder bade his seruant goe forth God doth not otherwise com­pel, but by good motions: as a frend effec­tually perswa­deth by ear­nest inuitation. into the waies, and compel them, whom he should Luc. 14. v. 23. find to enter, that his house might be filled] it was not properly by compulsion, but by [...]arnest and frend­ly Luc. 24. v. 29. inuitation to his feast. As when [the two Disci­ples going to Emaus forced (or constrained) our Sauiour, to tarie there with them.] S. Iohn saith: [As manie as receiued Christ: he gaue them power Ioan. 1. v. 12. Act. 5. v. 4. to be made the Sonnes of God.] S. Peter said to Ananias that [it was in his power] to haue offered, or not offered his goodes to be in common, signi­fying that his sinne proceded merely from his free­wil.

7 In al good workes it is most certaine, that Goddes In al good workes Gods grace being the principal cause: Yet freewil is the secundarie cause of me­rite. grace, is the first and principal cause, and freewil the secundarie cause, according to that which S. Paul saith of him self [By the grace of God, I am that 1. Cor. 15. v. 10. which I am, and his grace in me hath not bene void, but I haue labored more abundantly then al they: yet not I, but the grace of God with me:] Neither the Grace of God alone, but the grace of God with me. Both together doe effectually inhable men, to make them selues vessels of saluation, as the same Apo­stle likewise writeth to Timothie [if anie man ther­fore 2. Tim. 2. v. 21. shal cleanse himself from the vessels of contume­lie: he shal be a vessel vnto honour, sanctified and profitable to our Lord; prepared to euerie good worke] Because he would that Philemon should haue Phile. v. 14. occasion to merite, by geuing his free consent to a good worke, he saith to him [Without thy coun­sel I would doe nothing (touching Onesimus) that [Page 156] thy good might be, not as it were of necessitie, but Heb. 12. v. 15. voluntarie.] He exhorteth the Hebrewes to [fo­low peace and holines; looking diligently lest anie man be wanting to the grace of God.] S Iames wil­leth al to [be subiect to God, and to resist the di­uel, Iac. 4. v. 7. 8. and he wil slee from you; approach to God & he wil approache to you. Cleanse your handes you sinners, and purifie your hartes.] S. Iohn saith [Euerie one that hath hope to see God; sanctifieth 1. Ioan. 3. v. 3. Apoc. 2. v. 21. Apoc. 3. v. 20. him self] euen [Iezabel (or the most wicked) hath time geuen her, that she might doe penance, & she wil not repent. To al without exception God saith. [Behold I stand at the doare and knock: If anie man God offereth grace to al, somtimes knocking at the doore of their hartes. shal heare my voice, and open the gate, I wil enter into him; and I wil supp with him, and he with me.] Thus much, yea anie one of these so cleare textes of holie Scripture, may suffice al men that haue anie con­sideration, to shew, that as they haue reason, they haue also freewil, to open, or not to open the doare of their hart, when God knocketh by good inspira­tions.

After the fal of man, God promised a Redemer: who was also foreshewed by manie figures, and by al the Prophets. ARTICLE. 15.

WHen man had forsaken God by yelding God of his mere mercie decreed to send a Rede­mer of man­kind. to the suggestion of the diuel, who by fal­sed and subtiltie, seduced our mother Eue; and by her alurement ouerthrew Adam: yet God 1. Tim. 2, v. 14. forsooke not man, but by new grace, recalled him to repentance, and for his Redemption, promised a ran­some, in rigour of iustice superabundant. For wher­as no men nor Angels, nor anie other creatures were [Page 157] able, in this case, to satisfie Goddes iustice: God him self ordeined to send his onlie Sonne, to be made man, and by dying temporally for al mankind, to pay mannes debt of eternal death, and so to reconcile man to his eternal Father, that al, which wil cooperate with his grace, may be reduced to eternal life; con­quering death, sinne, hel, and the diuel. Al which we shal, God willing, clearly shew by holie Scrip­tures, in the Articles following.

2 First therfore that God decreed to send a Rede­mer God promised this Redemer to diuers Pa­triarches. of mankind, is proued by his promise made to certaine Patriarches; also by sundrie figures, and by al the Prophets of the old Testament. But first of al, this veritie is manifest by that which God denoun­ced First denoun­ced to the di­uel, that the sede of a wo­man should o­uercome him. to the old serpent the diuel (when he called our first parentes to account for their sinne which they committed, being deceiued by the diuel) saying: [I Gen. 3. v. 15. wil put enmities betwene thee and the woman; & thy seede, and her seede: She shal bruse thy head in peeces.] Signifying that notwithstanding the diuel had preuailed by deceiuing Eue, yet he should not stil triumph for that victorie, but enmities now vnhap­pilie begunne, should continue betwene them; and betwene his complices, and her progenie: and that she should ouerthrow him, with al his power, & so man should be set free from his thraldome, by the seede of the woman, that is by a Redemer of mankind. This Redemer, God more expresly promised to A­braham, Pormised it ex­presly to Abra­ham. that he should be borne of his seede saying to him: [In thee shal al the kindredes of the earth Gen. 12. v. 3. be blessed.] God also reuealing to him his deter­mination to destroy Sodom, geueth this reason of Gen. 18. v. 18. Gen. 22. v. 18. that familar dealing, for that [in him are to be bles­sed al the nations of the earth.] Againe to him af­ter his prompt obedience (being read [...]e to haue sa­crificed his sonne Isaac) God said: [In thy seede, [Page 158] shal be blessed, al the Nations of the earth; because thou hast obeyed my voice.] God renued and con­firmed the same promise to Isaac saying: [In thy To Isaac. [...] Gen. 26. v. 4. Gen. 28. v. 14. seede shal be blessed al the Nations of the earth.] Likewise the verie same to Iacob [In thee, and thy To Iacob. seede, al the Tribes of the earth shal be blessed.] The same promise was also iterated and confirmed to King Dauid, as him self witnesseth saying: [Our To Dauid. Ps. 131. v. 11. Lord hath sworne truth to Dauid, and he wil not disapoint it: of the frute of thy wombe, I wil set vpon thy seate.] These special promises, are accounted verie authentical by the Iewes, wherupon they also expect a Redemer, of the seede of Abraham, Isaac, and Iacob: and the same to be the sonne of Dauid, but grosly erred, and stil erre, in not receiuing him being now come, as in the next Article is to be pro­ued against them.

3 He was also prefigured by diuers persons, and Ou [...] Redemer was prefigured by diuers per­sons, & thing­es. other thinges, according to his manifold power and qualities; which can not be sufficiently signified by few, no nor by many similitudes, which as they are like in some respectes, so they are al vnlike in manie other pointes. And therfore we must alwaies esteme the Colos. 2. v. 17. Gen. 4. v. 8. thing prefigured, farre to excel the figure; euen as a bodie is more perfect, then the shadow therof. So By Abel. Abel being vniustly murthered by his brother Cain, was a figure of our Redemer, who was persecuted, condemned as worthie to die, and deliuered by his owne nation the Iewes, to be crucified: though ac­tually they did not kil him, as Cain did kil Abel, for they denie to haue so done; and so Cain being de­manded where his brother Abel was, answeared, [I know not] yea expostulating with God, deman­ded v. 9. againe saying: [Am I my brothers keeper?] Noe in that he was iust and perfect according to the By None. Gen. 6. v. 9. perfection of this life, was an other figure of our Sa­uiour, [Page 159] who is absolutely perfect, of whose fulnes of grace, al other iust receiue. Also in that Noe prepa­red Gen. 7. v. 23. the Arck, in which, and no where els, was saiftie from the floud: So our Sauiour hath prepared his Church, out of which is no saluation. Melchizedec Gen. 14. v. 18. Gen. 17. v. 5. Gen. 26. v. 28. Gen. 27. v. 15. Gen. 37. v. 4. Gen. 38. v. 1. &c. Gen. 41. v. 45. Exo. 3. Nu. 13. Iudic. 17. Exo. 12. [...]6. et 25. 1. Cor. 10. v. 11. By Melchise­dech was a notable figure of our Redemer; both a King and a Preist. Abraham the Father of manie Nations; By Abraham, Isaac: & Iocob. Isaac, ouercoming his aduersaries with patience; Ia­cob clothed with Esaus Garments, & kiddes skinnes, were figures of Christ, redeming al Nations by his Passion, in his assumpted humanitie: Ioseph being By Ioseph. enuied, betraied, and sold by his brethren; But ad­uanced, & called the Sauiour of the world; prefigu­red him who by his humiliatiō, ouercame al iniuries, and saueth his people from spiritual famine. So Moy­ses, By Moyses, Iosue, Sampsō, Samuel, Dauid, Salo­mon. Iosue, Samuel Dauid, Salomon, and other Pro­phets, Iudges, and Kinges, were in diuers respectes, figures of the singular Prophet, Iudge of the world, and King of kinges; the promised Messias; who was also prefigured by the Paschal Lambe; by Man­na By the Paschal Lambe: Man­na, the Arke: Brasen serpent. from heauen; by the Arck of the Testament; bra­sen Serpent, and manie other thinges. Breefly the whole Law of Moyses, yea and the former state of Goddes people, from the beginning of the world, did obs [...]urely conteine & signifie Christ, and his Church, hidden in the old Testament, and reuealed in the new.

4 Prophecies are yet more abundant, and more di­rect Al the Pro­phets foretould of our Rede­mer. testimonies of the same coming of our Redemer, not only in the bookes properly called prophetical, but also in the other partes of the old Testament. But because we shal haue occasion to produce more in diuers misteries of Christian Religion; here it may suffice to recite a few. Iacob blessiing his sonnes, pro­phecied Iacob prophe­cied of him. much of Christ our Sauiour. Amongst the rest, speaking of Iudas, of whom Christ should be [Page 160] borne, saith thus: [The Scepter shal not be taken Gen. 49. v. 10. from Iudas; and a Duke out of his thigh, til he doe come that is to be sent; and the same shal be the ex­pectation of the Gentiles.] That which was literal­ly In the figures were incl [...]uded prophecies. said of the Paschal Lambe [You shal not break Exo. 12. v. 40. a bo [...]e of him] was propheticallie foretold of Christ, & fulfilled, whē the souldiers breaking the legs of the other two, crucified with him; broke no bone of him, but p [...]arced his side with a speare, fulfilling also an other prophecie which said [they shal looke Zach. 12. v. 10. Leuit. 9. v. 3. et 15. 16. v. 27. Heb. 9. 10. et. 13. on him whō they pearced.] The sacrificing of Goa [...]es, oxen, & other thinges, and the killing of hoastes for sinne, with the carrying of their bodies without the Campe; did prefigure and prophecie the crucifying of Christ without the gate. It is a cleare prophecie Prophecied by Balaam. which Balaam vttered (though him self was wicked) saying: [I shal see him, but not now; I shal behold him, but not nere▪ A starre shal rise out of Iacob, Num. 24. v. 17. Deut. 18. v. 15. 18. Ch. 33. v. 2. and a rodde shal arise from Israel; and shal strike the Dukes of Moab, and shal wast the children of Seth.] Moyses saith expresly: [A Prophet of thy Nation, By Moyses more directly. and of thy brethren, like vnto me, wil our Lord thy God, raise vp to thee, him thou shalt heare.] Of the same Prophet he saith: [Our Lord came from Sinai, and from Seir, is he risen to vs. He hath ap­peared Num. 13. v. 17. Ios. 3. &c. Iudic. 2. v. 16. Ch. 3. v. 9. &c. frō mount Pharaan, and with him thousandes of Sainctes: in his right hand a firie Law.] Iosue, in name and office, was a figure foreshewing our Sa­uiour Iesus Christ, who bringeth his people from the desert of this world, into the land of promise, the Kingdome of Heauen. Al the valiant Iudges were Iosue and al the Iudges were prophe­tical figures of our Redemer. prophetical figures of our Sauiour, in that they deli­uered & saued the Israelites from their enemies. And namely Samson a professed Nazarite, killing his ad­uersaries by his▪ owne death. Holie Anne, the Mo­ther of Samuel, in her Canticle of thankesgeuing, [Page 161] prophecied of Christ our Redemer saying: [Our Lord 1. Reg. 2. v. 10. Anna prophe­cied of [...] shal iudge the endes of the earth, and shal geue em­pire to his King, & shal exalt the horne of his Christ.] In al the historical bookes, are not only inserted di­uers prophecies of Christ, but also the Histories them The Sacred Histories are prophetical. Al [...] the Sapi­ential Bookes. selues are prophetical, foreshewing Christ, and mi­steries of the new Testament. So likewise the Sa­piential Prou. 3. v. 19. Ch. 9. v. 1. Eccle. 1. v. 1. 2. &c. Cant. 1. v. 1. 2. 3. &c. Ps. 2. 8. 13. 16. 20. 21. 33. 34. 39. 40. &c. bookes, conteine some prophecies of Christ, the eternal increated wisdome, the Sonne of God, [who by wisdome founded the earth, established the heauens by prudence] who taking flesh of man [built an house, cut out seauen pillers] teacheth to con­temne al transitorie thinges of this world, and to seke the kingdom of heauen, which our Sauiour teacheth; Especially the Canticle of canticles, is a most diuine Especially the Canticle of Canticles. Manie Psalmes describe our Sauiours In­carnation, Pas­sion, Resur [...]cti­on &c. Al the Pro­phets foreshew our Redemer. See the inner Mar­gen. And if a­nie desire to haue more tes­timonies of the Prophetes may see. Bridal songe, shewing the eternal mariage of Christ and his Church. As for the whole diuine Palter of Dauid, verie manie psalmes, are properly of Christ our Redemer, Sauiour, Iudge, and remunetator; the rest are ful of other misteries, incomparably more perteyning to the new Testament, then to the old.

5 And albeit the other Prophets doe treate of par­ticular thinges belonging to the Iewes, and their state in the old law, somtimes also of other nations, yet most especially they foreshew what should come to passe, aswel touching the Gentiles of al nations, as the Iewes, by Christ the promised, and expec­ted Redemer. 4 Al that they say of Christ, if it should be gathered into a compendium would make a com­petent volume by it self. And therfore we wil only here take out as it were of euerie one some one spe­cial Luc 24. v. 27. 44. Act. 3. v. 18. 24. Ch. 10. Prophecie of Christ, for breuitie sake, because 4 Isa. 8. v. 13. &c. Ch. 9. v. 1. 6. Ch. 10. [...]3. Ch. 11. v. 2. Ch. 12. v. 6. Ch. 16. v. 1. Ch. 19. v. 1. Ch. 32. v. 1. Ch. 40. v. 3. 9. Ch. 42. v. 1. 2. 3. Ch. 45. v. 8. Ch. 46. v. 10. 11. Ch. 50. v. 4. Ch. 61. v. 1. Ch. 64. v. 1. Ch. 65. v. 1. Ch. 66. v 5. Iere. 11. v. 18. Ch 23. v. 5. Ch. 33. v. 14. Ezech. 34. v. 26. Ch. 37. v. 25. Ch. 41. v. 19. Ch. 43. v. 2. 5. Ch. 44. v. 2. Dan. 7. v. 13. Ch. 9. v. 26. 27. Osee. [...]. v. 11. Ch. 11. v. 2. 9. Ion. 1. v. 15. Mich. 2. v. 12. 13. Ch. 4. v. 13. Ch. 7. v. 20. Habacuc. 2. v. 3. Zach. 4. v. 2. Ch. 12. v. 10. Mal. 4. v. 1. 2. 2. Mach. 14. v. 41. our Sauiour him self testifieth that al the Prophets spake of him. First then out of Isaias who is by some called the Euangelical Prophet, because his booke in some places semeth rather to be a Gospel then [Page 162] a Prophecie, let this sentence stand for manie, where v. 43. Isa. 7. v. 14. he saith [Behold a Virgin shal conceiue, & beare a sonne: & his name shal be called Emanuel] which signifieth [God with vs.] The like sentence hath I remie saying [Our Lord hath created a new thing Iere. 31. v. 22. vpon the earth: A woman shal compasse a Man,] most mature in vertue, & iudgement, though an In­fant. The Prophet Baruch, after the acknowlege­ment Baruc. 3. v. 38. of Gods benefites, in the old Testament, saith [After these thinges, he was sene vpon the earth, & was conuersant with men.] So Prophets often speake of thinges to come, as if they were alreadie come. Ezechiel denounceth that our Lord saith [Behold I my self wil seeke my sheepe, and wil visite Ezech. 34. v. 11. 23. them: And I wil raise vp ouer them one Pastor, who shal feede them, my seruant Dauid▪ to witte Christ the Beloued, for this Prophecie mas vttered aboue foure hundred yeares after king Dauids reigne. Da­niel describeth the time when our Redemer should come as the Angel had declared to him, saying [Seuentie weeke [...] are abridged vpon thy people, & Dan. 9. v. 24. vpon thy holie citie, that preuarication may be con­summate, and sinne take an end, and iniquitie be a­bolished, and euerlasting justice be brought, and the vision be accomplished, and prophecie, & the Ho­lie one of holies be annointed.] Osee reporteth Osee. 13. v. 14. Gods promise saying, [out of the handes of death I wil deliuer them, from death I wil redeme them, I wil be thy death o death, thy bitte wil I be o hel.] Ioel biddeth the children of Sion [reioyce and be Ioel. 2. v. 23. Amos. 4. v. 12. 13. ioyful in the Lord your God, because he hath ge­uen you a Doctor of iustice.] Amo [...] [...]arneth the Iewes [to be prepared to [...]ete their God. Because he that for [...]eth them [...], & [...] the winde, [...]eclareth his [...] to [...]: our Lord the God of [...] is his name.] A [...]dias saith that [in mount Abd. v. 17. [Page 163] Sion shal be saluation, and it shal be holie: and the house of Iacob shal possesse those that had possessed them.] Ionas not only in word but also in act, or Ionas. 2. v. 1. rather in passion, prophec [...]ed our Redemer in that he [was in the bellie of the fish three daies and three nights.] Micheas sheweth the place of our Sauiours Mich. 5. v. 2. natiuitie, saying [Thou Bethlehem Ephrata, art a litle one, in the thousandes of Iuda, out of thee shal come forth vnto me, he that shal be the dominator in Israel: and his coming forth from the begining, from the daies of eternitie.] Nahum foresheweth Nah. 1. v. 15. the destruction of Idolatrie, by our Sauiour saying; [Behold vpon the mountaines, the fe [...]te of him that Euangelizeth, and preacheth peace: celebrate o Iu­da thy festiuitie, and render thy vowes; because Belial shal no more adde to passe through thee, he is wholly perished.] Habacu [...] in his Canticle de­scribeth Hab. 3. v. 2. 3. &c. Christs Incarnation, Natiuitie, Doctrine, Miracles, Passion, and Resurrection, & other mys­teries [God (saith he) wil come from the South; and the holie one from mount Pharon.] Sophoni­as Sopho. 3. v. 8. 9. telling the Iewes of their reprobation for their wickednes, prophecieth the vocation of the Gentils by Christ saying: [Wherfore expect me saith our Lord in the day of my resurrection, til hearafter, because my iudgment to assemble the Gentiles, and to gather kingdomes, & to powre vpon them myne indignation, al the wrath of my furie. Because then wil I restore to the peoples a chosen lippe, that al may inuocate in the name of the Lord, and may serue him with one shoulder] that is with Christian for­titude. Aggaeus perswading the people to prosecute the building againe of the Temple, after their relax­ation Aggae. 2. v. 8. from captiuitie, encorageth them with hope of their much desired, and long expected M [...]ssias saying: [The desired of al Nations shal come, and I wil fil [Page 164] this house with glorie, saith the Lord of hoastes.] Zacharias admonisheth the high Preist (called Iesus) Zach. 3. v. 8. of his negligence, in not vrging forwardes to build againe the Temple saying: [Thus saith the Lord of hoastes. Heare o Iesus thou grand Preist, thou and thy frendes that dwel before thee; because they are portending men. For behold I wil bring my seruant the Orient (Christ in his manhood) the Orient of al grace and saluation, who from on high visiteth vs.] And so the same Prophet describeth [the rising king­dome] Ch. 6. v. 12. and Preistly power of Christ in his Church. [Thus saith the Lord of hoastes. Behold a man Ori­ent is his name; and vnder him shal spring vp and shal build a Temple to our Lord. And he shal build a Tem­ple v. 13. to our Lord; and shal bear glorie, and shal sitte and rule vpon his Throne, and he shal be a Preist vpon his Throne, and the counsel of peace shal be betwene them two.] In al which power, he foresheweth that the same Redemer is also most meeke saying: [Re­ioice Ch. 9 v. 9. greatly, o daughter of Sion, make iubilation o daughter of Ierusalem; behold thy King wil come to thee, the iust and Sauiour him self, poore and ri­ding vpon an asse, and vpon a colt the fole of an asse.] Malachie, the last that writte prophecie in the old Testament, ioyning together, the precursor, and the Maister, first telleth of S. Iohn Baptist (who was more then a prophet, in that he did not only foretel of our Redemer to come, but also with voice & fin­ger shewed him present) and then immediatly ad­deth of our Messias, relating what God said of them both [Behold I send mine Angel (messenger & pre­cursor) Mal. 3. v. 1. and he shal prepare the way before my face, and forthwith shal come to his Temple the Domina­tor, whom you seeke, and the Angel of the Testament whom you desire (He that reconcileth man to God, making couenant of peace) Behold he cometh saith Luc. 24. v. 27. [Page 165] the Lord of hoastes.] And this may suffice for de­claration Act. 3. v. 18. that [God by the mouth of al the Prophets] foreshewed that he would send a Redemer of man­kind into the world.

Our Lord Iesus of Nazareth, is Christ our Redemer. ARTICLE. 16.

HAuing now declared by holie Scriptures of Presupposing that the holie Bible is the true written word of God: it is proued therby that our Iesus of Naza­reth is the pro­mised Messias. the old Testament, that God decreed & pro­mised a Redemer of mankind, as also both Iewes and Turkes acknowlege: we are consequent­lie to proue, which they denie, that this diuine pro­mise, is longe since performed, in IESVS of Na­zareth, the Sonne of the most Blessed Virgin Marie. Which most important point of Religion, & groūd of al Christianitie, is principallie testified by the New Testament. But for somuch as the Iewes vtterly re­iect it, as they did the Auctor therof, persecuting him to death; and albeit the Turkes acknowlege him to be an excellent Prophet, sent, and approued of God: yet for somuch as they preferre their false pro­phet Mahomet aboue him, and esteme their Alche­ron before al holie Scriptures, we must in this, and in most other diuine misteries against these aduersa­ries, necessarily recurre to Traditions; to confessed Histories; to Miracles, and other proofes of the Ca­tholique Article 3. and 5. euer visible Church. By which meanes, the whole sacred Bible, aswel the old, as the New Testa­ment, being first proued to be the assured true writtē word of God, at least, being vndoubtedly accep­ted by al Christians, (for whom this smal work is specially intended:) we shal here against these, and al other aduersaries, breefelie sh [...]w by a competent [Page 166] number of correspondent places of both Testaments, that (as al Christians professe) the promised Rede­mer is indeede come into the world, the verie same in whom we beleue, and by whom we hope to be saued.

2 First therfore concerning the time of his coming, This truth is proued by con­sideration of the time of coming. the prophecies of Iacob and of Daniel, doe clearly agree with the Euangelists narration. For wheras Iacob said [The [...]epter shal not be taken from Iu­das, Gen. 49. v. 10. Dan. 9. v. 24. and a Duke out of his thigh, til he doe come that is to be sent.] And wheras Daniel wrote the An­gels declaratiō that [seuentie weekes (that is to say, seuentie times seuen yeares, counting as al vnderstand it, yeares for daies) are abridged, that preuaricati­on may be consummate &c. and the holie one of holies may be annointed] Agreable to both it came to passe, when Herod (Ascalonita) a stranger, his father an Idumean, his mother an Arabicke, was made king of Iudea, and so al Royal title of King or Duke whollie taken from the Iewes. And when these se­uentie weekes mentioned by Daniel, were neare ex­pired; euen then we see it came to passe, as S. Ma­thew Mat. 2. v. 1. v. 2. 3. Luc. 1. v. writeth, that [IESVS was borne in Bethelhem of Iuda, in the daies of Herod the king.] And not only borne, but also confidently proclamed by the [Sages, and feared by king Herod, to be the true king of the Iewes.] S. Luke also writeth, that [S. Iohn Baptist was conceiued, and borne in the daies of the same Herode king of Iu [...]ie. and our Sauiour sixe mo­nethes 5. 16. Ch. 2. v. 6. [...]. Ch. 3. v. [...]. after.] Moreouer addet [...], that [In the fif­tenth yeare of the Empyre of Tiberius Caesa [...] (king Herod being dead) and the kingdome of Iurie more alienated from Royal state, for it was thē diuid [...]d into Tetrarchies, of four gouerners: Pilate, an other He­rod, Philip, and Lysanias. [S. Iohn was sent to preach and baptize] which concurring with the se­uentie [Page 167] weekes nere about complete, al men so assu­redly then expected the promised Messias, that [they Ioan. 1. v. 19. 21. Deut. 18. v. 15. sent from Ierusalem Preistes and Leuits to him, to aske him, not only if he were Elias, but also if he were the Prophet] that is the especial Prophet Mes­sias shewing them selues most willing and readie so to accept, if he would haue agreed therunto: yea this circumstance of time, with other thinges agrea­ble, was so pregnant a proofe of the Messias, that the former Herode wanted not sicophantes which held opinion, that he was the Messias; wherof arose the sect called Herodians; those that ioyned with the Mat. 22. v. 15. 16. Mar. 3. v. 6. Lu [...]. 20. v. 20. pharasies to haue entrapped our B. Sauiour in his speaches. Al which manifestlie detecteth, the won­derful blind follie of the Iewes, expecting their M [...]s­sias as yet to come they know not when, after their long depriuation of king or Duke, more then three other such seuentie weekes, as were declared to the Prophet Daniel.

3 To this purpose we may also obserue, the like The summe is p [...]ed by the exact noting of the Geneal [...] ­gies of Patriar­ches to Dauid, & so forwards. concordance of Genealogies, in both Testaments. Moyses after his narration of the worldes beginning, and mannes fal, as one wel vnderstanding, and right­lie considering, of Goddes ordinance to [...]estore man; Gen. 5. Ch. 10. Ch. 21. v. 2. Ch. 25. v. 25 Ch. 38. v. 29. Ruth. 4. v. 18. &c. amongst other passages of his Historie, inserteth the Genealogies of certaine first Patriarches, from Adam to Noe; and againe from Noe, to Abraham; and from Abraham, by his Sonne Isaac, and Nephew Ia­cob; to Iacobs twelue sonnes, who were, the heades of the twelue Tribes, the selected peculiar people of God, to whom, and of whom, he promised that a Redemer should come. Likewise he recordeth the particular birth of Phares, and Zara, sonnes of Iuda, one of Iacobs sonnes: the lineal progenie of which Phares, is afterwardes set downe in the Historie of Ruth, til it come to King Dauid. As in like sorte [Page 168] for an other mistical purpose, the Genealogie of Le­ui Exo. 6. v. 20. 23. 25. 1. Paral. 2. 3. 4. 6. (an other of Iacobs sonnes) is expressed so far, as to Aaron, & Moyses & to Aarons s [...]n Eleazar, & Ele­azars sonne Phinees. Which two Genealogies, are most especially among manie others, repeated, & pro­secuted in Paralipomenon, and so forwardes partly by the written holie Scriptures, the rest by Traditi­on, euen to Iesus Christ, the omnipotent King, and eternal Preist. Al which diligence was doubtles im­ployed by the prouidence of God, to the verie same end and purpose, to which the Euangelists doe vse it: to shew that our Lord Iesus, the Sonne of the B. Vir­gin Marie, is that sonne of Dauid, and of Abraham, which was so singularly promised to them, that Sōne in whom al Nations should be blessed. And therfore S. Mathew not only reciteth the generations from Abraham, to King Dauid, and so to Ioseph, the spouse Math. 1. v. 1. &c. v. 16. of the B. Virgin Marie, of the same house and fami­lie of Dauid, and so by his pedegree sheweth also the pedegree of the B. Virgin his Spouse, of whom was borne Iesus; but also therupon inferreth this necessa­rie consequence, that [this Iesus is he who is called Christ] In Greke, ho Christos, In Hebrew, Messias, In Latin, Vnctus, or rather, Ille singularitor vnctus, In English, The annointed. As elswhere may be more Art. 20. fullie explaned, as also the B. name Iesus.

4 Further touching his Genealogie, S. Luke also His singular maner of gene­ration of a Vir­gin, not by man, but by the Holie Ghost, shew­eth him to be the Messias. though in other maner, ascending by his legal pa­rentage, Luc. 3. v. 23. from Ioseph to Dauid and Abraham, and so vpwardes to [Adam, who was of God] declareth him to be come into the world, whose generation, reduceth vs againe to God. Wherfore both the same Euangelistes, exactly declare withal, that his genera­tion Mat. 1. v. 18. 20. 23. Luc. 1. v. 24. 26. being of man, yet was not by man, after the or­dinarie natural maner of al others from Adam & Eue: but that he was supernaturally both conceiued and [Page 169] borne of a Virgin by the Holie Ghost] agreable to the Prophecie of Isaias saying: [A Virgin shal con­ceiue Isa. 7. v. 14. Ch. 9. v. 6. and beare a Sonne, and his name shal be called Emanuel, that is, God with vs.] Againe he saith: [A litle child is borne to vs, & a Sōne is geuen to vs.] 5 The verie same agrement is also in al other It is further proued by the place of his Na [...]iuitie. pointes of this Misterie betwixt the Prophets, & li­uangelists. Concerning the place, the Prophet Mi­cheas Mich. 5. v. 2. said: [This Duke or Dominator, which should gouerne Israel, should come out of Bethlehem.] His name IESVS, was prefigured, by the changing of Nu. 13. v. 17. Osee, into Iosue, or Iesus, which in the original tōgue By his Name: is the same, & was prophecied in the Canticles wher the Spouse saith: [Oile powred out, is thy name] Can. 1. v. 3. signifying his superabundant mercie, in spending him self, to saue others. His adoration by the Sages, His Adoration. (commonly called the three Kinges) was foretold in the booke of Numeri, by strang instinct, against Nu. 24. v. 17. the mind of him that vttered it, which was Balaam saying: [A Starre shal rise from Iacob] More plain­lie by King Dauid, and by Isaias the Prophet [The Isa. 60. v. 6. Ps. 71. v. 10. Dromedaries of Madian & Epha, al of Saba shal com, bringing gold and Frankencense, and shewing forth praise to our Lord.] His presentation in the Tem­ple His presenta­tion. was prophecied by Malachias saying to the Iewes, [Forthwith (after the birth of his precursor) shal Mal. 3. v. 1. come to his Temple the Dominator whom you seeke, and the Angel of the Testament, whom you desire.] His sleeing into Egipt was prophecied by Isaias say­ing: His slying into Aegipt. [Our Lord wil ascend vpon a swift cloude, & Isa. 19. v. 1. wil enter into Egipt.] The slaughrer of the Inno­cent The murther of the Inno­centes. children Martyrs, in and neare Bethlehem, was prophecied by Ieremie saying: [A voice of lamen­tation Iere. 31. v. 15. is heard on high, of the mourning and weping of Rachel weping for her children, and refusing to be comforted for them, because they are not.] Al­so [Page 170] our Sauiours returning from Egipt after the death His returne frō Aegipt. of King Herode, was prophecied by Osee, compri­sing his prophecie in his recital of a former benefite of al Israels deliuerie from Egipt saying of them both (the one being a figure of the other) [Out of Egipt O see. 11. v. 1. I called my Sonne.] His dwelling thenceforth in His dweling in Nazareth. Nazareth, wherof he was called, Iesus Nazerenus; was prophecied by the vniforme descriptions of al the Prophets, that he should be [a Nazarite] which Ps. 126. v. 1. Ps. 145. v. 7. 9. Ps. 83. v. 12. signifieth a keeper, a yong spring and a floure, most eminently verified in our Sauiour, the faithful sure keeper of his Citie the Church, and of al that relie on him: the frutful yong spring, whence al grace procedeth, and floure of glorie, wherto al the godlie tend. He that geueth grace and glorie. He that farre passeth al other professed Religious Nazarites in ex­cellent Cant. 2. v. 1. Num. 6. v. 2. &c. puritie, and holines of life. Of other particu­lars in the residue of our Sauiours actes and passions, we shal haue more occasion to speake, in the Miste­ries folowing.

6 These now rehersed, perteyning to his first en­trance Though some of these proo­fes may seme not to con­uince: Yet al together doe confirme the faithful in be­leefe of this truth. into this world, may serue for proofe, that the Euangelistes reportes are al conformable to the pro­phecies, figures, and promises of the old Testament. If perhaps some textes be more obscure, or not so manifest as may conuince the contradicting spirites of Iewes, or others; yet manie other sentences are more cleare, and may suffice, aswel to explaine the rest; as to satisfie the wel disposed mindes, of al that sincerly loue and seeke the truth.

7 For howsoeuer we are able, or not able, to vn­derstand Faith helpeth the vndrstan­ding in thinges which to Infi­dels seme verie hard. diuine misteries: we Christians must hold fast our faith, which [is the substance and ground, of Heb. 11. v. 1. al spiritual hopes (not of thinges seene by corporal eyes, or perceiued by outward sense, but) of thinges not appearing.] We must hold fast our faith which [Page 171] exacteth not sensible demonstrations, but is content with conuenient Argumentes, proofes, and declara­tions, of credible documentes: we must hold fast our faith which telleth vs, that the new Testament is the assured true word of God. Then shal we be infalli­blie warranted, that al pointes of doctrine, and ma­ners, particular, and general, expressed, and necessa­rilie implyied therein, are most true, and most cer­taine.

8 Namelie touching this present particular, we shal Act. 9. v. 22. That our Lord Iesus, is Messi­as, is clearly auouched by holie Scrip­tures and bele­ued by Chris­tians. hold fast our faith, that as S. Paul affirmeth [IESVS of Nazareth, who was crucified, whom he had perse­cuted, is Christ] the Messias, the annointed of God, the Redemer of man. And as S. Peter teacheth, that [to this Iesus, al the prophets geue testimonie] Act. 10. v. 43. Act. 4. v. 12. to be the Sauiour [by whose name, al receiue remis­sion of sinnes, which beleue in him.] For neither is there (saith he at an other time) anie other name vnder heauen geuē to men, wherin we must be saued] then may we securely beleue, as S. Paul againe prea­ched Act. 13. v. 23. 30. 37. Rom. 1. v. 3. at Antioch, to the Iewes and Gentiles, that [of the seede of Dauid, God according to his promise, hath brought forth to Israel, a Sauiour Iesus, whom God raised from death the third day; whose bodie saw no corruption, according as Dauid had written in the psalmes, thou shalt not geue thy holie one to Ps. 15. v. 10. see corruption] And as the same Apostle [with vehe­mency conuinced the Iewes, openly shewing by the Scriptures, that Iesus is Christ:] we wil therfore, Act. 18. v. 28. omitting other testimonies, conclude with S. Iohn, that he erreth damnablie, and is a pernicious [liar, that denieth Iesus to be Christ: In this (saith he a­gaine) is the Spirit of God knowne. Euerie spirit, 1. Io. 2. v. 22. 1. Io. 4. v. 2. 3. that confesseth Iesus Christ to haue come in flesh, is of God; and euerie spirit that dissolueth Iesus (sepe­rating Iesus from Christ, or from being God, or from [Page 172] being man) is not of God.] This was then a note, & one special marke, to discerne the spirites of truth, Ch. 5. v. 1. and of heresie, as it is stil the principal difference be­twene Christians, & Iewes.

Our Lord Iesus Christ, is God, the second person of the Blessed Trinitie. ARTICLE. 17.

BEsides the Iewes infidelitie, denying that Christ our Redemer is come into the world: there be other impieties no lesse damnable of Diuers old he­resies touching Christ. old Heretikes, dissoluing Iesus Christ (as the Apo­stle 1. Io. 4. v. 3. speaketh in the place before alleaged) that is losing a sūder things vnited in our Sauiour, as are his deitie, humanitie, soule, & Bodie, al subsisting in his diuine Person, the true natural Sonne of God, the second Person of the B. Trinitie: Contrarie to which Catholique faith and doctrine, Cerinthius, Ebion, and their folowers, denied Christ to be God: the Manichies denied him to be man, imagining that he tooke not a real humane soule, and bodie, but phantastical. Nestorius denied, that humane na­ture, is assumpted into the diuine person, by Hiposta­tical, or Personal vnitie, but as by way of an instru­ment, and so denied Christ to be the verie Sonne of God, but his instrument. Fotinus denied Christ to be God, by nature, but by grace, and adoption, on­ly by more abundant grace, then other Sainctes. Eu­tiches, Appolinaris, and others, coyned an other he­resie, that there be two persons in Christ. Arrius de­nied the Sonne of God, to be equal and consubstan­tial to the Father. Al which, and the like heretikes, our holie mother the Catholique Church, hath iustly condemned: And manie ancient Fathers, and lear­ned [Page 173] doctors, haue confuted their erroures by these e­special sacred Scriptures, which here we shal recite, vnderstanding and expounding them, not by priuate, 2. Pet. 3. v. 20. but by the common spirit, of the same vniuersal Church.

2 To this purpose it is especially requisite to proue For refutation of al which he­resies, it is pro­ued that Iesus Christ is both God & man. two principal pointes of faith, in which diuers other particulars are comprised, and therby al the ahoue mentioned heresies are refuted. The first is, that Ie­sus Christ is verie God. The other, that he is also perfectly and truly man. And albeit most places that proue the one, doe also proue the other: yet for more explication of both, we shal distribute them into two Articles. Gods first promises, to send one of womās seede, that should [bruse the serpents head] and that Gen. 3. v. 15. Ch. 12. v. 3. Ch. 26. v. 4. Ch. 28. v. 14. Ps. 44. v. 7. 12. [in the seede of Abraham, (and of other Patriarches) al Nations should be blessed] doe shew, that he must nedes be a man, being the Issue of man, and also must be God, because only man could not performe those promises which were to be accōplished. More clear­ly Proued by the Psalmes. the Royal Prophet in plaine termes, speaking in spirit to the Messias, calleth him God saying: [Thy seat o God for euer & euer: a rodde of direction, the rodde of thy Kingdom.] And speaking to the Church his Spouse saith [The King wil conet thy bewtie, because he is the Lord thy God, and they shal adore him] Which wordes S. Paul applieth to Heb. 1. v. 8. our Sauiour Christ, prouing therby his excellencie a­boue the Angels, so farre also preferring him before al Patriarches, Prophets, and Angels, as the Sonne v. 2. 5. Ps. 46. v. 5. 6. of God excelleth his creatures. Againe the Psalmist saith of Christ [He haith chosen his inheritance in vs, the bewtie of Iacob which he loued. God is ascen­ded in Iubilation, and our Lord in the voice of Trum­pet.] In commendation of the Church, firmly foun­ded by Christ, he saith [The Highest him self foun­ded Ps. 86. v. 5. [Page 174] her.] If Christ were not God, he could not tru­lie be called the highest. Inuiting al to praise Christ, he saith [Exalt ye the Lord our God: and adore Ps. 90. v. 5. his foote- stoole because it is holie.] Of the same Christ our Redemer, and of God the Father, with distinction of diuine persons, which are one God, he Ps. 109. v. 1. saith [Our Lord said to my Lord: sitte on my right hand, til I make thine enemies the foote-stoole of thy feete.] Of which speach, when our Sauiour pro­posed a question to the Pharisies, demanding; How Mat. 22. v. 43. 44. he is both Lord, and sonne of Dauid? they could not, or els would not answeare; because they would neither confesse him to be Christ, nor Christ to be God. Of both which he conuinced them, and put them to silence. What can be more manifest, then that which the same Psalmist, in the person of the Ps. 117. v. 28. Church of Christ, saith vnto him: [Thou art my God, and I wil confesse to thee: thou art my God, and I wil exalt thee. I wil confesse to thee, because thou hast heard me: and art become my saluation] Euen he whom the Iewes reiected [the stone which v. 22. the builders reiected, the same is made into the head of the corner.] The same is our Sauiour, the same Ps. 145. v. 5. 10. is God [Blessed is he, whose helper is the God of Iacob. Our Lord wil reigne for euer; thy God o Si­on in generation and generation.] To this second By the booke of wisdome. Person of the B. Trinitie, by the title of wisdome, his proper attribute; the Auctor of the Booke of wis­dome, ascribeth the Redemption of Adam our first Sap. 10. v. 1. parent saying [Wisdome kept him that was first made of God, father of the world, when he was created a­lone, and she brought him (Adam) out of his sinne.] The Prophet Isaias describeth our Redemer, to be [a By other Pro­phets. child borne, and a Sonne geuen to vs] with diuers excellent names, or rather one name framed of ma­uie titles, al aboue the dignitie of al creatures. A­mongst [Page 175] the rest, expresly called him God [A litle Is. 9. v. 6. Child (saith he) is borne to vs, a sonne is geuen to vs: and principalitie is made vpon his shoulder, and his name shal be called, Meruclous, Counseler, God, strong, Father of the world to come, Prince of peace.] In an other place he geueth vs to know, that albeit our Redemer be a Sonne, yet he is of in­explicable generation. Wherfore he saith, or rather negatiuely demandeth [Who shal declare his gene­ration?] Isa. 53. v. 8. Signifying that none shal, yea that none can declare it. Especially his eternal generation of God the Father. No nor perfectlie explicate his temporal generation, of his Virgin Mother, with­out Father in earth: and that he speaketh of one on­ly person, who both is of eternal, and ineffable ge­neration, and who also by his Passion, should Re­deme mankind; is manifest by his next wordes ad­ioyned saying [Because he is cut out of the land of Act. 8. v. 35. the liuing (which the seauentie interpreters translate; From the earth shal his life be taken) for the wic­kednes of my people, haue I striken him.] From this Scripture, S. Philip the Deacon beginning to instruct the Enuch of Ethiopia [Euangelized vnto him Ie­sus.] Ieremie prophecying the Iewes relaxation frō Iere. 30. v. 18. 19. 20. 21. their captiuitie in Babilon; and withal of the Re­demptiō of man from the captiuitie of sinne by Christ; sheweth the restauration of the Citie, and Temple of Ierusalem; and of the prosperous fundation of the Church of Christ; then addeth, that [the Duke and Prince (Christ the founder therof) shal be of him self] that is of Iacob, and of their owne kindred; and also shal be neuerthelesse nere to God. [For v. 18. v. 21. thus saith our Lord: Behold I wil conuert the con­uersion of the Tabernacles of Iacob &c. And his Duke shal be of him self, & the Prince shal be brought forth from the middest of him] which is necessari­ly [Page 176] vnderstoode of Christes humanitie. And touching his Diuinitie, God the Father saith in the next wordes [And I wil bring him nere, and he shal come to me] which our Sauiour explaneth saying [that he is in the Ioan. 14. v. 10. 11▪ Father, and the Father in him.] The Prophet Baruch declaring that al mānes true wisdome, procedeth from wisdom increated; affirmeth the same to be God say­ing [This is our God; and there shal none other be Baruc. 3. v. 25. estemed against him] And likewise teacheth, that the same person is also man saying [After these thinges he was seene vpon the earth; and was conuersant with mē.] Micheas foreshewing, that Christ [should Mich. 5. v. 2. come forth of Bethlehem] according to his humani­tie, addeth [And his coming forth, is from the be­ginning, from the daies of eterritie] signifying his Deitie. So other Prophets which we here omitte, al doe teach against the Iewes, that Christ is God.

3 As for the heretikes, albeit the same conuince Preued by [...]extes of the new Tastamēt, as the Church vnderstandeth them. them, we haue yet more manifest testimonies in the new Testament. We wil only recite the wordes, of which together with [...]he explanation of the Church, euerie faithful Christian, may readily inserre, the Ca­tholique conclusion. First, the Archangel Gabriel Luc. 1. v. 35. 47. v. 69. 76. in his diuine Message from God, to the B. Virgin, declared both thes [...] pointes of faith; that she should haue a sonne, the Sauiour of mankind, who should therfore be called Iesus: And that the same her Sōne is also God. And therfore (said the Angel) [that Luc. 2. v. 30. 31. 32. which of thee shal be borne Holie; shal be called the Sonne of God.] The same was shortlie after, te­stifiied againe, in the seueral Prophecies of our B. Mat. 16. v. 16. Ladie, of Zacharie, and of Simeon. Yet more plain­ly by others. Our Sauiour himself, to establish this fundamental doctrine, demanded of his Apostles; first what ordinarie men, the vulgar sort, thought him to be, and diuers iudgeing diuersly, but not rightly: [Page 177] secondly he asked what them selues his chosen Apo­stles thought therof. And Peter answearing said: [Thou art Christ the Sonne of the liuing God] which most solide answear, he not only approued, but also highly commended: and presently promised, vpon this confession, and vpon this confessor (as vpon the principal point, and cheif visible pastor of Christian faith) he would build his Church. For here is con­fessed, that [Iesus is Christ the expected Redemer, & that he the same, is also the very true & natural Sonne of God.] The self same doctrine was againe confir­med in his Transfiguration, by the voice of God the Father saying: [This is my wel beloued Sonne (which Mat. 17. v. 5. sheweth him to be God the Sonne) in whom I am wel pleased] which sheweth him to be the Redemer, by whom man is reconciled to God; who only, and none other was able to please God, and appease his iust wrath against mankind. Thus much may wel suffice against al miscreantes, that denie Christ Ie­sus to be God.

4 Yet for our more consolation against al aduer­saries S. Iohn of pur­pose writeth much in proof of Christs Godhead, a­gainst here­tikes which de­nied it. of Christ, we wil adde more. S. Iohn writing his Gospel more amply then the other Euangelistes, touching this point of Christes Deitie, to confute certaine heritikes risen in his time, beginneth with the eternal generation of the Sonne of God, who is called the Word (that is, the mental conception of God, vnderstanding him self. For as God so produ­ceth him self, he is God the Father, and as he is so produced, he is God the Sonne; therfore called the eternal word.) And therfore the same Euangelist saith [In the beginning was the word, and the word Ioan. 1. v. 1. 2. was with God, and the word was God. this was in the beginning with God] signifying that this diuine word, the Sonne of God, was in eternitie before a­nie time, or anie creature was [Al thinges, euen v. 3. [Page 178] time it self, Angels, and whatsoeuer created thing) were made by him, & without him nothing was made] And so testifying Christes Godhead, applyeth his nar­ration to his purpose saying [the word was made v. 14. flesh] al one as if he should say, God the Sonne was made man [and dwelt in vs (a man among men) the 5. 18. only begotten of the Father, the only begotten, which is in the bosome of the Father.] Wherunto perteyneth also the testimonie of the Precursor S. Iohn Babtist saying [This (Iesus) is the Sonne of v. 34. God] which veritie moreouer the same Iesus Christ God and man, vpon sundrie occasions, affirmed, and confirmed. In his discourse made to Nicodemus, tea­ching Ch. 3. v. 5. 9. 10. 11. him, that Baptisme is necessarie to saluation, which, whiles he vnderstoode not, our Lord telleth him further, that he must beleue it, as being taught, and testified by him that is come from heauen, and is in heauen saying [No man hath ascended into hea­uen v. 13. (and so no man can by terrestrial meanes know heauenly Misteries) but he that descended from hea­uen (knoweth and teacheth them) the Sonne of man which is in heauen] geuing hereby to vnderstād, that he him self the same person Iesus Christ, is both in earth, & in heauen, being the Son of man, & the Son of God. To the Iewes that persecuted him, he said, [My Father worketh vntil now, and I doe worke] Ch. 5. v. 16. 17. 18. which they vnderstoode to signifie, that he said [God was his Father, making him equal to God] Neither did he forbear to vtter this truth for their malignitie, but manteyned the same saying [What thinges so­euer v. 19. v. 21. my Father doth, those also the Sonne doth in like maner] Yea exemplifyeth in particular [As the Father doth raise the dead & quikneth: so the Sonne also quickneth whom he wil.] And when they de­manded of him, who art thou? he answeared [I am Ch. 8. v. 25. the beginning, who also speake to you] that is the [Page 179] efficient cause of al creatures, euen I who also speake now to you. And they preferring Abraham v. 33. v. 58. before him, he answeared saying [Amen, Amen I say to you, that before Abraham was made, I am. They tooke stones therfore and cast at him.] In an v. 59. other conflict with this obstinate people, he said in plaine termes [I and the Father are one] vnum su­mus, Ch. 10. v. 30. we are one in substance, one and the same God. Neuerthelesse in respect of his humanitie (for in that respect, he is our Mediator) he declared to his A­postles, comforting them for his departure, and that they should be gladde that he went to the Father, & that he would intercede for them, [because (saith he) Ch. 14. v. 27. 28. the Father is greater then I] vpon which wordes, the Arrianes stand very peremptorily, not admit­ting the true sense, which is, that God is greater then man, necessarily deduced, by conference of so many other places, as shew that Christ is God: and that there is but one God, and there Diuine persons, co­eternal, and consubstantial; and yet as man, is infe­rior to God.

4 If anie desire yet more proofe, let him repaire to The same is further proued by S. Pauls doctrine. S. Paul, who somtime impugned Christ, as if he had bene neither God nor good man: but being once conuerted, he preached with great zele, & diligence, that [this Iesus is the Sonne of God.] Writing Act. 9. v. 20. Philip. 2. v. 6. Colos. 1. v. 15. to the Philippians, he auerreth, that [Christ Iesus thought it no robberie, him self to be equal to God.] And to the Colossians affirmeth, that [in him were created al thinges in heauen and in earth, visible and inuisible; And that in him dwelleth al the fulnes of the Godhead corporally.] In his Epistle to Titus, pre­supposing it to be a knowne doctrine of faith, he ioy­neth, as in appositiue termes belonging to the same Ch. 2. v. 9. person, [our Sauour God. Christ Iesus our Sauiour.] Likewise to the Hebrewes he saith that wheras [God [Page 180] in former times, spake to their fathers in the Prophets; Tit. 1. v. 3. 4. Ch. 3. v. 4. Heb. 1. v. 1. 2. Ch. 1. 2. 3. et 4. Ps. 2. v. 7. last of al in these daies hath spoken to vs in his Sonne, whom he hath appointed heyre of al (according to his humanitie) by whom he made also the worldes] which must needes be vnderstoode of his Deitie. And consequently the Apostle proueth his incom­parable excellencie, aboue Angels, Moyses, Iosue, and al other Prophets, by the expresse word of God 2. Pet. 1. v. 17. 18. 1. Ioan. 1. v. 1. 2. 3. Ch. 5. v. 1. 6. 13. Apoc. 1. v. 4. 8. Ch. 21. v. 6. Ch. 22. v. 13. the Father, saying to him [Thou art my Sonne, to day haue I begotten thee.] And againe saying: [Let al the Angels of God adore him.] And so let vs acknowlege, and adore him, omitting more proofes of S. Peter, S. Iohn, and other holie Scripures.

Our Lord Iesus Christ, is trulie Man. ARTICLE. 18.

BEcause manie of the sacred textes, recited in the former Article, which shew that our Saui­our Christ is God, doe also Proue that he is Man; not repeating the same, I wil also adde a Relying vpon priuate spirite, is cause of er­rors, and here­sies. few more, which especially declare the same truth against the Manichees, phantastically imagining that Christ tooke a phantastical, not a true and real soul or bodie. And against Eutiches, Dioscorus, and o­ther old heritikes, denying that there be two na­tures (diuine, and humane) in Christ, falsly sup [...]o­sing, that as there is but one person, so there should be but one nature, and consequently seing Christ is God, he should not be man. Thus heritikes dis­cussing high Misteries by their owne imaginations, runne into manie absurdities, for one being grann­ted a thousand doe folow. But whosoeuer wil auoid al errors in faith, aswel concerning the B. Trinitie, and this of the Incarnation of Christ, as al others [Page 181] which exceede the capacitie of our vnderstanding, must confidently relie vpon the Church, which hath that [spirit of truth to interprete the holie Scrip­tures, 2. Pet. 1. v. 20. by which the same were written †. And with this resignation of our priuate opinions, and reso­lution to folow the Churches interpretation, we may with more spiritual profit and comfort, search the true sense of such places, as are comōly, or may be probablie alleaged, for confirmation of anie truth.

2 As to this present purpose, amongst other more Exo. 12. v. 6. Christs true humanitie is proued, by the Paschal Lābe, and other thinges. euident proofes, the figure of the Paschal Lambe, being indeede a verie Lambe trulie and really sacri­ficed by the Iewes; importeth that Christ therby prefigured, is in verie deede, that he appeared to be, a verie man, consisting of soule and bodie, and was reallie sacrificed, and that to greater effect infinitly, then was that lambe, and al other figures. he being the Sonne of God, and in vnitie of the same Per­son, being [the Lambe of God, which taketh away Ioan. 1. v. 29. the sin of the world.] And brefly al the other old Sa­crifices, bloudie, & vnbloudie, of Abel, Noe, Mel­chizedech, Abraham, Isaac, Israel, and al Sacrifices Leuit. 1. v. 2. Ch. 2. v. 12. 14. [...] Ch. 6. v. 14. Ch. 7. v. 29. Deut. 18. v. 15. Act. 3. v. 22. prescribed by Moyses Law, in catle, birdes, frutes, and whatsoeuer, with their libaments, doe vndoub­tedly shew, that Christ our Sauiour by them prefi­gured, is absolutly a real, and not an imaginarie man, really sacrificed, really accomplishing, al that which they foresignified.

3 In like sort al the Prophets doe plainly describe By manie Pro­phecies. a real man, as Moyses said to the people [A Pro­phet of thy Nation, and of thy brethren, like vnto me, wil our Lord God raise vp to thee] which S. P [...]ter teacheth to be performed in Christ. King Da­uid, amongst manie particular thinges done to our B. Sauiour in his Passion, sheweth that his persecuters [Page 182] would abuse him so cruelly, and contemptibly, as if he were [a wo [...]me, and not a man, a reproache of Ps. 21. v. 7. 17. men, and an outcast of the people] Neuerthelesse, whiles [manie dogges compassed him, and the coun­sel of the malignant besieged him] yet his wisdom ouer-reached and ouerthrew their counsel, as the same Psalmist also prophecied saying [Man shal com Ps. 63. v. 8. to a deepe hart] euen then fuffilled, when the wic­ked bragged most against him, when his most depe wisdome suffered him self to be apprehended bound, ledde away, beaten, derided, spitte vpon, whipped, and crucified in his humane flesh and bodie. Al which had bene no real suffering, no real satisfacti­on for sinne, no real Redemption of mankind, no real victorie, if he were not really a man. Nei­ther were Christ our Lord trulie [raised vp to the Iere. 33. v. 14. 15. house of Israel (as God promised by his Prophet Ieremie) and to the house of Iuda: the spring of Iustice had not trulie budded forth vnto Dauid] if he were not indeede, and really of the seede of Isra­el, Iuda, and Dauid, a verie man. Neither should he Mal. 1. Ch. 22. more perteine to them, then to others in kindred of bloud, if he were no man at al.

4 It may therfore suffice, for confirmation of this By his frequēt title of the Sonne of man. truth, against al heretical phansies, that holie Scrip­tures euerie wh [...] cal Christ [the Sonne of Dauid, Rom. 1. v. 3. Heb. 2. v. 16. Act. 7. v. 56. the Sonne of Abraham] and that most frequently he calleth him self [the Sonne of man.] S Stephen also after Christes Ascention, in his owne last con­flict at the point of death, called him the Sonne of man saying, that [he saw the heauens opened, and the Sonne of man standing on the right hand of God.

5 S. Paul expresly teacheth, that God s [...]nt his By S. Paules doctrine. Sonne, made of a Woman] and calleth Christ as absolutly a man, as he calleth Adam a man saying, [By the offence of one (man Adam) manie dyed: Gal. 4. v. 3. [Page 183] much more the grace of God, and the gift in the Rom. 5. v. 15. grace of one man Iesus Christ, hath abunded vpon manie.] Againe he saith [By a man death: & by Cor. 15. 21. 22. a man, the Resurrection of the dead. As in Adam al die; so also in Christ, shal al be made aliue. The first man of earth earthly, the second man from heauen heauenly] stil shewing, that Christ our Lord, in sub­stance of humane nature, differeth not from Adam & other men: but in manie qualities, he infinitly ex­celleth al others, and in manie, is also like vnto other men; as we shal declare in the next Articles.

Christ our Lord, from the instant of his Incarna­tion, had fulnes of grace, knowlege, & power. ARTICLE 19.

TOgether with humane nature, Christ the Our Lord as­sumpted such qualities as were agreable to his perfecti­on, and mane redemption. Sonne of God, assumpted such qualities in soule and bodie, as were most requisite and withal agreable, both to his diuine person, and to the worke of our Redemption, for which he came into this world. For so his sacred soul at the verie first instant, was indued with al sortes of grace, al ma­ner of knowlege, and al kind of power. Concerning grace, none can be greater then to be vnited in per­son to God, wherby this singular man Iesus Christ is God, in that his humane nature is vnited to di­uine nature, in diuine person, in that very act and instant, when the word was made flesh. Also ha­bitual grace, that superexcellent spiritual qualitie, which maketh the subiect grateful to God; was e­uē then, & euer after, most eminētly in the same most holie soule, as more then al others participating di­uine influence; by how much it is nearer ioyned in personal vnion, which none other is, nor euer shal be, [Page 184] by how much it is more noble, then anie other is, or can be; and by how much the springing fountaine excelleth the pound therehence dinersly replenished. So that he is the endles and indeficient Thresurie of al vertues, and of al other graces, and of al giftes for the assistance and enriching of al.

2 For wheras al vertues, which doe perfect and a­dorne He had al spiri­tual graces in­comparably a­boue al other men. soules, consist in two special pointes, in de­clyning, and hating of sinne, and in louing and do­ing iustice: the Royal Psalmist contemplating the perfection of al the same in our Sauiour, saith vnto him in prophetical spirit [Thou hast loued iustice, Ps. 44. v. 8. Iac. 1. v. 16. and hast hated iniquitie: therfore God (from whom euerie good and perfect gift descendeth) thy God (peculiarly thy God by personal vnion) hath annom­ted thee with the oile of gladnes, aboue thy felowes] aboue al other participantes, which are more or lesse indued with like diuine inspiration, but he farre a­boue al, as also Isaias denounceth saying [The Spi­rit Isa. 11. v. 2. 3. of our Lord shal rest vpon him: the Spirit of wis­dome and vnderstanding, the Spirit of counsel and strength, the Spirit of knowlege and pietie, and the Spirit of the feare of our Lord shal replenish him.] And so describing other streames of grace, in his Kingdome the Church, sheweth that al are deriued from him, saying to al the faithful [You shal draw Isa. 12. v. 3. Ioan. 1. v. 14. Luc. 4. v. 1. waters in ioy, from the Sauiours fountaines.] And accordingly the Euangelistes write, that [he is ful of grace and veritie, ful of the Holie Ghost, that God did not geue him the Spirit by measure] signifying that some others are ful of grace, receiuing answea­rable measure therof to their capacitie. But our Sa­uiour receiued superabundance for al, wherupon S. Ioa. 3. v. 3. 4. Ioa. 1. v. 16. Iohn Baptist said [Of his fulnes, al we haue receiued] S. Paul saith, that [to euerie one of vs, is geuen grace according to the measure of the gift of Christ.

3 In like sort euen from his incarnation, Christ Christ as man had al know­lege e [...]en from his Incarnatiō. our Lord had al knowlege, not only by his personal vnion, but also his glorious soule, by fruition of God pectfectly seing al thinges, that euer were, are, or shal 3. Reg. 4. v. 30. 31. be. A figure hereof was [the wisdome of Salomon, which passed the wisdome of al them in the cast, & of the Egiptians. And he was wiser then al men: wiser then Ethan the Ezralite, and Heman, & Chal­col, and Dorda, the sonnes of Mahol. And he was v. 34. renomed in al nations round about. And there came from al people to heare the wisdome of Salomon, & from al the Kinges of the earth which heard his wis­dome. 3. Reg. 10. v. 1. v. 5. 6. The Queene of Saba came and proued his wisdome: and seing and hearing him, she had no longer breath: And she said to him. The report is true which I heard in my Countrie, concerning thy wisdome, and I did not beleue them that told me, til my self came, and saw with mine eyes and haue pro­ued, v. 7. that the half hath not bene told me; greter is thy wisdome, and thy workes, then the rumor which I haue heard.] This and much more is recorded of King Salomon; and al is but a dark shadow of our Sauiorus wisdome. Him self auoucheth plainly to Mat. 12. v. 42. the proud Scribes and Pharisees, that [this Queene shal rise in the Iudgement, and shal coudemne them, because she came from the endes of the world, to hear the wisdome of Salomon, & behold (saith he) more then Salomon here.]

4 Moyses, and manie other Prophets by inspira­tion, Proued by the Prophets. saw this wisdome of Christ, and were therby Ioan. 1. v. 9. Iere. 31. v. 22. illuminated. For [he is the light that lightneth al o­ther lightes that come into this world.] Ieremie saw this perfection of al grace, vertues, and knowlege, to be in our B. Sauiour, whilest he was yet in the B. Virgins wombe, when he said [Behold our Lord hath created a new thing, a woman shal compasse a [Page 186] man] circundabit virum, not only hominem, which might be a child aswel in sense and vnderstanding, as in bodilie stature, but virum, a mature man, of virile iudgement, in the state of an infant newly con­ceiued, not borne into the world. Wherto holie Si­meon agreeth, singing in his Canticle, when he ioy­fullie held the same infant in his armes, at his presen­tation in the Temple, being the fourtith day from his birth, pronouncing him to be [the light to the Luc. 2. v. 32. reuelation of the Gentiles: and the glorie of the peo­ple of Israel.]

5 His first manifest reuelation recorded in the holie The first mani­festation of his wisdome was at the age of twelue yeares. Scriptures, was at the age of twelue yeares, when he was found in the Temple of Ierusalem, sitting in the Luc. 2. v. 42. middest of the Doctors hearing them, & asking them questions. Shewing so profoūd knowlege, that as the Euangelist writeth [al were astonied that heard him, v. 46. 47. vpon his wisdome and answeares.] What more he From the age of thirtie yeares, he shewed more and more wis­dom. did, is not written; til he was about thirtie yeares old, when he came to S. Iohn Baptist, causing S. Luc. 3. v. 23. Mat. 3. v. 15. Mat. 4. v. 1. 2. 3. v. 17. Iohn otherwise vnwilling, to baptize him [for so it becometh vs (said he) to fulfil al iustice] to partici­pate and performe al good worke, though to them not needeful, for edification to others. Thence he passed into the desert, fasted fourtie daies and nightes, was tempted, and ouerthrew the tempter. Then cal­led disciples, preached the kingdome of heauen. Al with such manifestation of knowlege, and wisdome, that the Iewes stroken with admiration, said ech to other wondring [How doth this man know letters Ioan. 7. v. 15. wheras he hath not learned anie] For al the neigh­boures and Countrie knew that he had not gone to schole: That he had stil liued with his parentes, Io­seph (whom they supposed to be his father) and Marie his Mother, and was subiect to them. And so accounting him the sonne of a Carpenter, v [...]lear­ned, [Page 187] and of the same trade of life. [How came this Mar. 6. v. 3. Mat. 13. v. 54. 55. 56. man (say they) by this wisdome and vertues, as are wrought by his handes? Is not this the carpenters sonne? (a carpenter as Sainct. Marke relateth) Is not his Mother called Marie? (perhaps Ioseph was now departed this life) and his brethren Iames and Ioseph, and Simon, and Iude, and his sisters are they not with vs (for such indeede were his cosins by bloud) whence therfore haith he al these thinges? And they were scandalized in him. But wisdome v. 57. Mat. 11. v. 19. is iustified of her children.] Further he shewed his wisdome and inscrutable knowlege, by detecting the secret cogitatiōs of his aduersaries, & answering therunto [Iesus seeing their thoughtes, said: wher­fore Mat. 9. v. 4. He knew the secrete thoughtes of mens hartes. think you euil in your hartes?] Againe, to proue his forgeuing of sinnes, to be no blasphemie as they thought [he said to the sicke of the palsey, a­rise, take vp thy bedde, and goe into thy house.] v. 6. And when manie beleued in his name, seeing the miracles which he did, yet he did not commit him self vnto them [For he knew al (saith the Euange­list) Ioan. 2. v. 24. 25. Mat. 16. v. 8. Luc. 9. v. 47. Mat. [...]4. v. 36. Mar. 13. v. 31. and because it was not nedeful for him, that anie should geue testimonie of man, for he knew what was in man.]

6 Of which his vniuersal knowlege, the Apostles He knew the day of Iudge­ment but would not re­ueale it. hauing good experience, both in them selues and o­thers [asked him when Ierusalem should be destroy­ed, and when the general Iudgment should be?] of both which he gaue them certaine sigues, but the very time and day, he would not tel them saying, [that no bodie knoweth it, neither the Angels in hea­uen, but the Father alone, nor the Sonne, but the Fa­ther] which last wordes, the Arrians alleage, for their herefie, to proue that the Sonne of God is in­ferior and inequal to the Father. And other here­tikes called Agnoites, vrge the same, against the v­niuersal [Page 188] knowlege of Christ as he is man. But one answear of the Catholique Church serueth to both the errors, that our Sauiour, whose office is to re­ueale al thinges that are nedeful, and conu [...]nient to be knowne, hath not in commission to reueale the last day of general Iudgement, and so he knoweth it not to tel it to others; But that himself knoweth it no man of vnderstanding can doubt, seing he is the Iudge of al, and therfore knoweth al thinges pertey­ning therto: Els he were not a competent Iudge, if he knew not, aswel the time, as al other pointes be­longing to that office. Neither can that prophecie of Zacharie be wel vnderstoode of anie other day, then the day of general Iudgement, where he saith: [There shal be one day, which is knowne to our Lord, Zach. 14. v. 7. not day nor night, and in the time of the euening, there shal be light]: Much lesse as he is the Sonne of God can he be ignoraut (as the Arrians said) of this or anie other thing, that either shal be or can be. As for other obiections made by the same Ag­noites vpon the wordes of S. Luke [Iesus proce­ded Luc. 2. v. 52. Mat. 8. v. 10. in wisdome, and age, and grace, with God, and m [...]n:] And that he merueled at the great faith of the Centurion, which (say they) imporreth that he was ignorant of the cause of the C [...]nturions great faith; is as clearly answeared. For those wordes of He proceeded in experimen­tal knowlege. He would seme to maruel though he knew the same thing before. S. Luke import only experimental knowlege, & in this our Sauiour proceded, hauing before habitual knowlege of the same thinges. And wheras he mer­ueled at the Centurions faith; he therby gaue al to vnderstand, that the Iewes faith was d [...]ectiue, and this Gentiles faith admirable, and wor [...]ie to be ad­mired, and imitated by the Iewes. And so by this, and by other continual occasions, he more and more made knowne, that he euer from his I [...]ca [...]nation, had al knowlege. And so S. Peter professed saying, [Page 189] [Lord thou knowest al thinges: thou knowest that Ioa. 21. v. 17. I loue thee.] Neither did he learne anie thing of men, nor of Angels, but is the absolute Maister and Doctor of al, as the Prophet Ioel calleth him: wil­ling [the children of Sion to reioice in our Lord, Ioel. 2. v. 23. Ioa. 13. v. 13. because he hath geuen you a Doctor of Iustice.] So also his Apostles rightly called him Maister, which title him self approued and ratified, saying to them [You cal me Maister, and Lord, and you say wel, for I am so] As also before this he had taught them saying [One is your Maister Christ] Not that there Mat. 23. v. 8. 10. 2. Tim. 1. v. 11. may not be other maisters vnder him (for S. Paul was appointed a maister of the Gentiles) but because Christ is the eminent and principal Maister of al: He is only absolute Maister, independent of others; He [whom God hath set on his right hand in celestials, Ephs. 1. v. 20. 21. aboue al Principalitie and Potestate, and Power, & Domination, and euerie name that is named in this world, or in the world to come.]

7 Finally Christes incomparable power, which is Christs omni­potent power is signified by the name IESVS. an other principal excellencie, is also proued by ma­nie holie Scriptures. For first his holie name IE­SVS, that is Sauiour, importeth his singular power, that by him and by no other there is saluation, as S. Peter auouched to Caiphas, and other rulers a­mong the Iew [...]s, saying: [Be it knowne to al you, Act. 4. v. 10. and to al the people of Israel, that in the name of Iesus Christ of Nazareth this man (who hath bene lame from his mothers wombe) standeth before you whole. For neither (saith he) is there anie name v. 12. vnder heauen, geuen to men, wherein we must be sa­ued.] And S. Paul teacheth that [in the name of Ie­sus Phil. 2. v. 10. euerie knee bowe, of the celestials, terrestrials, and infernals.]

8 Also the name CHRIST, that is the Annointed Also by the name CHRIST. sheweth to vs his three singular offices; that he is [Page 190] the Prophete, of whom al the other Prophets did fore­tel: Ioan. 1. v. 22. Ps. 109. v. 4. the Preist for euer according to the order of Mel­chisedech, and the King of kinges, whose kingdom shal haue no end. Of him therfore al true Prophets, Preistes, and Kinges, haue both their title, & pow­er of persons annointed. This his power he expres­ly Luc. 1. v. 33. Mat. 28. v. 18. 19. Ioan. 20. v. 22. 23. signified to his Apostles as his Patentes of com­mission saying: [Al power is geuen to me in heauen, and in earth: going therefore teach ye al nations. As my Father sent me, I also doe send you, whose sinnes you shal forgeue they are forgeuen them, & whose you shal reteine, they are reteined] signify­ing as wel that he had receiued power as man, from God, as that his power extendeth it self, to geue and conferre power to other men, his Ministers: wherof is more frequent mention then I shal nede here to recite.

9 In way also of correction our Sauiour temporal­ly He had also temporal pow­er. punished offenders: as [when he found in the Ioan. 2. v. 14. 15. Temple some that sold oxen, and sheepe, & doues, and the bankers sitting, he made as it were a whippe of smal cordes, and droue them al out of the Tem­ple And practised the same in correcting faultes. with their sheepe and oxen, and the money of the bankers, he powred out, and ouerthrew the tables] which was one of the first thinges he did, in mani­festing him self to be Christ our Redemer. Againe in the same kind, not long before his Passion, on Palme Sunday [when he was receiued with ioyful Mat. 21. v. 12. acclamations into Ierusalem, he entred into the Tem­ple of God, and cast out [...] ha▪ sold and bought in the Temple and the tables of the bankers, and the chaires of them that sold pigion, he ouerthrew.] So Which power is vniuersal ouer al persons, and al thinges. without limitation of thinges or persons [God hath Ioa. 3. v. 35. Ephes. 1. v. 22. geuen al thinges in his handes] as the Euangelist tes­tifieth, and as S. Paul also writeth [God hath sub­dued al thinges vnder his feete, and hath made him [Page 191] head ouer al the Church, which is his bodie] not of part, but of al the Church: Angels and men, Cler­gie and Laitie, Princes and Peoples: not only a Ioa. 13. v. 13. 1. Tim. 4. v. 10. Maister to teach, and to instruct, but also a Lord to command, and to correct [He onlie the Sauiour of al men, especially of the faithful] to witte of the faithful, as of members actually vnited to the head, and of al others liuing in this world, as of those that haue it in their power, through his grace, which is wanting to none, that they may be vnited if they wil, and be saued. Which vniuersal power, of Chtist, the same Apostle againe auoucheth and proueth by Da­uids Prophecie, that Christes dominion is ouer al. [For in that (saith the Apostle) God subiected al Ps. 8. v. 7. 8. Heb. 2. v. 8. thinges vnto him, he left nothing not subiect to him.]

Christ our Lord tooke also mans infirmities, not opposite to perfection. ARTICLE. 20.

AS our Lord in humane nature, had euen frō Christ subiec­ted him self to death and pe­nalties of this life, but not to sinne. his incarnation, al qualities of perfection: so he also tooke al mannes infirmities not contrarie therunto. subiecting him self to death and o­ther penalties as the debtes of mannes sinnes, for the which he came to satisfie. But to sinne it self, he was in no wise subiect. As al the Prophets and Apostles teach vs, he euer most perfectly [loued Iustice, and Ps. 44. v. 8. Is. 53. v. 9. 1. Pet. 2. v. 23. Ioan. 8. v. 46. hated iniquitie. He did no sinne, neither was there guile found in his mouth.] Wherfore him self most worthilie chalenged his aduersaries, to charge him therwith if they could [Which of you (saith he) shal argue me of sinne?] Neither had he, nor could haue anie inclination to sinne (called fomes peccati, [Page 192] foode or norishment of sinne) being the holie one, Mat. 1. v. 18. Luc. 1. v. 35. Io. 14. v. 30. Io. 8. v. 12. Luc. 1. v. 79. cōceiued by the Holie Ghost, vnited in person to God the Sonne, and hauing fruition of God in his euer blessed soule. He was euer so whollie free from al spiritual defectes, that [the Prince of this world had not in him anie thing at al.] Neither could he be Nor to igno­rance. Nor to anie deformitie. ignorant of anie thing, who is [the light of the world sent to illuminate al that sitte in darcknes. Neither in bodie was he subiect to anie deformitie, mon­struousitie, or vnacustomed natural diseases, as lame­nes, blindnes, deafnes, palsey, leprosie, or the like. For of him is verified also, according to his corpo­ral constitution, that saying of the Psalmist [Good­lie Ps. 44. v. 3. of bewtie aboue the sonnes of men; grace is pow­red out in thy lippes.]

2 Other general infirmities common to al mankind, He tooke al o­ther infirmi­ties. for the sinne of Adam; our celestial Adam Christ, voluntarily admitted, and vndertooke in him self. He would be passible and mortal; that he might suf­fer and dye for al men: [he was wounded (saith I­saias Isa. 53. v. 5. 7. the Prophet) for our iniquities; he was brokē for our sinnes. the discipline of our peace vpon him, and with the waile of his stripe, we are healed. And he was offered, because him self would] Yea his Pas­sion exceded al others, wherupon he saith in the La­mentations [O al ye that passe by the way, attend Lamen. 1. v. 12. and see, if there be sorrow like vnto my sorrow] Be­cause he suffered for al, he would suffer most of al. [Because the children (saith S. Paul) haue commu­nicated Heb. 2. v. 14. with flesh and bloud, him self also (that is Christ) in like maner hath bene partaker of the same] hath also taken flesh like to the flesh of sinners, pas­sible and of the same kind that sinners haue, which in an other place, he calleth [the similitude of the Rom. 8. v. 3. flesh of sinne [For others hauing flesh of sinne, he had the like flesh, but without sinne [that by death [Page 193] he might destroy him that had the Empyre of death] that is to say the diuel. For seing he hath taken the seede of man [he would in al thinges be like vnto his brethren, that he might become a merciful and faith­ful High Preist before God, that he might repropi­tiate the sinnes, (or make a reconciliation for the sinnes) of the people.]

3 Neither did he only take this mortalitie, and pas­sibilitie He suffered to make our suffe­ring accep­table. in flesh that he might therby dye, but also that he might therin suffer other penalties for our sinnes, and to make our suffering acceptable & fruict­ful [yet if we suffer with him, that we may also be Rom. 8. v. 17. 2. Tim. 2. v. 12. Mat. 4. v. 2. Ioa. 4. v. 6. Ioa. 19. v. 28. glorified with him.] For our benefite therfore, & for our example, he would be hungrie after fourtie daies fast in the desert. He would then also be temp­ted, to teach vs to resist tentation. He would be wea­ried of his iourney and sitte downe to rest him by a fountaine in the Countrie of Samaria. He would be thirstie on the Crosse; and innumerable the like. [For in that wherin him self suffered, and was proued, he is able to helpe them that are tempted & pro­ued.]

4 Likewise in his soule, to witte, in the inferiour He also suffe­red in the sen­sitiue power of his soule. sensitiue part or power therof, our Sauiour assumed our infirmities. For albeit his B. Soul was euer glo­rious, seing God most perfectly of al the blessed, yet the influence of his soule, which should otherwise re­dound euen to the bodie, was by Goddes dispositi­on, for more merite, and our greater benefite, sus­pended, that not only our Sauiours bodie, but also the sensitiue power of his blessed soule, was sub­iect in this life to ordinarie afflictions of other soules. Hence it was that by the Prophet Dauid our Saui­our said [My soul is replenished with euils] with Ps. 87. v. 4. great tribulations. For so was his soul afflicted in the garden of Gethsemanie, the first night of his [Page 194] passion when [he began to waxe sorowful, & to be Mat. 26. v. 37. 38. Mar. 14. v. 33. sadde;] when he also said to his Disciples [My soul is sorrowful euen vnto death] And as S. Mark re­lateth [began to feare, and to be heauie] which mo­tions in Christ our Lord, were real afflictions, infir­mities of humane nature, and called in him Prop [...]ssi­ons; Our Lord had not passions, but propassiōs. wheras the like in vs are real passions preuen­ting the order of reason, but in him folowing the or­der of reason, for that his reason so directed, & his wil subiecting it self to Goddes wil, so ordeyned, that the sensitiue power of his soule, should be sub­iect to feare, sadnes, and sorrow: but withal, stil Mat. 26. v. 39. 42. Luc. 22. v. 42. subiect subiect to reason, and his wil submitted to Goddes wil: As in the same Agonie he absolutly prayed [Fa­ther not as I wil, but as thou wilt, not my wil, but thy wil be done.] Al which infirmities voluntarily assumpted, with the vnspeakable dolours therby euen as willingly susteined, did not depriue his soule of glorie. He was both viator, & com­prehensor. For he was stil, aswel in the time of his Passion, as al the rest of his temporal life, both Comprehen­sor, & Viator, to witte, he was both in possession of eternal glorie, and also in the way to eternal glorie: both in heauen, as him self said [the Sonne of Ioan. 3. v. 13. Iere. 14. v. 8. Man which is in heauen] and also traueling in the way to heauen, as Ieremie the Prophet signifieth, admiring therat, and demanding of him [Why wilt thou be as a soiourner (or stranger) in the lande, & as a wayfaring man, turning into lodge] or tending towardes lodging place?

The blessed Virgin Marie, is the Mother of God: and most excellent of al created persons. ARTICLE. 21.

BEfore we procede further to speake of parti­cular It perteineth to al Christians to beleue, that the B. Virgin Marie, is the Mother of God. thinges which our B. Sauiour did, and suffered in this transitorie life: it resteth for cōplement of the third Article of the Apostles Crede, to declare brefely, a special point of the Christian doc­trine, that the B. Virgin, Mother of Iesus, is ther­by also MOTHER of GOD. And consequently, by the same exaltation and pearles dignitie, is the most excellent of al created persons. I say of al per­sons created, because Christ our Sauiour, is a Diuine Person Increated. Concerning therfore the former point, that she is trulie the Mother of God, although it be not expresly said in the holie Scripture, that the B. Virgin is the Mother of God, as the heritike Nestorius obiected: yet is it necessarily deduced from holie Scriptures; and the denial therof is condemned to be heritical, by the holie Ephesine Councel. Which yet we vrge not in this present trial, but accor­ding to our purpose, proue it by the confessed writ­ten word of God.

2 The Euangelist S. Mathew writeth, that [of this It is proued by necessarie con­sequence of holie Scrip­tures. Mat. 1. v. 16. v. 23. B. Virgin Marie, was borne IESVS, who is called CHRIST: who is also called EMANVEL, (which being interpreted, is) God with vs] Alleaging a­gainst the Iewes, that Isayas so prophecied, and so called the child her sonne. S. Luke writeth, that Isa. 7. v. 14. [S. Elizabeth, being replenished with the Holie Ghost, (admiring the B. Virgins humilitie) cried out with a lowde voice and said, [Whence is this to Luc. 1. v. 41. 42. 43. me, that the Mother of my Lord doth come to me.] [Page 196] It is true, that Christ, not only as God, but also as man, is our Lord: yet here the title of Lord, im­porteth the greater cause of admiration, rather then the lesser, and she speaking by the inspiration of the Holie Ghost, rather meant our Lord God, then Lord as he is man. Which is also confirmed by he [...] next wordes explicating such an effect, as importeth di­uine power in the Virgins Sonne saying [For be­hold v. 44. as the voice of thy salutation sounded in mine eares, the infant in my wombe did leape for ioy.] And therfore she might wel cal her, the Mother of our Lord God, from whose Sonne, her owne sonne receiued such grace, as could not procede from anie other, then from God. S. Paul also testifieth, that God was borne of the Issue of Dauid, saying [Christ, Rom. 9. v. 5. Ch. 1. v. 3. who is aboue al thinges GOD, blessed for euer, was borne of the Iewes, according to the flesh; & of the seede of Dauid] which was by his Mother the B. Virgin. And therfore she, of whom God was borne, is as properly called the MOTHER of GOD, as is said, [God is borne of the Iewes.] Likewise S. Iohn saith expresly [Iesus is the Sonne of God: This 1. Ioan. 5. v. 5. 20. Article 17. is the true God] which is alreadie declared by ma­nie other sacred textes. Vpon al which premisses, is necessarily inferred, that the B. Virgin, being the Mother of Iesus, who is God: is the Mother of God; euen as certeinly and demonstratiuely, as it is infer­red that she is the Mother of Christ. For neither had Iesus his annointing, or offices, of Prophet, King, and Preist, wherof he is called Christ, from his Mo­ther.

3 As likewise neither had he his soule from his Mo­ther, Proued by a cleare example and proper speach of al men. nor anie other men haue their soules from their parents: and yet is not she, nor anie other mother, called the Mother of the flesh of her child, but of the child consisting of soule and bodie, and subsisting [Page 197] in humane person (speaking of al other mothers and children) so our B. Ladie the Virgin, Mother of Iesus her Sonne, consisting of distinct natures, diuine and humane; and his humanitie consisting of soule and bodie, and al the three natures, Deitie, Soule, & Bodie, subsisting in diuine person; most trulie & is most properly called the Mother of God. An other An other ex­ample; illurat­ing this point of faith. example, though it doth not proue our purpose, yet to illustrate this truth, is in a Queene, the wife of an absolute King, bearing a Sonne, is trulie the mo­ther of a Prince. And when this Prince her Sonne cometh to be King, she is trulie the mother of the King. And it were too nice, too precise, yea, an vn­proper and false speach, to say, she is not mother of the king, but onlie of that man who is king, though he had not his kingdome by his mother. So the B. Virgin, bearing her Sonne Iesus, who is Christ, & who is also God: is no lesse trulie the Mother of God, then she is the Mother of Christ, and the Mo­ther of Iesus. Because God, the most B. Trinitie, vouchsaifed to make her the Mother of Iesus, who is Christ & God.

4 In that therfore this most blessed Virgin is so The B. Virgin mother of God is most excel­lent of al crea­tures, except only the hu­manitie of Christ. exalted as none can be higher to be the Mother of God, it necessarily soloweth that she excelleth al o­ther humane, and Angelical persons, in grace and glorie: and after the most sacred humanitie of Christ her sonne, is most excellent of al other creatures. For further declaration wherof we haue abundance of figures, prophecies, testimonies, & other proffes Proued by Gods promise that the diuel should be ouercome by the seede of a woman. in the holie Scriptures. First of al that decree of God to send a redemer of mankind reueiled straight after our fal, includeth this B. Virgin as principally cooperating with our B. Sauiour, in the combate a­gainst Gen. 3. v. 1. 6. the diuel. For wheras the diuel first assaulted our mother Eue, and then by her meanes ouercame [Page 198] our father Adam; our merciful God in examining this v. 9. transgression, began with Adam, whose sinne, and not Eues, infected and ouerthrew vs al. But vpon 12. 13. his answere, alleaging Eues allurement, wherunto he consented; God also hearing her excuse, and ac­cusation of the serpent (the diuel) that had decei­ued 15. her; premonishing them, and in them vs al, that this enmitie begunne betwene the serpent and the woman [should continue betwene them, and be­twene the serpents seede (folowers or adherentes) and the womans seede, and that she and her seede, should bruse the serpents head in peeces] Signify­ing, that as the diuel by the cooperation of a wo­man, ouercame man: so by cooperation of a woman he should be ouercome, his head brused in peeces. Neither can the Iewes denie, but that this predicti­on perteyneth to the Mother of Messias, who in­deede is the B. Virgin Mother of God.

5 To whom also perteyned, that Adam called the The same was prefigured by the name of Eua. name of his wife Eue [because (saith the holie text) 20. she was the mother of al the liuing] for so Eue sig­nifieth. And most properly agreeth to the Mother of God, truly called the mother of al the liuing; being Mother of life it self, Iesus Christ, God, and Man: [who is the way, the veritie, and the life] Ioan. 14. v. 6. wheras the other Eue was to be mother of vs al, as we are mortal and continually dying. But was cal­led mother of the liuing, in figure of her that most especially and most nearly, should cooperate to the incarnation of our Redemer Christ, by whom al men should recouer life.

6 As wil also more euidently appeare if we consider Other figures of the old Tes­tament of the most blessed Virgin were these. the special graces of certaine other renowmed holie women, & compare them with the Mother of God. For so we shal easily see, that they were indede, some in one respect, some in an other, significant [Page 199] figures, or shadowes foreshewing this supereminent Virgin, who by manie degrees excelleth them al. Sara the wife of Abraham when by special grace she had Gen. 11. v. 29. Ch. 17. v. 17. Ch. 18. v. 11. Ch. 21. v. 2. Ch. 24. v. 67. Ch. 25. v. 24. Ch. 39. v. 32. Ch. 30. v. 22. Exo. 15. v. 20. Iudic. 4. v. 4. 17. 1. Reg. 1. v. 2. Ch. 2. v. 1. &c. Iudith. 15. v. 10. Est. 9. v. 1. Luc. 1. v. 5. Ch. 2. v. 36, 37. Sara. bene long barren, & nature was deficiēt; cōceiued & bare a sonne in her old age of nintie yeares. Rebecca Rebecca the wife of Isaac, and mother of Esau & Iacob, twin­nes. Lia, and Rachel wiues of Iacob, mothers of Lia. Rachel. the more principal heades, of the Tribes of Israel. Marie the sister of Moyses and Aaron, a virgin Pro­phetesse. Marie. [...] Debora the wife of Lapidoth, a Prophe­tesse, that directed Barach the Iudge, or Capi [...]ane general of the Israelites armie. I [...]el that killed Si­sara I [...]el. Anna. their inuadi [...]g enemie. Anna, the wife of E [...] ­cana, and mother of Samuel the Prophet, and she al­so a Prophetesse. Iudith a widow: And Esther, a▪ Iudith. Esther. Queene, who vpon se [...]eral occasions, and by diuers meanes, deliuered the whole people of Israel, from▪ great distresses, and imminent dangers of ruine. Last­ly, Anna, her own▪ mother. Elizabeth & a [...] other Anna, a▪ Prophetesse. S. Anne, o [...]r B. Ladies owne mother; and S. Elizabeth, the mother of S. Ioh [...] Baptist: and an other holie Anne, a Prophetesse, the daughter of Phanuel, a religious old widow; were al indued with manifold graces, most of them more by miracle, then by the ordinarie power of nature, became mothers of most renowmed children; one of them a Virgin, and two widowes, and the rest wiues: by their ma­nie noble vertues, and sundrie heroical actes, did wel fore-signifie, but none of them, nor al together, if they had bene ioyned in one person, could match this singular spouse of God, the Tabernacle of the Holie Ghost, some time a wife, and afterwardes a widow, but stil a perpetual Virgin, and the chosen Mother of God: which is the greatest preeminence that could be geuen her.

7 An other verie great preeminent grace, was her Her singular priuilege to be both a perpe­tual Virgin, & a Mother, was prefigured by the bush bur­ning, and no [...] consuming. singular priuilege, to be both a Virgin, and a Mo­ther; [Page 200] which besides the examples of barren women, by Goddes power made fruteful, was further signi­fied by other miraculous operations, verie aptly re­sembling this particular misterie. As when our Lord Exo. 3. v. 2. appeared to Moyses in a flame of fire, out of the mid­dest of a bush: he saw that the bush was on fyre, and was not burnt. which as a figure, did wel repre­sent Luc. 1. v. 35. the most B. Virgin, who being ouershadowed with the flaming fire of the holy Ghost, did conceiue and beare a sonne, her most pure Virginitie stil con­serued. Also Aarons drie rodde, bringing forth Aarons [...]odde. Num. 17. v. 8. floures and frute, was a like figure of the same im­maculate Virgin, made fertile aboue al course of na­ture. So likewise Gedeons wool fleece, at one time Gedeons fleece. Iudic. 6. v. 38. 40. found ful of dew, al the ground being drie about it; an other time found drie, al the ground being wette, prefigured the self same fertile Mother of God, stil remaning a pure and perpetual Virgin.

8 To al which and the like prophetical figures The same pri­uilege foretold by the Pro­phets: Dauid, Isaias. rightly agree the predictions of prophets. For the Royal Psalmist said, that Christ by his incarnation Ps. 71. v. 6. Isa. 11. v. 1. Ruth. 4. v. [...]2. should [descend as raine vpon a fleece, & as droppes of raine falling vpon the earth] Isaias the prophet affirmed that [a rodde should come forth out of the roote of Iesse (who was otherwise called Isai the father of Dauid) and that a floure should rise vp out of this rodde.] Which rodde none but Iewes denie, to be the B. Virgin; & that the floure is the Mes­sias the same Iewes willingly confesse. And more expresly Isaias saith: [A virgin shal conceiue & beare Isa. 7. v. 14. Ezech. 43. v. 2. 5. a sonne] whom also Ezechiel semeth to prophecie, Ezechiel. though vnder the shadow of the Temple, saying [the earth shined at his Maiestie, and the house was filled with the glorie of our Lord.] For so was the B. Virgin more and more replenished with grace, by conceiuing Christ the fountaine of grace and glorie. [Page 201] And concerning her perpetual Virginitie, the same Ezechiel saith more plainly (if by the [...]ast part of the Temple, we vnderstand, as al Christian writers doe, the Mother of Christ) that [this Gate shal be Ezech. 44. v. 3. shutte, & it shal not be opened.]

9 Of her singular spiritual perfection, aboue al o­thers, Her singular p [...]fect [...] [...] al vertues. King Salomon haith manie goodly sentences in his Canticles, by which God him self testifieth al her vertues in general, saying [as the Lillie among Cant. 2. v. 2. Ch. 4. v. 1. Ch. 7. v. 6. the thornes: so my loue among the daughters. How bewtiful art thou o my loue, & how bewtiful art thou. How comlie my dearest in delightes?] and innumerable the like. Which albeit they are spoken also of the whole Church, the general spouse of God, and of euerie faithful soule his particular spouse: yet singularly perteine to the most excellent, and most eminent of al. Especially that praise which comprehendeth al sanctitie, together with al puritie: [Thou art al faire my loue, and there is not a spotte Ch. 4. v. 7. in thee.] More fiigures and prophecies might be recited, of the old Testament, but these may suf­fice.

10 Now let vs more particularly touch, the sacred It is most pro­bable that our B. Ladie was preserued from original sinne. historie of her most blessed life, wherof▪ be manie worthie workes extant, and therfore I wil here on­ly name the especial h [...]ades. Whether this chosen Vessel of God, being ordeyned before al worldes, and in the fulnes of time, prepared to be the Mother of God, was euer subiect to original sinne, or rather preuented by sanctifying grace, is a question dispu­table, which I wil not discusse. Only this we may say as certaine, that Christ her Sonne, is also her Sa­uiour, for so he is of al mankind, which he perfor­med to her in such maner, as was most to his ow [...]e honour, as he was both God and Man; which should also be to her most merite, and most glorie. But That she was sainctified be­fore her birth is a point of faith. [Page 202] that she was sanctified before her birth, is a point of faith, beleued and defined by the Church, though it be not expressed in the holie Scriptures. As nei­ther is there anie mention at al of her Parentes nor of the time nor place of her birth, nor education: which yet are knowne by Tradition. And to al per­sons of reasonable vnderstanding, & discourse, it is sufficiently credible, that the Mother of God had, not lesse, but greater Priuileges in her maner of sanc­tification, then anie other se [...]uant of Christ: and namely greater prerogatiue therin, then the Prophet Ieremie, or her Sonnes Precursor S. Iohn Baptist, The prophet Ieremie, & S. Iohn Baptist were sanctified before their birthes. both which were sanctified before they were borne, in their mothers wom [...]e; as holie Scriptures testi­fie. Of Ieremie thus before I formed thee (saith Iere. 1. v. 5. God) in the wombe, I kn [...]w thee, and before thou camest forth of the matrice, I sanctified thee.] Of S. Iohn Baptist, the Angel said to Zacharie his fa­ther [He shal be replenished with the Holie Ghost, Luc. 1. v. 15. euen from his mothers wombe.] Much more the elected Mother of God was sanctified, and repleni­shed with the Holie Ghost, either in the same instant, or presently after, that her B. soule informed her natural bodie. And so the Church celebrateth her immaculate coming into the world, with two solemne feastes; the one of her Conception, or first sanctifi­cation; And that she neuer cōmit­ted anie sinne is also a point of faith. the other of her holie Natiuitie. By which sanctification she was so confirmed, and established in grace (as the piller of truth beleueth) that in al 1. Tim. 3. v. 15. her life she neuer committed anie actual sinne at al, neither mortal, nor venial: but made continual pro­gresse in al vertues. She was es­poused to Io­seph, by Gods ordinance for diuers reasons.

11 At the age of three yeares, as constant Tradi­tion teacheth, she was presented by her parentes, to be instructed amongst virgins in the Temple: and Mat. 1. v. 18. 20. there remained, til she was espoused to holie Ioseph [Page 203] by Goddes especial ordinance, for diuers great rea­sons; aswel in respect of our B. Sauiour, whom she Sap. 4. v. 3. should conceiue and beare, lest he might haue bene 1. reputed of illegitimate birth; and that some besides 2. his Mother, might take a fatherly care of him in his infancie; as in respect of the holie Virgin, lest she 3. might haue bene defamed, or punished as a forni­catrix; Deut. 22. v. 21. Mat. 2. v. 13. 14. 20. Mat. 1. v. 19. and that she might haue comfort and helpe 4. of her spouse in al difficulties, fleeing into Egipt, remayning there, destitute of other frendes, retur­ning thence, and in other necessities. As also her 5. mariage was requisite, in respect of others, that they might haue the confident and irrefragable testimo­nie of Ioseph, that Christ was borne of a Virgin, because in this case, his only Mothers assertion, might seme suspected & insufficient. She vowed perpetual vir­ginitie.

12 That her Virginitie, was confirmed & consecra­ted to God by vow, is inuinciblie proued by her pru­dent replie to the Angel, demanding of him by what meanes she must conceiue, as he had told her that she should, not expressing the maner how. And ther­fore she said not; How can this be done, as doub­ting, but [how shal this be done?] and withal yel­ding her reason, why she inquired [because (saith Luc. 1. v. 34. she) I know not man] which necessarily implieth her vowed state of life neuer to know man. Els this reason should haue had no ground, if she had bene in state to haue knowne man afterwardes. But be­cause Num. 30. v. 14. she had by Goddes wil, & her spouses consent, vowed perpetual Virginitie, the Angel made not an­sweare that she might know man, and so conceiue & beare a Sonne; but he answeared [the Holie Ghost Luc. 1. v. 35. shal come vpon thee, and the power of the most high shal ouershadow thee. And therfore also that which of thee shal be borne Holie, shal be called the Sonne of God; because there shal not be anie thing v. 37. [Page 204] impossible with God.] By whose omnipotent po­wer, perpetual virginitie could not hinder his wil, & decree, to be borne of a Virgin.

13 Wherfore being by the wil of God, both a wife, As her dignitie exccelleth al o­thers: so her fulnes of grace excelled, by which God made her wor­thie to be his Mother. and a vowed Virgin, and in al other respectes, made a fitte Habitacle for the Sonne of God: the most B. Trinitie addressed vnto her a Legate from heauen, the Archangel Gabriel, who accordingly saluted her [Haile ful of grace, our Lord is with thee: blessed Luc. 1. v. 28. art thou among women.] Ful indeede, euen so ful, of grace, as made her most worthie before al other women, that euer were, or shal be, to be Goddes Mother. For it is a general and infallible rule, that to what purpose, office, or function soeuer God calleth anie person, he withal geueth answerable grace to performe the same, if the partie so called, hinder it not. So saith S. Paul of him self and other Apostles, [God hath made vs meete Ministers of the new Te­stament.] 2. Cor. 3. v. 6. Euen so she being chosen to the highest dignitie that can be in anie degree of Motherhood, was replenished with correspondent grace to the pur­posed effect. By vertue wherof, her vertues stil in­creased. Wherby she stil proceded in al vertues. No sooner did she vnderstand, that she was chosen to be the Mother of God, but she professed Luc. 1. v. 38. her self his meanest seruant [Behold (saith she) the handmaid of our Lord] and with most prompt o­bedience to Goddes wil, addeth [Be it done to me according to thy word.] No soner doth she heare of her old Cosin Elizabeths estate, being sixe mo­nethes gone with child, but [with speede rising vp, v. 39. she went into the hil Countrie] from Nazareth in Gallilie, into Iuda, to visit and serue her aged Co­sin, abiding with her the other three monethes, with much and mutual congratulation of each to other, for so vnspeakable workes of God performed in them both. Where also at the very first salutation of the [Page 205] B. Virgin imparted to S. Elizabeth [the child (S. Iohn) in his mothers wombe, did leape] for ioy. [Elizabeth also replenished with the Holie Ghost, v. 41. 44. 42. cried out with a lowde voice] with the same wordes vttered before by the Angel [Blessed art thou a­mong al women] adding therto the ground & cause of al blessednes [and blessed (saith she) is the fructe of thy wombe] which is Iesus Christ. Againe, ex­pressing her hartie ioy [And blessed is she that be­leued: because those thinges be accomplished, that 45. were spoken to her by our Lord. Where we also She was also an especial Pro­phetesse. may obserue, that our B. Ladies beleefe & consent cooperated to the accomplishing of our B. Sauiours Incarnation. In this most holie Visitation also, the B. Virgin Mother, vttered the Diuine Canticle, MAGNIFICAT, conteyning no fewer Misteries 46. then wordes.

14 After her returning from her Cosin, diuers af­flictions Diuers tribula­tions happened vnto her for in­crease of me­rite, mixed with com­forthes, and continual spi­ritual ioyes. hapened to the same most B. Virgin, for ex­ercise of her prudence, patience, humilitie, and al her vertues. Iust Ioseph her deare Spouse, now percei­uing her to be with child, not yet knowing the Mi­sterie, which God had wrought in her, is so troubled, that to auoide perplexitie in this case to him as yet Mat. 1. v. 19. v. 20. doubtful, he resolued to depart from her. But the God of al comfort is at hand [An Angel of our Lord appeared vnto him in sleepe saying: Ioseph sonne of Dauid, feare not to take Marie thy wife, for that which is borne in her, is of the Holie Ghost.] A­gaine, shortly after this, they vndertake no smal iour­ney, from Galilee into Iuda, to be enrolled there in Luc. 2. v. 4. Bethlehem, according to the Emperours Edict, in the place of their proper Lin [...]age [being of the house & famil [...]e of Dauid.] There our B. Sauiour is borne in pouertie [wrapped in clothes, and laid in a man­ger] v. 7. for want of a cradle. But Angels sing praises, [Page 206] Glorie in the Highest to God, and in earth peace to v. 14. v. 15. 20. men of good wil.] Shepherdes visit the Infant, glo­rifie and praise God. Ere long, there came also from Mat. 2. v. 1. 2. v. 11. farre Countries [Sages (or Kinges) ledde by a starre] the first fruictes of Gentiles, with their riche & Mis­tical offeringes [of Gold, Mirh, and Frankencense.] In the meane season (so were afflictions stil mixed with ioyes) [the child was circumcised the eight day] Luc. 2. v. 21. from his birth, sheeding his first precious bloud for our sakes [and was called IESVS] that is to say, SA­VIOVR. The fourtith day also from his birth, he was by his parentes [Presented in the Temple] & v. 22. Exo. 13. v. 2. the most immaculate Virgin Mother, although ex­empted from the bonde of the Law, because she con­ceiued not by seede of man, yet for humilitie and e­dification [offered, as the Law (of others) required, Leuit. 12. v. 2. 8. Luc. 2. v. 24. a paire of Turtles, or two yong pigeons] where she was admonished by old holie Simeon, of future great tribulations: wherof some presently ensued, being forced to flee into Egipt. Neither at their returne frō thence, could they dwel in anie part of Iuda [fea­ring v. 34. 35. Archelaus] the Sonne and successor of that He­rod which killed al the male infantes of two yeares old and vnder, in and neare to Bethlehem, and ther­fore retired againe to Nazareth. In the residue also of her cohabitation with her B. Sonne, we may con­sider, that enterchanges of sorowes and gladnes, continually occurred, though one only is recorded, from their returne out of Egipt, til the thirtith yeare of our Sauiour his age. That one was, when she & Ioseph vnwitting, left the child [Iesus of the age of Luc. 2. v. 43. twelue yeares in Ierusalem, and not finding him (as they thought they should) amongst their kinsfolke, and acquaintance; with great greife returned seeking, and the third day (with ioy) found him in the Tem­ple, v. 46. By our B. La­dies example we are admo­nished, to me­ditate holie Mysteries. sitting amongst the Doctocs.] Al which, as­wel [Page 207] written as not written, she stil kept in minde, [concerning them in her hart] as the Euangelist twice Luc. 2. v. 19. 51. recordeth vpon occasions of the Angels and shep­herdes, first reioycing at her Sonnes Natiuitie, and of this absence and conference of the childe Iesus with the said Doctors in the Temple: which may suffice to admonish vs by so deuout example, to consider & meditate these and the rest. For of the rest of her most pious life, after the coming of the Holie Ghost vpon her with the Apostles; and others and of her death▪ happie and glorious assumption, nothing is written in holie Scriptures, but verie much in authen­tical Histories, to which we remitte you.

15 And so with the zealous deuout woman descri­bed [...]or her nere­nes in nature to our B. Sa­uiour, and for her manie most eminnet graces, al faithful gene­rations accoūt the glorious virgin mother, most blessed. in the Gospel, we may say, as she did with hart and voice [Blessed is the wombe that bare this Sonne Luc. 11. v. 27. 28. of God, and blessed are the breastes that gaue him sucke: yea, and most blessed is she aboue al other women] and men, and Angels, next after her Sonne, because she aboue al the other [heard his word, and Mat. 12. v. 50. kept it.] She the Mother of grace, the Mother of mercie, the Mother of life, the Mother of Christ Ie­sus, God and Man, who [on the Crosse, commending Ioa. 19. v. 26. 27. her to the prouident care of S. Iohn the Euangelist peculiarly beloued, commended him also reciprocally to her, and in him, al the faithful to her potent inter­cession. She whom [al generations (that is al true Luc. 2. v. 49. seruants of God worthilie) cal blessed: because (saith she) he that is Mightie, hath done great thinges to me, & holie is his name. Amen.

Christ our Sauiour, after thirtie yeares priuate life (when S. Iohn Baptist had first begūne) preached his Gospel: confirming it di­uers wayes. ARTICLE. 22.

WE may not wel otherwise begin, to re­cite S. Iohn Bap­tist indued with manie spi­ritual graces, prepared the way to our Sa­uiours mani­festation. the actes and sufferinges of our B. Sauiour, then by touching first breifly the principal thinges which his precursor S. Iohn Baptist, did and suffered; who prepared the way to his manifestation, and so procede by way of an Epi­tome, according to the larg [...]r narrations of the E­uangelistes. When therfore S. Iohn was concei­ued, more by miracle, then by course of nature, of Luc. 1. v. 7. 15. a mother both [long barren, and become old; he was replenished with the Holie Ghost (and sancti­fied) in his mothers wombe] as the Gospel expres­ly testifieth. And it is most probable, that the same was done, when the B. Virgin hauing conceiued, and then bearing our B. Sauiour in her wombe, vi­sited and saluted Elizabeth her Cosin his mother. For [then the same childe (as is before said) did leape v. 41. 44. for ioy, in Elizhbethes wombe; and she also was re­plenished with the Holie Ghost.] Whether this vse of reason was accelerated, that he could then vnder­stand Christ to be present; is not certaine to vs, nor necessarie to be discussed. For it sufficeth that his soule was sanctified, whether it actually vnderstood or no, as infantes are sanctified in baptisme, and re­ceiue faith in habite, but not in act, til they come to the vse of reason. In his yong age being a child, He liued from his childhoode in the desert an austere li [...]e. both very vertuous and [...], as may be clearly vn­stoode, by the sequ [...]le of his life, related by the E­uangelists, [Page 209] he retired into the desert, there, as the sacred Historie expresly reporteth, he liued so auster­ly, that he had his garment (not manie, but one gar­ment) Mat. 3. v. 4. Luc. 1. v. 80. Luc. 7. v. 33. 34. of Camels haire, and a girdle of a skinne a­bout his loynes: and his meate was Locustes, and wilde honie.] He came [neither eating bread, nor drinking wine] so abstineous, that the caueling ca­lumniators, neither liking of his hard life, nor of our Sauiours familiar conuersation, said [the one had a diuel, and the other was a gurmander, a drinker of wine, & a frend of publicans & sinners.]

2 At the age of neare thirtie yeares, coming by di­rection He afterwardes preached pe­nance, bapti­zed, and gaue testimonie, that by Christ, is remission of sinne, and sal­uation. Mat. 3. v. 1. Mar. 1. v. 4. Luc. 3. v. 3. Mat. 3. v. 8. of the Holie Ghost, from the inner desert, to the desert of Iurie, neare to Iordan [he preached the Baptisme of Penance vnto remission of sinnes, to doe penance, and to yeald fruictes worthie of penance] and baptised in warer saying [there cometh a stron­ger then I, after me, whose lachet of his shooes, I am not worthie, stouping downe, to loose. I bap­tise you in water, but he shal baptise you with the Ho­lie Ghost.] Yet would our Sauiour, amongst others, receiue the baptisme of Iohn, who otherwise thought it not meete. And by voice of God from heauen say­ing [this is my welbeloued Sonne, in whom I am v. 14. 17. Ioa. 1. v. 27. 30. 36. wel pleased] S. Iohns testimonie was confirmed; geuen by him, aswel to the Legates of the Iewes, sent of purpose; as to the people, and also to his owne Disciples: he stil auouching, that not he, but Iesus, is the Messias. For [his disciples hauing emulation for him] when manie resorted to our Sauiour, they came to him and said [Rabbi, he that was with thee Ioan. 3. v. 26. beyond Iordane, to whom thou didest geue test­monie, behold he baptiseth, and al come to him. S. Iohn answeared and said: A man can not receiue a­nie v. 27. 28. thing, vnlesse it be geuen him from heauen your selues doe beare me witnes that I said, I am not Christ, [Page 210] but that I am sent before him. He that hath the 29. Bride (to witte the Church) is the Bride-grome: but the frend of the Bride-grome, that standeth and heareth reioyceth with ioy, for the voice of the bride­grome: this my ioy therfore is filled. He must in­crease, 30. and I must diminish.] Thus did S. Iohn most faithfully discharge, the high office of precursor, cō ­mitted vnto him from heauen, in no wise arrogating more to him self, then trulie belonged vnto him. And Mat. 11. v. 7. Our Sauiour also gaue testi­monie, and great commē ­dation of S. Iohn. so our B. Sauiour mutually gaue him testimonie with singular commendations and praises, that [he was in­deede a Prophet, and more then a Prophet] a most constant witnesse of the truth [not cloathed in soft v. 8. 9. 10. 11. garmentes] like to courtiers; for [there hath not risen among the borne of women (Christ borne of a Virgin, excelleth al) a greater then Iohn the Baptist] As an Angel in puritie, and office of his mission, in spirit Elias. He failed not to tel the Pharisees, and Mat. 3. v. 7. Mat. 14. v. 3. Mar. 6. v. 14. 18. 27. Saduces, that they were vipers broode. He spared not to rebuke Her [...]d the Tetrarch of Galilee, for in­cestuous adulterie: keeping the wife of his brother Philippe, an other Tetrarch of Itur [...]a, and Tracho­nitis. For which his iust admonitiō, Herode incen­sed also by the barlot whom he kept, picking an oc­casiō by the fr [...]uelous pretence of a sacrilegio as oath, beheaded S. Iohn.

An Epitome of Christs Acti­ons from his Baptisme to his passion: the space of three yeares. 3 In the meane season, whiles S. Iohn did preach, Mar. 1. v. 12. 13. Mat. 4. v. 1. 2. 3, and baptise, our B, Sauiour immediatly after his owne Baptisme, going into the desert, fasted there Which being almost al in the wordes of the sacred text, we here omitte to in­clude thē in the forme of Our Sauiour being baptized of S. Iohn wēt into the desert, fasted fourtie daies, & suffe­red him self to be tempted. In presence of manie turned water into wine. fourtie [...]aies, and fourtie nightes; in the end wher­of, suffering the diuel to tempt him, ouerc [...]me the tempter. Then calling, or rather ad [...]itting some Disciples, and him self [...]ith them being inuited to a Ioan. 2. v. 2. 8. 9. mariage in Cana of Galilee; wrought his first pu­lique miracle, by turning water into wine. A figure, and an example of transubstantiating bread into his owne bodie, and of wine into his bloud. [At the [Page 211] feast of Pasch, going to Ierusalem, and finding in the Temple some that sold oxen, and sheepe, & doues, & Ioan. 2. v. 13. 14. 15. 18. the bankers sitting, he droue them al out with a whip & the money of the bankers he powred out, and o­uerthrew their tables.] And some expostulating, by what auctoritie he did these thinges] requiring a signe or miracle, he not vouchsaising to doe anie o­ther miracle at that time, (the effect indeede decla­ring his power) he obscurly insinuated his death and Resurrection: which some not vnderstanding, ca­lumniated 19. 23. Io. 3. v. 1. 3. 5. 22. 26. his speach. Neuerthelesse [manie beleued More publiquely he corrected disorders in the Temple. in his name, seing the signes which he did. Then came Nicode [...]ns, a Pharesee and Prince of the Iewes to him by night, whom he instructed of the ne­cessitie of Baptisme, and in other pointes of faith. Then he prea­ched much. And as he taught, he also practised, baptizing manie by the ministerie of his Disciples; S. Iohn, as yet Ioan. 4. v. 2. baptizing in the same Countrie of Iurie, in Enon, beside Salm [...].

4 But when S. Iohn was cast into prison by Herod, Wrought ma­nie miracles & became fa­mo [...]s. and the Pharisees vnderstoode that our Sauiour made manie Disciples, or had manie folowers, he left Iurie and went againe into Galilee. Ioan. 4. v. 3. v. 4. ad 43. Mat. 4. v. 13. Io. 4. v. 46. Isa. 9. v. 1. Ioan. 4. v. 50. 53. Mat. 4. v. 13. Mat. 4. v. 18. Mar. 1. v. 16. In which iourney, His discourse with Samari­tanes. passing through the Countrie of Samaria, he made a large and diuine speach, to a Samaritane woman, which came to draw water at Iacobs fountaine where he sate. Henceforth, leaning Nazereth, he made his special aboade in Capharnaum, a sea-towne of Ga­lilee, His habitation in Capharna­um, & Actes in other partes of Galilee. bordering vpon the Tribes of Zabulon & Nep­thali. There he first healed a Lordes sonne of an a­gue by his word, absent, not going to him as the no­ble man requested. Wherupon he, and his whole house beleued. So he preached publikly in Galilee, and became famous. Then he called Disciples to re­maine with him, as of his retinew and familie, which hitherto had not left their former trades, and states [Page 212] of life. The first was Simon (whom he had alreadie Luc. 5. v. 10. purposed to cal Peter, as afterwardes he did) and Andrew his brother; Iames and Iohn also brethren; al foure fishers. When he called the other Apostles, Mat. 9. v. 9. excepting S. Mathew, whom he called frō the banke of money or custome house, is not recorded in holie Scripture. Neither as yet did he make anie of them Mar. 1. v. 25. Luc. 4. v. 35. Apostles, til about a yeare after: But procedeth in worke and doctrine. In the Sinagogue at Capharna­um, he expelled a diuel out of a man; and taught the people as hauing power (working in their hartes) not as the Scribes, only filling their cares with vaine Mat. 8. v. 14. 15. sound of wordes. Going into Peters house, he cu­red his mother in law of a feuer, by touching her hand, so presently, that she arose and ministred vn­to him. In like maner he cast out diuels, and cured al diseases, euen of al that came, or were commen­ded vnto him. He refused two that offered to folow Mat. 8. v. 19. 22. Ioan. 2. v. 25. Mat. 8. v. 26. 28. &c. him; and aduised an other to stay with him, that of­fered to goe burie his father, for reasons to him self olny knowne: for he knew what was in e [...]erie man. On the sea he appeased a great tempest by his only word, commanding the windes and the sea, and they obeyed him. He expelled moe diuels out of two men, in the Countrie of Gerasens, and permitting them to enter into swine, the whole heard ranne with violēce headlong into the sea, and so were drowned; that al might know the malice of diuels against men, if they were permitted: And with al [...] Christes domi­nion Christs power ouer mens temporal goods, for their spiritual good. ouer al wicked spirits and power ouer mennes temporal possessions, for their spiritual good, though v. 34. these worldly Gerasens did not make that fruict of it; but contrariwise came and besought our Sauiour Christ, that he would passe from their quarters.

5 Taking therfore a boate and returning to Ca­pharnaum, whiles he preached in a house, there came Mat. 9. v. 1. [Page 213] so manie together to heare the word, that there was Mar. 2. v. 1. no place, no not to enter in at the dote, and foure men crying one sicke of the palsie in his bed, when they could not enter by the dore for the multitude, they vncouering the roofe did let downe the couche wherin the sick man lay. And our Lord Iesus seing their faith, said to the sick of the palsey; Haue a good hart sonne, thy sinnes are forgeuen thee. Which whē certaine Scribes and Pharisees there present heard, they thought in their hartes, that he spake blasphe­mie. But he seing their secret thoughtes, detected them saying: wherfore think you euil in your hartes? And to make them know, that the Sonne of man Christ decla­red his power to remitte sin­nes by a visible miracle. hath power in earth to forgeue sinnes; he said to the sick man: arise, take vp thy bedde, and goe into thy house. And forthwith rysing before them, he tooke vp his bedde and went into his house, magnifying God. And al the multitude seing it, glorified God, Mat. 9. v. 8. Mat. 9. v. 14. 15. Mar. 2. v. 18. Luc. 5. v. 33. Mat. 9. v. 23. Mat. 9. v. 35. that gaue such power to men. After this, he instruc­ted S. Iohnes Disciples concerning fasting, which they and the Pharisees practised, more then his Dis­ciples, yelding them a reason, why his Disciples as yet fasted not, but should doe afterwardes. He also raised the Archisinagogues daughter from death, cu­red a woman of a bloudie flixe; healed two blinde men; and dispossessed an other of a diuel which had made him blind, and dūme, and so was restored both to sight and speach. Al which, the Euangelists relate Though manie of our Souiours miracles be re­corded, yet not al in par­ticular. of his actions, the first yeare of his preaching, adding in general, that he went about al the Cities & townes, teaching in their Synagogues, preaching the Gospel of the Kingdome of Heauen, and curing euerie dis­ease, & euerie infirmitie.

6 At the Feast of Pasch, in the beginning of the se­cond Christs Actes in the second yeare. Ioan. 5. v. 8. yeare, coming to Ierusalem, he healed a man by his only word, that had bene thirtie eight yeares [Page 214] sick, and was come to the pond of Probatica, to get Vertue of mi­racles is some­times geuen to creatures, es­pecially to such as belong to sacred vses. The Scribes & Pharisees were very supersti­cious in keping the Sabbath day, which is now abrogated by Christ. health, but others stil preuenting him, could not en­ter first into the water, after the motion therof by an Angel. Wherupō the Iewes picking a quarel, because it was the Sabbath day, persecuted our Sauiour, & Io. 5. v. 17. 18. Mat. 12. v. 3. the more, because in iustifying his fact, he insinua­teth, that God is his Father. He also confuted the Pharisees, which blamed his Disciples, for brusing the eares of the corne on the Sabbath day, and told them plainly, that the Sonne of man, to witte him self, is Lord of the Sabbath also: foreshewing (which by his Resurrection is effected) that the Sabbath 8. 11. day should cease to be the holie day. And as for such necessarie workes, to draw a sheepe or other cattel out of a ditch; much more to cure a man in bodie or soule, is good and lawful anie day. And on another Sabbath day, preaching in the Synagogue, where Mar. 3. v. 5. Luc. 6. v. 8. 10. Mat. 12. v. 12. was a man with a withered hand, looking round a­bout vpon them with anger, being sorowful for the blindnes of their hart, he said to the man that had the withered hand, arise and stand forth into the middest: Stretch forth thy hand. And he stretched his hande forth and it was restored to health, euen as the other. Wherupon the Pharisees replenished with madnes, commoned one with an other, what they might doe to Iesus: And going forth, made consultation against Mat. 12. v. 14. Mar. 3. v. 6. Luc. 6. v. 12. 13. Mat. 10. v. 5. Mar. 6. v. 7. Luc. 9. v. 1. him, not only amongst them selues but also with the Herodians, how they might destroy him.

7 But our Lord Iesus ascending into a mountaine, passed the whole night in praier, and when the day Our Sauiour out of al his disciples made twelue A­postles. was come, he called his Disciples, and chose & made twelue of them Apostles. Their names be these: The first Simon (to whom, saith S. Mark, he gaue the name Peter) and Andrew his brother: Iames of Zebedee, and Iohn his brother: Philippe▪ and Bar­tholomew: Thomas, and Mathew: Iames of Alphe­us, [Page 215] and Thaddeus: Simon Chananeus, and Iudas Is­cariot, who betraied him. These twelue our Sauiour sent to the Iewes only (the time being not yet come to cal the Gentiles) to preach, that the Kingdome of Heauen is at hand. Also to cure the sick, raise the dead, clense the Leepers, and to cast out diuels, al free cost, saying to them, gratis you haue receiued, gratis geue ye.

8 In the same mountaine before that his Apostles Our Lords S [...]rmon in the mount con­teyneth a per­fect forme of good life. went with their great commission, he made that di­uine Mat. 5. v. 1. 2. &c. Luc. 6. v. 20. 21. Mar. 4. v. 21. 24. Sermon, called the Sermon of our Lord in the mount, conteining the perfect paterne of a Christians life, as wel of the Clergie as Laitie, shewing that the Scribes and Pharisees iustice (which was then coūted most perfect) was vnsufficient: namely touch­ing the precepts against Murder, Adulterie, Aua­rice, Swearing, Reuenging, Vsurie, & Hatred, o [...] Enemies. Teaching likewise that the Pharisaical Not only saith, but also other good workes not in outward shew, but sin­cere from the hart, are ne­cessarie to sal­uation. pretended iustice was also vnsufficient in other workes Mat. 6. v. 1. 2. &c. Mat. 7. v. 1. 2. &c. of iustice concerning Almes, Prayer, Fasting, and care of temporal necessaries: warning to be ware of rashly iudg [...]ing other mens intentions, and smale im­perfections. Neuertheles to take notorious wicked persons (whom he called dogges, and swine) for such as they plainly appeare.

9 Finally he exorteth to frequent & seruent pray­er, v. 7. 8. &c. for Gods grace; to doe to al as we would they should doe to vs: laboring to enter in by the narrow gate, and straite way that leadeth to life. Because only hearing and saying wel, without doing the wil of God, sufficeth not to saluation. which Sermon S. Mathew compriseth in the fifth sixth and seuenth chapters of his Gospel. S. Marke & S. Luke touch some pointes of it more breifly. After these so ful instructions the Apostles proceeded in there mission.

10 Our Lord so prosecuting his workes, & mul­titudes Christs most excellent zeale was coū ­ted madnes by worldlie men. [Page 216] so resorted vnto him, that they could not haue leasure to eate, insomuch that some of his kins­folke thought he was become madde. But the Scribes Mar. 3. v. 20. 21. more maliciously said: that in Beelzebub prince of diuels, he cast out diuels. In particular so soone as he was descended from the monntaine he clensed a Mat. 8. v. 3. Mar. 1. Luc. 5. Mat. 8. v. 13. Luc. 7. v. 14. 15. &c. Mat. 11. v. 2. 4. 5. Leper that professed belefe in his onlie word, and touch, saying: Be thou cleane; and he was cleane. With like expedition, yea absent from the sicke par­tie, he healed a centurions seruant of the palsie: And raised a widowes sonne of Naim, only saying, yong man, I say to thee, arise. And he that was dead, sate vp and began to speake; and he gaue him to his mother. S. Iohn in prison, seing his Disciples not yet satisfied, that our Lord Iesus is Christ, sent two of them vnto him; and they see, and heare, that he made the blind to see, the lame to walke, the le­pers cleane, the deafe to heare, the dead rise againe. v. 7. &c. And when they were departed, our Sauiour highly praised S. Iohn as is before related. Then a Pharisee Parag. 2. inuiting Christ to dinner, the renowmed penitent The renow­med penitence of S. Marie Magdalene. Marie Magdalene, watered his feete with teares, wi­ped Luc. 7. v. 36. &c. them with the haires of her head, kissed them of­ten, and annointed them with ointment. which the Pharisee disliking, despised her. But our Sauiour preferred her much before him: And inuited al to true repentance, with promise to remitte their sinnes saying: Come ye to me al that labour and are bur­dened, Mat. 11. v. 28. 29. and I wil refresh you▪ take vp my yoke vpō you, and learne of me, because I am meeke and hū ­ble of hart, and you shal find rest to your soules: For my yoke is sweete, and my burden light. Nei­ther Mat. 12. v. 28. did he only releue their soules, but also their bo­dies from sicknes and vexations of diuels, as hath bene said, and yet more folow. For euen in the presence [Page 217] of calumniators, he cast out a diuel which made a man blind and dumme, that he forthwith spake, & saw. Luc. 8. v. 2. And taught expresly, that the hearing and keping of Our B. Ladie more happie for hearing & keping Gods word, then for nerenes in bloud to Christ our Lord. Goddes word, farre excelled kinred of mother, bro­thers, and sisters; and that those kindsfolke were more blessed for doing the same, then for their ner­nes Ps. 77. v. 2. Is. 6. v. 9. Mat. 13. v. 4. 24. 31. 33. to him in bloud. The Church is compared to diuers thinges. But in regard of manie vnto­ward and reprobate hearers, he spake manie thinges in parables, as the Prophets had foretold, comparing the Kingdome of heauen, that is the militant Church and the meanes of ateyning erernal saluation, vn­to visible knowne thinges. So he proposed a parable of one that sowed seede, which fel on sundrie sortes of ground; of one that sowed good seede, and of his enemie sowing cocle vpon it: others, of mustarde 44. 47. Mat. 13. v. 54. 55. seede, of leauen, of threasure hid in the feild, of the precious stone, and of the nette. Returning to Na­zareth, S. Iohn Bap­tists martyrdō in the second yeare of our Sauiours preaching. he preached in the Sinagogue, and did some miracles; but few beleuing, not esteming him, as knowing his parents and priuate education; there he blamed their incredulitie, and parted from thence. Hearing then that Herode had beheaded S. Iohn, to geue example of conuenient mourning for the de­parted, and to shew horror of so execrable murther, he retired by boate with his Apostles, into a desett, place of Tiberias. Mat. 14. v. 16. Mar. 6. v. 37. Luc. 9. v. 13. Io. 6. v. 5. 6. &c. Mat. 14. v. 29.

11 Whither notwithstanding great multitudes fo­lowed Actes of the third yeare. Our Sauiour fedde fiue thousand men, with fiue loaues. him on foote out of the Cities, whō, besides spiritual foode, he fed also corporally; fiue thousand men, besides women and children, with only fiue bar­lie loaues, and two fishes; who hauing eaten so much as they would, the twelue Apostles filled twelue ba­skets of the fragments that remained. The night fo­lowing, he spent in praier in the mountaine, whilest his Disciples were tossed on the sea, sayling with a contrarie winde til the fourth watch of the night. [Page 218] For then he came to them walking on the water, & He walked on the water▪ and gaue S. Peter power to walke on the water. Manna being a figure of the B. Sacrament, Christ promi­sed to geue the thing prefigu­red farre more excellent then Manna. gaue Peter also power, to walk vpon the waters. Much people againe slocking to him at Capharna­um, Io. 6. v. 30. some required of him a further signe, alleaging that their fathers did eate Manna, in the desert (a bread from heauen.) Wherupon our Sauiour said to them: Moyses gaue you not the bread from hea­uen, 32. but my Father geueth you the true bread from heauen. And auouched to them that he would geue, (not the figuratiue, but) the true bread, his owne flesh to eat, which farre excelleth Manna. And 51. the more they replied, and murmured, the more he affirmed, and confirmed his speach saying: My flesh 55. is meate indeede, and my bloud is drinke indeede. With the like assertions in plaine termes, without parable; which discourse hapened about Pasch, in the beginning of the third yeare of his preaching.

12 Then came to him from Ierusalem, Scribes and Christ repro­ued friuolous traditions which were contrarie to the Law. Mat. 15. v. 1. 2. 3. Pharisees, saying: Why doe thy Disciples trans­gresse the traditions of the Ancientes? For they doe not wash their handes when they eate braed. To which cauil our Sauiour answeared, not by reiec­ting lawful Traditiōs, but by shewing this which they alleaged, to be a friuolous tradition; and withal con­uinced them of transgressing Goddes commande­men [...] for their owne tradition, and temporal lucre. Which manifest difference, betwene Authentical, & Did manie mi­racles, & con­tinued his di­uine doctrine. Mat. 15. v. 21. 28. Pharisaical Traditions, is declared before. Art. 3. Breifly we here recite his actions only, and so re­mitte you to the sacred text. In this third yeare he healed the daughter of the Cananite, womā most ear­nestly crauing the same. Cured a man deafe & dūme, Mar. 7. v. 32. 33. vsing ceremonial Rites of spitle, putting his fingers into the mannes eares, touching his to [...]gue, loking vp vnto heauen, groning, and saying Epheta. Fedde Mat. 15. v. 29. 30. 32. &c. foure thousand men, besides manie cures in the de­sert [Page 219] mountaine neare to the sea of Galilee, with sea­uen loues, and a few litle fishes, after three daies a­boade there, al other victuales being spent; & there remained seauen baskets ful of fragmentes. Denied Mat. 16. v. 4. to geue anie other signe to the temptimg Pharisees, and Saduces, but the signe of Ionas the Prophet, who was thr [...]e daies and nightes in the whales be­lie. But willed his Disciples, to beware of their lea­uen, 6. 12. Mar. 8. v. 23. 25. Mat. 16. v. 13. 15. 16. &c. that is their corrupt doctrine. Healed an other blind man in Bethsaida, by spittle, and imposition of handes, and that by degrees, making him first to see a litle, and then perfectly. Demanding of his A­postles first, what they his Apostles said of him; and Simon Peter answearing: thou art Christ, the Sonne of the liuing God; he said: Blessed art thou Simon Bariona. And I say to thee, thou art Peter, He declared S. Peter to be a Rocke, pro­mising theron to build his Church. and vpon this Rock, I wil build my Church. He Mat. 16. v. 21. 24. 25. Mat. 17. v. 2. Mar. 9. v. 24. Luc. 9. v. 28. 2. Pet. 1. v. 18. Mat. 17. v. 21. 27. Mat. 18. v. 1. 6. 10. 21. 34. told them also that he should be slaine in Ierusalem, and rise againe the third day: and admonished them that al must be readie, in preparation of mind, and resignation of them selues to suffer, and to dye if neede shal require for him, then, for theirs, & al o­thers encoragement, to suffer with patience, in hope of glorious reward. He was transfigured in mount Thabor, called by S. Peter, the holie mount; but would not haue it knowne til after his death & Re­surrection. In the meane time, he prosecuted his ac­customed workes, cast out a diuel which his Disciples could not doe, for which were required Praier and Fasting. Paied Tribute for him self, and for Peter though they were free. Taught Humilitie against ambition: Threatned the seandalizers of litle ones, admonishing that their Angels guard them. That it is necessarie to forgeue each other from the hatt.

13 At the Feast of S [...]enopegia, or Tab [...]rnacles (in The time of his passion drawing neare, our Lord re­paired to Ieru­salem, where [...] he would suffer death. [Page 220] the seuenth Moneth) he leauing Galilee, went into Io. 7. v. 2. 10. Luc. 9. v. 53. Luc. 17. v. 11. 15. Ioan. 7. v. 14. Ioan. 8. v. 4. 11. 31. 40. 59. Ioa. 9. v. 1. 6. 7. 40. 41. Ioa. 10. v. 1. 2. &c. Iewrie toward his Passion. In this Iourney, the Sa­maritanes, not affording him lodging, yet he taught mildnes to be vsed towardes them. In the way, he healed tenne lepers, of which, one only sh [...]wed him self gratful, and the same was a Samaritane. Coming to Ierusalem, he taught openly in the Temple: And Stil teaching and working miracles. great dispute arose amongst the people, some defen­ding, others impugning him. He absolued a wo­man taken in adulterie, not fauoring sinne, but ioy­ning mercie with iustice. After much diuine doctrine, some endeuoring to kil him, he hid him self, & went out of the Temple. Presently after he gaue sight to a man that was borne blind, by annointing his eyes with clay and spitle, and by the mannes washing in Siloe: and charged the Pharisees with wilful blind­nes. Continuing his speach to them, taught the true office of good Pastors, and dutie of good sheepe. Then he sent also seauentie two Disciples, to preach Sent other se­nentie two dis­ciples with power to preach, and to worke mi­racles. saying: the haruest trulie is much, but the workmen Luc. 10. v. 1. 17. Luc. 10. v. 30. 38. 42. few. And they returned with ioy, shewing that the diuels were subiect vnto them in his name. By a pa­rable of a wounded man releued by a Samaritane, he taught that al men are neighboures, and to be holpen in their necessities. Martha enterteyning him, he preferred Maries contemplatiue life, before her ac­tiue: And taught the force of praier: Reprehended Luc. 11. v. 1. 2. 38. Luc. 12. v. 4. 15. 35. 36. Luc. 13. v. 1. 4. 5. 6. 7. the preposterous cleanes of the Pharisees, denoun­cing woe to them, & to the Scribes, for manie faultes. He taught his Disciples, not to feare the killers of the Encoraged his Disciples not to feare perse­cution not death. bodie: To cast away care of riches: And watche as faithful seruantes, the coming of our Maister. By occasion of Pilates crueltie, kill [...]ng certeine in Gali­lee, and of the fal of the Towre of Siloe: he admo­nished al to haue repentance, lest they also perished sudenly: Declared Goddes patience by the Parable [Page 221] of a fructles figge tree, suffered to stand one yeare more. Healed a woman that had bene crooked eigh­tene v. 10. 11. 12. 14. 15. 32. Luc. 14. v. 2. 26. yeares, iustifying the doing therof on the Sab­bath against a calumniator, & cōtemned the threates that Herode would kil him. Againe on the Sabbath day, he healed one sicke of the dropsie. And againe taught al the faithful, to renounce al they had euen their life, to folow him. In the feast of Dedication, Io. 10. v. 22. Luc. 15. v. 3. 8. 11. some attempting againe to apprehend him, he went forth of the Temple, and passed ouer Iordan. Against the Scribes and Pharisees, he iustified the admission of publicans and sinners, by the parables of a lost sheepe, the lost groate, and of the prodigal sonne. Aduised to doe almes and good deedes, for gayning Luc. 16. v. 1. Mat. 19. v. 3. Mar. 10. v. 2. Luc. 16. v. 18. Mat. 19. v. 10. 12. Luc. 16. v. 19. Luc. 17. v. 1. 2. Luc. 17. v. 6. Mar. 17. v. 20. Luc. 18. v. 10. Mat. 19. v. 14. Mat. 20. v. 1. 7. 8. euerlasting life, hy the parable of a prudent, though vniust balife. To the tempting Pharisees, seeking to draw somthing from his Doctrine against Moyses, he answeared, that Mariage is indissoluble. And thereupon commended single life, for the better atteyning of heauen. Against vnm [...]rciful rich men, Proposed E­uangelical counsels with­out precept. he proposed an example, of a rich glutton, and poore Lazarus. Foretelling that scandals wil be, pronoun­ced woe to the scandalizers. Shewed the sorce of Faith, euen to remoue trees with a word, and moun­taines if neede be. Taught humilitie by example of a publicane, and a Pharisee, praying with diuers di­spositions of mindes and opinions of them selues. He receiued and blessed litle children. And exhor­ted a rich yong man, to forsake al, and become per­fect. By a parable of a housholder, hyring work­men into his vine-yerd, he shewed, that God neuer ceaseth, from the beginning of the world, vnto the end therof, to cal men into his Church, to worke there, and to haue eternal life for their wages.

14 In Bethania (not ful two miles from Ierusalem) Ioa. 11. v. 1. 39. 44. 47. 51. The raising of Lazarus from death, with al other actions and doctrine, so vexed the malignant that they ceased n [...]t til they had procured our Sauiours death vpon the Crosse. he raised Lazarus from death, when he had bene [Page 222] four daies buried. Wherupon the cheif Preistes & Pharisees gathered a Councel against him: and Ca [...] ­phas being high Preist, prophecied, that Iesus should die for the Nation. Our Sauiour also him self more Mat. 20. v. 18. 19. plainly foretold to his Apostles, that he should very shortly be deliuered to the cheif Preistes, & Scribes, and by them to the Gentiles, and be mocked, scour­ged, and crucified. And the third day should rise a­gaine. Luc. 18. v. 42. After this, going to Iericho, he healed a blind man, before he entered into the towne. In the towne he lodged with Zacheus a publicane: and a­gainst Luc. 19. v. 1. 10. murmurers, iustified his fact. Going out of the towne, healed other two blind men. Being re­turned to Bethania, and sitting at supper in the house Mat. 20. v. 29. Mat. 26. v. 6. 7. 12. of Simon the Leper: Marie Magdalene powred a boxe ful of precious ointment vpon our Sauiours head, wherat some murmured, counting it wast: pre­tending that it might haue beue sold, and geuen to the poore; but our Lord commended her act, as a Mar. 14. v. 3. 8. good work, and done in good season, annointing his bodie, for his future burial, the which he knew to be neare at hand.

15 In the meane time, he conuersed as publikly Christ entred into Ierusalem with great so­lemnitie, a litle before his death. Mat. 21. v. 7. 8. 9. Mar. 11. v. 1. 7. 10. Luc. 19. v. 35. Io. 12. v. 13. as before, yea with more solemnitie then hitherto, he came ryding on an Asse into Ierusalem, his Dis­ciples spreading their garmentes, and the people with Palmes in their hendes, going forth to mete him; st [...]owing bowes in the way saying: Osanna, Blessed is he that cometh in the name of our Lord. Blessed is the Kingome of our father Dauid, [...] ­na in the highest, the King of [...]. When he was Gloriously entred, the whole Citie was [...]. He not only [...] his doctrine, but also [...] his [...] in [...] a­buses. And c [...]ning into the Temple, he cast out [...]d that Mat. 21. v. 12. L [...]c. 19. v. 45. bought and sold in the Temple, and ouerthrew the [...], of the [...]ankers, and chaires of them that sold pigeons, as he had three yeares before corrected the [Page 223] same abuse. He also healed al the blind and lame. Gentiles sought also to see him. He cursing a figge tree, it presentlie withered. To his enemies he auou­ched, Mat. 21. v. 20. Luc. 20. v. 2. 3. 9. 18. 19. Mat. 21. v. 23. 33. Mat. 22. v. 21. 30. 41. Mat. 23. v. 3. his power to be of God. Foreshewed by pa­rables, their reprobation, and vocation of the Gen­tiles. As of the husbandman that killed both the ser­uants, and the sonne of the Landlord. Of the king that inuited ghestes, to the mariage feast of his sonne. He defeated their malice, answearing the question of paying tribute to Caesar. Stopped also their mou­thes, by answearing the Sadduces question, concer­ning the Resurrection. And the Pharisees, touching the greatest Commandement. And by demanding of them, how Christ is both the sonne, and the Lord of Dauid? He taught his Disciples and the multi­tudes, to doe as they teach which sitte in Moyses chaire, but not as they doe. He preferred a poore Mar. 12. v. 42. widowes offering of two mites, before the offering of the rich. He foretold to some of his Disciples, the destruction of the Temple, and of Ierusalem. And Mat 24. v. 4. &c. by that occasion, of the coming of Antichrist in the end of the world; and of his destruction, and con­summation of the world. And by parables of tenne Mat. 25. v. 3. 14. 31. virgins, & of talentes deliuered to seruantes, shew­ed how it shal be with the faithful at the day of Iudge­ment; but without parables, that they which doe not good workes, shal be damned. Iudas bargained with the high Preistes, to betray our B. Sauiour.

16 And our Sauiour eating the Paschal Lambe Mat. 26. v. 14. Mat. 26. Mar. 14. Luc. 22. 1. Cor. 11. Ioa. 14. 15. 16. 17. Our Lord in­stituted his e­uerlasting tes­tament in the Sacrifice & Sa­crament of his owne bodie & bloud: con­cluding with e [...]hortation & prayer. with his twelue Apostles, washed their feete, in­stituted the B. Sacrifice, and Sacrament, of his Bo­die and Bloud in formes of bread & wine; made them Preistes to consecrate and offer the same. Iudas went forth; and our B. Sauiour, made a long Sermon to the rest, and his Praier to God for them, and for al the electe.

Christ our Lord suffered most greuons tormentes: Death on the Crosse: and was buried. ARTICLE. 23.

AL Christians know, that Christ our Sauiour, That God would be made man, & dye on the Crosse for man, was to the Iewes a scandal: and semeth to the Gentils foo­lishnes. besides his manifold laboures, suffered great persecutions; & finally death on the Crosse. But manie either doe not know, or doe not dulie consider, the cause why God would not only be made man, but also dye on a Crosse for man: which mi­sterie, is so strange to mannes conceipte, that [to 1. Cor. 1. v. 23. the Iewes (expecting a Redemer worldlie potent) it was a scandal: to the Gentiles (seking humane wisdome) it semed foolishnes.] Neuertheles [God 27. haith chosen the foolish thinges of the world, to cō ­found the (worldlie) wise: and the weake thinges of the world hath God chosen, that he may confound the strong] For this is the true wisdome, and migh­tie power of God, as S. Paul teacheth [Because 21. (saith he) in the wisdome of God, the world did not by wisdome (by consideratiō of Goddes workes) know God: it pleased God by the foolishnes (as it semeth to worldlie men) of preaching Christ cru­cified, to saue them that beleue in him] Because the world would not, by consideration of Goddes so admirable workes (as the heauens, the earth, Angels, Men, Planets, Starres, Elements, and al other crea­tures) know and rightly serue the Creator: it plea­sed the same Creator of al [to exananite him self] to become man, yea, a very poore man; to vnder­take great trauailes, to suffer most spitful reproa­ches, and most cruel tormentes, to be nailed vpon a Crosse, and so to dye: therby to saue al mankind, if them selues wil, that is, effectuallly to saue al them [Page 225] that beleue in such a one, and withal dulie serue him [by taking vp each one their owne Crosse and fo­lowing Mat. 16. v. 24. him.]

[...] Seing therfore this is the only meanes ordeyned God did ma ni wayes fore­shew this Mys­terie. for mānes Redemption & saluation, then the which, no other point of faith, can seme more strange; our Lord God hath neuer ceased, since the fal of man, to make this misterie knowne, by signes, preachinges, examples, and in the appointed time, by real perfor­mance therof in his humane nature, to the ful accom­plishing of al that was thus decreed to be done, and suffered by Christ our Redemer. To this purpose, It was presigu­red by Adams and [...]ues pe­nalties and death. God gaue notice to Adam and to Eue, with grace of repentance for their transgression, that they, and al mākind, nor here in excepting that seede which should bruse the serpentes head; must both dye, and also suf­fer, other penalties of mortal flesh, exemplifying in these, that [Adam with much toyling, should la­bour Gen. 3. v. 16. 17. 18. the earth, and in the sweat of his face, should eat bread, til he returned againe to earth: and that Eues trauailes should be multiplyed in children bea­ring] and the like. A more proper example of our By the death of Abel. Sauiours death, was in iust Abel, the very first that died of mankind. For as he being innocent, and his workes good, was slaine by his natural brother Cain, Gen. 4. v. 4. 8. 1. Io. 3. v. 12. not for anie other reason, but because [Cain his workes were wicked, and his brothers iust] so the iust one Christ, God and man, was persecuted to death, by the Iewes his brethren in flesh [because his life and doctrine, was contrarie to their workes.] An other figure of our Sauiours death was shewed in [Isaac, the beloued sōne of Abraham] together with Sap. 2. v. 12. Gen. 23. v. 2. 10. 13. [the ramme that was sacrificed in his place.] For so By Isaac & the Ramme. Christ our Redemer offered him self in Sacrifice, dy­ing on the Crosse, not in his diuinitie, being im­passible, represented by Isaac remaining aliue, but [Page 226] in his Humanitie, signified by the ramme, that was slaine in the Sacrifice. Ioseph the sōne of Iacob, be­sides By Ioseph. Gen. 37. v. 4. 27. 28. other respectes, in that he was for his innocent life hated, sold for money, & betraied by his brethrē, prefigured our B. Sauiour, hated by the Iewes, betrai­ed and sold by Iudas, for thirtie siluer peeces. The which is more plainly prophecied [...]y Zacharie, who Zach. 11. v. 12. 13. foretelleth of Christ, speaking thus [They weygh­ed my hyre (or price) thirtie peeces of siluer: cast it forth to the statuarie; a goodlie price that I was priced at by them.] The Paschal Lambe, very par­ticularly, By the Pascal Lambe and o­ther sacrifices. Exo. 12. v. 3. 6. 18. and al bloudie Sacrifices generally, were figures of the Lambe of God, sacrificed vpon the Altar of the Crosse, though also in manie respectes, they did withal signifie the selfe same Sacrifice offe­red Exo. 24. v. 8. Leuit. 1. v. 3. Nu. 19. daily in vnbloudy maner, in the Catholique Chuch of Christ. Holie Iob, in his great afflictions (a pa­terne By Iobs suffe­ring. of patience) was so expresse a fignre of our Sa­uiours sufferinges, that not only al the worldlie and bodilie calamities, which fel vpon him, were more eminent in Christ, but also some thinges were affir­med Iob. 6. v. 2. 3. of Iob, which are only verified in our Lord. As his speach, that if [his sinnes and calamities were wayed in a balance, according to the number of the sand of the sea; his calamitie would appeare heauier] which can not be otherwise expounded but by vn­derstanding it of Christ, who had no sinne at al. And so betwene much, and nothing, is an infinite com­parison. Wheras Iob also saith, that [his aduersa­ries Iob. 30. v. 10. Mat. 26. v. 67. Iob. 2. v. 7. Mat. 27. v. 30. 39. 40. were not affraied to spitte in his face] he doth not say that they so did to him, but the Euangelistes write, that the rabble of cruel tormenters, did spite­fully spitte, in our B. Sauiours face. [Iob was stri­ken by Sathan, with a verie sore boile, from the sole of the foote, euen to the toppe of his head.] Our Lord and Sauiour, was tyed to a piller, and beaten [Page 227] with whippes, from the feete, to the head, crowned with thornes, & his handes and feete striken through with nailes, were made fast to the Crosse; and then Iob. 2. v. 9. Iudic. 16. v. 30. was also reproached by the Synagogue of the wicked, much more then Iob was by his wife. Strong Sam­son, By Samson. was an other figure of our Sauiour, especially in his death, making greater slaughter of his enemies, therby, then by his life.

3 Moreouer al the Prophets, were not only, by It was often foretold by the Prophets. their great and manie tribulations, some also by their deathes, figures of our Sauiours afflictions & death but also prophecied expresly, that he should both suffer manie tormentes and despites, and finally dye for mannes Redemption. The Royal Prophet Da­uid in sundrie persecutions, resembled greater which happened to Christ our Sauiour. As when fleeing frō Absalon, he cryed to God [why are they multiplied Ps. 3. v. 2. Ps. 7. v. 2. that trouble me? manie rise vp against me. O Lord my God, I haue hoped in thee: saue me from al that persecute me] and often the like in other distres [...]es. He prophecieth also of Christes Passion, expressing diuers particular partes, euen as the Euangelists haue written them, since they were accomplished. As be those wordes of his [God my God haue respect to Ps. 21. v. 1. Mat. 27. v. 46. Mar. 15. v. 34. me, why hast thou forsaken me?] signifying, that by the wil and power of God, the glorie of Christes soule should not redound to his release of paines on the Crosse, but that he should suffer as if his soul had not bene glorious, or not vnited to his Diuinitie, yea more then anie other seruantes of God. Wher­upon he saith [In thee our fathers haue hoped: they Ps. 21. v. 5. 6. hoped, and thou didest deliuer them; they cried to thee, and were saued (were temporalie deliuered or redemed) they hoped in thee, and were not confoun­ded] (not denied particular consolation) [But I am v. 7. a worme and no man, a reproach of men, and an out­c [...]st [Page 228] of the people. Al that see me, haue scorned me, v. 8. 9. et Sap. 2. v. 12. they haue spoken with the lippes, and wagged the head saying [He hoped in the Lord, let him deliuer him; let him saue him, if he wil haue him.] Further Mat. 27. v. 39. he addeth [Manie dogges haue compassed me, the counsel of the malignant, hath beseged me.] Spea­king of the reproches, he saith [They haue deuided my garmentes amongst them: and vpon my vesture, they haue cast lot.] Likewise of Iudas the traitor Io. 19. v. 24. Ps. 40. v. 10. Io. 13. v. 18. Act. 1. v. 16. he saith [The man also of my peace (one of his par­ticular familie) in whom I trusted, who did eate my breades, hath greatly troden me vnder foote. Let their habitation be made desert: & in their Taber­nacles, let there be none to dwel] fulfilled in Iu­das, and those that plotted the treason, and barganed with him. Of Iudas his desperate sodaine destruc­tion, and of supplying the place and office of his A­postleship, the same Prophet saith [Let his daies Ps. 68. v. 26. Act. 1. v. 19. be made few (fulfilled in that he hanged him selfe the same day) and let an other take his Bishoprick] performed in S. Mathias. Againe the Royal Pro­phet, as in Christes speach saith [They gaue m [...]gale Ps. 108. v. 8. Act. 1. v. 1. Ps. 68. v. 22. Mat. 27. v. 48. Io [...]. 19. v. 29. Ps. 30. v. 6. Luc. 23 v. 46. Cant. 1. v. 13. for my meate, and in my thirst, they gaue me vine­gre to drinke] fulfilled when gale and vinegre were geuen to him on the Crosse. And presently was ful­filled that which the same Prophet foretold, that our B. Sauiour should finally say in the instāt of his death [Father into thy handes I commend my spirit.] The Spouse also in the Canticles, meditaring our B. Sa­uiours Passion and death, compriseth much in few wordes saying [A bundel of Mithe my beloued is to me, he shal abide betwene my brest [...]s] as if she should say I neede not say more by wordes, but I wil euer meditate of his Passion in my hart. As breifly the Prophet Isaias describeth our Sauiours state in the time of his death [as one despised, and Is. 53. v. 3. 12. [Page 229] most abiect of men: a man of sorowes, and know­ing infirmitie. He hath deliuered his soul vnto death: and was reputed with the wicked.] And by the same Prophet our Lord him self speaketh thus [I haue tro­den Is. 63. v. 3. Lam. 3. v. 30. Mat. 26. v. 67. the presse alone, and of the Gentiles, there is not a man with me.] By Ieremie thus [I as a mild lambe that is caried to a victime] Conformably therto saith the same Prophet Ieremie [He shal geue the cheeke to them that strike him] as the Euangelistes record, that al was fulfilled. Daniel also telleth the time, [from the going forth of the world (from the time Dan. 9. v. 25. that the promise shal be performed that Ierusalem be built againe after the captiuitie) vnto Christ the Prince, there shal be seauen weekes, and sixtie two weekes. And after sixtie two weekes, Christ shal be [...]laine. And Zacharie insinuated, that he should be nailed on the Crosse [for it shal be said to him: Zach. 13. v. 6. what are these woundes in the middest of thy handes? And he shal say; with these was I woūded in the house of them that loued me foretelling withal, that his dearest frendes, al his Disciples, should flee for feare, in the instant of his apprehension [Strike the Pastor, v. 7. Mat. 26. v. 31. and the sheepe shal be dispersed.]

4 After al these, and other Prophets, Christ himself Christ himself did foreshew his death on the Crosse. amiddest his workes and doctrine, premonishing his Apostles, foretould them that [he must goe to Ie­rusalem Mat. 16. v. 21. Ch. 17. v. 12. Ch. 20. v. 18. 19. Mar. 8. v. 31. Ch. 10. v. 33. 34. Luc. 9. v. 22. and suffer manie thinges, of the Ancients & Scribes, and cheife Preistes, and be killed, and the third day rise againe. And as they had done to Iohn Baptist: so also the Sonne of man shal suffer of them] Againe almost a yeare after he foretold them the same thing [Behold (saith he) we goe vp to Ierusalem, & the Son of man shal be deliuered to the cheife Preistes and to the Scribes, and they shal condemne him to death, and shal deliuer him to the Gentils to be moc­ked, & scourged and crucified.] He also insinuated [Page 230] to his enemies, which sought to kil him, that indede Ch. 18. v. 31. Io. 7. v. 6. 8. Io. 10. v. 15. 18. Mat. 21. v. 35. 36. they should haue their wil therin, but not so soone as they desired [My time (saith he) is not yet come: but your time is alwayes readie my time is not yet accomplished.] Againe he said to them plainly [I yeld my life, for my sheepe. No man taketh it a­way from me: but I yeld it of my selfe.] The same al­so by a parable of husbandmē, that killed both the ser­uants, and sonne of their Lord. By al which it is manifest that the death of our Redemer was ordai­ned by God, and reuealed to the Patriarches & Pro­phets; & by them, as also by him self, foretold to o­thers, euen as it is come to passe, and largely written by the Euangelists, which may suffice against the Iewes, and Pagane Infidels.

5 But against some other Infidels which bearing The Crosse wheron Christ died, is therby made holie & honorable. the name of Christians [are enemies of the Crosse Phil. 3. v. 18. of Christ] disdaining & condemning the holie signe therof as if the kind of death which our B. Sauiour susteined, had added nothing at al worthie of special consideration, and grateful memorie: it resteth to be declared, that not by chance; nor by the only ma­lice of the Iewes, but by diuine ordinance, for im­portant reasons, the Crosse was chosen rather then anie other maner of death, because it was most pain­ful, most reproachful, and most odious. For [the law Deut. 21. v. 23. Gal. 3. v. 13. Colos. [...]. v 14. denouncing him accursed of God that hangeth on a tree] our Sauiour [would be made a curse, to deliuer vs] from other curses of the law [wyping out the hand writing that was against vs, fastening it to the Crosse] And that with this diuine promise, that it should become most honorable & cōfortable to ture Christiās, terrible to the diuel, & forcible against al Phil. 2. v. 8. 9. 10. spiritual enemies. For as S. Paul expresly teacheth that because Christ our Lord humbled him self made obediēt vnto death: euē the death on the Crosse: For this thing God also hath exalted him, and hath ge­uen [Page 231] him a name which is a boue al names; that in the name of Iesus euerie knee bow of the celestials, terrestrials, and infernals] wherfore as the name of Iesus Christ is the more exalted because he dyed on the Crosse: so the Crosse it self wheron he dyed is singularly estemed amongst special Reliques, as an in­strument of his more glorie, & of our Redemption.

6 And also the signe therof worthily kept, and v­sed Also the sign­of the Crosse [...] profitable to the faithful, & terrible to the diuel. in memorie of his so glorious and triumphant victorie, and of the inestimable benefite, which we receiue by this occasion; as also to the greater con­fusion of the diuel who was therby ouerthrowne; the wisdom and power of God so placing the sal­uation Gods wisdom ordayned like instruments of our spiritual good, as had bene occasion of our sal. of mankinde in the wood of the Crosse, that from whence death did rise, thence also life might rise againe: and he that did ouercome in wood, in wood also might be ouercome through Christ our Lord dying theron. Which most ancient and vni­uersal doctrine of the Church, is grounded in the ho­lie Scriptures. Iacob the holie Patriarch formed a The Crosse was presigured in the old Tes­tament. Crosse by laying his handes vpon the heades of Io­seps two sonnes, the one arme crossing the other. For when Ioseph had set his elder sonne to the right hand of Iacob, and his yonger sonne to the left hand; [Iacob chaunging handes, put his right hand vpō the yonger, and his left hand vpon the elder] and that wittingly, contrarie to Iosephs minde, because his blessing geuen to those children was mystical, signi­fying not only that the yonger of those bretheren should be preferred before the elder, but also that in time of grace and new testament, the Gentils be­ing yonger people of God, should excel the Iewes; which should be effected by our Sauiour Christ dy­ing vpon a Crosse. Otherwise if Iacob would not haue represented the Crosse, he might either haue laide his right hand first vpon one, and then on the [Page 232] other, or els haue caused them to change places. It is true that the mistical sense doth not alwaies de­monstratiuely proue that thing which is otherwise doubtful: yet it doth wel illustrate, and make that more credible which is more obscure in Christan Re­ligion. And that the crossing of Iacobs armes so wit­tingly done, was mystical, is confessed by al Diuines, and al Cotholiques generally vnderstand it to be a mysterie of the Crosse of Christ. [The peece of Exo 15. v. 25. wood also which Moyses by Gods commandement cast into the bitter waters, werby they were made sweete] doubtles was mystical & doth aptly resemble the daylie benefites which we receiue by the holie vse of the Crosse, in Sacraments and other blessinges. Likewise when [Moyses lifted vp his handes praying] Exo. 17. v. 11. 12. Leuit. 9. v. 22. for the arme which fought against Amelech: and [Aaron streching forth his hand when he blessed the people] wel prefigured the sacred handes of Christ, lift vp and streched out on the Crosse. And as the rocke in the desert yelding plentie of water, signi­fied Christ geuing abundance of grace; so [the Nu. 20. v. 11. Nu. 21. v. 9. Io. 3. v. 14. Ch. 12 v. 32. rodde wherwith it was stroken] represented the Crosse made of two pecces of wood. As for the brasen serpent, which hath no more resemblance in it self then the other thinges had: yet is proposed for an example, and similitude by our Sauiour, that [as Moyses exalted the serpent in the desert, so must the sonne of man be exalted] to witte on the Crosse.

7 By the Prophet Dauid Christ so plainly signi­fieth The vertue & vse of the Crosse, was prophecied be­fore Christ. his death on the Crosse saying: [they haue dig­ged Psal. 21. v. 18. my handes, and my feete] that the obstinate Iewes finding no better euation from so cleare a pro­phecie, haue shamefully corrupted the sacred text. By the Prophet Isaias our Lord saith: [I wil put a Isa. 66. v. 19. signe in them, that in the day of Iudgement shal see [Page 233] his glorie.] No doubt this signe is some general marke of distinction betwene his children and his e­nemies, and may more then probably be vndrestood to be the signe of the Crosse. But in Ezechiel a par­ticular signe is appointed wherwith al must be signed that fruictfully mourne for their sinnes [Passe (saith Ezech. 9. v. 4. our Lord to his Scribe) through the middest of the Citie, in the middest of Ierusalem, and signe Thau vpon the forheades of the men that mourne and la­ment al the abominations that are done in the mid­dest therof.] Marke them with Thau, that is with the Hebrew letter, which is formed like to a Crosse, & signifieth a signe or marke, which is also resembled by the greeke letter Tau. and the latin T. And so [those in whose forheades this signe was found, were v. 5. 6. saued from the destruction] wherin [al others old & yong perished that were not so signed.]

8 Neither can anie man tel, nor reasonably ima­gin, what other signe it should be, but the signe of the Crosse, which shal appeare in the cloudes, in sight of the whole world, when our Sauiour shal come in Maiestie to iudge the world, wherof him self hath foretold saying [The powers of heauen Mat. 24. v. 29. 30. Mar. 13. v. 26. shal be moued: And then they shal see the Sonne of man coming in the cloudes with much power and glorie. And then shal appeare The signe of the Sonne of man in the heauen] which signe doubtlesse, wil no lesse consound al other enemies of the Crosse, then the cruel and spiteful Iewes, that would needes haue Christ to be crucified vpon the Crosse, preten­ding that [it was not lawful for them to kil anie man] Ioa. 18. v. 31. 32. Luc. 24. v. 25. 26. meaning to crucifie anie man. For so it is plaine by S. Iohns wordes saying [that the word of Iesus might be fulfilled which he said, signifying what death he should dye.] Thus holie Scriptures witnesse that Christ our Redemer must suffer death, & that on the [Page 234] Crosse [and so to enter into his glorie.]

9 For no so [...]er had our B. Sauiour yelded vp his Christs glorie began to be spred, imme­diatly after his death. most holie soule, but his glorie began to appeare. The Sunne, whiles he was dying on the Crosse, had lost his light. And [from the Sixt Hour, there was Mat. 27. v. 45. 50. Mar. 15. v. 37. Luc. 23. v. 45. 46. darknes made vpon the whole earth, vntil the Ninth Hour] but then [he putting forth a mightie voice, and so geuing vp the Ghost] immediatly [the veile of the Temple was rent in two peeces, from the toppe, euē to the bottome, the earth did quake, & the rockes were torne] yea and the stonie hartes of the people Io. 19. v 30. 38. 39, were mollified [the Centurion (who had charge to see the wicked sentence executed) seing that toge­ther with the mightie voice, he had yelded vp the Ghost] and the rest which was done, glorified God saying [Indeede this man was the Sonne of God: this man was iust.] And [al the multitude of them that were present together at that sight, and saw the thinges that were done, returned, knocking their breastes.] The deuout [women bought spices, and Luc. 23. v. 45. 46. Io. 19. v. 30. 38, 39. prepared costlie ointmentes for his burial. Ioseph, a Senator of Arimathea, a secret Disciple, went in boldli [...] to Pilate, obteyned the Bodie of our Sauiour; and Nicodemus, a Prince of the Iewes (hitherto also a secret Disciple) bringing a mixture of Mirh and Aloes, about an hundred poundes (together with Ioseph) taking the sacred Bodie, wrapping it in Sin­don, bound it in linnen clothes, with the spices: And so laid it in a new monument, hewed in a rock of stone, wherin neuer yet anie man had bene laid.] So would our B. Sauiour shew example in him self [by his glorious Sepulchre] long before propheci­ed Ps. 15. v. 10. Is. 11. v. 10. by Isaias, how the glorie of the iust, beginneth from their death, where the glorie of the wicked endeth.

The glorious soule of our B. Sauiour, parting from his bodie, descended into hel. ARTICLE. 24.

FOr better declaration of this Article, it must What place is vnderstood by the word HEL in our Crede. first be vnderstoode, what the holie Apostles meane by the word Hel, in this place. In the written historie, of the creation of the vniuersal world: mention is first made only of hea [...]en & earth, as the two general places, conteyning al creatures of the whole world. In which general signification, Gen. 1. v. 1. Ch. 2. v. 1. 4. 6. 8. the name Heauen, cōprehendeth, not only the Em­perial highest heauen, where holie Angels & other glorified Sainctes, see God in eternal blisse: but also­other heauens or spheres of Primum mobile, of the fix­ed Starres, and of the seauen Planets, yea and the ayre; for birdes are called Volatilia caeli, Foules of 26. the heauen, that is of the ayre: And consequently the element of fire (which is betwene the ayre and the Moone) is cōprehended in the same general name of heauen. In like maner, the name of earth, con­teyneth not only the land, but also the seas, & other matters, as is more distinctly expressed in those wordes [God called the drie land, earth; & the v. 10. gathering of waters, he called Seas.] But of Hel, there is no expresse mention, before the Historie of the Patriarch Iacob, where he saith: [I wil descend Gen. 37. v. 35. Ch. 42. v. 28. Nu. 16. v. 30. 33. vnto my sonne into hel.] And in the Historie of the schismatical rebels, Chore, Dathan, and Abiron, with their complices, it is writen, that [they descen­ded quick into hel] yet in neither of these places is described, what, nor where hel is, more then that the way to it, is descending downwardes. And is most generally said, to be within the earth, and so [Page 236] is furthest distant from heauen: the whole orbe of land and water being compassed with the ayre. Most certaine it is by holie Scriptures, that hel is a distinct place both from heauen, and earth. So Iob saith [God is higher then heauen, deeper then hel, lon­ger Iob. 11. v. 8. 9. then the earth, and broader then the sea] where Heauen, Hel, Earth, and Sea, are recited as the four general partes of the vniuersal world. S. Paul re­duceth them to three; shewing that [to the name of Iesus, euerie knee must bow, of the Celestials, Terre­strials, Phil. 2. v. 10. and Infernals] that is to say, in Heauen, in Earth, & in Hel. By which, and manie other holie Scriptures, it is cleare, that there is a hel, and that it is distinct in situation from heauen, & from the face of the earth.

2 And it is no lesse certaine, that there be distinct That there are diuers helles, is proued by ma­ [...]e holie Scriptures. and different partes of hel; which is inuincibly pro­ued by manie places of holie Scriptures. First by the two places alreadie recited. For it can not be, that Iacob saying, that [he would descend into hel] where he supposed his Sonne Ioseph to be, spake of the same hel, or same part of hel, into which Moy­ses saith the rebels [descended downe quicke] the one being the place of eternal damnation, & tor­mentes of the wicked: the other a place of rest, & assured expectation of iust soules, not aboue the earth, but beneath, according to the prop [...]etie of his speach saying I wil descend vnto my sonne into hel. Like­wise the renowned old Martyr Eleaz [...]rus, saying [he would rather be sent into hel] then f [...]yne con­formitie 2. Mac. 6. v. 23. 24. 26. vnto wicked lawes, against the Lawe of God; could not meane the hel of the [...]. For euen therfore, he yelded his bodie to temporal death, that he might [escape the hande of the almightie] and auoide damnation of his soule. Holie Iob also di­stinguisheth Iob. 17. v. 13. two helles: one wherin is rest and re­pose, [Page 237] where he saith [If I shal expect, hel is my house, and in darknes I haue made my bed] an other hel, wherin is no rest nor hope, which he expresseth by a negatiue interrogation, putting the case that al his thinges should [descend into most deepe hel: v. 16. there at least (saith he) shal I haue rest thinkest thou] And this he calleth [ profundissimum infernum, the most deepe hel:] of which hel no doubt he speaketh, where he describeth the wretched state of wicked men that prosper in this world, saying [They leade their Iob. 21. v. 13. daies in wealth, and in a moment they goe downe to hel] Conformably to this distinction of diuers helles, the Royal Prophet saith to God [Thou hast deliue­red Ps. 85. v. 13. Ps. 87. v. 7. my soule out of the lower hel] And speaking of his enemies malicious endeuours, he saith: [they haue (so much as lay in them) put me in the lower lake.] Salomon also signifieth, that there be diuers helles where he saith [The path of life aboue the Prou. 15. v. 24. learned, that he may decline from the lowest hel.] Seing then the holie Scriptures testifie diuers helles, Christ descen­ded into the hel of rest, not of torment. or diuers partes of hel, much different in qualitie of tormentes, and of rest, and in situation higher and lower: it must needes be the highest hel, into which we professe in our Crede, that Christ our Sauiour descended in his glorious soule, leauing his sacred Bodie on the Crosse.

3 This doctrine is further confirmed by the estate That none of mankind en­tred into heauē before Christ: was signified by the keping of the gate of Paradise. of the holie Patriarches, Prophets, & other iust per­sons, departed this life in the old Testament, whose soules were free from hel of the damned; and yet could not enter into heauen before our Sauiour came in flesh and opened the way, which is proued by manie holie Scriptures. First in signification hereof holie [Ch [...]rubi [...]s, and a slaming and turning sword, Gen. 3. v. 24. were placed at the gate of paradise, to kepe the way of the tree of life.] In the law of Moyses which was [...] in the high Preist. [Page 238] in most thinges figuratiue, Aaron being high Preist was forbid to enter at al times into the Sanctuarie, that was within the veile before the Propiciatorie: Leuit. 16. v. 2. 17. 30. Heb. 9. v. 8. 9. into which he could enter only [once in the yeare, in the feast of general Expiation] and no other but the high Preist at anie time. [The holie Ghost signi­fying this (saith S. Paul) that the way of the ho­lies, was not yet manifested, the former Tabernacle So expounded by S. Paul. as yet standing. Which (saith he) is a Parable (or figure) of the time present.] An other like figure Deut. 1. v. 1. Ch. 34. v. 5. Deut. 3. v. 27. Ch. 4. v. 22. was in Moyses, who [was not suffered to enter into By other fi­gures. the promised land of Chanaan] signifying that the Law deliuered by him, could not bring anie to hea­uen, the true land of promise. [Behold (said Moy­ses in the Champian wildernes of Moab) I dye in this ground, I shal not passe ouer Iordan, you shal passe, and possesse the goodlie land.] Againe the same was prefigured by that al the children of Is­rael mourned vpon Aarons death, and likewise vpon Moyses, but not vpon Iosue, because they represen­ted the old Law: and Iosue bringing the people in­to Deut. 31. v. 7. Chanaan, and setting them in possession of it, sig­nified our Sauiour Christ, who bringeth his seruantes and children into heauen, and geueth them possession of eternal inheritance. Of Aarons death, it is writ­ten thus [Al the multitude seeing that Aaron was Nu. 20. v. 30. dead, mourned vpon him thirtie daies, throughout al their families.] Of Moyses the verie like wordes are recorded, that [the children of Israel mourned Deu. 34. v. 8. Iosue. 24. v. 29. 30. him, in the champion Coūtrie of Moab, thirtie daies] But of Iosue, it is only said [After these thinges, (after the historie of his actes) Iosue the sonne of Nun, the seruant of our Lord dyed, being an hun­dred and tenne yeares old; and they bruied him in the coastes of his possession in Thamnath-sare which is situated in the mountaine of Ephraim, on the north [Page 239] part of mount Gaas] without anie word of mour­ning, which assuredlie was not without Misterie. Neither can it be without Misterie, nor wel signifie anie other thing, then this wherof we here treate, that such a one, as being innocent from wilful mur­der, hauing not voluntarily, but by chance medlie, killed anie man [was deliuered from the hande of Nu. 35. v. 11. 13. 22. 23. the reuenger, and by sentence brought into a Citie of refuge, (to which he had sledde) must tarie there vntil the High Preist that is annoynted with the ho­lie oyle doe dye. And after that the high Preist is 25. 28. dead, then shal he (that had without hatred and en­mitie slaine a man) returne into his Countrie.] For euen so after the death of our High Preist Iesus Christ, the iust and innocent soules being in saiftie from the reuenger, in that part of hel called Abrahams bosom, and Limbus Patrum, the Lake of the Fathers, were deliuered from thence, and with him returned into their Countrie which is Heauen. The prou [...] Prophets.

4 Besides mystical figures, the Prophets did also foreshew, that Christ our Sauiour descended into hel, and from thence deliuered the captiues, which were reteined there vntil he came. For what can be more plaine proofe that our B. Sauiour was sometime there, then that which him self saith by his Prophet Dauid directing his speach to God [My flesh shal rest in Ps. 15. v. 9. 10. hope: Because thou wilt not leaue my soule in hel.] If there were no other place to proue this point of our faith, this alone is sufficient. But for superabun­dance let vs see more. The same Royal Prophet in an other Psalme saith litterally of him self, or in the person of anie iust soule after great affliction, but prophetically of Christ [I am become as a man with­out Ps. 87. v. 5. 6. helpe: free among the dead.] For so was ou [...] B. Sauiour free among the dead, that were in cap­tiuitie, yea so potent and glorious, that he made the [Page 240] place of former captiuitie, a place of Ioy, perfor­ming there, that which he most graciously promi­sed to the penitent thee [...]e on the Crosse saying [A­men Luc. 23. v. 43. I say to thee, this day thou shalt be with me in Paradise.] The wordes also of God the Father to Christ our Sauiour, written by Isaias [I haue geuē Is. 42. v. 6. 7. thee for a Couenant of the people, for a light of the Gentiles, that thou mightest open the eyes of the blinde, and bring forth the prisoner out of prison, and them that sitte in dar [...]knes, out of the prison house] which Prophecie, besides the moral sence of lightning those that are in errour or ignorant, and deliuering sinners from captiuitie of sinne, doth al­legorically signifie the light and libertie which our Sauiour brought to the Sainctes in Limbo, by his descending into that hel, where they were in dar [...]k­nes and in prison, til he came and [...] them. In both which senses the Prophet Osee semeth to de­scribe the victorie of Christ ouer death and hel say­ing: [I wil be thy death o death: thy bitte wil I be Osee. 13. v. 14. Zach. 9. v. 11. o hel.] And Zacharias more plainly speaketh thus to Christ our Redemer [Thou also in the bloud of thy Testament, hast let forth thy prisoners out of the lake, wherin is no water] And congratulating with the same prisoners for this deliuerie saith to them [Conuert to the munition ye prisoners of hope, to 12. day also declaring I wil render thee duble.] So it was a duble benefite to be deliuered from prison, and to be made partakers of glorie.

5 In the new Testament this Mysterie is more re­ueled. The same doc­trine is confir­med by the new Testamēt. The Euangelist writeth that when our Saui­our was Baptized [the heauens were opened] signi­fying Mat. 3. v. 16. that heauen was shut in the old law, til Christ opened the way by his passion, and that none could enter therin before him. In the meane season he The first con­firmation. preached and sent his Disciples to preach [that the Mat. 4. v. 17. [Page 241] kingdome of heauen is at hand] which euidently Ch. 10. v. 7. The second. sheweth, that as yet, whiles Christ was mortal in earth, there was no entrance into heauen, but short­ly should be entrance thither. The soules also of The 3. those persons, whom our Sauiour raised from death, Luc. 8. v. 55. Luc. 7. v. 55. Ioan. 11. v. 44. Luc. 16. v. 22. 25. in the meane time til they returned to their bodies, were neither in heauen (for then it had bene no be­nefite, but a great damage for them to come againe into this world) neither in hel of the damned (for from thence there is no redemption) nor returning. And therfore they were in some other place. The 4. soules of poore Lazarus the begger, and of the rich glutton, were in [places farre distant] yet both in lower partes, both in hel, but the one [in Abra­hams bosome] the other [in hel of tormentes] For it foloweth in the text, that Abraham said to the dā ­ned 26. glutton, that [Lazarus is comforted, and thou art tormented. And besides this, betwene vs & you, there is fixed a great Chaos, that none can passe frō hence to you, neither from thence hither.] Againe 5. concerning Christ him self S. Paul expresly saith that [he descended into the inferiour partes of the earth] Ephes. 4. v. 9. which no caueler can possibly interprete of his graue. For besides that his graue was hewed in a rocke v­pon the face of the earth, not in the inferiour, or lower partes of the earth, the Apostle in the next wordes saying [He that descended, the same is also v. 10. he that ascended aboue al the heauens] speaketh of places quite opposite, the one farre aboue the other 6. beneath the earth. He teacheth also in an other E­pistle, Heb. 10. v. 20. that [Christ Dedicated a new way into the Ho­lies] that is into Heauen. By which word Dedica­ted, he sheweth that he was Auctour, beginner, and the first that entred of al mankind. And he saith al­so, 7. that the Ancient Sainctes of the old Testament, [being approued by faith receiued not the promise] Heb. 11. v. 39. [Page 242] til others of the New Testament, should receiue it with them.

Our Sauiour Iesus Christ, rose from Death the third day. ARTICLE. 25.

BEing most true (for truth it self spake it) that Our B. Saui­our most of al men humbled himself; and therfore is most exalted. [he which humbleth him self, shal be exalted] Luc. 18. v. 14. the same is cheifly verified in him that saith it, our Lord Iesus Christ. Of whom we haue seene in the precedent Articles, that he humbled him self much more, then anie other euer did, or could doe. Which is most euident, if we consider his Person, and humiliation, comparing them with other grea­test persons of the whole world and their humblest actions: If we may cal it comparing, when we frame a mutual conceipt in our mind thinges of infinitly dif­fering, because properly speaking, there is no cōpari­sō betwen the Creator, & creatures. For Kinges, Em­peroures, and Popes, yea Angels, Archangels, Che­rubines, & Serapimes, with al other glorious Sainctes: Also the most Blessed Mother of God, are creatures: Christ our Lord, is God the Creator. Who descen­ding from the Throne of God, exinaniting him self, tooke mannes nature, and therin humbled him self Phil. 2. v. 8. made obedient vnto death, euen death of the Crosse] which was most contemptible. And albeit some men wilingly, for Goddes cause, susteyned the same kind of death, as S Peter, S. Andrew, and others, yet they hauing bene somtimes sinners, had deserued to suf­fer paines for their owne sinnes; but our B. Sauiour neuer was, neither could be, a sinner, and so infi­nitly excelled al others in humbling him self. And v. 9. [Page 243] for this verie cause, is exalted infinitly, aboue al others.

2 Which his exaltation immediatly began, when His exaltation begane imme­diatly vpon the last point of his humilia­tion. he came to the last point, and ful consummation of his nost profound humilitie, which was, when his most sacred bodie hang bloudlesse, and soulelesse, on the Crosse: his most precious bloud lay al pou­red out in sundrie places, in Pilates palace, in the high waies, troden vnder feete, but most part ther­of on the Crosse, and ground where it stoode, & his soule descended into the lower partes of the earth, the prison of captiues, a part of hel. Loe this was the ful periode of perfectest humilitie that euer was, or shal be. Now therfore instantly his exaltation be­gan. For instantly his glorious soule (whose moti­on from place to place, is by instantanial action of the mind) was in Limbo with the holie Fathers, Pa­triarches, Prophets, and other Sainctes of the old Testament, lightning the place, and al that were ther­in, by his diuine light, with inexplicable claritie, brightnes, ioy, blisse, and fruiton of eternal glorie. And al this also according to the sensitiue power of his soule, which hitherto was passible: the superior power being alwaies glorious. Exaltation also of Art. 20. parag. 4. Art. 23. parag. 8. his fame and reputation, began by and by after (as is alreadie noted) when the Centurion and manie o­thers, srely and publikly, said of him, this was a iust man, the Sonne of God. And very shortly began the exaltation of his sacred Bodie (as we haue also said alreadie) when Ioseph and Nicodemus, with o­ther deuout respectable persons, tooke it downe frō the Crosse, and with costly spices, and finest linnen, buried it most solemnly, in a new most honourable Tombe. Thus his Exaltation began, and proceded that first euening after his victorious death. Al the next day being the Sabbath day, and the greatest of [Page 244] al the yeare by reason it was within the Feast of Pasch, & Azims, he became more & more renowmed by pu­blick discourses, which were made of his admirable vertues, as of [an excellent Prophet, mightie in Luc. 24. v. 18. 19. 20. worke and word, before God and al the people; and how their cheif Preistes and Princes, had deli­uered him into condemnation of death and crucified him] a thing so famous, that none, no not strangers in Ierusalem, could be ignorant therof, as plainly ap­peareth by the report of the two Disciples going to Emaus the third day.

3 But what congratulations were among the ho­lie Much more his glorie appea­red in Limbus. Patriarches, Prophets, Martyrs, and blessed con­fessors, in Limbus for their fruition of Christ our Lord his presence, and of their long expected glorie; is to be meditated in hart, for with wordes it can not be vttered. Much more the third day his glori­ous The third day his bodie also became glori­ous. exaltation proceded. For then his soule retur­ning into his bodie, made the same also glorious, & so he rose from death. which Mysterie was fore­shewed Which was prefigured in the old Testa­ment. aswel by figures, and prophecies of the old Testament, as by our B. Sauiours owne prediction, whiles he was mortal. Amongst other figures, the sudden [aduancement of Ioseph] the Patriarch, af­ter Gen. 41. v. 43. his manie afflictions, did wel resemble our Sa­uiours spedie rising from death after his so great hu­miliation. The space of three daies was also insinu­ated by [the carying of the Arke of the couenant of Nu. 10. v. 33. Io. 16. v. 7. Ch. 14. v. 23. our Lord, three dayes before the people of Israel, pro­uiding a place for the campe.] So him self said [It is expedient for you that I goe, for I goe to prepare you a place. And if I goe and prepare you a place, I come againe and wil take you to my self: that where I am you also may be.]

4 The Royal Psalmist verie often prophecieth of Foretold by the Prophets. our Sauiours Resurrection: as implicitely signified [Page 245] in his owne depresment, and deliuerie with more ad­uancement [I haue slept (saith he) and bene at rest; Ps. 3. v. 6. Ps. 15. v. 9. and haue risen vp; because our Lord hath taken me] More plainly in an other Psalme [My flesh shal rest in hope, because thou wilt not leaue my soule in hel (which necessarilie presupposeth, that his soule should descend into hel) neither wilt thou geue thy holie 10. one, to see corruption.] Christes natural Bodie, be­ing naturally corruptible, especially being dead, was by diuine power, preserued from corruption. Wher­by Act. 2. v. 31. Act. 13. v. 35. 36. S. Peter conuinced the Iewes, that Christ is risen from death, and that this prophecie is verified in our Sauiours bodie, and could not be verified in Da­uid. And so concludeth no lesse against the heri­tikes, of this time denying Christes descending into hel, then against the Iewes denying his Resurrecti­on in these plaine wordes [that Dauid foreseeing, spake of the Resurrection of Christ: For neither was he left in hel, neither did his flesh see corruption.] The same is proued by the title of an other Psalme, which is also Canonical Scripture, where it is said [ vnto the end, for the morning enterprise] The Psalme Ps. 21. v. 1. is whollie of Christ, and the greatest part, is of his Passion and death, And the title insinuateth the ef­fect of his death, which is mannes Redemption: made knowne by his Resurrection [who was deli­uered Rom. 4. v. 25. vp for our sinnes, and rose againe for our ius­tification] Likewise an other title sheweth that this effect of Christs Resurrection should happen [in the Ps. 23. v. 1. first of the Sabbath] the first day of the weeke; which is our Lords day the Sunday. Againe holie Dauid as it were in his owne person, but prophetically in Christs name saith [Lord when wilt thou regard? Ps. 34. v. 17. 22. Ps. 40. v. 9. restore thou my soule (or life) from their maligni­tie, mine only one (my bodie) frō the Lions. Thou hast sene o Lord, kepe not silence. Lord depart not [Page 246] from me. They (mine enemies) haue determined an vniust word against me. Shal not he that slepetn adde to rise againe? Let not the tempest of water drowne Ps. 68. v. 16. 30. me, nor the depth swallow me; neither let the pitte shutte his mouth vpon me: Thy saluation o God hath receiued me] Elswhere, changing his forme of speach, he saith directly of Christ [Our Lord hath reigned, Ps. 92. v. 1. he hath put on bewtie, our Lord hath put on strength, and hath girded him self] He that tooke vpon him our infirmities and as a Lambe suffered him self to be ledde vnto tormentes; after his death, tooke v­pon him armour, and girdle of warfare, to reigne in his Kingdome [His right hand hath wrought sal­uation Ps. 97. v. 1. Ps. 109. v. 1. Ps. 131. v. 8. 11. Act. 2. v. 30. Ps. 141. v. 8 to him self. Our Lord said to my Lord, sitte on my right hand, til I make thine enemies the foot­stoole of thy feete. Arise Lord into thy rest; thou, and the Arck of thy sanctification. Our Lord hath sworne truth to Dauid, and he wil not disapoint it (saying) of the fruict of thy wombe, I wil set vpon thy seate.] Againe as if Christ spake, he relateth him praying to his Father thus [Bring forth my soule out of prison, to confesse vnto thy name: the iust expect me vntil thou reward me.] Generally al the Pro­phets, fore-shewing Christes Passion, and his death, adde therto his speedie Resurrection. But Osee more particularly saith [He wil reuiue vs after two dayes; Osee. 6. v. 3. in the third day, he wil raise vs vp, and we shal liue in his sight.] And Ionas prophecied the same by fact, being [in the belie of the fish three dayes, and Ions. 2. v. 1. 11. three nightes which our Sauiour him self saith was so sufficient a signe, that the wicked & adulterous gene­ration, should haue none other. For (saith he) as Mat. 12. v. 39. 40. Ionas was in the whales belie three dayes and three nightes: so shal the Sonne of man be in the hart of the earth, three daies, & three nightes.]

5 He had before this, told the same incredulous Christs owne predictions of his P [...]surrecti­on. [Page 247] w [...]angling people, when they demanded a signe: that they should kil him, and that he would raise him self againe, but he spake it in a parable saying: [di [...]solue Ioan. 2. v. 19. 21. this temple, and in three daies I wil raise it▪ which they did not, or rather would not, vnderstand. For he spake of the temple of his bodie. But to his dis­ciples he said without parable in proper and plaine termes: that [he must goe to Ierusalem, and suffer Mat. 16. v. 21. manie thinges of the Ancients, and Scribes, & cheife Preists, and be killed, and the third day rise againe] Nere about a yeare after he told the same being then nere at hand, saying: [Behold we goe vp to Ierusa­lem, Mat. 20. v. 18. Mar. 8. v. 34. Ch. 10. v. 34. Luc. 9. v. 22. Ch. 18. v. 33. and the Sonne of man shal be deliuered to the cheife Preists, and to the Scribes, and they shal con­demne him to death: and shal deliuer him to the Gen­tiles to be mocked, and scourged, and crucisied: and the third day he shal rise againe.] Al which predic­tions duly examined, and considered, may abundant­ly suffice to proue against the Iewes, that Messias should both dye on the Crosse, and rise againe from death, to immortalitie, euen as al the Euangelistes, and some other Apostles haue written that Christ our Lord did. And now it were bootles to alleage more of the new Testament against them because they vtterly reiect it. And we shal haue more oportune place in the next Article, to recite sundrie appari­tions together with other special actes of our B. Sa­uiour, betwene his Resurrection and Ascension.

6 In the meane while, it resteth to resolue a smale How our Saui­our was three dayes & three nightes in the hart of the earth. doubt: How our B. Sauiour was three dayes & three nightes in the hart of the earth, as S. Mathew wri­teth that him self said he should be: seing the same & other Euangelistes affirme, that he yelded vp his Ghost at the Ninth Hour, which is three houres af­ter midday, was buried that euening, and after one whole day more, rose from death the next morning [Page 248] very early. So that it semeth there was nomore time betwene his death and Resurrection, but one whole day, & smale partes of other two dayes, with only two whole nightes (which we cal, Friday night, and Saturday night, & no part at al of a third night. This difficultie may be explicated two wayes; First by vn­derstanding The first expli­cation. the wordes three dayes, and three nightes to signifie three natural dayes of twentie four houres the day and night, as in the beginning of Genesis it is said [Euening and morning made one day] Gen. 1. v. 5. 8. 13. And so by the figure Sinecdoche, in vsual maner of speach, there were three dayes, to witte, part of Friday, al Saturday, and part of Sunday. Secondly The second explication more confor­mable to the text. vnderstanding artificial dayes which are only whiles the Sunne is in our Horison; and the time of dark­nes without the Sunne, is called night, which may seme more agreable to our Sauiours distinct speach of three dayes and three nightes. Then we answere, that the space of time on Friday betwene our Saui­ours death, and the night folowing, by Sinecdoche, was the first day of the three dayes: the first half of night folowing belonging to Friday, was the first night of the three nightes; the other half from mid­night forward, belonging to Saturday, was the for­mer part of the second night, to which succeded the second artificial day; & the former part of night, which was til midnight, perteyning also to Satur­day, did make the second night complete; then frō midnight forwardes perteyning to Sunday, was therfore the third night, counting part for the whole. And the morning which then folowed, though it was a very smale part, yet was it the beginning of the third artificial day. And so our B. Sauiour was three dayes, & three nightes, that is, some part of e­uerie one of three dayes and of three nightes, in the hart of the earth. More clearly verified of his [Page 249] soule in L [...]mbo; then of his bodie in the graue; for that his bodie was neither so soone in the graue, nei­ther was the graue in the hart of the earth.

Christ our Lord appeared often after his Resurrec­tion; and ordeyned diuers thinges perteyning to his Church. ARTICLE. 26.

AS in other pointes of faith our Sauiour con­firmed Our Lord pro­ued his Resur­rection by sun­drie appariti­ons. his doctrine, not only by preaching, but also by visible factes, especially miracu­lous workes: so in this special Article of his Resur­rection from death, it pleased his diuine wisdome, not only by testimonies of holie Scriptures, & his owne predictions; but also by visibly appearing a­liue, after his death and burial, and by other sensi­ble Actes, to proue and confirme, that he is trulie ri­sen againe, with the self same natural bodie, which he had before; but changed in some qualities, being now made glorious, and immortal. Yet would he not appeare to al men in publique, as he conuersed when he was passible and mortal. For that was nei­ther conuenient for his glorious state, nor necessa­rie; no, nor so profitable to the faithful: whose me­rite is greater [beleuing without seing] then when Ioa. 20. v. 29. they are perswaded therto by visible meanes. And for inducing al to beleue Christes Resurrection, it is sufficient, that after he was publiquely killed by the Iewes, [God raised him vp (as S. Peter tea­cheth) Act. 10. v. 39. 40. 41. He apeared al­so for special [...]ffaires. the third day, and gaue him to be made ma­nifest▪ not to al the people, but to witnesses preor­deined of God: to vs who did eate and drink with And for more consolation of such as beleued alreadie. him after he rose againe from death.] But besides this cause of propagating the beleefe of this Article [Page 250] by such witnesses: he appeared also for other affaires, of ordeining more Sacraments, and the Hierarchie of his Church: And thirdly for the more consolation of his Apostles, & some others. 1. Our Sauiour first appeared to his mother after his Resur­rection.

2 To which particular effect, he appeared no doubt: And that first of al, to his afflicted Mother, of al o­thers Luc. 2. v. 35. most faithful, most hopeful, most dearly louing him, and most dearly beloued of him; though there be not expresse mentiō therof in the holie Scriptures, as a thing nedeles to be there written, being in it self, so conuenient, meete, and reasonable, that who­soeuer wil not so thinke without proofe of expresse Scripture, proueth him self ouer simple [without vn­derstanding.] Mat. 15. v. 16. Wherfore presupposing that our Lord and Sauiour appeared first to his B. Mother, his next apparition (the first of those that are written by Mar. 16. v. 1. 9. the Euangelistes, wherby anie was induced to be­leue, and might be a fitt witnes to others) was the 2. To S. Marie Magdalene. same morning of his Resurrection, to S. Marie Mag­dalen, who with other [deuout women, visiting the Mat. 28. v. 1. Mar. 16. v. 1. Luc. 24. v. 4. Ioan. 20. v. 3. 4. 10. holie Sepulchre, were told by two Angels, that he was risen, and so were bidde to tel the Apostles, which they did] wherupon [S. Peter, and S. Iohn, rūning to the monument, & not finding him, depar­ted thence] but she returning [stoode there alone weping: and our Lord appeared to her, seming to be the Gardener: but he calling her by her name, she knew him, and fel at his feete, yet was not per­mitted 3. To her againe with other two deuout womē. to touch him.] Thirdly he appeated againe Io. 20. v. 11. 15. 16. 17. Mat. 28. v. 9. to her and the other holie women in the way, say­ing to them [Al haile. And they came neare, & 4. To S. Peter. tooke hold of his feete, and adored him.] Fourth­ly he appeared to S. Peter: For in the euening, the two Disciples returning from Emaus, testified that [our Lord is risen in deede, and hath appeared to Luc. 24. v. 34. 1. Cor. 15. v. 5. Simon.] And S. Paul saith, that he was seene of [Page 251] Cephas: and after that of the eleuen.] Fiftly he 5. To S. Iames. appeared to S. Iames, for so S. Paule addeth [Mor­ouer v. 7. he was seene of Iames; then of al the Apostles] signifying that our Lord appeared particularly to S. Peter and to S. Iames, before his apparition when they were many together. Sixtly towardes euening 6. To two disci­ples going to Emaus. of the same first day [our Lord ioyned him self in cō ­panie Luc. 24. v. 15. 18. ad 35. of Cleophas and an other Disciple going to Emaus. to whō he interpreted holie Scriptures con­cerning him self. And going with them as to lodge, was at last knowne to them in breaking of breade, and then he vanished out of their sight.] Seauenth­ly 7. To tenne of his Apostles. yet [the same euening, our Lord appered to his Luc. 24. v. 36. Ioa. 20. v. 19. Io. 20. v. 26. Io. 21. v. 1. 4. 7. Mat. 28. v. 16. 17. 1. Cor. 15. v. 6. Luc. 24. v. 50. 51. Apostles, being together (al but S. Thomas) the doares being shutte.] Eightly [the eighth day, he 8. To al the eleuē Apostles, the eight day. appeated againe to his Apostles, S. Thomas being also present.] Ninthly he appeared to S. Peter, and other Sixe at the sea of Tiberias. Tenthly he appea­red 9. To S. Peter & other sixe. againe to the eleuen Disciples in Galilee.] E­leuenthly he was seene of more then fiue hundred bre­thren together, as S. Paul writeth, though he nei­ther 10. To the eleuen in Galilee. expresseth the time nor the place. Twelthly our Lord appearing againe to his Disciples, brought 11. To more then fiue hudred. them forth into Bethania, and in sight of them, and others, ascended into heauen. This is the summe, 12. To the Apo­stles & others, at his Ascensi­on. and order, so neare as we can gather it out of the four Euangelistes, with a suplement of S. Paul, of the ap­paritions of our Sauiour betwene his Resurrection, and Ascention.

3 wherunto S. Paul adioyneth that last of al [Christ 1. Cor. 15. v. 8. He appeared also to S. Paul really in bodie: proued by fiue arguments. our Lord was sene also of him self] And that the same was a real apparition of our Sauiour in his humani­tie, is euidently confirmed, by that the Apostle al­leageth it, euen as he doth the other apparitions, First proofe. to proue that Christ is indede really risen from death to glorious immortalitie. And by the verie same 2. Proo [...]e. [Page 252] fundamental point of faith, he proueth also the ge­neral Resurrection of al mankind, at the last day of general Iudgement. And it is likewise proued to be 3. a real apparition of Christ in his bodie, by the wordes of Ananias saying to S. Paul [Brother Saul our Act. 9. v. 17. Ch. 22. v. 15. 16. Lord Iesus hath sent me, he that appeared to thee in the way: the God of our Fathers hath preordeined thee, that thou shouldest know his wil, and see the iust one, and heare a voice from his mouth (Marke also the reason why he should see and heare Christ from his owne mouth) because (saith Ananias) thou shalt be his witnes to al men, of those thinges which thou hast seene and heard.] Yet further the same is 4. confirmed by our B. Sauiours owne wordes to S. Paul saying [Rise vp, and stand vpon thy feete; for Act. 26. v. 16. to this end haue I appeared vnto thee, that I may ordeine thee a minister and witnes of those thinges, which thou hast seene, and of those thinges wherin I wil appeare to thee] which last wordes import his extraordinarie Mission like to the other Apostles, sent immediatly by our Sauiour him self. According 5. wherto, S. Paul writeth to the Galatians thus [Paul Gal. 1. v. 1. an Apostle, not of men, neither by man; but by Ie­sus Christ, and God the Father, that raised him from the dead] So we see, that Christ our Lord, ap­peared in earth after his Ascension. And that he cā dispose of his most sacred bodie, as it pleaseth him.

4 Here also we are to consider of S. Iohns aduer­tisement; Christ ordain­ed diuers thinges in the fourtie dayes after his Resur­rection. that [there are manie other thinges which Io. 21. v. 25. Iesus did, that are not written] in the holie Scrip­tures. And touching his Actes in this time, wherof we now speake, S. Luke saith that [he shewed him Act. 1. v. 3. self aliue to his Apostles after his passion, in manie arguments, for fourtie dayes appearing to them, & speaking of the kingdome of God] which necessari­ly [Page 253] importeth that he did more then is expressed in the twelue Apparitions aboue recited: wherof more then halfe were performed the first day of the fourtie. And the former six of them, were particular and pri­uate Some of his apparitions were priuate to few. to verie few persons: the last two were publique to manie; so that only foure of these Apparitions per­teyne properly to the Collge of the Apostles. In the Some more publique to manie. first of which foure, by coming vnto them, the doares being shut, he declared his bodie to be glorious, which could penetrate and passe through an other solide bodie: and also to be his true bodie consisting Some were proper to the College of the Apostles. of flesh and bones, which a spirite hath not. There Luc. 24. v. 39. he gaue them power to forgeue, & to reteine sinnes: instituting the holie Sacrament of Penance: And that with a solemne Ceremonie. For [he breathed Ioan. 20. v. 22. 23. Our Lord gaue his Apostles power to re­mitte sinnes. vpon them and said: Receiue ye the Holie Ghost: whose sinnes you shal forgeue, they are forgeuen thē: and whose you shall reteine, they are reteined.] In the next apparition, [our Sauiour coming in like ma­ner Ioa. 20. v. 26. 28. to the Apostles, the doares being shutte, said to Thomas, (who was absent before, and would not be­leue) He remoued al doubt and scruple touch­ing his Resur­rection. put in thy finger hither, and see my handes; & bring hither thy hand, and put it into my side; and be not incredulous, but faithful] whervpon S. Tho­mas then said [My Lord, and my God] Whether v. 28. he did touch our B. Sauiour, or no, the Euangelist doth not tel, but it semeth more probable, that he beleued vpon sight without touching; for our Saui­our said to him [Because thou hast seene me Tho­mas, 29. thou hast beleued] He saw the outward ap­parance, and so beleued, not only that it was his Mai­ster and Lord; but also God, that so appeared and spake vnto him. And so had part of that blessing, which our Lord vpon this occasion announced to al saying [Blessed are they that haue not seene, & haue 29. beleued.] In the third apparition to the Apostles, [Page 254] (for so S. Iohn calleth it, though they were not al Io. 21. v. 1. 4. 7. 10. present, but so manie, and such as represented their College) our Sauiour constituted his Apostle Simon He constituted S. Peter the visible head of the whole mi­litant Church. Peter, his general Vicar in earth, with commande­ment and Commission [to feede both his Lambes, & v. 17. his sheepe] which are al Chrstes flocke, Cleargie, and Lai [...]le. And withal signified vnto him [by what 18. 19. death he should glorifie God] But would not reueale the like touching S. Iohn; bidding them be content 22. Mat. 28. not to know it. In the fourth of those apparitions He gaue his A­postles cōmis­sion to preach his Gospel in al the earth. that seeme more proper to the Apostles, which was v. 17. Mar. 16. v. 14. Mat. 28. v. 20. in Galilee; our Sauiour gaue to them al a most ample Commission, to preach in the whole earth, and [to teach al Nations, baptizing them and teaching them to obserue al thinges, whatsoeuer he had comman­ded them, with promise also to be perpetually with them (by assistance of his Spirit) al dayes, euen to the consummation of the world.] And either in the same place or rather when they were returned to Ie­rusalem, Luc. 24. v. 49. Act. 1. v. 8. he gaue them a special commandement, to tarie together in th [...] [...]itie, til they should be endu­ed with power from high, saying [you shal receine vertue of the Holie Ghost coming vpon you, & you shal be witnesses vnto me in Ierusalem, and in al Iu­rie, and Samaria, and euen to the vtmost of the earth] These particular actions of our Blessed Sauiour, are easily, and clearly gathered out of the sacred text.

5 By other sacred textes, it is also certeine, though Some Sacra­ments were in­stituted in those fourtie dayes. not so euident, that Christ likewise instituted other Sacramentes, and made other ordinances, whiles he was on earth, after his Resurrection, as is knowne, and continually preached in his Church▪ warranted by diuers holie Scriptures, and namely by the pla­ces And other or­dinances made. euen now recited, where S. Luke writeth, that Act. 1. v. 3. [for fourtie daies remaining in earth he appeared to his Apostles, & spake of the Kingdome of God] that [Page 255] is of thinges perteyning to the Church which is his Mat. 28. v. 20. Kingdome: wherof S. Mathew testifieth, that Chri­stians [must be taught to obserue al thinges what­soeuer Christ commanded to his Apostles to teach them] yet expresseth not what those thinges are. And where S. Iohn in the last conclusion of his Gospel, which was last written of al the new Testament, saith expresly [that al thinges are not written.] Diuers Ioa. 21. v. 25. vltimo. other places doe further testifie, the practise and vse of other Sacramentes, which necessarily presuppose None can in­ [...] anie [...]a­crament but Christ onlie. their institution by Christ: because none other euer had, nor anie Apostle, or anie their successors euer presumed, to haue auctoritie or power to institute anie Sacrament. Where els our Sauiour was, or whom els he admitted to his presēce, albeit the holie Scriptures doe not expresse: yet not without cause it is supposed, that those holie soules whom he lightned in Limbus, remained with him, and so ascended with him into heauen. For that they were deliuered from Limbus, is proued by the apparitions testified by S. Mathew, that [their bodies also (for some time) rose out of Mat. 27. v. 52. 53. their graues (which could not be without their soules) and after Christes Resurrection, came into the holie Citie, & appeared to manie.]

Christ our Lord ascended into heauen: sitteth on the right hand of God. ARTICLE. 27.

AN other great degree of our B. Sauiours ex­altation, is his Ascension into heauen. A point of like necessitie to be proued against Christs Ascen­sion is proued by figures of the old Testa­ment. the Iewes, as his Resurrection. And therfore we wil first proue it by Auctoritie of the old Testamēt, which they acknowledge to conteine both figures, and pro­phecies [Page 256] of Messias. And for more consolation of Christians, declare the same by the New Testament also. Enochs translation, and Elias assumption be­ing, Gen. 5. v. 24. 4. Reg. 2. v. 11. as the Iewes Rabbins confesse, not only strange and miraculous workes of God, but also Propheti­cal signes of some thinges to be done by Messias; doe most directly represent, our Sauiours admirable As­cension into Heauen: with conformable resemblance of the figures or signes to the thing signified. For they being yet mortal, were remoued from the com­mon conuersation of other mortal men, by the mi­nisterie of Angels: the one transported; the other taken vp in a fyrie chariot into the ayre: and must re­turne to preach, and giue testimonie of truth against Mal. 4. v. 5. Apoc. 11. v. 3. Antichrist, and finally by glorious Martyrdome, pay the debt of death. But Christ our Redemer hauing by his proper death payed abundant ransome for al mankind, can not dye anie more, is now immortal, by his owne proper power, is ascended aboue al the heauens, sitteth on the right hand of God. So the thing prefigured, incomparably excelleth the fi­gure. Ios. 3. v. 3. 15. Likewise Iosue (otherwise Iesus) both in name and office, sauing the Israelites from their enemies, and bringing them out of the desert through Iordane into the promised land: clearly prefigured Christ our Sauiour, who brought al the Sainctes of the old Te­stament out of Limbus, and continually bringeth Sainctes of the New Testament, from this vale of affliction, through Baptisme, and other Sacramentes, into heauen the true land of promise, of eternal rest and ioy; whither he first of al ascending, opened the gate, and made way for others, which by Moy­ses & his Law, could not be done.

2 As the Royal Psalmist saw in spirit, and prophe­cied The same was foretold by the Prophets. by way of inuiting the glorious Angels to con­gratulate the assotiation of humane nature with An­gelical [Page 257] [Lift vp your gates ye Princes (saith he) Ps. 23. v. 7. and be ye lifted vp, o eternal gates, and the King of glorie shal enter in. Who is the King of glorie (said the holie Angels?) Our Lord strong & migh­tie (saith the Prophet) our Lord mightie in battle. Lift vp your gates ye Princes (saith he againe) and 8. be lifted vp o eternal gates: and the King of glorie shal enter in. Yet the blessed Angels admiring de­mand againe [who is this King of glorie?] The pro­phet 9. answeareth [The Lord of powers (that is the Lord of al powers aswel Angelical as humane) he is the King of glorie.] In humane nature assump­ted, Christ is [diminished lesse then Angels] In Di­uine Ps. 8. v. 5. nature, Creator and Lord of Angels. And not only by Hypostatical vnion, but also by merit of his Passion, and state of Kingdome [He is crowned with Ps. 8. v. 6. 7. 8. Ps. 46. v. 6. 7. 8. glorie and honor; appointed ouer al creatures, al thinges subiected vnder his feete. God (Christ God and Man) is ascended in Iubilation: and our Lord in voice of Trumpet. Sing ye to our God, sing ye; sing ye to our King, sing ye. Because God is King of al the earth, sing ye wisly.] In an other psalme, the same Prophet directing his speach to Christ him self saith [Thou art ascended on high: thou hast ta­ken Ps. 67. v. 19. captiuitie, thou hast receiued giftes in men] Fulfilled, when our Lord ascending with triumph, caried with him, those which were captiues, vntil he spoyling the enemie, set them free, and receiued them with al other elect of mankind, as a gift of God, a Ps. 2. v. 8. Ephes. 2. v. 6. Ch. 4. v. 8. Ps. 109. v. 1. reward of his victorie; making them then, and con­tinually others [to sitte with him in the celestials] and so [gaue giftes to men] as S. Paul interpreteth the same prophecie. In this also is fulfilled an other testimonie of Dauid saying [The Lord said to my Lord; sitte on my right hand] And the question is hereby solued, which the pharises could not answear. [Page 258] How Christ is both the Sonne and Lord of Dauid. Mat. 22. v. 43. Act. 2. v. 35. 36. Cant. 3. v. 11. [For (saith S. Peter) God hath made this Iesus, whō the Iewes haue crucified, both Lord, & Christ.] Now the Church beholdeth king [Salomon in the Diademe wherwith his mother hath crowned him, (or wherwith his bodie which he tooke of his mo­ther, is crowned) in the day of his despousing, and in the day of the ioy of his hart.] To the same pur­pose, the Prophet Isaias foretold, that whē our Lord, after his bloudie conquest, should rise from death, and ascend in triumph; the Angels with admiration Isa. 63. v. 1. should say [who is this that cometh from Edom with dyed garmentes, from Bosra? this bewtiful one in his Robe, going in the multitude of his strength?] To which demand, our almightie Conquerour, an­sweareth [I that speake iustice, and am a defender to saue] shewing that by very iustice, not by violent inuasion, but by rigorous satisfaction for al mennes sinnes, he had ouercome the enemie of mankind, re­couered the pray, possessed his owne Kingdome, & deserued crowne. Of this also the Prophet Miche­as speaketh, who foretelling the progresse of the Church, ascribeth it to Christes merites, by which Mich. 2. v. 13. he opened heauen gates: [For he shal ascend (saith this Prophet) opening the way before them: they shal deuide, and passe through the gate, and shal en­ter by it, and their King shal passe before them: and our Lord in the head of them.]

3 Most agreable to these and other Prophets, our Our Sauiour did foreshew that he would ascend. Lord him self foretold, that not only after his Pas­sion he would rise from death, but also that he would ascend into heauen. [To Nicodemus he said, that Io. 3. v. 13. no man hath ascended into heauen (a plaine text, that before Christ, no man had ascended into heauen) but he that descended from heauen, the Sonne of man (by takiing humane nature; for then his only soule [Page 259] entred into heauen, being alwaies glorious, & ther­fore he addeth) which is in heauen.] But concer­ning his Bodie being then mortal, he said to his A­postles the very night before his death [I goe to pre­pare Io. 14. v. 2. 3. you a place. And if I goe and prepare you a place; I come againe, and wil take you to my self, that where I am, you also may be. I told you not Io. 16. v. 5. 7. 10. these thinges from the beginning, because I was with you. And now I goe to him that sent me. I tel you Declareth rea­sons why it was expedient. the truth, it is expedient for you that I goe: for if I goe not, the Paraclete shal not come to you; but if I goe, I wil send him to you.] Againe, after his Resurrection, he said to Marie Magdalen [Goe to my Io. 20. v. 17. brethren, and say vnto them, I ascend to my Father, and your Father; my God, and your God.] And in the fourtith day, from his Resurrection, when in sundrie Apparitions, conuersing with his Apostles, & others, he had disposed whatsoeuer was requisite for the time: lastly, [lifting vp his handes, he blessed thē. Luc. 24. v. 50. 51. Act. 1. v. 9. Mar. 16. v. 19. Ps. 67. v. 34. Luc. 24. v. 52. Io. 20. v. 29. And whiles he blessed them, he departed from them, and a cloude receiued him out of their sight.] Thus were they made eye witnesses, of our Sauiours admi­rable Ascension into the cloudes: but with eyes of faith, they saw him also [mounted vpon the Heauen of heauens.] And so [adoring, went back into Ie­rusalem with great ioy.]

4 For albeit his visible presence is taken from the Merite of faith is greater by Christs Ascen­sion. faithful, yet the merit of faith is hereby the greater [beleuing and not seing] And for so much as hu­mane flesh is in him alreadie ascended into heauen, Christian hope of others ascending, at the general Hope is also in­creased. Resurrection, is so strengthned, as the Apostle doub­ed not to say: that [God hath made vs to s [...]te with Ephes. 2. v. 6. Colos. 3. v. 1. 2. And Charitie more inflamed. him in the caelestials.] Charitie Likewise is hereby inkindled in Christian hartes [to loue, and to seeke the thinges that are aboue, where Christ is sitting [Page 260] on the right hand of God: to minde and affect the thinges that are aboue, not the thinges that are on the earth.] In regard therfore of such spiritual bene­fites receiued by Christs Ascensiō, the Apostles were replenished with great ioy, & most diligently taught how necessarie and profitable it was for mans eter­nal aduancement; & so ordained of God, that Christ hauing payed mans ransome, and being risen from death should not remaine visibly in earth, but that Act. 3. v. 21. [heauen (saith S. Peter) must receiue him, vntil the times of the restitutiō of al thinges, which God spake by the mouth of his holie Prophets frō the beginning of the world] And that this is for our behoofe he con­firmeth in his Epistle [Iesus Christ (saith he) is on 1. Pet. 3. v. 22. the right hand of God, swallowing death, that we might be made heires of life euerlasting, being gone into heauen: Angels, and Potentates, and Powers subiected to him.] S. Paul in likemaner exhorting the Romane Christians, to confidence of Christs as­sistance in persecution, for the faith proueth the assu­rance Rom. 8. v. 33. 34. of helpe, and protection [against al accusers, al condemners, al persecuters, because the same Christ Christ as man is the principal Intercessor for men. Iesus, is the defender of his elect; that dyed, yea that is risen also againe; who is on the right hand of God, who also maketh intercession for vs.] In­structing also the Ephesians touching Goddes good­nes, and power, to bring them into the excellent inheritance of heauen, proposeth to them an example of his mightie power, in the supereminent exa [...]ting Ephes. 1. v. 20. 21. of our Sauiour Christ [which he wrought, in raising him vp from death, and setting him on the right hand in celestials, aboue al Principalitie, and Potestate, & Power, and Domination, and euerie name that is na­med, not only in this world, but also in that to come.] Which his Exaltation aboue al creatures, being most due for his merites, was also conuenient for other [Page 261] mēnes saluation, as the same Apostle teacheth the Hebrewes, [for it was semely (saith he) that we Heb. 7. v. 26. should haue such a high Preist, holie, innocent, im­polluted, seperated from sinners, and made higher then the heauens.]

Christ our Lord wil come in Maiestie, and iudge the world. ARTICLE. 28.

OF Christ our Lord his former coming into As our Sauiour came first in humilitie: so he wil come in Maiestie. this world, in al humiltie, to Redeme man­kind: we haue according to our imbecili­tie, so declared the Christian doctrine, as we trust may suffice and satisfie the wel disposed that require proofe, or confirmation therof, by holie Scriptures alone. Now we are in like maner to speake of his second coming, which wil be in great Maiestie, to iudge the world, rendering to euerie one according to their w [...]l or euil deseruing, reward, or punishment euerlasting. For although it be also certaine by our Catholique faith, that euerie soule parting from the bodie, immediatly receiueth an immutable sentence Eccle. 11. v. 3. Mat. 10. v. 26. of eternal saluation, or damnation; yet must there be a general iudgement of al together, agreable to the former particulars: that al may clearly see, the iu­stice therof, the secrets of hartes being then to be re­ueled: & presently withal, shal the same sentences be put in execution, aswel in the bodies, as in the soules; which vntil the day of general Resurrection, are not felt in the dead bodies, but in the soules only.

2 Of both which diuine Tribunals, holie Scriptures The particu­lar Iudgement is proued by manie holie Scriptures. afford abnudāt proofes, partly by examples of Goddes procedinges both towardes the godlie, and the wic­ked; [Page 262] the penitent and impenitent; and most clear­ly by expresse Prophecies and testimonies, that Christ our Redemer, is the appointed Iudge of the whole world, Angels and men. The first example of man­kind Gen. 4. v. 9. 10. (which most properly perteineth to vs) was in Abel, the first man that dyed, whose cause God iu­stifying, after his death, shewed his state to be hap­pie Heb. 11. v. 4. and blessed. And so he is the first in the Catalogue of Sainctes recited by S. Paul. And contrariwise, Caine for murdering of him, was cursed vpon earth. Gen 4. v. 11. Gen. 5. v. 24. An other example of particular iudgement, is pro­posed in holie Enoch yet liuing in bodie, who after three hundred sixtie fiue yeares, was taken by God, to some place of rest and ioy, from the troubles of this world. The cause of which particular priuilege, (besides Goddes prouidence, reseruing him for the Churches seruice in time of Antichrist) S. Paul sig­nifieth saying [for before his translation, he had te­stimonie Heb. 11. v. 5. that he had pleased God.] Somtimes also God exerciseth iudgement vpon sinners by death. Gen. 7. v. 22. 29. As when [he cleane destroyed al liuing substance that was vpon the earth, from man, euen to beast, but only Noe, and those that were with him in the Gen. 19. v. 23. 24. Exo. 14. v. 28. 29. Arke.] And when [he rained vpon Sodome and Go­morha brimstone and fyre; deliuering iust Lot from that destruction.] So likrwise [Pharao, and his ar­mie, were so ouerwhelmed in the red sea, that not so much as one of them remained] but the children of Israel marched through the middest of the drie sea, & the waters were vnto them, as in steade of a wal, on the right hand, and on the left. Holie Iob testi­fieth, Iob. 27. v. 21. the iust iudgement of the wicked saying [the burning wind shal take him vp, and carie him away, and a whirle winde shal put him violently, out of his place.] Breifly that God geueth particular sen­tence at the death of enerie one, is cleare in the ex­amples [Page 263] of [poore Lazarus and the rich glutton] of Luc. 16. v. 22. Mat. 17. v. 12. S. [Iohn Baptist] the precursor of our Sauiour and [of Iudas the traitor] and of manie others whose sal­uation or damnation is expressed in the holie Scrip­tures.

3 And that neuerthelesse there shal be a general Act. 1. v. 18. Nu. 16. v. 32. Heb. 11. * The general Iudgement [...] often prophe­cied in the Psalmes. Iudgement of al, is likewise testified in manie places: & withal that Christ our Sauiour is the Iudge. So the Royal Prophet, in the second Psalme, describing Christes kingdome, concludeth with their happines, that shal be found his true seruantes, in that day of wrath saying [When his wrath shal burne in short Ps. 2. v. 13. Ps. 49. v. 3. 4. 6. time; blessed are al that trust in him] More clearly in diuers other psalmes [God wil come (saith he) manifestly, our God, and he wil not kepe silence. Fyre shal burne forth in his sight; and round about him a mightie tempest. He shal cal the heauen from aboue, and the earth to discerne his people. And the Heauens shal shew forth his iustice, because God is iudge. Behold he wil geue to his voice, the Ps. 67. v. 35. voice of strength; geue you glorie to God vpon Is­rael; his magnificence & his power in the cloudes.] Christ him self by the penne of the same Prophet, saith [When I shal take time, I wil iudge iustices. Ps. 74. v. 3. 4. The earth is melted, and al that dwel in it. I haue confirmed the pillers therof.] Againe the Prophet saith to Christ [Thou art terrible, and who shal re­sist Ps. 75. v. 8. 9. 10. thee? From that time thy wrath. From heauen thou hast made thy iudgement heard. The earth trembled, and was quiet (silent for feare) when God a­rose vnto Iudgemēt, that he might saue al the meke of the earth.] And because our Sauiour practiseth mer­cie, especially in this life, and in the day of Iudge­ment, wil doe strict iustice: the psalmist calleth him God of reuenge saying [Our Lord God of reuen­ges, Ps. 93. v. 1. the God of reuenges, hath done freely (not [Page 264] fearing, nor respecting anie person) wil iudge freely and iustly. As therfore the wicked feare iudge­ment, so the iust (when their conscience is cleare) desire it. Wherupon the holie Prophet prayeth in iust zeale, saying: [Be exalted thou which iudgest v. 2. 3, the earth; render retribution to the proud. How long shal sinners o Lord; how long shal sinners glo­rie? Ps. 95. v. 11. 12. 13. Let the heauens be glad, and the earth re­ioyce, the sea be moued, and the fulnes therof. the fieldes shal be glad, and al thinges that are in them. then shal the trees of the woodes reioyce before the face of our Lord, because he cometh: because he cometh to iudge the earth. He wil iudge the round Ps. 96. v. 2. 3. 4. 5. 6. world in equitie: and peoples in his truth. Cloud & mist round about him; iustice and iudgment the cor­rection of his seate. Fyre shal goe before him, and shal enflame his enemies round about. His lightnes shined, (that is shal most assuredly shine) to the round world: the earth saw, and was moued. the mountaines melted as waxe, before the face of our Lord: before the face of our Lord al the earth, the heauens haue shewed forth his iustice, and al peoples haue sene his glorie.] So certainly shal al these thing­es come to passe that the Prophet speaketh as if they were past alreadie [The riuers (such as haue wattered Ps. 97. v. 8. 9. true faith with good workes) shal clappe with hand: the mountaines (those that seeke heauenly thinges not earthly) together shal reioyce at the sight of our Lord, because he cometh to iudge the earth: He wil iudge the round earth in iustice, and the peoples in Ps. 128. v. 4. equitie. Our iust Lord wil cutte the neckes of sin­ners] al that to the end persist in sinne.

4 Other Prophets also forewarne vs of the same The same great day is foreshewed by other Pro­phets. great day, most terrible to the wicked, and most ioy­ful to the blessed [Behold (saith Isaias) the day of Isa. 13. v. 9. our Lord shal come cruel and ful of indignation, & [Page 265] of wrath, and furie, to bring the land to a wildernes, and to destroy the sinner therof, out of it] which prophecie was verified, in the destruction of Babilon, as in the figure; but more exactly shal be fulfilled in al the wicked at the day of Iudgement, as is more cleare by the wordes folowing, fore-shewing the signes that shal come before the last day [Because v. 10. (saith he) the starres of heauen and their brightnes, shal not display their light; the sunne is darkned in his rysing, and the moone shal not shine in her light. And I wil visit ouer the euils of the world (saith our 11. Lord by his Prophet) and against the impious their iniquitie: and I wil make the pride of infidels to cease and wil humble the arogancie of the strong.] Al which was fulfilled in Babilon, in smal part, in com­parison of that which shal be perfectly performed in the whole world, when Christ shal iudge al. In like maner the same Prophet speaketh againe, both of the ruine of Babilon, and of the end of this transi­torie Is. 30. v. 37. Ch. 34. v. 1. 4. Ch. 66. v. 14. and sinful world. [Behold (saith he) the name of our Lord cometh from farre, his burning furie, and heauie to beare: his lippes are filled with indigna­tion, and his tongue is a deuouring fyre. Come nere ye Gentiles and heare, and ye peoples attend; let the earth heare, and the fulnes therof; the round world and euerie spring therof. The heauens shal be soli­ded together as a booke, and al their hoast shal fal away, as the leafe falleth from the vine, and from the figge tree.] In his last Chapter in plainer termes, he saith [The hand of our Lord shal be knowne to his seruantes, and he shal be wrath with his ene­mies. 15. Because loe our Lord wil come in fyre, & his Chariots as a whirle wind; to render his furie in in­dignation, 16. and his rebuking in flame of fyre. Because our Lord shal iudge in fyre, and in his sword to al flesh; and the flame of our Lord shal be multiplied. [Page 266] I come that I may gather together (their workes, & v. 8. their cogitations) with al Natiōs, & tongues & they shal come, & shal see my glorie.] Ieremie also pro­phecied The concor­dance of Iere­mie, and S. Iohn, Prophe­cying by word, & by fact, the destruction of the wicked. Iere. 50. v. 15. 16. &c. the vtter destruction of Babilon, mistically signifying the like miserable end, yea farre greater miserie of the citie of the diuel, which is the vniuer­sal congregatiō of the wicked, opposite to the Citie of God; concluding in the very same maner concer­ning Babilon, as S. Iohn concludeth concerning the vniuersal companie of the reprobate, saying to the Le­uite Ch. 51. v. 63. 64. that should read his Prophecie to the people [When thou shalt haue finished reading this book (saith he) thou shalt tye a stone to it, & shal throw it into the midest of Euphrates: and thou shalt say So shal Babilon be drowned, and she shal not rise vp from the face of the affliction, that I wil bring vpon her; and she shal be dissolued.] Thus the Prophet. And the like wordes S. Iohn writeth of an Angel [Fallen, fallen is the great Babilon (so he calleth the Apoc. 14. v. 8. diuels citie) which of the wine of the wrath of her fornication, made al Nations to drinke.] The like Apoc. 18. v. 21. fact also, that [...] a stronge Angel, tooke vp as it were a great milstone, and threw it into the sea saying: with this violence, shal Babilon the great citie be throwne, and shal now be found nomore.] The Pro­phet Ioel. 2. v. 30. 31. Ioel foretelleth certaine terrible singes, which God wil send before the day of Iudgement saying [I wil geue wonders in heauen, and in earth; bloud, and fyre, and vapour of smoke. The Sunne shal be turned into darknes, and the Moone into bloud, be­fore the great & horrible day of the Lord doth come.] Againe of the Iudgment it self, and of the place, God almightie saith [I wil gather together al Na­tions, Ioel. 3. v. 2. and wil leade them into the valley of Iosaphat, and I wil plead with them there, vpon my people, and vpon mine inheritance Israel, whom they haue [Page 267] dispersed in the Nations, and haue deuided my land] by making schismes in his Church. Habacu [...] forese­ing the cruel persecution of the faithful by Antichrist as one that resolueth to suffer al afflictions with pa­tience, to gaine euerlasting peace in the day of Iudge­ment, saith [I heard, and my bellie was troubled; Hab. 3. v. 16. at the voice, my lippes trembled] to which natural infirmities, al men are subiect; but by spiritual forti­tude, euerie one must say with the Prophet as folow­eth [Let rottennes enter in my bones, and swarme Ibidem. vnder me; that I may rest in the day of tribulation, that I may ascend to our girded people] He calleth that last day, the day of tribulation, because none o­ther is comparable to it; and the elect Sainctes, he calleth the girded people, because they feight man­fullie in [this life, which is a warfare vpon earth.] Iob. 7. v. 1. Sophonias prophecying the destruction of Ietusalem, hath these wordes more perfectly to be fulfilled in the whole troupe of the wicked, then they were in the desolation of that one Citie [their siluer (saith Soph. 1. v. 18. he) and their gold, shal not be able to deliuer them in the day of the wrath of our Lord; in the fyre of his ielousie, shal al the earth be deuoured, because he wil make consummation with speede to al that inhabite the earth.] In like sort prophecyeth Zacha­rias of the destruction of Ierusalem, and ioyntly, & that more especially, of the final ruine of al the wic­ked saying: [Our Lord my God shal come, and al Zach. 14. v. 5. 6. 7. the Sainctes with him. And it shal be in that day, there shal be no light, but cold and frost. And there shal be one day which is knowne to our Lord, not day nor night; and in the time of the euening, there shal be light] signifying, that after that day, there be no more dayes and nightes, but petpetual night to the [...]amned, and perpetual day to the blessed. Most planly saith Malachias [Behould the day shal Mal. 4. v. 1. [Page 268] come kinled as a furnace, and al the proud, & al that doe impieti [...], shal be stuble, and the day coming shal inflame them, saith the Lord of hosts, which shal not leaue them roote, and spring.] For during this life During this life al sinners may repent, but they that dye in mortal sinne are eternally impenitent. there stil remaineth the roote of Goddes grace, wher­by sinners may repent, if they wil, and bring forth fruicte worthie of penance. but after death the doare of grace, and consequently of repentance is shutte for euer.

5 In the new Testamēt we are oftē & more clearly for Our Lord hath foretold that the Iudgement wil be strict & ter [...]ible. warned to expect & be readie for Christ our Redemer his coming to iudge: not only at the death of euerie one, but also at the end of this world in his general Heb. 6. v. 2. Iudgement. Our Sauiour him self presupposing that the Iewes knew, or ought to know, this necessarie point of beleife, told such as beleued not in him at his first coming, how hard it wil be with them, when Mat. 11. v. 22. 24. he shal come to iudge, saying: [to the cities of Co­rozaim, Bethsaida, and Capharnaum] that [it shal be more tollerable to Tyre and Sidon, and to the land of Sodom, in the day of Iudgement, then for you.] Mat. 12. v. 41. 42. That also [the men of Niniuie, and the Queene of Sa­ba, shal condemne the Iewes] that liued in his time. Contrariwise, to those that contemning the world, Mat. 19. v. 28. folow him, he said: that [you which haue folowed me in the regeneration when the Sonne of man shal s [...]tte in the seate of his Maiestie; you also shal sitte vpon twelue seates, iudgeing the twelue Tribes of Is­rael. Discoursing also with the quareling Iewes, he auoucheth his auctoritie of the vniuersal Iudge, saying [the Father hath geuen al iudgement to the Io. 5. v. 22. 23. 27. Sonne, that al may honour the Sonne, as they doe honour the Father. And he hath geuen him power to doe iudgement, because he is the Sonne of man.] H [...] [...] shal come be­fore the day of Iudgement. An other time his Disciples demanding, what signes shal be of his coming to iudge, and of the cousum­mation [Page 269] of the world, he told them these fiue. First that [manie false prophets (orpreachers) shal come, Mat. 24. v. 3. 4. and shal seduce manie] and procure warres & per­secution 1. against the faithful [but the end is not yet.] Secondly, that notwithstanding persecution [his Go­spel 6. 14. 2. shal be preached in the whole world, for a testi­monie to al Nations: & then shal come the consum­mation] yet not immediatly, but shortly after. Third­ly 3. (not long before the end of the world) there shal be great decay of faith and Religion, and publique practise of abominable heresies, which our Sauiour calleth [ Abomination of desolation.] S. Paul calleth it 15. 2. Thes. 2. v. 3. Mat. 24. v. 21. 22. Apoc. 13. v. 5. Mat. 24. v. 29. [ Apostac [...]e, or Reuolt] to be made by Antichrist, and extreme persecution, greater then euer before or af­ter.] Fourthly [for the elect, the daies of this greatest 4. persecution shal be shortned] Antichrist being so­denly destroyed, when he shal haue reigned fourtie two monethes, that is, three yeares and a half. Fifthly that [after the tribulation of those daies, the 5. Sunne shal be darkned, the Moone shal not geue her light; the Starres shal [...]al from heauen, and the po­wers of heauen shal be moued.] Besides these, S. Two other signes. 6. Iohn hath prophecied a Sixt signe, that [two wit­nesses Apoc. 11. v. 3. (which by conference of other holie Scrip­tures, are proued to be Enoch and Elias) shal come in the time of Antichrist; and shal prophecie, a thousand, two hundred, sixtie daies (which is almost three yeares, and a half) cloathed with sack-cloath; 7. 11. 12. shal be slaine by the beast] Antichrist [and afrer three daies and a half, they shal rise from death, and ascend into heauen.] Manie holie Scriptures testifie Deut. 4. v. 30. Is. 50. v. 20. Ezech. 16. v. 15. 7. also, an other signe to come neare to the end of the world; that the whole Nation of [the Iewes, shal be conuerted to Christ. [...] Shortly after these signes, shal come the last day, very sodenly, when men doe not think of it.

6 Our Sauiour also describeth in general, the forme The forme of the general Iudgement. Am. 4. v. 12. Mich. 4. v. 6. Mal. 4. v. 6. Rom. 11. v. 26. Mat. 42. v. 30. 31. Mat. 25. v. 33. 34. 35. of the Iudgement. that [the signe of the Sonne of Man (doubtles the Glorious Crosse) shal appeare in the cloudes before him, coming in much power, & Maiestie] the Angels instantly bringing al men in their reuiued bodies, and setting the blessed on his right hand, and the wicked on his left hand; he wil say to al on his right hand: Come ye blessed of my Father, possesse you the kingdome prepared for you from the fundation of the world] reciting the rea­sō of his sentence to be the performing of the workes of mercie and to them at the left hand, he wil say, [get ye away from me ye cursed into fyre euerlasting, 41. which was prepared for the diuel and his Angels] 46. because ye haue not done workes of mercie [& these shal goe into punishment euerlasting; and the iust, into life euerlasting.] Againe our Lord in the last night of his Passiion, said to Caiphas and other per­secuters Mat. 26. v. 64. [Hereafter ye shal see the Sonne of man, sit­ting on the right hand of the power of God, & co­ming in the cloudes of heauen.]

7 Immediatly as our Lord was ascended into hea­uen; Al are admo­nished to be readie when our Lord shal came to Iudge. two Angels appearing in white garmentes, te­stified to the beholders, that [he shal so come, as Act. 1. v. 11. Act. 17. v. 30. 31. 2. Tim. 4. v. 1. Rom. 14. v. 8. 9. they haue seene him going into heauen.] S. Paul preaching to the Athenians, declared, that [God de­noūceth vnto men, that al euerie where, ought to doe penance; for that he hath appointed a day, wherin he wil iudge the world in equitie, by a man whom he hath appointed] plainly teaching, that our Sauiour Christ as man, is constituted Iudge of al; quick, & dead; good, and euil. [For whether we liue (saith S. Paul) we liue to our Lord; or whether we dye, we dye to our Lord: therfore whether we liue or dye, we are our Lordes. For to this end, Christ died 10. 12. and rose againe, that he may haue dominion, both [Page 271] of the dead, and of the liuing. For we shal al stand 1. Thes. 4. v. 16. 1. Thes. 5. v. 2. 3. 2. Thes. 1. v. 10. before the Iudgement seat of Christ.] Therfore e­uerie one of vs, for him self, shal render account to God. For our Lord himself, in commandement, & in the voice of an Archangel. and in the Trumpet of God, wil descend from heauen. The day of our Lord shal come, as a theefe in the night. For when they shal say, peace and securitie, then shal sudaine de­struction come vpon them, as the paines to her that is with child, and they shal not escape: when he shal come to be glorified in his Sainctes, and to be made meruelous in al them that haue beleued.] There wi [...] come Here­tikes that wil denie the Re­surrection and Iudgement.

8 S. Peter also foreseing in spirit of prophecie, that certaine heritikes, in the latter daies wil denie the Re­surrectiō, & general indgemēt; warneth al to be mindful, what the Prophets, Christ himself, & his Apostles 2. Pet. 3. v. 2. 3. haue taught [knowing this first (saith he) that in the last daies shal come mockers in deceipt, wal­king according to their owne concupiscenses saying: Where is his promise, or his coming? For since the time that the Fathers slept, al thinges doe so perseuer from the beginning of creature] To which vaine Ar­gument the Apostle answeareth, charging them with wilful ignorance: shewing that [as the world was v. 6. 7. 8. once ouerflowed with water; so it shal be destroied by fyre] at the day of Iudgement [that with our Lord a thousand yeares, are as one day. our Lord slac­keth not his promise, as some doe esteme it, but 9. doth patiently, not willing that anie perish, but that al returne to penance. And the day of our Lord shal 10. come as a theefe, in the which, the heauens shal passe with great violence: but the Elementes shal be resolued with heate; and the earth, and the wor­kes which are in it, shal be burned.] Likewise S, Iohn exhorteth to abide in the doctrine, which is alreadie deliuered, and receiued; and not to har­ken [Page 272] to new maisters [Now litle children (saith he) 1. Io. 3. v. 28. abide in Christ, that when he shal appeare, you may haue confidence & not be confounded of him in his coming.] Diuels shal al­so be iudged.

9 S. Iude teacheth also expresly, that Angels are Mat. 8. v. 29. 1. Cor. 6. v. 3. Iud. v. 6. subiect to this general Iudgement; & that such as did reuolt from God, shal then haue a further sentence besides that is geuen alreadie saying [The Angels which kept not their principalitie, but forsooke their owne habitation, he hath reserued vnder darknes in eternal bondes, vnto the Iudgement of the great day.]

10 That day shal our B. Sauiours exaltation, be Christs exalta­tion shal be complete al the day of Iudgement. fully complete. Then wil he also make complete, the glorie of al his Sainctes, making them a kingdome euerlasting. [Behold he cometh (saith S. Iohn) Apoc. 1. v. 7. with the cloudes, and euerie eye shal see him, & they that pricked him (crucifying him) & al the tribes of the earth (that are his enemies) shal bewaile them selues Apoc. 6. v. 15. 17. vpon him. The kinges of the earth, and Princes, & Tribunes, and the rich, and the strong, hidde them selues (in vaine so endeuoring) because the great day of their wrath is come. And so shal it be pro­clamed by Angelical [Trumpet, and loude voices, Apoc. 11. v. 15. that (not only the Empereal heauē but also) the king­dome (of this world) is made our Lordes, and his Christes, and he shal reigne for euer, and euer.

Amen.

God the Holie Ghost (with the Father & the Sonne) inspireth & sanctifieth the Church, & al true mem­bers thereof. ARTICLE. 29.

SO much more necessarie it is to declare this Ar­ticle, The significati­on of the word Holie Ghost. of our beleefe in the Holie Ghost: because [Page 273] manie hauing in some competent sort, [...]arned the former Misteries, concerning the creation of the world, & Redemptiō of man; yet haue so smal know­lege of this, which more particularly perteyneth to sanctification; that if they be demanded, as certaine Ephesians were, by S. Paul [whether they haue re­ceiued Act. 19. v. 2. the Holie Ghost] perhaps they wil answear as those did [Nay; neither haue we heard, whether there be a Holie Ghost] wheras al Christians, are bound to know, that the Holie Ghost, is the third Person of the B. Trinitie. From whom, equal with the Father & the Sonne, the Church, and the mem­bers rherof, receiue al godlie inspirations sanctifica­tions, and other spiritual giftes. For albeit the name Holie Ghost, or Holie Spirit, generallie taken, may signify glorious Angels, or blessed soules, for they are holie spirits: yet being expressed without limi­tation of Angel or man, when it is absolutly said, [the Holie Ghost] or [the Holie Spirit] it proper­ly Ioan. 4. v. 24. and only signifieth the most eminent holie Spi­rit, God the Creator of al other spirits. And so it is common to al three persons of the B. Trinitie. But for distinction of the same diuine Persons, this It is appropria­ted to the third Person of the B. Trinitie. name Holie Ghost, in a strict sense, is appropriated to the third Person only; which proceding from rhe Father, and from the Sonne; is personally and re­ally distinct from them both, being al in nature one God, in persons three, al equal, coeternal, and con­substantial, as is before declared in the Article of the B. Trinitie. Wherfore hauing considered the for­mer Art 7. parag. 8. workes of God, which (as likewise al others done in his creatures) being common to the whole B. Trinitie, are by vse of holie Scriptures, appropri­ated to the Father, and to the Sonne: now we are in like maner (by his grace of whom we speake) to shew other diuine workes appropriated to the Ho­lie [Page 274] Ghost. How through his gracious inspirations, Goddes seruantes haue euer bene, and shal be illumi­nated in knowlege of truth, and sanctified with ho­lines of life.

2 Of innumerable examples, a few may suffice, as­wel Al knowlege natural and su­pernatural, is Gods gift. concerning knowlege of natural thinges, as of supernatural. Adam not only in the state of innocē, cie, knew the natures of beastes [geuing them names agreable therto] and that the first [woman was ta­ken Gen. 2. v. 20. 23. Gen. 3. v. 20. out of man] but also after his fal by new inspi­ration he [called the same woman Eua] mistically signifying, that a woman (the B. Virgin Mother of God) should be the Mother of al the liuing. For she is the singular woman [that hath brused the serpentes head] not Eue, who was the mother of al that dye, and a special occasion of death. [Enos (by like in­stinct Gen. 4. v. 26. of the Holie Ghost) inuocated the name of our Lord.] Abraham knew that the Egiptians would take his wife, and by what meanes, both his owne life, Gen. 12. v. 12. 13. Gen. 24. v. 14. 18. Gen. 27. v. 8. Ch. 39. v. 8. Ch. 4. v. 8. Ch. 41. v. 16. Ch. 49. Exo. 15. Deut. 32. and her chastitie, should be preserued. His seruant Eliezer foresaw what the maide would answear that should be wife to Isaac. Rebecca the same woman, directed her sonne Iacob how to obteine his Fathers blessing, and inheritance. Ioseph had significant dreames; and interpreted the dreames of the two Eunuches, and of Pharao. Iacob prophecied of al his sonnes. Iob was learned and holie. Moyses writ the Historie of thinges past, aboue two thousande yeares before he was borne. It shal not neede to speake of his singular knowlege of greatest Misteries, compr [...]sing manie in two Canticles. Al these & ma­nie moe receiued both knowlege and sanctitie of the Holie Ghost, not by natural witte, nor by only hu­mane industrie. But as the Royal Psalmist singeth [The voice of our Lord] God the Sonne, being the word of God the Father [the voice of our Lord] Ps. 28. v. 3. 4. 5. [Page 275] proceding from them both, which is the Holie Ghost [vpon waters] the God of Maiestie hath thundred; our Lord vpon manie waters: the voice of our Lord v. 7. 8. in power, in magnificence, breaking Ceders; the voice of our Lord deuiding flame of fyre, shaking the desert preparing hartes (swift dear) In his Tem­ple 9. al shal say glorie.] Againe the same Psalmist acknowleging that he receiued the spirit of Prophe­cie by the inspiration of the Holie Ghost, saith [My hart hath vttered a good word: my tongue is Ps. 44. v. 2. the penne of a Scribe that writeth swiftly.]

3 Concerning also sanctification, the sam [...] Pro­phet Iustification & sanctification, are greater giftes of God: and are appro­priated to the Holie Ghost. describeth the Church, being euriched with the giftes of the Holie Ghost; to be as [a fatte moun­taine. Ps. 67. v. 16. 17. a mountaine crudded as cheese] vnited in her godlie members [wherin it hath pleased God to dwel euen to the end.] For which meruelous wor­kes of the Holie Ghost, making men new in spirit, al are inuited to [sing to our Lord a new song; be­cause Ps. 97. v. 1. &c. Sap. 1. v. 7. he hath done meruelous thinges.] Confor­mablie hereto saith the wise man [The Spirit of our Lord hath replenished the whole world: and that which conteyneth al thinges, haith the knowlege of voice.] Of the voice of the Holie Ghost, speaking of the Church, the Prophets make frequent mentiō. [Manie peoples (saith Isaias) shal goe and shal say, Is. 6. v. 8. Come, and let vs goe vp to the mountaine of our Lord and to the house of the God of Iacob: and he wil teach vs his wayes, and we shal walke in his pathes. I heard the voice of our Lord (the Holie Ghost saith Act. 28. v. 25. Is. 34. v. 16. S. Paul) saying, whom shal I send; and who shal goe for vs? Search ye diligently in the booke of our Lord, and read: because that which procedeth out of my mouth, he hath commanded, and his Spirit; the same hath gathered them. Come ye to me and heare this: I haue not spoken in secret from the be­ginning, Is. 48. v. 16. 17. [Page 276] from the time before it was done. I was there, and now the Lord God hath sent me. & his Spirit. I the Lord thy God, that teach thee profitable thinges, that gouerne thee in the way that thou wal­kest.] It would be endles to recite al that perteine to this purpose in the Prophets: and is nedeles in so certaine a doctrine. Let the wordes of Ioel serue for the rest speaking of the coming of the Holie Ghost to the Apostles: [It shal be after this, I wil poure Ioel. 2. v. 28. 29. out my Spirit vpō al flesh: & your sōnes & your daughters shal prophecie. your Ancients shal dreame dreames, and your yong men shal see visions: yea and vpon my seruants, and handmaides, I wil poure out my Spirit.] The same did Amos Prophecie in Amos. 2. v. 11. fewer wordes, the Holie Ghost saying by him [I raised vp of your sonnes to be Prophets, and of your yong men Nazarites. Is it not so, o children of Is­rael saith our Lord. Signifying, that as in the old Testament there were Prophets that taught the truth, and Nazarites that professed a special state of life, absteyning from wine, and al delicious drinkes: so Ioan. 14. v. 26. Mat. 19. v. 12. 21. in the New Testament, there should be both true Pa­stors to teach al truth, and votarie religious persons, which embrace, and obserue Euangelical counsels, by inspiration and operation of the Holie Ghost. Sanctifying grace is more abundant in the new Testa­ment.

4 For this is that mightie power and vertue, which Luc. 24. v. 49. Christ our Sauiour said his Father had promised to send: for which [he cōmanded his Disciples, to tarie & expect in Ierusalem, til they should be endued ther­with] which strength being geuen them, they were not thē affraid ▪to goe as sheepe & la [...]bes in the mid­dest Mat. 10. v. 16. 20. Mar. 13. v. 11. Luc. 21. v. 15. of wolues. without solicitude how to answear persecutors, alwayes confident in that our Sauiour hath taught, that it is not the weake and fraile man, that speaketh but the Holie Ghost [the Spirit of the heauēly Father that speaketh in thē] This is that [power [Page 277] of the most high, which came vpon the B. Vir­gin, Luc. 1. v. 35. ouershadowed her] and wrought the most B. Incarnation of the Sonne of God. This is the power of al powers, that worketh in nature, abou [...] the course and power of al creatures. In this power [our Mat. 12. v. 28. Luc. 11. v. 20. Act. 2. v. 1. 4. Sauiour him self as man, cast diuels out of men.] With this Holie Spirit, al the faithful which were together in Ierusalem were replenished] both with confirma­tion, and augmentation of sanctitie; and also with miraculous power [to speake with diuers tongues, according as the same Holie Ghost, gaue them to speake.] S. Paul likewise (being conuerted) recei­ued the same effectes of graces, both sanctfying, & enabling him to work miracles. Wherupon he saith [Our Gospel hath bene to you, not only in worde, 1. Thes. 1. v. 5. but in power also, and the Holie Ghost] though iu­stifying grace, and sanctitie, be the principal, and most necessary gift, and therfore the same Apostle Two kinde [...] of grace th [...]ne called only gratia gra­tis data: th [...]ther also gratum fa­ciens. saith [God hath not called vs into vncleannes, but 1. Thes. 4. v. 7. into sanctification] because sinne may consist, with other power of auctoritie, prophecying, working miracles, and the like; but not with sanctification. Therfore (saith he) he that despiseth th [...]se thinges, despiseth not man but God: who also haith geuen his Holie Spirit in vs.

5 And because Gods goodnes often offereth his Mans coopera­tion is requi­red with Gods grace. grace to euerie one, the Apostle admonisheth al, to accept and cooperate therwith, without resistance [the Spirit (saith he) extinguish not: Prophecies 1. Thes. 5. v. 19. 20. 1. Cor. 12. v. 4. 5. 6. 11. despise not. there are diuisions (or varieties) of gra­ces, but one Spirit. there are diuisions of ministra­tions: but one Lord. there are diuisions of opera­tions, but one God, which worketh al in al. And al these thinges worketh one and the same Spirit, diuiding to euerie one according as he wil. that which euerie one hath receiued, in that must he la­boure.] [Page 278] So must the whole bodie of the Church and euerie member [Kepe the good depositum by the 2. Tim. 1. v. 14. Holie Ghost, which dwelleth in vs.] S. Peter spea­king of the assured truth which is in the whole Church grounded his assertion in this, that God by inspira­tion hath reuealed the same truth to some special ser­uants of his, to instruct the rest, saying: [the holy men 2. Pet. 1. v. 21. of God spake inspired with the Holie Ghost.] And S. Iohn speaking of eu [...]rie particular faithful soule, grounded in true faith which he hath not of him self, 1. Io. 5. v. 6. but by the gift of the Holie Ghost saith [It is the Spi­rit, which testifieth that Christ is the truth.]

The vniuersal Church consisteth of holie Angels, & other glorious Sainctes, with the faithful in earth: of al which Christ as Man, is the Head. ARTICLE. 30.

OF al the workes, and creatures of God, his Church is most principal; cōprehending two partes. the one triumphāt in heauē, cōsisting of glorious Angels, and other Sainctes, which haue vanquished the world, the flesh, and the diuel. the other part being yet in warfare against the same e­nemies, is therfore called Militant. Of both these Christ is Head of the vniuer­sal Church: and of al men liuing in this world, but not of the damned. partes; & also of other men, so long as they liue in this world, Christ as Man is the immediate Head vn­der God. For better explication wherof we may obserue fiue distinct sortes of members, diuersly v­nited to Christ our head, and in him, each to others. The first and most excellent sort, are those who are vnited to our B. Sauiour in eternal glorie. The se­cond, which being yet mortal, are vnited to him by the perfect▪ vertue of Charitie, and iustifying grace. The third, which are vnited by true faith, but with­out good workes. The fourth, which are in possi­bilitie Io. 10. 16. [Page 279] and shal be vnited: but are not for the pre­sent actually. The fifth, which are also in possibili­tie to be vnited, so long as they are in this transitorie life: but wil neuer be actually vnited. For Christ our Lord is also their head and Sauiour, hauing re­demed them meritoriously, though not effectually, as S. Paul distinctly teacheth saying [Our Lord is 1. Tim. 4. v. 10. 1. Io. 2. v. 2. the Sauiour of al men, especiially of the faithful.] And S. Iohn saith: [Christ is the propitiation for our sinnes, and not for ours only, but also for the whole worldes.] But after the death of the repro­bate, Yet is Iudge both of the blessed, and damned. Christ is their Iudge, hauing redemed them among the rest of al mankind, but is not their head anie longer, because they are vtterly cut of, and are out of al possibilitie to be vnited. Yet for so much, as the two last sortes are not actually vnited to Christ nor actual members of his mistical bodie the Church; we are not to speake more of them in this present Article. Only we are to shew, that the triumphant part (conteyning al the glorious Sainctes) & the militant, contening both the iust (aswel in Purga­torie, as in earth) and other faithful though not iust; doe make one vniuersal bodie with Christ our Lord head therof.

2 Which may be declared by manie holie Scriptures; That Christ is Head of the whole Church, tri­umphant and militant, is proued by ho­lie Scriptures. namely by the vision of the Patriarch Iacob, who [saw in his sleepe, a ladder standing vpon the earth, Gen. 28. v. 12. 13. and the top therof touching heauen; the Angels al­so of God, ascending and descending by it, and our Lord leyning vpon the ladder. And when he was awaked out of sleepe, he said: Indeede our Lord is in this place and I knew not. And trembling he said: how terrible is this place▪ this is none other but the house of God, and the gate of heauen] wher­by is euidēt, that the militant part of Goddes Church on earth, and the triumphant in heauen, is one house, [Page 280] conteyning mortal and immortal persons, our Lord as head and Maister of both, reigning in both, as ap­peareth by his leyning on the ladder, which touched both heauen and earth. Al which the wise man (re­siting this vision) calleth the King dome of God say­ing: that [wisdome conducted iust Iacob, fleeing Sap. 10. v. 10. Nu. 1. v. 2. ad 46. Ch. 3. v. 14. Ch. 26. v. 51. Ch. 33. v. 1. &c. 1. Esd. 2. v. 1. ad 66. his brothers (Esa [...]s) wrath, by the right wayes; & shewed him the Kingdome of God.] Also the spe­cial numbring of Goddes people, aswel in the desert, expecting to possesse the promised land of Chanaan, as returning from the captiuitie of Babylon, vnto the same land eftsōnes promised, & after seauentie yeares restored, doth represente the two estates of one and the same Church, first militant, and finally, trium­phant, in the meane time some blessed members res­ting in possession of eternal glorie; others laboring in hope to enioy the same heauenly kingdome.

3 Manie like figures doe resemble this one Mystical Confirmed by other figures & prophecies. bodie, the citie of God; which is verie largely de­scribed in a vision to Ezechiel the Prophet, & written Ezech. 40. 41. &c. by him in his nine last chapters alluding to the res­tauration of Ierusalem, after the captiuitie of Babilō. but so describing a Temple to be reedifyed, as farre eccelleth, not only that which was built by Zoroba­bel vpon the old ruines, but also Salomons first Tem­ple, and that also which was enlarged, adorned, & enriched, by Herod Ascalo [...]tes; but must therfore needes be vnderstoode of the whole Church of God, partly in the old Testament, more amplie in the new, but most fullie and complete, in the state of glorie. And therfore the whole description seuerally per­teyning to diuers partes, sheweth that al is one per­fect bodie. For where the Prophet saith: that [the Ch. 40. v. 1. Spirit of God brought him into the land of Israel] he signifieth that he being then personally present in Chaldea nere to Babilon, his vision imported what [Page 281] should be done in the land of Israel. Where he ad­deth [and left me vpon a mountaine] he vnderstan­deth v. 2. Mount Syon wheron the Temple stoode, but saying [exceding high] hath an higher sense then cā be verified of Mount Sion, not being so extraordi­narie in height. Where the [ascent to the gates of v. 22. 26. 31. 32. 34. 49. the vtter wal, had seauen steppes, and the ascent to the gates of the inner wal had eight] it wel signi­fieth the greater perfecttion required in the New Testament, then in the old. And the inner court in­to The old Testa­ment prefigu­red the new: and the new resembleth the state of glorie. which those gates gaue entrance, represented the court of heauen. Likewise in the whole description, and in the conclusion knitting vp al, and saying: [these are the names of the Tribes. these shal be the first fruictes of the Sanctuarie, of the Preistes. these Ch. 48. v. 1. 10. 16. 29. are the measures of the citie. this is the land which you shal diuide by lotte, to the Tribes of Israel.] It is euident that the old Testament had these thinges as figures of the new; and the Mysteries in the new Testament are representations of greater thinges in heauen. As namely Christ him self the Head of this vniuersal Church, was in the old Testament only in figure, prefigured by diuers persons, Sacrifices, Sa­cramentes, and other thinges. In the new Testament he came really in bodie, but mortal in infirmities, his glorie hidden, stil remaineth in the B. Sacrament, but inuisible. In heauen he the self same is in glorie, and most visible: filling al with his Maiestie. As yet vntil the end of this world there shal be manie via­tores way faring holie persons, seruants of God in this time of warfare. In the end al members of the Church shal be comprehensores participating glorie: which [now doe see as in a glasse, & shal then see face 1. Cor. 13. v. 12. to face] then shal there not be these two names of militant and triumphant Church, for al shal be trium­phant: not two names of one Citie as now there are, [Page 282] but one. For [the name of the Citie (saith this ho­lie Ch. 48. v. 35. Prophet) from that day: Dominus ibi, our Lord there.] Signifying that to be the perfect complet Ci­tie of God, where our Lord is visible, and glorious lightning al.

4 Which S. Iohn in a like vision, declareth say­ing: The crium­phant and the militant Church is one intire bodie vnder one head: Christ. [Night shal be nomore, & they shal not neede the light of lampe, nor the light of the sunne: be­cause Apoc. 22. v. 5. our Lord God doth illuminate them: and they shal reigne for euer and euer.] Generally al those places of holie Scripture which shew that our Saui­our Christ, is Head of al the Church militant & tri­umphant; doe proue withal that both these estates of the Church are but one bodie [one flocke, as hauing Ioan. 10. v. 16. Apoc. 17. v. 14. one head, one Pastor] the lambe that shal ouercome al sirce enemies that fight against him: because [he is the Lord of Lordes, and King of Kinges] and they (shal also ouercome al enemies) that are with him called elect, and faithful.] For which victorie [God Ch. 19. v. 16. Ephes. 1. v. 23. hath also sette the same Iesus Christ] our Sauiour [aboue al Power, and Domination, both in this world and in heauen: and hath made him Head (not ouer part, but) ouer al the Church which is his bodie, (not bodies) the fulnes of him which is filled al, in in al] being made the ful and perfect head by his do­minion ouer the whole bodie.

The militant Church conteyneth two general men­bers: the Cleargie, and Laitie; vnder one visible head. ARTICLE. 31.

BY how much an Armie is more or lesse fur­nished The vniuersal Church is the most complete, and most ex­cellent Armie. with necessarie men, money, and muni­tion; better or worse sette in batle ary; so is [Page 283] it in it self stronger or weaker, more or lesse plea­sant to behold; and to the enemie more or lesse ter­rible. The whole Church of God is an Armie most complete, most puisant, most glorious, and most ter­rible to the contrarie confused conuenticles of the diuel. Of this whole perfect Armie, we haue be­gunne to sheake in the precedent Article; shewing that during the course of this world, it conteyneth two patres Triumphant & Militāt, yet is al one bodie, and hath one head. To the more principal part which is the celestial Ierarchie, and heauenlie Armie; Salo­mon, or rather Christ him self by the name of Salo­mon, saith [Thou art al faire o my loue, and there The trinmphāt Church is al fayre without spotte. is not a spot in thee.] In the end also the same shal Cant. 4. v. 7. Ephes. 5. v. 27. be said of the whole bodie, when [Christ shal pre­sent to him self (as S. Paul teacheth) a glorious Church, not hauing spot, or wrinckle, or anie such thing, but shal be holie and vnspotted.] Now that this glorious Armie is most beautiful, most strong, and most terrible to al damned reprobates, may be more conueniently auouched, then with needles proofes further demonstrated.

2 But that the other part also is the most holie, The militant Church is fayre, but not al fayre, yet the fayrest of al Congregati­ons in earth. most fayre, most strong, and euerie way the most ex­cellent Armie, that can be in earth; and absolutly inuincible, we shal in seueral chapters folowing de­clare, by holie Scriptures. And first ingeneral, as Christ hath said to his Triumphant spouse [thou art Cant. 4. v. 7. Cant. 6. v. 3. al fayre o my loue, and there is not a spot in thee] so he said to the part as yet militant: [thou art fayre o my loue, sweete and comlie, as Ierusalem, terrible as the armie of a campe sett in aray.] For albeit this militant Church be not al fayre, and vnspotted, as the triumphant is: yet it is truly called [ fayre] by remission of sinnes [ the beloued] of Christ our Rede­mer: [ sweete] by infused vertues, Faith, Hope, Cha­ritie, [Page 284] Religion, with al moral vertues, and giftes; [ comely] composed of requisite wel ioyned members, persons of al sortes and degrees, adorned with v a­rieties of spiritual furniture: [ as Ierusalem] strongly v­nited & walled [ terrible] to al enemies [ as the armie of a campe sette in aray] fensed within and without, with internal vertues, and external behauiour, [armed with two swordes [spiritual and temporal; [brother Lue. 22. v. 38. Prou. 18. v. 19. holpen of brother] a most strong citie] two campes in The Cleargie and Laitie as two armes, & two shoulders of one dodie, vnder one head. one; the Cleargie and Laitie, as two armes, & two shoulders, but one bodie vnder one head.

3 Which distinction, of spiritual and temporal sta­tes, with their distinct functions, and powers, is so necessarie for vniforme gouernment in al cities, kingdomes, and common welthes, (by reason that Proued by the law of nature, and of al nati­ons. men consist of soules and bodies) that also heathen Infidels by instinct of nature, and law of al nations, haue these offices of Preistes, and ciuil Magistrates. So holie Scriptures reporte, that in Egipt were preistes [Putiphar the preist of Heliopolis] of such estima­tion, Gen. 41. v. 45. that his daughter was thought a meete wife for Ioseph, being made gouernour of the land, next vn­der the king. There also [the Preistes were not on­ly Gen. 47. v. 21. 22. endued with landes, but also had a lowance in the time of famine and scarcitie of corne, out of the com­mon barnes, and were not driuen to sel their posses­sions, as the people did; so that in the whole land of Egipt the fift part of al fruictes was payed to the king, 26. sauing the land of the Preistes, which was free frō this condition.] And by this meanes the preistes not nee­ding to trauel corporally for their liuing, had leasure to studie, & became great Mathematicians; & manie of them with al, were Magicians: as they were also Idolaters, seruing false gods. In like maner al coun­tries Exo. 2: v. 16. had preistes conformable to their Goddes, and Where is no Preist, or no Sacrifice, is no Religion. pretensed religions. For where is no preist, no sa­crifice: [Page 285] there is no religion, no God.

4 But especially among the faithful from the be­ginning Exo. 3. v. 1. were alwayes true Preistes. The first borne In Goddes Church before the written law, the first borne of al fa­milies were Preistes. and head of euerie familie was a Preist; vntil God chaunged that course, geuing a written law to his peculiar people, the children of Israel, by the hand of Moyses: as appeareth by the same law where God commanded Moyses saying: [Take the summe of the Nu. 1. v. 2. whole assemblie of the children of Israel by their kindreds, and houses, and the names of euerie one whatsoeuer, of the male sexe] yet with exception saying [Number not the tribe of Leui; neither shalt Thenceforth onlie the tripe of Leui were cleargie men. And in that tribe, onlie the familie of Aa­ron was ca­pable of preist­hood. thou put the summe of thē with the children of Israel: v. 49. 50. but appointe them ouer the tabernacle of testimonie, and al the vessel therof; and whatsoeuer pertoyneth to the ceremonies. they shal carie the tabernacle, 51. and al the furniture therof: and they shal be in the ministerie, and shal pitch round about the taber­nacle. When you are to goe forward, the Leuittes shal take downe the tabernacle: when you are to campe, they shal sette it vp: what stranger soeuer 2. Reg. 6. v 6. 7. Nu. 1. v. 52. 53. (of anie other tribe) cometh to it he shal be slaine. And the children of Israel (the other tweule tribes) shal campe euerie man by his troupes, and band, and hoste. Moreouer the Leuites shal pitch their tentes round about the tabernacle, lest there come indignation vpon the multitudes of the children of Israel, and they shal watch in the custodies of the tabernacle of testimonie.] Thus the offices of the Le­uites were designed ingeneral. And after the setting Nu. 2. v. 4. 10. 17. 18. 25. of them and al the rest of this campe in aray, the Le­uites euer in the midest of the whole armie, & subor­dinated to Aaron; God particularly signifieth the disanulling of Preistes, and cleargie men in al other tribes, which hitherto were the first borne, saying ex­presly Nu. 3. v. 9. 1 [...]. 41. 45. [I haue taken the Leuites from the children of [Page 286] Israel, for euerie first borne; and the Leuites shal be mine. More particularly concerning preistes the Nu. 8. v. 16. 18. Exo. 28. v. 1. highest order of al the Leuites, our Lord said to Moy­ses [Take vnto thee Aaron thy brother with his son­nes, from among the children of Israel, that they may doe the function of Preisthoode vnto me.] Againe to signifie that not only vocation, but also ordina­tion, and diuers consecrations, for diuers orders, were to be made [our Lord commaunded Moyses Leuit. 8. v. 2. &c. to take Aaron and his foure sonnes, and by prescripte different maners of annointing, & with diuersitie of Ceremonies, to consecrate Aaron High Preist, and his sonnes Preistes. The other Leueites were also orday­ned Nu. 8. v. 6. 7. &c. by a prescript forme, and ceremonial rite, & then imployed to their seueral offices in the tabernacle of couenante.

5 Al other tribes were the Laitie, or people of Al the other tribes were subiect to the Cleargie in spi­ritual causes. 15. the self same faith and religion, with the Preistes & other Leuites, but remaining in their temporal state, were also disposed in the campe of Gods Church, some in auctoritie, others in subiectiō, manie in both, in respect that they were subordinate superiors to some, and subiectes to others. And for most part one was supreme of temporal persons, and causes, but in spiritual causes these were al subiect to spiritual su­periors. So was Iosue by Gods ordinance made suc­cessor to Moyses, not in al his auctoritie, (for Moy­ses had both spiritual and temporal) but as the sacred text declareth [in part of his glorie] which was in Nu. 27. v. 18. 19. 20. temporal gouernment: for Eleazer was high preist, and to him was Iosue directly subiect in al spiritual causes: and in some sort in temporal affaires. For And in tempo­ral causes also when theron depended spi­ritual good. [when anie thing was to be done, Eleazar the preist v. 21. shal consult the Lord (saith our Lord him self) At his word shal he goe out, and goe in (that is vnder­take or not vndertake anie common important en­terprise) [Page 287] al the children of Israel with him, and the rest of the multitude.] So were both Iudges, and Kinges, being successors to Iosue, not only subiect in spiritual causes to the High Preistes, but also were to consult God by them, & to take direction of them in temporal doubtes, and difficulties. So king [Da­uid 1. Reg. 23. v. 9. 10. 11. Exo. 28. v. 30. Leuit. 8. v. 8. 2. Par. 19. v. 11. Mat. 18. v. 17. Mat. 22. v. 21. willed Abiather the Preist to apply the Ephod] for that was the maner of consulting God (and accor­ding to Gods answer receiued) by that meanes [Da­uid parted from the citie of Ceila] where otherwise Saul would haue supprised him. So Amarias the high Preist ruled in those thinges, which perteyned to God (in spiritual thinges) and Zabadias a prince of the house of Iuda, was ouer those workes which per­teyned to the kinges office. So our Sauiour him self Our Sauiour commanded to repaire to the Church for correction of obstinate of­fenders. distinguished Cleargie and Laitie, bidding vs repare to the Church for the correction of such as are obsti­nate in error: And to render to Caesar the thinges that are Caesars: and the thinges that are Gods to God.

6 And being to establish a new Law, he planted a new Cleargie; neither of the only first borne as in the law of nature; nor of one tribe or kindred only as in Christ in the law of grace ordained a new Cleargīe, by vocation & ordination. the law of Moyses; but of al tribes, and al nations, whether first or later borne, by due vocation and or­dination, to be consecrated preistes, according to the order of Melchisedech; with other inferior Cleargie men of greater and lesse distinct orders: with spiritu­al power both of oder and Iurisdiction. So our B. Sauiour, our eternal high Preist, ordayned first his A­postles, and after them other seuentie two disciples. Mat. 10. v. 1. 2. Luc. 10. v. 1. 2. Act. 6. v. 6. Act. 13. v. 3. So his Apostles ordayned Deacons, also more Bi­shopes, and Preistes. So S. Paul affirmed of him self saying: [I am appointed a preacher, and an A­postle: doctor of the Gentiles] He ordayned S. Ti­mothee, S. Titus and others. And al by right vo­cation, [Page 288] and ordination, euerie high preist (and the 1. Tim. 2. v. 3. Ch. 3. v. 2. Heb. 5. v. 1. 4. same rule is of al the Cleargie) being taken from a­mong men (taken from the people or Laitie) is ap­pointed for men in those thinges that perteine to God. Neither doth anie man take the honour (of such function) to him lelf, but he that is called of God as Aaron.] Secular power and subordina­tiō of Princes, and other Ma­gistrates, is by diuine ordi­nance.

7 Secular power likewise is of Gods ordinance [For there is no power but of God.] And therfore Rom. 13. v. 1. whatsoeuer commandment, or coaction is not of God, is not of his ordinance, but by his permission only. So that by Gods ordinance al subiectes are bound to obey al superiors spiritual and temporal in thinges good or not euil [Let euerie soule be subiect (saith Ibid. S. paul) to higher powers] willeth his disciple Ti­tus [to admonish the people to be subiect to Princes Tit. 3. v. [...]. Heb. 13. v. 17. and Potestates; to obey at a word, and to be rea­die to euerie good worke.] To the Hebrewes he writeh also thus: [obey your Prelates, and be sub­iect to them: for they watch as being to render ac­count for your soules.] S. Peter as often in his acti­ons, 1. Pet. 2. v. 13. 14. so also in his writing by his spiritual auctoritie, admonisheth al to obey temporal auctoritie, saying: [Be subiect to euerie humane creature for God: whe­ther it be to king as excelling; or to rulers as sent by him, to the reuenge of malefactors, but to the praise of the good.] By al which we see the admirable beautie, strength, and excellencie of Gods Church, aboue al other companies, or common welthes, best sette in aray; [for there is no other nation, no other Deut. 4. v. 7. 8. people so renowned that hath these ordinances (these spiritual & temporal iudgements, ceremonies, holie rites, and orders) as God hath sette in his people his spouse the Church.]

As wel the Cleargie as Laitie conteine particular bodies (communities and corporations) with se­ueral heades: al subordinate in one whole bo­die, to one supreme visible head. ARTICLE. 32.

IT doth not a litle both beautifie and strengthen the militant Church, that there be in it diuers particular bodies to witte: the Pastoral Cleargie distinguished into Archbishopriques, Bishopriques, diuers Religious orders; and other spiritual commu­nities: also distinct temporal Kingdomes, Domini­ons, free Cities, and other Christian Commonweal­thes, with innumerable Corporations; al spiritually vnited in one mistical bodie. For as varietie doth Varietie of members wel vnited, doth both beautifie and strengthen the bodie. much adorne: so doth vnion fortifie the whole com­munitie. Wheras otherwise if anie either particular [house, or vniuersal kingdome, be diuided in it self, Mat. 12. v. 25. Mar. 3. v. 24. 25. Luc. 11. v. 17. it must needes come to ruine and desolation.] But by how manie moe members and partes it hath wel combined euerie part assisting and defending others: so much the more firm [...]ly the whole is conserued. We shal therfore first declare that the Church of God, euer had, and perpetually is to haue, great diuersitie of states, professions, and functions: and then shew, that by the same diuine prouidence, they are al per­fectly vnited. Concerning the former point euen frō the beginning of the world, as men increased & mul­tiplied, they professed diuers trades of life, and ex­cercised sundrie offices. First Adam (as common tra­dition telleth vs) did digge, and Eue did spinne, Gen. 3. v. 17. Gen. 4. v. 2. 20. certaine it is, that they did trauel in laboures. Abel was a shepheard, and Cain a husbandman. Iabel was the father of them that dwelt in tentes, & hear­desmen [Page 290] Iubal father of them that sang on harpe & 21. 22. 26. orgaines. Tubalcaine was a smith, working in brasse and Iron. Enos is renowmed for his special deuotion in the seruice of God. So are Seth, Enoch, Noe, & Gen. 6. v. 2. others, who were therfore called the sonnes of God. At which time and so forwardes vntil the law of Moy­ses, the first borne and heades of families were Preistes.

2 And amongst Preistes there was subordination Subordination in spiritual causes, where was no subor­dination in temporal do­minion. of superiors, and inferiors. For Melchisedech did Gen. 14. v. 19. 20. blesse Abraham, who was also a Preist and tooke ty­thes of him, both which preeminences shew spiritu­al superioritie, and subiection; though in temporal­ties neither of them was subiect to the other. Iob Iob. 1. v. 5. was a Preist for he offered sacrifices for his children, and was also a King or absolute Lord. Moyses be­ing constituted supreme gouernour spiritual and tem­poral of Gods peculiar people, with spiritual aucto­ritie also ouer the king of Egipt, had his brother Aarō subordinate to him, as a prophet, to speake as he should direct him [I haue appointed thee (said our Exo. 7. v, 1. 2. Lord to Moyses) the God of Pharao: and Aaron thy brother shal be thy prophet: Thou shalt speake to him al thinges that I command thee, and he shal speake to Pharao, that he dismisse the children of Is­rael out of his land.] In temporal affayres Iosue of Exo. 17. v. 9. 10. the tribe of Ephraim, was his substitute, & appointed by him general captaine, to fight against Amelec. Hur of the tribe of Iuda was an other assistant in publique occasions. As appeareth by that which Moyses said to the people when he went into the mountaine: [Expect here (saith he) til we returne Exo. 24. v. 14. Exo. 18. v. 21. 25. to you: you haue Aaron, and Hur with you: If anie question shal rise you shal referre it to them.] Be­sides Magistrates not subiect to one an other, were al subiect to one cheife head: these Moyses ordained Tribunes, and vnder them Centurions; Quinquagenerians, & Decurians. [Page 291] Al which were superiors of certaine companies and particular bodies. Againe of euerie tribe one was made the Prince, and so were accepted and called [the most noble princes of the multitude by their Nu. 1. v. 4. 16. tribes and kindereds, and the heades of the host of Israel] the temporal state consisting of twelue Tri­bes: al which had their distinct portions of landes alotted them, & were bond by the law [not to make Nu. 36. v. 7. 8. mariages, but each Tribe within it self, that so their inheritances might not be mingled; & that the Tri­bes might remaine, as they were seperated by our Lord.

3 The spiritual Tribe of Leui, conteined four di­stinct Foure distinct communities in the Tribe of Leui, with particular su­periors. communities. The first of Preistes, and three degrees of other Leuites. For the Patriarch Leui, Nu. 3. v. 17. hauing three Sonnes, Gerson, Caath, and Merari, of Ceathes Progenie, Aaron was assumed & made High Preist, and in him, and his ofspring, was establi­shed 1. Preistes. the whole order of Leuitical Preisthood. The rest of Ceaths issue, were made the first degree of Le­uites 2. Caathites. after the Preistes called [Caathites; whose offi­ces Nu. 3. v. 31. Ch. 4. v. 16. were to guard the Sanctuarie, and to carie the Ark and Table wheron it stoode. Also the Candlestick the Altares, and al the vessels of the Sanctuarie; to prepare and kepe the oyle for lampes, incense, and holie oyle of vnction, the veile, and al other imple­mentes.] 3. Gersonites. The second degree were [the Gersonites, Nu. 3. v. 26. Ch. 4. v. 26. Nu. 3. v. 36. Ch. 4. v. 31. the sonnes of Gerson, whose charge was, to guard & carie the Tabernacle, the cou [...]r therof, the han­ginge curtaines, cordes, al the furniture therof, and vessels perteyning to the Altar.] The third and in­feriour 4. Merarites. degree, were Merarites, the Sonnes of Me­rari, whose office was to kepe and earie the bordes, barres, pillers, with their feete, pinnes, and cordes belonging therto.] Euerie degree had their seueral Superiour. And when the Temple was built, & vse Ios. 21. v. 34. [Page 292] of the Tabernacle ceased, these orders were dispo­sed [to serue in and about the Temple; some Mu­sitians, Ch. 3. v. 36. Ch. 4. v. 31. 1. Par. 23. v. 26. Ch. 25. v. 26. Nu. 18. v. 2. 3. 6. some thresurers, others porters] al serued the Preistes: For so [our Lord said to Aaron. Thy bre­thren of the Tribe of Leui, and the Scepter of thy Father, take with thee, and let them be readie at hand, and minister to thee: but thou and thy Sonnes, shal minister in the Tabernacle of testimonie, & the The superior of the Preistes, was cheife su­perior of al. Leuites shal watch vpon thy Precepts, and vpon al the workes of the Tabernacle. I haue geuen you your brethren, the Leuites out of the middest of the chil­dren of Israel, and haue deliuered them a gift to the Lord, to serue in the ministeries of his Tabernacle. And thou and thy Sonnes, loke to your Preisthood; 7. 1. Par. 6. v. 31. 49. 2. Esd. 12. v. 43. 44. and al thinges that perteine to the seruice of the Al­tar, and that are within the veile, shal be executed by the preistes. If anie stranger approach, he shal be slaine.] Wel resembling in diuers respectes, the mi­nisterie of Christian Preistes, with Deacons, Subdea­cons, and inferiour orders, seruing them in the holy Sacrifice of the Altar.

4 There were also in the old Testament, certaine Religio [...]s or­ders in the old Testament. Also special Prophets were sent extraordi­narily. Likewise God ordained tem­poral Magis­trates ordina­rie. Iudic. 13. v. 5. Nu. 6. v. 2. Iere. 35. v. 2. 4. Reg. 1. v. 7. Ch. 2. v. 7. Ch. 6. v. 1. 1. Mac. 2. v. 12. 2. Mac. 14. v. 6. Nu. 11. v. 16. 17. 25. Religious orders, obseruing special rules of life, bin­ding them selues therto by voluntary vowes [the Nazarites, Recabites] and others. Likewise many holie Prophets were raised vp by God, and sent to admonish al sortes (Preistes and people) of diuers Tribes besides the Leuites. Moreouer [our Lord or­deined seauentie Ancientes of Israel, for Counselers, and Rulers, to ease the burden of the cheif Supe­riour, imparting to them of the spirit wherwith Moy­ses was indued, and they prophecied from thence for­ward] and assisted in the gouernment. After Moyses and Iosue, there were manie changes, and also in­terruptions of temporal cheif gouerners. And at Sometimes extraordinarie. sundrie times, God raised vp certaine men of diuers [Page 293] Tribes, by the title of Iudges, to deliuer and defend Iudic. 2. v. 16. 1. Reg. 8. v. 5. 3. Reg. 12. v. 16. 19. 4. Reg. 17. v. 6. 2. Par. 11. v. 13. 1. Reg. 25. v. 11. 1. Esd. 1. 2. Esd. 1. the people from inuasions of enemies. After which, they had Kinges, Saul, Dauid, and Salomon, reig­ning ouer al Israel. Then tenne Tribes reuolting, Temporal go­uernment sometime changed. made them selues by Goddes permission, a seueral King, & were a distinct kingdome til they were ca­ried captiue into Assiria. The other two Tribes (and And interrup­ted. the Tribe of Leui) remaining subiect to K. Dauids successors, til they also were caried captiues into Ba­bilon: From which time they neuer recouered the Royal state of a Kingdome; though after seauentie yeares captiuitie, the Medes & Persians conquering Babilon, released the Iewes, permitting them to re­turne, and repaire their Temple, and Citie of Ieru­salem. But againe after this, they were brought vnder the Grecians, and by them, extremly persecuted. Last of al, they were subdued by the Romanes, & suffered to vse more priuileges, especially in Religion, yet stil subiect in ciuil causes. But the state of Preistes and Succession of High Preistes stil conserued and continued. Leuites, was stil conserued: Namely the succession of High Preists, was continued e [...]en to Caiphas. Who (though with wicked meaning) truly iudged it [expe­dient, Ioa. 11. v. 50. 51. that one man should dye for the people, and the whole Nation perish not.] Thus did the Church of the old Testament conteine manie particular soci­eties, with their seueral heades, both in the spiritual, & temporal states remaining al one intyre bodie, with one spiritual supreme head.

5 Much more the Church of Christ consisting of In the Church of Christ, are distinct tempo­ral Dominiōs; al subiect to one spiritual head. al nations, is adorned and fortified with varieties, in both states. the temporal conteyning manie King­domes, Dukedomes, Dominions, free Cities, and o­ther absolute common wealthes, some gouerned in forme of Monarchie, some by Aristochracie: some by Diuiochacie, others more or lesse mixt. And in these are innumerable corporations, euerie one ha­uing a [Page 294] proper head subordinate to superiors, yet not one tem­poral head as King or Emperour of al. But al sub­iect to one spiritual supreme head; els al could not There are also manie particu­lar communi­ties of the Cleargie with seueral heades, but al subiect to the Su­preme visible head of the mi­litant Church. be one perfect bodie. In this whole Militant Church of Christ, are also conteyned manie particular Chur­ches with perfect subordination to one supreme vi­sible head: vnder whom are others also in subordi­nation, making a formale Ecclesiastical Ierarchie of Preistes, Bishopes, Archbishopes, P [...]mates, Patriarches, and one supreme visible Pastor of al. To the Cleargie also pe [...]teyne al Religious orders who though they haue not ordinarie Iurisdiction, or charge of soules, yet by spiritual laboures, prayers, preaching and manie other good workes, nourish, strengthen, and beautifie the whole Church. Like­wise Vniuersities, Colleges, Seminaries, and other houses of studentes in liberal Attes: especially pro­fessing the sacred, and honorable faculties of Diui­nitie, Canon, Ciuil, and municipial Lawes, and of Phisike, with the like vnited companies, are al mem­bers, ornamentes, and fortifications of one and the same Catholique militant Church, whereof both the Proued by ho­lie Scriptures. Prophets and Apostles haue written. Holie Dauid Ps. 44. v. 11. Ps. 47. v. 14. calleth this Church [a Q [...]eene standing on the right hand (in prosperous state) in golden rayment, com­passed with varietie. Set your hartes on her strength (saith the same Prophet to al her children) & dis­tribute ye her houses] obserue w [...]l how manie par­ticular Churches were spidily founded in the world by the Apostles, and other Apostolical men [In Ps. 67. v. 27. Churches blesse ye God our Lord. Let Israel (the Church of Christ) now say, that our Lord is good: that his mercie is for euer. Let the house of Aaron Ps. 117. v. 2. 3. 4. Ps. 121. v. 5. (the clea [...]gie) let them which feare our Lord (al sortes of faithful persons) now say that his mercie is for euer.] In an other Psalme thus: [Seates sate [Page 295] there in Iudgementes (in Ierusalē) & Seates vpon the house of Dauid] in the Church of the new Testament. So God promised by Isaias, saying: [I wil restoare Is. 1. v. 26. thy Iudges, as they haue bene before, and thy coun­sellers as of old. After these thinges thou shalt be called the Iust, a faithful Citie.] Al fully performed in the Church of Christ: into which are entered, & stil doe enter, al nations. So our Lord sending his Manie particu­lar Churches are al one Church. holie Spirit [encreased the faithful dayly together] Act. 3. v. 9. 41. 47. Ro. 16. v. 3. Phil. v. 2. Apoc. 1. v. 4. al in one Church; yea manie Churches in one. S. Paul [rendered thankes to Prisca and Aquila, in the behalfe of al the Churches of the Gentiles] and [sa­luted their domestical Church.] He shal salute also an other [domestical Church, in the house of Phile­mon] & writte seueral Epistles to particular Chur­ches. S. Iohn likewise writte his Apocalipse [to seauen Churches] in the prouince of Asia. Manie Churches, manie Nations, manie Dominions, manie Corporations, of the faithful, which, as they doe ex­cellently adorne the whole Church with varietie: so doe they also strongly fortifie it, being perfectly v­nited: wherby they al make but one Church; which is the second point proposed in the beginning of this Article. And so we shal now further declare it with other markes, by which the true Church is knowne from al other congregations.

The true Church of Christ is knowne by special markes: the first of which is Vnitie. ARTICLE. 33.

AL Christians acknowlegeing that there is a It is a princi­pal cont [...]ouer­sie at this time to know the true Church. Church, not only in heauen, but also in earth: it is neuerthelesse the maine questi­on called into controuersie at this time, which is the [Page 296] true Church of Christ? Some supposing one con­gregation, to be the faithful children of God, some an other, according to their contrarie doctrines in pointes of faith; some thinking there may be manie without subordination of one Superiour of al, yea different in opinions, touching matters of belefe; some also imagining, that the true Church haith som­times failed, and bene no where visible to the world; and that it may so decay hearafter: Yet al agree in It may be knowen by certaine markes. general, that it may be knowne by special markes & notes, but wh [...]t those are, is the verie issue of con­trouersie betwene Romane Cotholiques, and other pretensed Religions. For al protestantes and others, proceded, or parted from them, doe commonly as­signe these two: the true preaching of Goddes word, & the right administration of his Sacramentes, which indede agree to the true Church, and to none other congregation; but are not the proper markes ther­of The markes assigned by Protestantes, are as hard to be knowne as, the thing which is sought. wherby to know it. Because markes or notes wherby to know anie thing, must be more cleare, then that thing which we desire to know: other­wise, as the prouerbe saith, it were to teach igno­tum per ignotius, a thing vnknowne, by that which is lesse knowne, or as litle knowne. Wheras these two which they cal the proper markes are as hard to be knowne as is the Church it self, or rather harder: and are chalenged by al Sectaries, euerie sorte ar­rogating to them selues that they only haue the spi­rit of truth, preach the true word of God; rightly administer his Sacramentes: and are the true Church; and that al others are in error, and no members of the true Church. Wherefore we must of necessitie trye this cause by other euidences; and what better Rom. 12. v. 6. trial can a [...]ie reasonable persons require, then the verie wordes set downe by the holie Apostles, in their Creede, which al Christians euerie where professe; [Page 297] I beleue the Holie Catholique Church. In that they say The Apostles Creede ac­knowleged by al Christians, expresseth cer­taine markes of the true Church. Vnitie. Sanctitie. Vniuersalitie. Church, not Churches, they plainly signify, that al particular Churches are vnited, and make one only complete Church: one intyre bodie, consisting of manie members, with vniforme consent in the same faith and Religion. And so Vnitie, is the first marke and note of the true Church. The second is Sanc­titie, the Apostles saying, it is Holie. In the word Catholique, we haue the third marke which is Vni­uersalitie. And in that the Apostles, who taught this Crede, were the first planters of this Church of Christ it is trulie called Apostolical, not only by the holie Councel of Nice, but also English protestantes ad­mitte the same Nicene Crede, in their publique ser­uice. And so we haue the fourth marke, which is The fourth marke is Anti­quitio▪ Antiquitie of the true Church, euen from Christ and his Apostles. And in this fourth, marke is necessa [...]i [...]y included Succession of lawful Pastors rightly called & admitted into Ecclesiastical function. To take away Other two markes are, Perpetuitie, & visibilitie. also two common euasions of protestantes, preten­ding, that the true holie Catholique Apostolical Church, hath bene interrupted for a long time, and is now by them restoared, or at least (say they) it was somtimes inuisible, but not wholly corrupted, and vtterly decayed: We contrariwyse wil shew, by manie euident holie Scriptures, that the true Church is both perpetual; without interruption; and also perpetually visible, & neuer inuisible.

2 First then concerning Vnitie, which is the first Vnitie of the Chuurch was prefigured by the creation of Man. marke, and consisteth in consent of al true members confessing the same faith, in subordination to one visible head: it was prefigured by the procreation of al mankind. For God creating only one man, & Gen. 2. v. 22. out of his side taking a ribbe; built or framed the same into the first woman; of which two, al the rest [Page 298] are propagated; and so originally al from one. An By the Arke of Noe. other figure of the Churches vnitie was expressed in the Arke of Noe, which was but one, by which he & Gen. 6. v. 14. 16. his familie with a few other earthly creatures were conserued aliue, al the rest being drowned in the di­luge: which whole machine being great, had but one dore for entrance, and one window to lighten al, & it was in the toppe of the Arke finished in on cu­bite: from whence the midle and lowest rowmes By the Arke of testimonie. receiued light, through the floores. The same was Exo. 25. v. 10. Exo. 26. v. 1. 3. Reg. 6. v. 1. likewise fore-signified by the Arke of testimonie made of durable wood setim. Also by the tabernacle with Tabernacle, & Temple. manie appurtenances. And by the Temple. Euerie of which signified the Church in diuers particular proprieties, & namely in vnitie.

3 As is more cleare in the Prophets. The Royal Proued by di­uers Prophets. Ps. 67. v. 6. 7. 17. Psalmist speaking of the Church saith: [God in his holie place; God that maketh men to inhabite of one maner in a house. A mountaine crudded as chee [...]e] Ps. 132. v. 1. fast combined into one. [Behold (saith he in an other psalme) how good, and how ioyful a thing it is, for brethren to dwel in one.] Christ him self, by the pen Cant. 4. v. 12. Can. 6. v. 8. of Salomon saith: [My sister Spouse, is a garden en­closed, a garden (indeede) enclosed, a Fountaine sea­led vp. My doue is one, my perfect one, she is the only to her mother] As the old Sinagogue was one consisting in maner of one nation: so is the Church of Christ but one, though it comprehendeth innume­rable Nations. Isaias in his Canticle of praise to God for the good change of the Iewes Sinagogue, into Is. 26. v. 1. 2. 3. the Christian Church, saith [In that day shal this song be sung in the land of Iuda. Sion, the Citie of our strength, a Sauiour: therin shal be put a wal, and a bulwarke. Open ye the gates, and let the iust Nati­on enter in▪ that kepeth truth; the old errour is gone, thou wilt kepe peace] signifying that manie peoples [Page 299] entring into the Catholique Church of Christ, who is of the Tribe of Iuda, shal in truth & peace, preferre Siō the head Church, before al others, al being vnited therunto. This vnion was likewise foreshewed to E­zechiel by the holie Spirit, saying to him [Thou Ezech. 37. v. 16. 17. Sonne of man, take thee one peece of wood, and write vpon it. Of Iuda, and of the children of Is­rael his felowes. And take an other peece of wood and write vpon it. Of Ioseph the wood of Ephra­im, and of al the house of Israel, and his felowes. And ioyne them one to the other for thee, into one peece of wood, and they shal be into an vnion in thine hand. To the same effect was reuealed to So­phonias by our Lord saying [then (in the new Te­stament) Soph. 3. v. 9. wil I restoare to the peoples a chosen lippe, that al may inuocate in the name of our Lord, & may serue him with one shoulder.] Manie peoples pro­fessing with their lippes one faith, and with ioyned forces as with one shoulder, defend and manteine the same.

4 Our Sau [...]ours [coate wrought throughout with­out Ioa. 19. v. 23. Signified by our Sauiours Coate. Manifestly taught by our Sauiour, & his Apostles. seame] was doubtles a mistical figure of his indi­u [...]sible Church: yet his owne diuine doctrine, is more manifest, affirming, that [there shal be one fold, & Ioa. 10. v. 16. one Pastor] And that in his Church, is manifestati­on of truth; out of it, al obscuritie, vncerteintie, & falshood. [To you (that are within the fold) it is Mar. 4. v. 11. geuen to know the misterie of the Kingdome of God, but to them that are without, al thinges are done in parables] they may see, and read, and heare, & not vnderstand, til they enter into this one fold of al Christ his [...]lock. When the Apostles preached Act. 2. v. 47. Rom. 12. v. 5. 1. Cor. 10. v. 17. Ch. 12. v. 12. [those that beleued, were al g [...]hered together that should be saued.] And [we being manie (saith S. Paul) are one bodie in Christ, and each one, an others mem­bers. Being manie, we are one bread; one bodie, [Page 300] al that participate of one bread. As the (natural) bo­die is one, and hath manie members, and al the mē ­bers of the bodie, wheras they be manie, yet are one bodie: so also Christ his mistical Bodie, is manie in one. [And if al were one member, where were the v. 19. 20. bodie? But now there are manie members indeede, yet one bodie: one Lord, one Faith, one Baptisme.] Ephes. 4. v. 5. Al which and the like, shew, that the true Church is al one bodie, consisting in vnitie and consent in al pointes of faith, and communitie of Sacramentes, & other holie Rites, with the mutual felowshippe of al particular Churches, ioyned in perfect vnion, aswel Vnitie consi­steth in profes­sing of one faith: and in regiment vn­der one head. in doctrine of beleefe, as in regiment of one supreme head. Because the Militant Church in earth, is a true & perfect Monarchie as we shal further declare by holie Scriptures. And first that it was so in the old Testament, wherby is more clearly demonstrated that so it is in the new.

In the old Testament there was euer on supreme vi­sible head of the Church. ARTICLE. 34.

MOyses being to write the law which he Moyses before he writte the law, described the beginning and progresse of mankind. Gen. 1. v. 1. 2. &c. 26. Ch. 2. v. 7. 21. 22. 25. Ch. 3. v. 1. 6. 7. 15. receiued of God, first of al sheweth the be­ginning of al creatures, and more particu­lar of man, in what happie state he was in paradise; how he fel from it: how he and part of his progenie through Gods special grace which is offered to al, were made his peculiar peop [...]: though others wil­fully running their owne wayes, [...]l further into wic­kednes and into innumerable grosse errors.

2 In which historie this [...] [...]storingrapher most In the genea­logies of the Patriarches e­specially setteth forth the suc­cession of the cheife Super [...] ­or. especially recordeth the thinges perteyning to Gods selected people, and therin verie exactly reciteth the generations of Adam the first man, by his right line [Page 301] to Noe, and so to Abraham, Isaac, and Iacob, other­wise called Israel, of whom the same chosen people were called the children of Israel: shewing hereby the continual succession of one superior, from gene­ration to generation. For there can be no other rea­son wel imagined, but because these only were the supreme heades, and rulers of the Church, why Moy­ses professing to write [the generation of Adam] Gen. 5. v. 1. 4. should therin omitte both Cain, and Abel his first son­nes, and al other sonnes (for he begate also other sonnes and daughters) and only name Seth. Againe omitting al other sonnes of Seth, he nameth Enos a­lone. Likewise in al the rest til he come to Noe. Yet expresly noteth withal, that euerie one of them [be­gate v. 7. 10. 13. 16. 19. 22. 26. 30. Gen. 11. v. 10. other sonnes and daughters.] In the same ma­ner Other genea­logies are onlie recited to a few generati­ons: but the right line of the Patri­arches is de­clared from A­dam, to Iacob, and his twelue sonnes. he prosecuteth the lineal succession of Noe, by the generations of his Sonne Sem to Abraham: and so to Isaac and Iacob: geuing vs by the way to vnderstand (which also confirmeth our purpose) that wheras Abraham had an elder Sonne called Ismael, whom God [made also into a great Nation] yet [Goddes Gen. 17. v. 20. 21. special promise and couenant, was established with Isaac.] And Isaac hauing two Sonnes called Esau, & Iacob, the yonger which was Iacob, was preferred, and made succssor to his father, as is often testified in Gen. 25. v. 23. Mal. 1. v. 2. Rom. 9. v. 13. Gen. 4. v. 17. Ch. 10. v. 1. 2. &c. Ch. 1 [...]. v. 10. holie Scriptures [The elder shal serue the yonger. Was not Esau brother to Iacob saith our Lord? & I loued Iacob and hated Esau,] Diuers other Ge­nealogies, are also recited by Moyses, but without continuance, as of Cain before the flood. Afterward of al Noes sonnes; vntil the diuision of tongues and Nations. Thence forward, only of Sem lineally by [Arphaxad, Sale, Heber, Phaleg, Ragau, Serug, Na­chor, Thare, Abraham] with breife mention, that euerie one of them [begate other Sonnes and daugh­ters] And namely of Abrahames brethren Nachor, [Page 302] and Aaron. Likewise the Genealogies of Nachor. Gen. 25. v. 1. 3. 12. Also of Abrahames yonger sonnes by his laste wife Cethura, and of Ismael; and of Esau the elder Sonne of Isaac; are recorded to a few generations. But Iacobs progenie, is continually declared, and exact­ly numbred by al his twelue sonnes, and their thir­tene Nu. 1. v. 2. Nu. 3. v. 15. Nu. 26. v. 2. 17. Exo. 6. v. 14. 15. 16. 26. Tribes after their deliuerie from the Egiptians dominion. But before this, whiles they were in E­gipt, the Princes of the three first Families, Ruben, Simeon, and Leui, are recited so farre as Aaron and Moyses, and no further, it sufficing for that present purpose to shew the Pedegree of these two, by whom the whole Nation was to be brought out of the land of Egipt, God then putting the supreme gonernmēt of them al into Moyses his handes, and appointing Aaron his cheif assistant: vntil which time, the first borne, and al heades of Families, were their Preistes, and the cheife Prince, was also the cheife Preist.

3 Now therfore when it pheased God to geue his In the written law Aaron was ordained high Preist, with a perpetual suc­cession. Church a written Law, with manie new sacred Rites and ordinances: & principally to change their Preist­hood [For the Preisthood being translate [...], it is ne­cessarie Heb. 7. v. 12. (saith S. Paul) that a translation of the Law be also made] his diuine goodnes first constituted Moyses an extraordinarie both Prince and Preist, making him [the God of Pharao, and Aaron his Pro­phet] Ex. 7. v. 1. And so proceding amongst other his diuine ordinances [our Lord commanded Moyses, to con­secrate Leuit. 8. v. 2. 4. 6. 13. &c. Aaron] the ordinarie [High Preist, and al his sonnes Preistes] which Moyses performed ac­cordingly [in sight and hearing of the multi [...]de, ga­thered before the dore of the Tabernacle.] To this Institution were also added particular precepts de­claring their offices, and the eminent power, and su­preme auctoritie of the High Preist in spiritual cau­ses, with due correspondence betwene [...]in, & the [Page 303] temporal cheife head. His first preeminence & pri­uilege, was to teach the truth; which is signified by Exo. 28. v. 15. 22. 27. his Preistly ornamentes called [Ephod, which he bare on his shoulders: and Rationale of Iudgement faste­ned on his breast, linked together with goldē chaines, hookes, and ringes aboue, and with hyacynth lace beneath, adorned with twelue most precious stones, and the names of the twelue Tribes engrauen ther­in.] These did the High Preist carie with his other vestures, whensoeuer he entred into the Sanctuarie. And [in the Rationale of Iudgement were written, Doctrine & Veritie.] And so by Goddes special as­sistance, v. 30. Leuit. 8. v. 8. 1. Reg. 23. v. 9. Deut. 17. v. 8. he declared the veritie of doctrine in doubt­ful cases. And therupon God expreslly commanded his people in great difficulties, to repaire for final direction, to his high and most authentical Iudge, saying [If thou perceiue that the Iudgement with thee is hard and doubtful betwene bloud & bloud, cause and cause, leprosie, and not leprosie; and thou see that the wordes of the Iudges within thy gates, doe varie: arise and goe vp to the place which the Lord thy God shal choose. And thou shalt come to 9. the Preistes of the Leuitical stocke, and to the Iudge that shal be at that time; and thou shalt aske of them, who shal shew thee the truth of Iudgement: and thou shal doe whatsoeuer they that are Preistes 10. of the place (which our Lord shal choose) shal say and teach thee, according to his Law, and thou shalt 11. folow their sentence; neither shalt thou decline to 12. the right hand, nor to the left hand. But he that shal be proude refusing to obey the commandement of the Preist, which at that time ministreth to the Lord thy God, by the decree of the Iudge, that mā shal dye, and thou shalt take away the euil out of Is­rael. And the whole people hearing, shal feare, 13. that none afrerward swel in pride.] These plaine [Page 304] wordes of the diuine Law, doe not only shew God [...] ordinance of one preist to be cheife Iudge, and Pre­sident in the consistorie of Preistes, but also that o­thers were then bonde vnder paine of death, to o­bey his sentence. In consideration of which Preistly power; the Prophet Malachie so much the more blamed Preistes of his time for their faultes, which were aggrauated by reason of their function; and therfore put them in mind therof saying [The lippes Mal. 2. v. 7. of the Preist shal kepe knowlege; and others shal require the Law of his mouth, because he is the An­gel of the Lord of Hostes] the messenger of God almightie.

4 By occasion also of this supreme auctoritie ge­uen Rebellion ri­sing against this ordinance, was suppressed, and Aarons Supremacie confirmed by diuers mira­cles. to Aaron, and other High Preistes, certaine Le­uites, Nu. 16. v. 1. 3. 31. 39. with some of Rubens Tribe, disdaining the same, reuolted, and rebelled against Moyses, and Aa­ron: which enormious schisme God presently puni­shed, with the miraculous destruction of manie. And by an other manifest miracle, declared Aarons auc­toritie ouer al the Preistes of the other Tribes. [Take Nu. 17. v. 2. (said our Lord to Moyses) a rodde of euerie one of al the Princes of their Tribes, twelue roddes, and the name of euerie one thou shalt write vpon his rodde. And the name of Aaron shal be in the Tribe of Leui. 3. &c. one rodde shal conteyne al the Leuites families: and thou shal lay them in the Tabernacle of couenant before the testimonie where I wil speake to thee. Whosoeuer I shal choose, his rodde shal blosome. which when Moyses had laid before our Lord in the tabernacle of testimonie; returning the day folow­ing he found Aarons rodde in the house of Leui bud­ded, and the buddes therof swelling, the blossoms were shot forth: which spreading the leaues were fashioned into almondes. Moyses therfore brought forth al the roddes from the sight of our Lord, to al [Page 305] the children of Israel, and they saw and euerie one receiued their owne roddes. And our Lord said to Moyses: Carie backe Aarons rodde into the taber­nacle of testimonie, that it may be kept there for a signe of the rebellions children of Israel, and let their complaintes cease from me, lest they dye. And Moyses did as our Lord had commanded] thus was Aaron established high Preist. To him succeded his Nu. 20. v. 25. 26. 1. Par. 6. v. 3. ad 14. v. 53. 3. Esd. 13. v. 10. Ioa. 11. v. 49. Ioa. 18. v. 13. Nu. 27. v. 18. 19. 20. 21. Eleazar succe­ding to Aaron, was superior to Iosue: not on­ly in spiritual causes, but also in temporal, in special cases. sonne Eleazar. and so others for the most part of the same line, and some of his brother Ithamars proge­nie, but al of Aarons familie: As is gathered by the historie of Paralipomenon, vnto the captiuitie in Ba­bilon, and by the testimonie of Nehemias, nere two hundred yeares after, and euen to Annas, and Cai­phas named in the Gospel. their auctoritie was di­rectly, and principally in spiritual causes, of faith & maners. And in temporal affayres so farre only as perteyned to the spiritual. Which appeareth in the substitution of Iosue, to succede Moyses in tempo­ral gouernment. Where our Lord said thus to Moy­ses. [Take Iosue the sōne of Nun, a man in whom is the Spirit, and put thy hand vpon him, who shal stand before Eleazar the Preist, and al the multitude: and thou shalt geue him precepts in the sight of al, and part of thy glorie; that al the Synagogue of the children of Israel may heare him. For him if anie thing be to be done, Eleazar the Preist shal consult the Lord. At his word shal he goe out, and shal goe in, and al the children of Israel with him: & the rest of the multitude.

5 By this auctoritie Ioiada the high Preist calling 4. Reg. 11. v. 4. 12. 15. 16. 2. Par. 33. v 1. 5. 7. 11. The supreme auctoritie of high Preist, is further proued by practise. to him Centurions, & souldiars, with other Preistes, and Leuites, restored Ioas the right King to his scep­ter, and kingdome of Iuda, and causing the vsur­ping Queene Athalia to be slaine. By the same spi­ritual auctoritie, Azarias the High Preist, with four­score [Page 306] other Preistes, repressed king Ozias, hauing 14. 15. taken the Censer into his hand to offer incense to our Lord, saying vnto him [It is not thy office O­zias, 4. Reg. 15. v. 5. 2. Par. 26. v. 17. 18. to burne incense to our Lord, but of the Preistes, that is of the children of Aaron, which are consecra­ted to his kind of ministerie: goe out of the Sanc­tuarie, contemne not, because this thing shal not be reputed to thee for glorie of our Lord God. And Ozias being angrie, and holding in his hand the Cen­ser 19. &c. to burne incense, threatned the Preistes, & forth­with there rose a leprosie in his forhead before the Preistes in the house of our Lord by the Altar of in­cense. And when Azarias the High Preist had be­held him, and al the rest of the Preistes, they saw the leprosie in his forhead, and in hast they thrust him out: yea and him self being fore affraid, made hast to goe out, because he felt by and by the plage of our Lord: Ozias therfore the king, was a leper vntil the day of his death, and he dwelt in a house apart ful of the leprosie for the which he had bene cast out of the house of our Lord.] So it pleased God againe by miracle, to manifest the High Preistes auctoritie ouer kinges in cause of Religion, as before his di­uine goodnes had declared Aarons supremacie, a­gainst the schismatical rebels.

6 But ordinarily there was very good correspon­dence Acknowleged by good kinges. betwene the kinges, and High Preistes, with mutual respect of each to others. So king Iosaphat [commanding the Iudges of his Cities, to deale vp­rightly, 2. Par. 19. v. 6. 8. 16. as exercising iudgment, not of man, but of God appointing also Leuites, and Preistes, & Prin­ces of Families, to iudge causes in Ierusalem; ex­presly distinguished, the spiritual and temporal offi­ces and officers saying [Azarias the Preist and your Bishop, shal be cheife in these thinges [...]hich perteine to God. Moreouer Zabadias the sonne of Ismahel [Page 307] who is the Prince in the house of Iuda, shal be o­uer those workes which perteine to the kinges of­fice] plainly acknowlegeing, that spiritual iudge­mentes (which he calleth thinges perteining to God) perteine not to the kinges office: but are of an o­ther Iurisdiction; yet did kinges, and other tempo­ral Ios. 3. v. 8. 1. Par. 16. 17. [...]3. 24. 3. Reg. 2. 2. Par. 19. 2. Par. 29. 4. Reg. 22. 1. Esd. 2. 3. 4. &c. Iere. 33. v. 34. Dukes and Iudges, iustly, and laudably cooperate, in putting spiritual precepts, and diuine ordinan­ces in execution. So did Iosue, Dauid, Salomon, Iosaphat, Ezechias, Iosias, Zorobabel, and the same did al good temporal Princes, together with the high Preistes. And al other good Preistes and people, duly obeyed them both.

7 And contrariwise, the euil disposed impugned Wicked men especially im­pugned, both Pastoral, and Royal superio­ritie. them both when they could, and when force failed the wicked, yet by murmurations, detractions, ca­lumniations, cursinges, and other euil speaches, they maligned the two most renowmed families of Aaron, and Dauid. Which God him self, to whom nothing can be hidde, reueled to his Prophet Ieremie saying, But God pro­tected them both. [Hast thou not seene what this people hath spoken saying. The two kindreds which the Lord hath cho­sen, are cast of, and they haue despised my people, because it is nomore a Nation before them.] So did enuious detractors wish and speake euil of these two houses, of Aaron and Dauid, which God had especially chosen, and stil protected. But al Pro­phets, being most holie men, yelded al honour and euer had most due reguard, to serue both these emi­nent States. For example. The Prophet Aggeus by Goddes inspiration, directed his prophecie ioint­lie Agg. 1. v. 1. to them both; beginning thus [The word of our Lord was made in the hand of Aggeus the Prophet to Zorobabel, the sonne of Salathiel, Duke of Iuda, and to Iesus, the sonne of Iosedec the Grand Preist] who willingly heard his admonition, and vnder­tooke 12. [Page 308] the holie worke, to build againe the destroied Temple of God, wherto he exhorted them.

Christ our Sauiour ordeined S. Peter cheife of the Apostles: and visible Head of the Militant Church. ARTICTE. 35.

SAinct Paules doctrine, that [God hath made It is no deroga­tion to Christ, to haue a Vi­car general in earth. It is necessarie for diuers pregnant rea­sons. Ephes. 1. v. 22. Christ Head ouer al the Church] may suffi­ciently satisfie anie doubtful person, that it doth nothing derogate from Christ, to haue a Vi­carial head of his Church Militant. For seeing it derogateth not from Diuine Maiestie, to haue made Christ as Man, the head of al the Church, both Tri­umphant, and Militant: Neither doth it derogate from Christ to haue a Vicar in earth. Moreouer, 1. Christ [so louing the Church, that he deliuered him Ephes. 5. v. 25. 29. self for it] doth not lesse fortifie and furnish the same with al thinges necessarie, then was the Church of the old Testament. Seing therfore the Iewes Syna­gogue, had by Goddes special prouidence, a visible supreme spiritual gouernour (as is shewed by the Art. 34. holie Scriptures) it must needes be verie absurd to 2. say, that the Spouse of Christ hath not this so requi­site strength and ornament of one supreme visible Pa­stor. It is also cleare, that the Gospel can not be authentically preached in al Nations, except there be one cheife Prelate of al, to whom the charge of al perteyneth: because none can preach, vnlesse they be sent. Againe to say, that the particular Churches 3. extant in this world, are not one intire Church, cō ­sisting of manie and diuers members, is directly a­gainst S. Paul [...]s doctrine, and other holie Scriptures 4. Rom. 12. v. 5. 1. Cor. 12. before recited. Finally, to say that al these mem­bers [Page 309] doe make one visible bodie; yet haue not one v. 12. Ro. 10. v. 15. Apoc. 12. v. 3. Ch. 17. v. 3. 7. 9. supreme visible head, but manie: is to account the Church a monstruous bodie, with manie heades.

2 But to conuince these absurdities, with irrefraga­ble That S. Peter was cheife of the Apostles & head of the whole militant Church, is proued by Christs pur­pose, promise, and factes, and by S. Peters, and other A­postles prac­tise. auctoritie of holie Scriptures: we shal shew so breifly as so important a cause wil permitte, that Christ our Lord, did actually constitute his Apostle S. Peter, the cheif of al the Apostles, & supreme vi­sible Pastor of the whole Militant Church in earth. For more discussion wherof, we may obserue, that his diuine wisdome, first signifyed his purpose herein by wordes and factes; then promised the same thing: afterwardes actually performed it. And lastly that S. Peter practised, and the other Apostles acknow­leged, the same supremacie.

3 First therfore, when S. Andrew hauing already The first proof. Christ foretold that Simon should be cal­led Peter, which signifi­eth a Rocke. bene with our Sauiour, brought his brother Simon to see him [Iesus looking vpon him said; thou art Ioan. 1. v. 42. Simon the sonne of Iona: thou shalt be called Ce­phas, which is interpreted Peter. So the Hebrew or Syriake word Cephas, is in Greeke Petros or Pe­tre, in Latin Petra, in English, a Rock; which be­ing applied for a mannes name, the termination is altered, and so in the Latin is called Petrus, & in English (so neare as our language wel serueth) Pe­ter. But translating our Sauiours speach, into pro­per English wordes, he said: Thou art Simon, thou shalt be called a Rocke. By which maner of impo­sing new names in holie Scripture, is euer signified some important Misterie implied in the Etymologie or original signification, of the same word imposed for a proper name. As when God changed the name [ Abram into Abraham] he signifyed therby, that the Gen. 17. v. 5. Gen. 32. v. 28. same Patriarch should be the Father of manie Nati­ons. [Iacob] which signifieth supplanter, was chan­ged into [Israel] signifying one that seeth, or con­templatteh [Page 310] God. Osee the sonne of Nun, was chan­ged Ch. 35. v. 10. into [ Iosue] or Iesus, to signifie, that in figure of our B. Sauiour, he should saue the children of Isra­el from their enemies, bring them into the promi­sed land of Chanaan. And our Lord and Redemer [was named Iesus, signifying Sauiour, before he was Luc. 1. v. 31. Mat. 1. v. 21. Luc. 2. v. 21. conceiued, because he should saue his people from their sinnes] So this new name Rocke, or Peter, fore­told by our Sauiour; did vndoubtedly foreshew, that he should be imployed as a Rocke in some special worke of God. Whom the sequele did shortly af­ter declare to be the Rocke wherupon Christ would Mat. 7. v. 24. build his Church. Which meruclous wel accordeth with the conclusion of his diuine sermon in the moūt, teaching that a wise man buildeth his house vpon a Rocke.

4 Not long after our Sauiours prediction, of chan­ging The second proofe. Christ prea­ched in S. Pe­ters shippe, & bade him launch into the sea. Simons name into Peter, he foreshewed also by a fact his purpose to make the same Peter ch [...]ife of Luc. 5. v. 1. 2. 3. his Apostles. For when [by the lake of Genesareth, the multitudes pressed vpon him to heare the word of God, he seing two shippes on the shoare, went into one of them which was Simons, and there sit­ting, taught the multitudes out of the shippe] And after his sermon [he said to Simon, Launch forth in­to 4. the deepe, and let loose your nettes to make a draught. And Simon answearing, said vnto him. Maister, labouring al the night, we haue taken no­thing; but in thy word, I wil let loose the nette. And when they had done this, they inclosed a very great multitude of fishes, and their nette was broken. And they bekned to their felowes that were in the o­ther shippe, that they should come and help them. And they came and filled both shippes, so that they did sinke. Which when Simon Peter did see, he fel downe at Iesus knees saying. Goe forth from [Page 311] me because I am a sinful man o Lord. For he was wholly astonished, and al that were with him, at the draught of fishes which they had taken. In like ma­ner also Iames and Iohn the sonnes of Zebedie, who were Simons felowes. And Iesus said to Simon, feare not; from this time now, thou shalt be taking men.] Is it not cleare in this narration of S. Luke, that there being two shippes, our Sauiour (al whose actions are our instructions) made choice to preach in that which was Simons, making vse also of the other, to helpe Simon in the great draught of fishes, that he bade Simon only, launch into the deepe? That Simon on­ly falling on his knees, expresly acknowledged our Lordes great worke, and his owne vnworthines? That al being astonished, our Lord spake only to Simon, bidding him not feare? Foretelling him on­ly before the rest, that he should become a fisher of men? wheras Iames, and Iohn, and the other Apo­stles, should become also fishers of men? Is it not here manifest that our Lord in this fact, foreshewed a future preeminence, and primacie of Simon, aboue the rest.?

5 Let vs further see how the same proceded to ef­fect. The third proofe. The title FIRST, is as­cribed to S. Peter, and he is alwayes first named. Immediatly after our Sauiour had shewed these apparant figures of his intention, calling disciples to Io. 1. v. 40. Mat. 4. v. 18. Mar. 1. v. 16. Luc. 5. v. 2. Mat. 10. v. 2. 3. &c. Mar. 3. v. 16. remaine with him, as of his proper familie (which hitherto none did) albeit Simon was yonger brother to Andrew, and by him first brought to see Christ; yet is first named by al the Euangelistes, as wel in their first calling to be Disciples, as when the twelue were made Apostles, and wheresoeuer their names are recited he is continually first named. And which maketh the thing most assured, S. Mathew addeth it as his proper title saying: [the names of the twelue Apostles be these: the first Simon, who is called Pe­ter, and Andrew his brother] and then reciteth the [Page 312] rest diuersly from the other Euangelistes: For S. Luc. 6. v. 14. Act. 1. v 13. Marke nameth Iames in the Second place: S. Luke in his Gospel, and in the Actes of the Apostles ob­serueth not the same order, but al put Simon Peter in the head of their Catologue.

6 Now concerning his new name, which our Sa­uiour The fourth proofe. Christ actually gaue him the name PETER. foretolde when he first saw him, he actually gaue it him, at the verie first time when he ordayned this renowmed College of twelue Apostles, as al the three Euangelists (which report their names toge­ther) doe testifie. S. Mathew saying: the first Simon, Mat. 10. v. 2. Mar. 3. v. 14. 16. Luc. 6. v. 14. Io. 6. v. 8. who is called Peter. S. Marke more expresly signi­fying it to be done at that time, saith: [He (to witte Christ) made, that twelue should be with him: and he gaue to Simon the name Peter.] S. Luke saith: He chose twelue whom he made Apostles: Si­mon whom he surnamed Peter. S. Iohn also in his Gospel sufficiently sheweth the preeminence of S. Peter, describing S. Andrew by the title of S. Pe­ters Luc. 6. v. 14. brother saying: Andrew the brother of Simon Peter. And so doth S. Luke.

7 Neither may we here omitte the miraculous Christ gaue him power to walke on the waters. walking of S, Peter vpon the waters graunted to him only, and sure not without mysterie. For when Mat. 14. v. 26. 27. he with others sayling in a boate, saw our Sauiour walke on the Sea, and thinking it to be a ghost, for feare cryed out. He saying to them: [Haue confi­dēce, it is I, feare not: Peter said; Lord if it be thou, bid me come to thee, vpon the waters. And he said come: then Peter descending out of the boate, wal­ked vpon the water to come to Iesus.] As therfore Christ by his walking vpon the sea, as wel as vpon the land, shewed his power ouer the whole world: so it pleased him by this fact, to signifie that Peters Iurisdiction should be extended ouer al, by sea and land. That also which immediatly foloweth in the [Page 313] next wordes of S. Peters feare, seing the winde v. 30. 31. rough, and of his asking and receiuing helpe from Christ, teacheth vs that notwithstanding the infir­mities of gouerners, Christ our Sauiour holdeth them vp, and by them conserueth his Church. We know right wel that Protestantes denie and contemne these proofes, and it is easie to denie, when they can not otherwise refute Catholique doctrine; but we vrge them to tel vs directly what other true sense these speaches, and factes can haue? Nedes they must grant, that al these thinges were done for special purposes, and written by the Euangelistes, for con­firmation of Christian doctrine. And therefore we ioyne issue with them, that this is the true sense which al Catholique writers auouch, rather then anie other which they can alleage to the contrarie.

8 But now we come to more knowen places, yet not 6. Christ promi­sed to build his Church vpon Peter, as vpon a Rocke. more frequent, then conuincing proofes in this pre­sent point of S. Peters Supremacie. The time ap­proaching that our Sauiour would passe out of this world, for instruction of his Apostles concerning the forme of gouernment which he would ordeine, and leaue with them, for the stabilitie of his Church, he demanded of them, aswel the peoples opinions, as their owne iudgements, whom they supposed him self to be, saying: [Whom say men that the Sōne Mat. 16. v. 13. of man is?] they reporting the diuers brutes of the people, according to their imaginations; he reply­ing, demanded of his twelue Apostles [But whom 15. doe you say that I am? Simon Peter answered and said; Thou art Christ the Sonne of the liuing God.] 16. Which point of faith is the ground of al Christian Religion: that Iesus, the Sonne of the B. Virgin, (therof called the Sonne of Man) is the promised Messias, & also the very natural onlie begoten Sonne of God. This confession being made by S. Peter in [Page 314] behalf of them al (for al being demanded, he alone answered) Christ, not further requiring euerie ones particular answere, but proceding to his purpose, approued and commended Peters answer, saying: [Blessed art thou Simon Bar-iona because flesh and v. 17. bloud hath not reuealed it to thee; but my Father which is in heauen. And I say to thee: That thou art 18. Cephas, & vpon this Cephas, wil I build my Church.] So is the Siriake, or Hebrew text. In Greeke and Latin, in these termes [Thou art Peter, and vpon this Peter] In English, translating the wordes into their proper signification, we must say thus [Thou art a Rocke, and vpon this Rocke wil I build my Church.] In al languages, the demostratiue pro­none this, hath neccessarie relation to the word go­ing before, and can not be referred in right con­struction, to anie other thing, as Protestantes doe wrast it, and absurdly referre it to Christ himself, or to the faith of Peter, not to his person. For if our Sauiour had so meant, as they wil seme to imagine: then he would haue said, vpon a Rocke, not vpon this Rocke. But he did not say so, and therfore it is cleare that he did not meane as they say, but he ab­solutly meant as he spake to his Apostle: Vpon that which thou art, wil I build my Church, for none can denie his wordes [thou art a Rocke, and vpon this Rocke wil I build my Church] And so in the next wordes, declareth the stabilitie of his Church being built vpon a Rocke: saying that [the gates of hel, 18. (that is al the forces coming from hel) shal not pre­uaile against it.]

9 To the very same purpose he also addeth; spea­king 7. He promised him also to geue him the keyes of the kingdome of heauen. stil to the same Apostle: [And I wil geue to thee Mat. 16. v. 19. the keyes of the kingdome of heauen.] Euerie one knoweth that the geuing of keyes, is geuing of power, & a [...]ctoritie, to let in, or kepe out of that place, wher [Page 315] to the keyes perteyne. And our Sauiour geuing to S. Peter the keyes of the kingdome of heauen, ex­plicateth his meaning. yet further, that S. Peters sentences, and iudgementes in earth shal haue effect, not only in earth, but also in heauen, saying: [what­soeuer thou shalt binde vpon earth it shal be bounde also in the heauens: and whatsoeuer thou shalt loose in earth, it shalbe loosed also in the heauens, wherin is necessarily vnderstoode S. Peters Prima­cie aboue the other Apostles: who also receiued Mat. 18. v. 18. spiritual power to bind and loose in earth which accordingly is bond & loosed in heauen. For in case a­nie other should attempt to binde or loose contrarie to S Peter, then must his sentence preuaile, and that which anie other attempteth contrarie to him, is not of force, because otherwise (which is absurde, and impossible) Goddes word should be contrary to it self, and in some place, should not be verified, if the other Apostles binding and loosing, were not subordinate, and subiect to S. Peter. But being so vnderstoode, the seming contradiction is reconciled, and the holie Scripture, in both places, is most true. 8.

10 After this declaration of our Sauiour, in pre­sence He payed tri­bute for S. Pe­ter as for the head of a fami­lie. of al his Apostles, that he would build his Church vpon S. Peter, whom for this purpose he had made a Rocke: He shewed likewise by an other acte, the same thing, that S. Peter should be head of the Apostolical College and familie next and im­mediatly vnder him self. For condescending to pay Mat. 17. v. 25. the Tribute of a Didrachme, exacted for the heades of Families; he sent S. Peter where to haue a Statere, being in valew two Didrachmes, and so to pay it for them both. [Goe thy waies to the sea (said 27. our Sauiour to Peter) and cast a hooke; and that fishe which shal first come vp, take; and when thou hast opened his mouth, thou shalt finde a Statere, [Page 316] take that and geue it them for me and thee] Why our Sauour would haue this Tribute of house-hol­ders, to be paide for Peter alone, and not for anie other of the Apostles, there can not possibly be anie other reason imagined, but because he was indeede the head of that Familie, as Christes principal Vi­car, & by him so to be constituted.

11 If this text were not cleare enough, yet it is The Apostles vnderstoode by this fact, that S. Peter was designed to be the head of them al. made more manifest, by the Apostles present di­spute about Superioritie, writen by S. Mathew in Mat. 18. v. 1. [...]. &c. Mar. 9. v. 33. 34. the next wordes. And that it hapened presently, S. Marke testifieth saying, that our Sauiour, when they were come to Capharnaum, asked them [What did you treate of in the way? But they h [...]ld their peace, for in the way, they had disputed among themsel­ues, which of them should be the greater?] And therfore to cure this infirmitie [he called the twelue & said vnto them: If anie man wil be first, he shal 35. 36. be last of al, and the minister of al. For he that is the lesser among you al, he is greater] So teaching humilitie, and withal auouching Superioritie. For they al easilie vnderstoode, superioritie to be neces­sarie. And to ob [...]ine higher places, Iames and Iohn had suborned their mother to intercede for them. Mat. 20. v. 20. 21. 22. Wherupon she [adoring, requested, that th [...]se her two sonnes might sitte, one at his right hand, and one at his left hand in his kingdome] But our Lord againe answearing them said: [You know not what you desire] admonishing and exhorting them, to thinke of suffering with him, and not of [...]uling and ouerruling as Gentiles doe. And lastly said to them Luc. 22. v. 26. al, the [...]ight before his d [...]eth [He that is the greater among you, let him become as the yonger, and he that is the leader, as the waiter] stil consuming his former wordes, and factes, that there must be a grea­ter, and a leader amongst them; not S. Iames no [...] S. [Page 317] Iohn, nor anie that sought the first place, but he that was called, must vndertake that office.

12 Accordingly S. Peter for most part spake in the name 10. S. Peter ordi­narily spake in the name of them al. And was reputed the cheife by the Euange­lists. and behalf of al. And others ordinarily spake of him as of the leader and cheife. When our Sauiour tooke only three to be present at his transfiguration, S. Mat. 17. v. 2. 4. Mar. 9. v. 3. 5. Luc. 9. v. 29. 30. 31. 32. Peter, S. Iames, and S. Iohn, they were al ra [...]ished with ioy, seing a Glimse of Christes glorie, [for his face did shine as the Sunne, and his garmentes became white as snow, g [...]stering excedingly] only S. Peter was bolde to propose that which they al thought [But Peter (saith S. Luke) and they that were with him, were heauie with sleepe. And awa­king, they saw his Maiestie] Moyses also and Elias appearing in Maiestie: Then [Peter said, Lord it is good for vs to be here. If thou wilt, let vs make here three Tabernacles; one for thee, one for Moyses, and one for Elias.] At an other time, our Lord going forth into a desert place to pray [Simon Peter and they that were with him (saith S. Marke) sought Mar. 1. v. 36. him out.] Our Sauiour being pressed in the multi­tude, and demanding who had touched him [Peter (saith S. Luke) and they that were with him said. Luc. 8. v. 45. Maister the multitudes throng thee &c.] When manie went backe at Capharnaum, not vnderstan­ding his diuine discourse concerning Manna, & the B. Sacrament of his Bodie; and he saying to the twelue [wil you also depart? Simon Peter answea­ring Ioan. 6. v. 68. (for al) said: Lord to whom shal we goe? Thou h [...]st the wordes of eternal life.] When our Lord shewed the fr [...]ct of contemning the world, and folowing him: Peter answearing said to him: Mat. 19. v. 27. Behold we (meaning himself & the other Apostles) haue left al thinges and haue folowed thee; what therfore shal we haue? [...] When our Sauiour by a pa­rable shewed the nec [...]ssitie of diligent watching, [Page 318] [Peter said to him: Lord dost thou speake this para­ble Luc. 12. v. 41. Mat. 21. v. 20. Mar. 11, v. 21. to vs, or to al?] And when he had cursed a figtree, and incontinent it withered, al the Disci­ples merueled: but only [Peter (as the mouth of al) said to him: Rabbi, behold the figtree that thou didst curse, is withered.] Al which his ordinarie answea­ring, demanding, & speaking as a publique person; the Euangelistes relations also in that special maner saying: [Peter, & they that were with him] doe plain­ly shew that he was the cheife & head of the rest. 11. Our Lord washing his A­postles feete, beganne with S. Peter.

13 To these euident proofes we must yet adioyne other factes, and speaches of our Sauiour, confir­ming this doctrine of S. Peters Primacie. It plea­sed our Lord after the supper of the old Testament, before he instituted the new Sacrifice, to wash al his Apostles feete. And that he began with S. Pe­ter Io. 13. v. 4. 5. 6. 7. &c. as the cheife, who first replying and refusing, as seming to him vnmeete, but vpon Christs wordes submitting him self to his wil, is cleare by S. Iohns narration: telling that our sauiour [rose from sup­per, laide a side his vpper garment, tooke water in a bason, girded him self with a towel, and so came to Simon Peter; and Peter said to him: Lord doest thou wash my feete. Iesus said to him: that which I doe thou knowest not now: hereafter thou shalt know.] yet [Peter said to him: thou shalt neuer wash my feete. But our Lord Iesus answered; If I wash thee not, thou shalt not haue part with me.] then Peter submitted him self, and so without more reply al the rest.

14 Againe the same night our Sauiour declared in 12. Praying for them, prayed singularly for S. Peter. plaine wordes an other important difference, and singular priuelege of S. Peter aboue them al, geuen to him as the head, for the confirmation of his bre­thren. Our Lord said (in presence of al, but direc­ting his speach to Peter only) [Simon, Simon be­holde Luc. 22. v. 31. 32. [Page 319] Sathan hath required for to haue you for to sifte as wheat: but I haue prayed for thee, that thy faith faile not; and thou once conuerted, confirme thy bre­thren.] The diuel desired to sift and trie them al, as this text maketh manifest; our Lord praied also [for his other Apostles, and for al that should beleue Io. 17. v. 11. 19. 20. by their word] as S. Iohn testifieth, yet more especi­ally [he praied for Peter, that his faith should neuer faile] by which prerogatiue of the head, the whole bodie is confirmed, and vpholden in vnitie and veri­tie, free from schisme and heresie, against al the as­saultes of the diuel; and so al are strengthned that hold the faith and vnion of Peter. Thus much be­fore Christes death. 13. The Angel wil­led the holie women to tel S. Peter by name, that Christ was ri­sen.

15 After his Resurection, the holie Angel that de­clared to S. Marie Magdalene, and the other deuout Mat. 16. v. 7. women, that our Lord was risen from death, wil­led them to goe and tel the Disciples, and Peter, only naming Peter for his prerogatiue, and eminent place aboue the rest, for els it might haue sufficed, to haue comprehended him in the general name of Disciples, 14. S. Iohn respec­ted S. Peter as his Superior. if he had bene but equal with them.

16 Neither otherwise neded S. Iohn, coming first Io. 20. v. 5. 8. to the monument to haue staied, that S. Peter might enter first, but for that he respected S. Peter as his de­signed Superior. There may be (we doubt not) some other Mysterie also vnderstood by this Act. for ho­lie Sriptures are fertile of manie senses. But amongst others the verie letter declareth Ma [...]oritie in S. Pe­ter, aboue S. Iohn.

17 And that our Sauiour appeared to S. Peter, be­fore Luc. 24. v. 34. 15. Christ appea­red to him first of al the A­postles. his apparition to them al together, is testified by the two Disciples, to whom he appeared the same first day in the way to Emaus. For they returning presently to al the Apostles at Ierusalem, affirmed ex­presly, that [our Lord is risen in deede, and hath ap­peared [Page 320] to Simon.] And so S. Paul saith [He was seene 1. Cor. 15. v. 5. of Cephas, and after that, of the eleuen.] Al which are signes sufficient of his Preeminence. 16. Christ consti­tuted S. Peter the Pastor of the whole Church, of al lambes; and al sheepe.

18 But his ful establishment in the Ecclesiastical Pri­macie, Io. 21. v. 1. &c. is most plainly described by the Euangelist S. Iohn, in the third publique Apparition of our Sa­uiour to his Disciples, by the sea of Tiberias. Where S. Peter vnderstanding that it was our Sauiour which spake to him from the shore, walked to him vpon the water, without anie further commadement, as before he had done vpon our Lords word. Wheras the other Disciples came in the boate, drawing the nette of fishes. After which narration of our Lords 4. 5. 6. &c. so appearing on the shore: of S. Peters going on the water; of the taking of a great, & certaine num­ber of fishes, without breach of the nette: of their dy­ning together: and of the assurance which euerie one of them had that it was our Lord, which so manifested him self: Together with this so cleare an historie: he proceeded to the principal point saying [Therefore Io. 21. v. 15. when they had dy [...]ed; Iesus said to Simon Peter: Si­mon of Iohn louest thou me more then these? He Christ requi­red more loue of S. Peter thē of the rest. said to him: yea Lord thou knowest that I loue thee. He saith to him: Fee [...]e my lambes. Iesus saith to him Ib. againe: Simon of Iohn louest thou me? he saith to him: yea Lord thou knowest that I loue thee. He said to him, Feede my lambes. Iesus said to him 17. the third time: Simon of Iohn louest tho [...] me? Peter was st [...]ken sad, because he said vnto him the third time; [...]o [...]est thou me? And he said to him: Lord thou knowest al thinges: thou knowest that I loue thee. Iesus said to him: Feede my sheepe] Thus the sacred text. C [...] a [...]ie man require more plaine wordes? more sole [...]itie? more ful a [...]ctoritie? more am­aple iurisdictio [...]? W [...]erfore did not equal loue suffice▪ but more loue was necessarie in S. Peter then in [Page 321] the other Apostles; but because his charge of soules was greater then theirs? Why was he demanded thrice the same thing, but that by so solemne an in­stitution, he and al the world might know his grea­ter obligation to feede our Sauiours flocke? What needed the thre-fold admonition to feede, but that before al other good workes of almes deedes, pray­ing, fasting, and other vertues, Charitie in feeding soules, with true faith, wholsome Lawes, and iust regiment, excelleth in the supreme pastor? Finally who can be excepted, or exempted from S. Peters iurisdiction, when al Christes flocke, yong and old, Laitie, and Cleargie, [Lambes and sheepe] are by Christ committed to S. Peters charge? Whosoe­uer wil be counted a sheeepe or Lambe of Christ, is vnder the charge of S. Peter; if not vnder him, then is he none of Christes folde, nor flocke.

19 It resteth breefly to see some practice of this 17. S. Peter prac­tised his Pri­macie in the e­lection of S. Mathias. supreme office in holie Scriptures. Presently after our Lordes Ascension, the eleuen Apostles, with our B. Ladie and other faithful persons (in al nere an hū ­dred and twentie) remaning together in praier, S. [Peter rysing vp, in the middest of the brethren said: Act. 1. v. 13. 14. 15. 16. &c. Ps. 40. v 10. Ps▪ 108. v. 8. Act. 1▪ v. 25. 26. Act. 2. v. 2. 3. &c. 12. 13. 14. you men brethrē, the Scripture must be fulfilled which the Holie Ghost spake before by the mouth of Da­uid concerning Iudas; who was numbred among vs, and obteyned the lotte of this ministerie] And so S. Peter beginning to execute his Vicarshippe; gaue instruction and order, by which S. Mattthias was elected Apostle in place from which Iudas was fal­len, to make vp againe the number of twelue A­postles. 18. S. Peter first preached after the coming of the Holie Ghost.

20 When the Holie Ghost was come, and had replenished the faithful with giftes of tongues, and other graces, wherat al were astonied, & some scor­ners deriding said [these are ful of new wine: S. [Page 322] [Peter stāding with the other eleuē Apostles (as head, in al their names) lifted vp his voice, and spake to them: Ye men Iewes and al you that dwel in Ieru­salem, be this knowne to you, and with your eares receiue my wordes] my wordes (saith he) For al­beit he alone spake, yet he iustly chalenged audi­ence and due regard to his speach being Superiour, and speaking with auctoritie, as also the effect by and by shewed. For he declaring that it was not drū ­kennes, as the deriders at first supposed, [but the Ho­lie Ghost that gaue them knowlege and vtterance, with al tongues, to speake the great workes of God] He proued [by the Prophets Ioel and Dauid, that v. 16. 25. Iesus, whom the cruel Iewes had crucified, was ri­sen from death, ascended into heauen, had sent the Holie Ghost] powring out abundance of grace. [And the people hearing these thinges, were com­punct 37. 38. 41. in hart] and by S. Peters further instruction, the rest of the Apostles assenting and assisting [three thousand persons were baptized the same day.]

21 Together with preaching, S. Peter also first 19. S. Peter wrought the first miracle, & answeared the Aduersaries. of al the Apostles, confirmed the faithful, and con­uerted infidels by working miracles. [S. Peter, Act. 3. v. 1. 2. 3. and S. Iohn, going into the Temple, there was in the porch a poore man lame from his mothers wombe, who asking alm [...]s of them, S. Peter with S. Iohn 4. looking vpon him said: looke vpon vs] he so doing, & hoping to receiue some thing of them, S. [Peter said, Siluer and Gold I haue not: but that which I haue, the same I geue to thee: In the name of Iesus Christ of Nazereth, arise and walke. And taking his right hand, he lifted him vp; and forthwith his feete & soles were made strong. And springing, he s [...]oode and walked, and went with them into the Temple, walking and leaping, and praising God] wherupon al the people being [astonied, agast] and wonde­ring: 12. [Page 323] S. Perer declared, that [not in their owne power, but in the power of Iesus, whom they had killed, & in the faith of his name, this mā was strēgth­ned, and receiued perfect health in the sight of them Act. 4. v. 1. 3. 4. al] Manie of the hearers [beleued and the number of the faithful was made fiue thousand] But [the Ma­gistrates of the Temple, and the Sadduces, put these two Apostles into ward al that night. And on the 5. morow, Annas, Caiphas, with other Princes, Anci­entes, and Scribes, and as manie as were of the Preistes stock, gathering into Ierusalem, causing the two A­postles to be brought before them: asked, in what power, or in what name, haue you done this?] Then S. [Peter said to them. Ye Princes of the 8. people and Ancientes, if we this day be examined for a good deede, vpon an impotent man; in what he hath bene made whole: Be it knowne to al you, and to al the people of Israel, that in the name of Iesus Christ of Nazareth whom you did cruci [...]ie, whom God hath raised from the dead; in this same this man standeth before you whole.] 20. He punished the sacrilege of Ananias, and Saphira.

22 In matter also of Iudgement and correction of delinquentes among the faithful: S. Peter, as Head Act. 5. v. 3. and Iudge, condemned and punished, the sacrilegi­ous crime of Ananias and Saphira his wife. who by diuine inspiration, knowing their secret fault, pu­bliquely reproued them both seuerally. First the hus­band [For lying to the Holie Ghost, and defrau­ding] the communitie [which he hearing, fel downe 5. & gaue vp the Ghost. And about three houres af­let, the wife not knowing what was chanced to her husband, came in. And S. Peter said vnto her; 7. tel me woman, whether did you sel the land for so much? And she said, yea for so much. Then said S. Peter to her; Why haue you agreed together, to tempt the Spirit of our Lord? Behold the feete of 9. [Page 324] them that haue buried thy husband, are at the doare, and they shal beare thee forth. And forthwith she fel 10. before his feete and gaue vp the ghost. And the yong men going in, found her dead, and caried her forth, and buried her by her husband.] Other actes of A­postolical Act. 8. v. 14. 17. power and iurisdiction, were likewise first exercised by S. Peter. As [the imposition of handes vpon the baptized, wherby they receiued the Holie Ghost. The reprouing of Simon the Magitian, for 20. offering to buy that spiritual power with money. Not that S, Peter only did these functions, but in that he first put them in executiō, his primacie plain­ly appeareth. 21. He wrought more frequent miracles then anie other of the eleuen A­postles, & the faithful respec­ted him as the cheife.

23 And so doth not only his first working of mi­racles before the other Apostles, but also his grea­ter and most frequent miracles of al the twelue A­postles, shew the same. S. Luke writeth, that al the Act. 4. v. 30. 31. Apostles praied for this special grace, to worke cures and signes in the holie name of Iesus: And when they had praied, the place was moued wherin they were gathered, and they were al replenished with the Holie Ghost, and they spake the word of God Act. 5. v. 12. with confidence. In general also he saith, that by the handes of the Apostles, were manie signes and wonders done among the people: but of S. Peters miracles, he maketh more particular mention, then of al the rest. [The faithful people did bring forth v. 15. the sicke into the streetes (saith he) and laid them in beddes, and couches, that when Peter came, his shadowat the least, might ouershadow anie of them, and they al might be deliuered from their infirmi­ties. And there ranne together vnto Ierusalem, the 16. multitude also of the Cities adioyning, bringing sick persons, and such as were vexed of vncleane spirits, who were al cured.] Doubtles the other Apostles did also cure manie, yet only S. Peter is here named. [Page 325] And in their answeares to the persecuters, com­manding them to cease from preaching Christ. [But 29. Peter answearing and the Apostles, said: God must be obeyed rather then men,] Al answeared by the mouth of S. Peter. Shortly after the Martyrdome of S. Stephen, & conuersion of S. Paul, the Church being growne ouer al Iewrie, Galilee, and Samaria; S. Peter visiting al, wrought sundrie miracles. [At Act. 9. v. 32. 33. 34. 40. 41. Lidda, he healed a man named Eneas, who had laid eight yeares in bedde sicke of the palsey.] At Iop­pa [he raised a godly woman named Tabitha from death.]

24 Moreouer S. Peter receiued the first Gentiles 22. He receiued the first Gen­tiles into the Church. into the Church of Christ, and that by warrant [of a Act. 10. v. 11. vision from heauen shewed to him self, with a com­mandement to admitte al nations.] wherto also a­greed an other vision made to Cornelius a Gentile, with expresse direction [to send into Ioppe, to Si­mon v. 5. 6. 28. 32. 38. 24. 28. surnamed Peter, and of him to heare the word of God] And finally S. [Peter instructing the same Cornelius, with al his familie, kindred, and special frendes, called for this purpose; commanded them to be baptised.] Before which fact of S. Peter, though [some that had bene dispersed (when S. Stephen Act. 11. v. 19. was stoned to death) walked vnto Phenice, Cypres, and Antioch: yet they spake the word to none but to the Iewes only] that were in those places. But after that S. Peter had thus begune and returning to Ierusalem, auouched and iustified the same, by war­rant of the visions, against other Christian Iewes, which reprehended him for it. Then [others also 20. 21. spake to the Greekes in Antioch, preaching our Lord Iesus. And the hand of our Lord was with them, & a great number of beleuers was conuerted to our Lord.]

25 In manie cases, and namely in question of Supe­rioritie, 23. He was moste. [Page 326] the Iudgement of aduersaries is a great con­firmation, especially per­secuted by the enimies. who impugning the whole bodie, especi­ally assault the head. So the incredulous Iewes op­posing with al their might against the Church of Christ, more egerly persecuting S. Peter, shewed therby that they held him for the cheife of the A­postles. As appeared by king Herodes proceding: who [seing it pleased the Iewes, that he had killed Act. 12. v. 2. 3. 17. S. Iames (to doe them a great pleasure in that kinde) apprehended Peter also (attempting nothing against the other S. Iames, being then also in Ierusalem) but because it was the feast of Azimes, he cast him into prison meaning after the Pasch to bring him forth to the people] In the meane time keping him with an extraordinarie guard [of foure quaternions of 4. 6. souldiars, bound also with two chaines, and when he slept, he laid betwene two souldiers.] Neither were they deceiued in holding him to be the greatest of the Apostles, for the whole Church did know him so to be; which they declared by their more instant [praier without intermission for his deliuerie] which 5. 7. &c. 11. effect God graunted [deliuering him by the ministe­rie of an Angel, out of Herodes hand, and from al the expectation of the Iewes] for the longer gouern­ment of the Church: Which can not stand without vnitie, nor vnitie be conserued without one supreme head: No not by a general Councel, except it haue one cheif Iudge.

26 Example wherof is extant, in the Apostolical 24. He was cheife head of the A­postolical Councel. Councel holden at Ierusalem, which shal be our last proofe in this plaee of S. Peters Supremacie aboue al the other Apostles. For [when al the Apostles Act. 15▪ v. 47. were mette, and when great disputation was made, al hauing spoken that they thought most true, pro­ducing their particular iudgementes, according to their seueral opinions, for better discussing of the cō ­trouersie [Page 327] then [Peter rising vp (saith S. Luke) Ibidem said to them (to witte to the whole Councel assem­bled) Men brethren, you know that of old daies, Act. 10. v. 20. 25. 10. God among vs chose, that by my mouth, the Gen­tiles should heare the word of the Gospel, and be­leue.] And so he decided the case, that [the Gen­tiles were not to be burdened with Circumcision, and other partes of the old Law, which yoke (said he) is not to be put vpon their neckes. To whose sentence al agreed. And S. Iames, as proper Bi­shop 13. 14. of that place, promulgated the same; therto ad­ioyning his owne conformable iudgement, as Catho­lique 22. Bishoppes euer since vse to doe in holie Coū ­cels. S. Paul also, and S. Barnabas, with Barsa­bas and Silas, were sent for this purpose to Antioch. And al the other Apostles (whatsoeuer anie of them thought before (for the controuersie was great) v­niformly after S. Peters sentence [beleued, obser­ued, 23. & taught the same, subscribing [by their handes] to that which he, as their head, definitiuely decla­red.

27 We might yet adde more proofes, as that S. Other textes of holie Scrip­ture which also proue this tru [...]h: are here [...]mitted, be­cause these be­fore alleaged, may abundāt­ly suffice. Peter first administred Confirmation, that for him, being in prison, the whole Church made perpetual prayer, as we touched euen now: also that S. Paul Act. 8. v. 17. Ch. 12. in defence of his fact, which some Corinthians dis­liked, alleaged the example of other Apostles, and namely of Cephas, pleading that thing to be lawful, which Cephas the Rocke of the Church did approue. His going to Ierusalem to see Peter, abiding with him fi [...]tene dayes, and conferring pointes of Christian 1. Cor. 9. v. 5. Gal. 1. v. 18. 19. Gal. 2. v. 27. doctrine with him, lest otherwise he might haue er­red, and the like which I wil omitte: not doubting but that anie Catholi [...]ue diuine may cōfidently ioyne issue vpō one anie of these foure & twentie proofes, which soeuer a Protestant his aduersarie, shal thinke [Page 328] to be the weakest, to proue this point of Catholique Luc. 22. v. 36. 39. 50. Io. 18. v. 10. 11. Act. 8. v. 20. doctrine, that S. Peter was cheife of the Apostles: & visible head of the whole militant Church in earth. Much more doe al these together, most fully & su­per abundantly demonstrate the same.

Christ ordeyned a continual Succession of S. Peters Supremacie: to the end of this world. ARTICLE. 36.

REason may satisfy al reasonable persons, The like neces­sitie of one su­preme head which was in the beginning of the Church, continueth to the end of this world. that our Sauiour establishing his Church, or­deined one, and the same forme of gouern­ment to continue therin, aswel after the Apostles time, as during the space of their temporal liues. Seing therfore he constituted one cheife head to be his Vicar in earth, which was S. Peter (as is clearly shewed in the precedent Article) it consequently fo­loweth, that stil there is, and must be, one like su­preme visible head, his Successor, and Christes Vi­car, from time to time, because the same necessitie remaineth of one head, conformable to the bodie; which otherwise would be both monstruous with manie heades, and subiect to ruine by d [...]uisiion with­in it self. And therfore our Lordes prouident care Mat. 12. v. 25. Mar. 3. v. 21. Luc. 11. v. 17. Mat. 28. v. 20. (that no such incōuenience fal vpon his Church) doth indeede continue without intermission, to the very end of this world. For so he expresly promised by these most louing wordes [Behold (said he to his Apostles, before his Ascension) I am with you al daies, euen to the consummation of the world.] which promise we see, is not limited to any shorter time, but amply extended, euen vntil this world shal be consummated. And so pert [...]yned not only to the Apostles, but also to their true successors. For nei­ther [Page 329] could they, nor anie of them, alwaies tarie in this Militant Church, nor Christes care cease, nor his promise be frustrate at anie time.

2 How then is this performed? The Royal Psal­mist How sonnes are bo [...] by the Church &. made fathers in spirit of Prophecie, foreseing the Succession of Pastors, which should continually feede & gouern the Church of Christ, speaketh thus vnto her [For Ps. 44. v. 17. thy fathers, there are borne sonnes to thee: thou shalt make them Princes ouer al the earth.] The Apostles were the fathers sent by Christ, which begate the Christian Church: by preaching the Gospel, conuer­ted manie Nations; by Baptisme, manie sonnes were borne to the Church; by Apostolical ministerie, ma­nie particular Churches were founded, al members of one vniuersal militant Church. Of these her owne sonnes, the same Church ordeineth Bishopes, and other Pastors; so making them spiritual Princes o­uer al the earth. And that in the same Monarch [...] ­cal forme of Ecclesiastical Hierarchie, and sacred sub­ordination, as at first our Sauiour ordeined: so doth he conserue and continue it [For Iesus Christ (saith Heb. 13. v. 8. S. Paul to the Christian Hebrewes) yesterday, & to day, the same also for euer.] And therfore his fact in ordeining one Apostle Superiour of the rest, sufficiently instructeth vs, that he hath therwithal in­stituted one Apostolical Bishope, successour of the sāe cheif Apostle, the ordinarie Superiour of al other Bishopes, though there were none o [...]her proofe be­sides in holie Scripture. Neuerthelesse the same Chri­stian doctrine, is further confirmed, by diuers of those sacred textes, by which S. Peters Supremacie is al­readie declared, and also by some others. And by no place at al in holie Scriptures, can the contrarie euer be proued, nor with anie reason auouched. The perpetual succession of one supreme head in the

3 Among other, proofes, this truth is easily vn­derstoode by the figure therof. For in the old Te­stament, [Page 330] there was euer one visible head of Gods Church of Christ, is pro­ued by ex­ample of the old Testament. Gen. 5. v. 1. 3. 6. &c. Gen. 10. v. 1. 2 [...]. 1. Par. 1. v. 1. 2. 3. 4. Exo. 6. v. 1. 28. Exo. 29. v. 30. Leuit. 8. v. 2. 1 [...]. Nu. 20. v. 25. Ps. 44. [...]. 18. Is. 62. v. 6. Ezech. 37. v. 24. Church: one cheif Patriarch in the Law of nature. In the written Law, for his time, Moyses extraor­dinarie, but most part of the same time, Aaron was the ordinarie high Preist. Him succeded Eleazer his sonne; after him, his sonne Phinees, and so other High Preistes in continual succession. Much more assured is the succession of cheife Pastors in the new Testament [They shal be mindful of Gods glorie and name in al generation and generation. Vpon thy wales (saith God to Ierusalem, the Church in al Nations) I haue appointed watchmen al the day and a [...] [...] night; for euer they shal not hold their peace: you that remember our Lord, hold not your peace.] These and other Prophets, foreshewing that there shal euer be Pastors in the Church, pre­suppose their subordination in v [...]itie, vnder one head. Which Ezechiel expresly affi [...]meth of Christ, by the name of Dauid [My seruant Dauid (saith our Lord) shal be King ouer them, & there shal be ONE PASTOR of them al] which vndoubtedly is Christ, sometime visible [...]n earth, & stil inuisibly tea­ching by his visible Vicar, one knowne supreme Pa­stor, who is also necessarie by this Prophets doc­trine, for the vniting of al Nations in the Church of Christ. Because none can be authentically sent, It is necessarie for the sending of preachers into heathen countries. Rom. 10. v. 15. to preach vnto infidels, but by the Supreme Pastor of Christes flocke. For one flocke necessarily requi­reth one Pastor: and a visible bodie, a visible head. Yea such a head, as doth and must mutually coope­rate with other members, and b [...] assisted by them, as hauing neede of their helpe (which Christ our principal head needeth not) For of such a head S. S. Paul spea­keth of such a h [...]ad▪ as hath neede of seete, and other Paul speaketh: exhorting al estates of the Church, each sort to doe their functions with peace and con­cord: shewing that none is able to execute al requi­site [Page 331] offices; but al haue neede of others helpe. For example. Amongst other members of a natural bo­die, resembling the diuers members of the Church, [the head (saith he) can not say to the feete, you 1. Cor. 12. v. 20. are not necessarie for me] which speach can not be rightly applied to our Sauiour Christ, because he can truly say to the feete, and to al other members of his Church, you are not necessarie for me. For al­though he of his good pleasure, vseth the ministe­rie of his seruantes, yet he needeth them not, for he can doe what him pleaseth without them. And [when Luc. 17. v. 10. Iob. 22. v. 3. they haue done al thinges that were commanded them; they must say we are vnprofitable seruantes] because to Christ, [they bring no profit] to him they are not necessarie. Two thinges therfore by this Apostolical doctrine we learne, very conformable to the Prophet euen now alleaged; that the Mistical bo­die of Christ, hath one visible head; & that it hath such a head, as nedeth other members, and namely feete, which are Preachers of Goddes word, called [the Is. 52. v. 7. Rom. 10. v. 15. beautiful [...]eete of them that Euangelize peace, that Euangelize good thinges. This ministeri­al head hath his eminent auctoritie for the confirmati­on of the whole bodie.

4 This ministerial head therfore, is the Pastor of Pastors in earth, the supreme visible head, aboue al other members. more especially priuileged, for the confirmation of his brethren; because he is the inuin­cible Rocke, wheron is continually building, and daily adding, of moe faithful soules. [Vpon this Rocke (said our Sauiour, hauing designed his Apo­stle Mat. 16. v. 18. Io. 21. v. 16. 17. S. Peter for this purpose) wil I build my Church.] It is cleare also, that our Lord after his Resurrection constituted his former designed De­putie with charge to seede both Lambes and Sheepe. But this his fact was but the beginning of his promi­sed worke, for this worke is, and stil wil be in hand, til the end of this world. And therfore this ministe­rial visible Rocke, is stil in the world. Els could not [Page 332] visible persons be adioyned to an inuisible or imper­ceptible fundation, which perpetual Apostolical of­fice, and continual building, S. Paul describing, teacheth, that [Christ gaue, some Apostles, & some Ephes. 4. v▪ 11. 12. Prophets, and other some Euangelists, & other some Pastors and Doctors, to the consummation of the Sainctes (or faithful) vnto the work of the ministerie: vnto the building of the (Church the mistical) body of Christ, vntil we meete al into the vnitie of faith, 13. and knowlege of the Sonne of God.] Wherby it is euident, that Apostolical auctoritie and function, re­maineth in the Church, euen to the ende of this world.

5 And that the same resideth in S. Peters succes­sor, Christs prayer that S. Pe­ters faith should neuer faile, hath spe­cial effect in S. Peters succes­sors. is likewise euident, besides al former proofes, by our Sauiours declaration to S. Peter, that wher­as [Satan had required to sift and trie them al: he Luc. 22. v. 31. 32. had specially prayed that Peters faith should not faile.] Which different prouidence towardes him, more then towardes the others, perteined (as the euent haith shewed) to their successors, rather then to them selues. For none of them in their owne per­sons, euer failed in their faith, after they once be­leued Christes Resurrection. But in their successors the difference is most cleare. For the successors of al the other Apostles, some soner, some later, al now manie hundred yeres since, haue failed in faith, and their particular Prouinces, are fallen from the vnion of one head, and into other errors. manie al­so into Turcisme, and Paganisme. Only the succes­sors of S. Peter, remaine in the same faith and Re­ligion, without change; through the efficacie of Christes praier, and singular prouidence, that Pe­ters faith shal neuer faile, nor the gates of hel pre­uaile, against the Church builded vpon this Rocke.

6 Now to dispute who is S. Peters successor, i [...] [Page 233] no lesse strange, then to make doubt of al the suc­cessions, aswel Ecclesiastical as temporal in the whole world. For there is no greater certentie, that Ro­mulus, Numa, Caesar, Cicero, and Nero, were som­times in Rome▪ nor that our English Nation came from Ge [...]manie, and possessed the greatest part of this land, which before perteined to the Ancient Bri­tans, whom we cal Walshmen; nor that we the same English Nation, were conuerted from Paga­nisme to Christianitie by S. Augustine, and other Religious men, sent for this purpose by S. Grego­rie called the great, then Pope and Bishope of Rome; nor that William Duke of Normandie, did conquere The Protestāt [...] paradox that S. Peter was neuer at Rome, is no [...] lesse absurde then to say: that William Duke of Nor­mandie, did not conquere England. And the like. England, and became King therof; nor that King Henrie the seauenth, ouercame King Richard the third, and afterwardes reigned King of England. Neither is there more certaintie of the beginninges, and successions of anie other Kinges, or Bishopes of Christian Countries: then there is of S. Peters residing somtimes, and finally dying, in Rome. A thing testified, not only by al Ecclesiastical Histories, innumerable Fathers, both Greeke, and Latin: but also knowne from age to age, without interruption, by the perpetual monuments of places in that Citie where he resorted, exercised sacred functions, where he was imprisoned, where he died by Martyrdome on a Crosse. By the memories of his Sepulchre, & Reliques; together with S. Paules, who died there the same day. By the Recordes also of the Martyr­domes of other thirtie two Bishopes his next suc­cessors, al Martyrs for the same faith. Of S. Silue­ster also a holie Confessor, and so of their continu­al successors euen to this present Bishope, and Pope, Paule the fifth. Besides which vndoubtful witnes­ses, to require further proofe of S. Peters being in Rome by holie Scriptures, is both ridiculous (as [Page 234] though neither point of faith, nor matter of fact, can be certaine, except it be expressed in holie Scrip­tures) and also superfluous, because it is abundant­ly proued otherwise. And therfore may we boldly say, that the denial of it, is obstinate follie, groun­ded in malice, of those that hate the same holie seate. A Paradox feaned by Iohn Caluin; broached, and bruted by him, & the like, for lacke of other meanes, for to holde vp their badde cause, and new doc­trines.

7 Wheras therfore our Aduersaries exact proofe We require of our Aduersarie to proue by holie Scrip­ture, that S. Peter was ne­uer at Rome. We also proue by S. Peters Epistle, that he writte the same in Rome. of this point by the holie Scripture; we answeare. First, that we being so long and vndoubted posses­sors of the affirmatiue assertion, that S. Peter was at Rome, and died there; we iustly pleade prescrip­tion, and put our aduersaries to proue the contra­rie by holie Scripture. Secondly, we auouch, that S. Peter writte his first Epistle extant in the New Testament, then resident in the Citie of Rome, which he mistically called Babylon saying: [The Church 1. Pet. 5. v. 13. saluteth you that is in Babilon coelect.] This we say and hold, with manie Ancient, learned, & ho­lie Fathers and Doctors, for more then probable. But whether this place proue it or no; we hold & beleue amongst other pointes of faith, that there is, and euer shal be, to the end of this world, an Apo­stolical seate in the Militant Church of Christ, ac­cording to S. Paules doctrine to the Ephesians. Ephes. 4. v. 11. 13. And by euident reason we deduce, that the Bishopes No other Church doth, not can, at this time chalenge con [...]nual suc­cession [...]om a­nie of the A­postles but on­ [...]e the Ro­mane. seate of Rome, is the Apostolical seate, and that none other seate, can rightly pretend, so to be at this day, but only that of Rome. And this may suf­fice for our purpose, touching the first marke of the true Church. which is vnitie and consent, consisting in belefe of the same faith and Religion of al faith­ful Christians, and in confession therof in vnion with [Page 235] one supreme spiritual Pastor, and head of the whole Church in earth: and so I conclude the same. And none other is the true Church of Christ which hath this mark of vnitie and consent.

The true Church of Christ is Holie. ARTICLE. 37.

AN other marke of the true Church is Sanc­titie, As a tree is knowne by the fruicte, so the true Church by the effect of her doctrine, tending to pie­tie and holi­nes. according to the Apostles Crede: where we acknowledge the Church to be Ho­lie. Our Sauiour also gaue this note to discerne true and false Prophets [by their fruictes. A good tree Mat. 7. v. 17. 18. 20. yeldeth good fruicte (saith he) & the euil tree yel­deth euil fruictes. A good tree cannot yelde euil fructes: neither an euil tree yelde good fruictes ther­fore by their fruictes you shal know them. For eue­rie tree is knowne by his fruicte.] Where therfore we see holie and wholsome doctrine to be taught yelding good fruictes, as frequent prayer, much fas­ting, manie good workes; often repairing to holie Sacramentes, special care to kepe Gods commande­ments, obseruation of Euangelical counsels, with continual endeuoures to proceede in vertues, to the honour of God, and edification of al men, there may we wel thinke to be the true Christian Church. And those which geue way to loosnes of life, can not be the true Church. Contrariwise, we may assuredly know that congre­gation to be a Sinagogue of Satan, which teacheth and practiseth litle prayer, few, or inordinarie fastes, but only when euerie one wil; which holdeth opi­nion, that no good workes merite anie reward, that no Sacrament remitteth sinne, nor conferreth grace; that the commandements are vnpossible to be kept; al vowes of perpetual chastitie, and of other state of Religious life, to be vnlawful, wherof foloweth both [Page 236] lesse care to keepe Gods precepts, or to doe other good workes wherunto al men are bound: and also Mat. 25. v. 42. 1. Tim. 5. v. 12. the breach and contempt of Sacred vowes; which S. Paul calleth [Breach of faith & damnable.] Neither is the Church only knowne and discerned especially in these dayes from the false pretended, and reformed companies, by the note of holines, but by the same is also most excellently adorned, and renowmed, that albeit manie of her members are sinners, yet she loseth not the denomination, but stil is Holie, by reason of her holie faith, holie doctrine, holie Sacrifice, Sacramentes, with other Rites, and holie functions. And in respect also of manie true holie seruants of God, euer existing in the Church, out of which there can not be anie holie person, nor true sanctitie at al [no more then a branch can bring forth fruicte vn­lesse Io. 15. v. 4. it be in the vine] or a seperated member liue that is not in the bodie.

2 Of which double priuilege as wel to be knowne The true ser­uants of God were knowne by their holie conuersation. by her holines, as to be singularly adorned therwith, let vs see more particular testimonies of holie Scrip­tures. By the holie conuersation of Abraham, and Gen. 20. v. 14. Sara, with their familie [Abimelech King of Gera­re, saw that they were the people and seruants of God.] And wheras before he thought to make them his subiectes; seing them to be protected of God, presented Abraham with honorable giftes, granting him al freedome and priuilege: [the land is before 15. you (said he) dwel whersoeuer it shal please thee.] Isaac also gained peace and estimation with the Phi­listines, Gen. 26. [...]. 16. 26. 27. 28. who first expelled him from them; but af­terward made leauge with him, yelding this reason of their better affection towardes him [we saw (said they) that the Lord is with thee] when God had multiplied the children of Israel brought them out of Egipt, and made with them an expresse coue­nant, [Page 335] that he would be their only God, and they should be his peculiar people. He promised them two especail priuilegies; Preistly function, wherby they might rightly serue him; and sanctitie, that he might iustly reward their seruice saying: [You shal Ex. 19. v. 6. The peculiar people of God were called a­holie nation. be vnto me a Preistly Kingdome; and a holie Na­tion.] So he gaue them accordingly spiritual func­tions, [holie Rites, and holie precepts] caused them Ex. 20. v. 21. to make a [holie Tabernacle, with the Arke of Te­stament, Propitiatorie, Altars, holie Vestiments; al implementes and ornamentes] therunto requisite. Finally in the principal ornament of the High Preist The law is ho­lie, and requi­reth holines. [the Plate of sacred veneration, God commanded Ex. 39. v. 29. to be engra [...]en; The holie of our Lord.] Verie often inculcated his general [Precept to al the as­sembly of the children of Israel: Be ye holie, be­cause Leuit. 11. v. 44. 46. Leuit. 19. I the Lord your God am holie. Sanctifie your selues, and be holie, because I am the Lord your God: kepe my precepts and doe them; I the Lord that sanctify you. You shal be holie vnto me, because v. 2. Ch. 20. v. 7. 8. 16. Deut. 4. v. 6. 7. 8. 9. I the Lord am holie. And I haue seperated you frō other peoples that you should be mine. This is your wisdome and vnderstanding before al Peoples. Nei­ther is there other Nation so great, so renowmed, that hath the Ceremonies, and iust iudgements, & the whole Law, which I wil set forth this day be­fore your eyes: Keepe thy self therfore, & thy soule carefully. Thou shalt not make league with Idola­ters, Dent. 7. v. 23. 5. 6. Ch. 14. v. 2. thou shalt not make mariages with them. O­uerthrow their Altares, and breake their statues, and cutte downe their groues, and burne the sculptiles: because thou art a holie people to the Lord thy God. The Lord thy God hath chosen thee to be his pe­culiar people of al peoples that are vpon the earth. Our Lord hath spoken to thee, that thou shouldest Deut. 26. v. 18. 19. kepe al his commandements, and he make thee high­er [Page 336] then al Nations which he created, to his praise and name, and glorie, that thou maist be a holie people of our Lord thy God, as he hath spoken. The same title of holines is a­scribed to Gods peculiar people, by the Prophets.

3 As the Law, so likewise the Prophets, amongst other excellent properties, asscribe holines to the Church. King Dauid distinguisheth her by this ti­tle from al other congregations. For albeit God worketh meruelous thinges in the whole world; yet Ps. 67. v. 67. nowhere els doth he bestow sanctitie. [God in his holie place. God that maketh men to inhabite of one maner in a house. Holines becometh thy house Ps. 92. v. 5. Ps. 98. v. 8. Ps. 113. v. 2. Ps. 131. v. 13. 14. 15. 16. o Lord. Exalt ye the Lord our God; and adore ye in his holie mount; because the Lord our God is holie. Iewrie was made his sanctification, Israel his Dominion] signifying that the Israclites were the pe­culiar people whom God sanctified, and in whom he especially dwelled and reigned [Because our Lord hath chosen Sion: he hath chosen it for an habita­tion to him self. this is my r [...]st for euer and euer (saith our Lord) here wil I dwel, because I haue chosen it. Blessing, I wil blesse her widow, her poore I wil fil w [...]h breades. Her Preistes I wil cloth with saluation: and her Sainctes shal reioyce, with ioyfulnes.] This Spouse of Christ is described in the Can. 3. v. 6. Canticles [ascending by the desert as a litle rodde of smoke of the aromatical spices of Mirh and Fran­kencense, and of al pouder of the Apoticarie] that Is. 4. v. 3. is, ful of al holie vertues and good workes [Eue­rie one that shal be left in Sion, and shal remaine in See Isa. 4. v. 3. Ch. 11. v. 9. Ch. 27. v. 13. Ch. 48. v. 2. Ch. 56. v. 7. Ch. 63. v: Ierusalem (saith Isaias) shal be called holie, euerie one that is written in life in Ierusalem] General­ly the Prophets vtter their discourses of the Church by these termes [The holie Mount, The holie Ci­tie The holie P [...]ople: Isra [...]l is holie to our Lord, The holie Citie Ierusalem; Monnt Sion shal be holie and the like.

† 4 Accordingly in the new Testamēt, Holines is more Luc. 1. v. 74. Ch. 63. v. 18. Ch. 64. v. 11. Iere. 2. v. 3. Ch. 31. v. 23. Ezech. 20. v. 40. Dan. 3. v. 28. Ch. 9. v. 11. Ch. 12. v. 7. Iocl. 2. v. 1. required, and more abundantly geuen [that with­out feare (said iust Zacharie) being deliuered from the hand of our enemies, we may serue our Lord in holines & Iustice before him al our daies.] So his blessed Sonne Iohn the Baptist, by life and doctrine, preached holines, teaching [sinners to doe penance] Mat. 3. v. 8. Io. 15. v. 14. penitents [to bring forth worthie fruictes therof.] Our Sauiour confirmed the same in al his actions, & in his sermons, assirming that [his seruants & frendes are knowne by keping his Precepts.] S. Paule cō ­mendeth the Romanes, not only for their holie faith, as being [renowmed in the whole world] but also Rom. 1. v. 5. Ch. 16. v. 19. Rom. 6. v. 19. Ro. 12. v. 1. 2. 1. Cor. 5. v. 8. Gal. 5. v. 25. Ch. 6. v. 9. 15. Ephes. 1. v. 4. Ephes. 4. v. 1. for [their obedience which was published in euerie place] encoraging them toprocede, and [exhibite † Confirmed in the new te­stament. their bodies to serue Iustice vnto sanctification, a liuing host, holie pleasing God; not cōformed to this world, but reformed in the newnes of their minde] Admonisheth the Corinthians [to purge the old le­uen, and become new past, to feast in the Azimes of sinceritie.] Likewise the Galatians [that if they liue in the spirit; they also must walke in spirit, & do­ing good, not to faile, that so in time they may reape good not failing. For in Iesus Christ, neither Cir­cumcision auaileth, nor prepuce, but a new cre­ature.] He teacheth the Ephesians, that [God hath chosen vs in Christ, that we should be holie & im­maculate in his sight] beseching [al to walk worthie of the vocation in which they are called.] Not a smale part of al his Epistles, is exhortatiue to holi­nes of life: and the other Apostles, writte much more of the necessitie of good workes, presupposing true faith. Both which are in the Church, and in Art. 45 none other congregation, wherof we shal speake more in due place, hauing here only touched that point as by the way, to shew, that notwithstanding [Page 338] great and daily sinners amongst the faithful; yet the Church is trulie called holie.

5 But now especially we speake of holines as it is Gods true ser­uants haue bene called by diuers names for distinction sake. a notorious marke amongst other titles wherby the true Church is knowne. For as when [God hauing Gen. 2. v. 19. formed al beastes of the earth, and foules of the aire, brought them to Adam, that he might see what to cal them, and al that Adam called anie creature, the same is his name] and by such names, each kind is knowne from others: euen so the faithful seruants of God, haue alwaies bene distinguished and known by certaine names and titles, from other that serue false Goddes, or folow false religions. And ther­fore it wil not be vngrateful I suppose, nor vnpro­fitable, but rather necessarie, for al such as be in doubt, which is the true Church, to consider by what ordinarie names the true seruantes of God haue bene vsually called and distinguished from other peoples of false and of no religion. For by this very meanes if there were no other way of trial (as indede there be manie) al may be sufficiently satisfied that sincere­ly search the truth, with resolute mind to embrace it when it is declared vnto them.

6 Wherefore to repeate this point from the begin­ning; shortly after that Cain made seperation from his parents, and brethren, and as the holie Scripture relateth it [went forth from the face of our Lord] Gen. 4. v. 16. Gods true seruants, not only for their more com­forth, but also for distinction sake, were called [ the 1. The sonnes of God. sonnes of God] And the other which were gone out, were called the sonnes of men. These two sortes were so distinct companies, and perteyned to oppo­site cities, of God, and of this wicked world, that it was a greuous fault in [the sonnes of God to take Gen. 6. v. 2. 4. wines of the daughters of men.] Of which vnto­wardly mariages, came the wicked generations of [Page 339] monstruous great people called Giants.

7 For these & other sinnes, the world being drow­ned, eight persons only reserued aliue, of whom mā ­kind being againe multiplied: the diuel yet eftsones seduced whom he could. And by false and violent dealing of some, the most part conspiring or yelding to build an high Towre vnder pretence to auoide the danger of the like sloud: the Patriarch Heber with his familie was free from that presumptuous at­tempt, Gen. 11. v. 7. which God so confounded, by diuision of their tongues, that they could no further build. And only Heber, and the rest that were innocent, kept their ancient tongue: which thence-forward, was 2. The Hebrews. called, for distinctiō sake, the Hebrew tongue. And those true seruantes of God, began to be called the Hebrewes, especially those that succeded him in true Religion, and were of the line of his sonne Phaleg. For of his other sonne Iectan, came thirtene Nati­ons, Gen. 10. v. 25. 26. Gen. 14. v. 13. Gen. 39. v. 14. 17. Gen. 40. v. 15. Ch. 41. v. 12. Ch. 43. v. 32. Ex. 3. v. 18. Ch. 5. v. 3. Ch. 7. v. 16. * Gen. 36. of so manie diuers tongues, as appeareth in the Genealogies of Sem. And so [Abraham was surna­med the Hebrew, when he dwelt in Mambre, nere to Sodom] and so were al of his progenie by Isaac and Iacob, called Hebrewes. The Egiptians called Ioseph an Hebrew; and him self called his Countrie where his Father and brethren dwelt, the land of the Hebrewes, which was a part of Chanaan, but this name belonged to thē people, not to the Countrie. And which especially sheweth our purpose, God was called, the Lord God of the Hebrewes.

8 But besides this name (which continued til Christ his time) for more particular distinction from other Nations, which were also descended from Heber, and Abraham; the peculiar people of God, were cal­led 3. The Children of Israel. the Children of Israel. Especially after their par­ting out of Egipt. Which sussiced til by the diuision of their kingdome, the greater part violently vsur­ped [Page 340] the name of Israel, calling them selues, the king­dome v. 31. Ex. 1. v. 1. 7. 9. 13. Ch. 3. v. 10. Ch. 4. v. 22. Ch. 7. v. 4. Leuit. 1. v. 2. &c. † 2. Esd. 4. v. 1. 2. Ch. 6. v. 2. 3. 4. Mat. 10. v. 5. Io. 4. v. 9. 22. Apoc. 2. v. 9. Ch. 3. v. 9. of Israel; and the other was called the king­dome of Iuda; wherwithal happened the enormous schisme first made by Ieroboam, continued by others til their captiuitie, and lastly renewed with erection of a schismatical Temple in Ga [...]izim, in the Coun­trie of Samaria.

† 9 By which occasion, a further distinction being 4. The Iewes. necessarie, the true Israelites were called the Iewes, and the schismatikes, Samaritanes. Betwene whom grew so great difference, that each part refrained cō ­uersation with the other. Albeit the Samaritanes were in errour [adoring they knew not what, and saluation was of the Iewes.] These were the foure general surnames appropriated to the faithful of the old Testament wherby the true Church was knowne and discerned from Infidels, Paganes, Heritikes, & Schismatikes.

10 Likewise the faithful of the new Testament, in shorter time, euen in the primitiue Church of Christ, receiued proper titles, by which, the true Church in al succeding ages, hath bene, and is, cler­ly knowne, from al Infidels, Heathnish peoples, Iewes, Turkes, Heritikes and Schismatikes. First whiles Christ him self in his owne person, preached his holie Gospel, those that beleued his doctrine, 5. Disciples. were called his Disciples, not only those which in Io. 3. v. 2. Io. 19. v. 38. Act. 9. v. 36. special maner were sent to preach: but also others, as Nicodemus, Ioseph,; yea also deuout women had the general name of Disciples.

11 But after the coming of the Holie Ghost, those that beleued in Christ, and by holie baptisme were incorporated into his mistical bodie, the holie Chur­ch, 6. The Sainctes. The Holie. were intitled by the name of Sainctes: & ther­by knowne and distinguished from the Iewes that remained obstinate against our Sauiour. By this name [Page 341] Ananias a Disciple at Damascus, cōsidently called his brethren of the same faith in Christ; when he was warned by a vision from God, to repair to Saul new­ly conuerted. For hereupon he answered [Lord I haue Act. 9. v. 13. heard by manie of this man, how much euil he hath done to thy Sainctes in Ierusalem.] S. Luke cal­leth them by the same name, relating that S. Pe­ter Act. 9. v. 33. making a visitation [came (saith he) to the Sainctes that dwelt at Lidda.] Adding that S. Peter being at Ioppe, called the Sainctes to re­ceiue 41. comforth of the reuiuing of a holie woman from death. S. Paul acknowleging his owne for­mer Act. 26. v. 10. false zeale: saith he had shut vp manie of the Sainctes in prison. Seuerally in al his Epistles sa­luting those to whom he writte, he calleth them Rom. 8. v. 28. Ch. 12. v. 13. Ch. 15. v. 25. 26. 31. Ch. 16. v. 15. 1. Cor. 14. v. 33. Ch. 16. v. 1. Ephes. 2. v. 19. Ch. 3. v. 8. Ch. 6. v. 18. Phil. 4. v. 21. 22. Iac. 2, v. 26. the Sainctes. Also vpon other occasions he so v­seth most frequently the same terme, requesting the Romanes to assist the necessitie of the Sainctes, tel­ling them that he is going to Ierusalem to minister relife to the Sainctes [to the poore Sainctes that are in Ierusalem.] Besecheth their praiers that he may be deliuered from the Insidels in Iewrie, and that the oblation of his seruice, may become acceptable to the Sainctes. Saluteth al the Sainctes there. To the Corinthians he auoucheth, that he taught peace in al the Churches of the Sainctes. Commendeth to them to make collections for the Sainctes. He comforteth the Ephesians, & in them al the faith­ful, that they are Citizens of the Sainctes, and the domestical of God. Without arrogancie saith of himself. To me the least of al the Sainctes▪ is geuen this grace, a mong the Gentiles, to Euangelize. He willeth them to pray instantly for al the Saincts. Sa­lute (saith he to the Philippians) euerie Sainct. Al the Sainctes salute you. I wil omitte other places for this purpose. The other Apostles likewise [Page 342] acknowlege and vse this title of holines as pro­per 1. Pet. 1. v. 15. Iud. v. 3. Apoc. 5. v. 8. Ch. 8. v. 3. 4. Ch. 13. v. 7. 10. Ch. 14. v. 12. Ch. 19. v. 8. Ch. 20. v. 9. to the Church, and to her children in general. S. Iohn, according as was reueled vnto him, decla­reth the communication that is betwene the Sainctes in heauen, and the Sainctes in earth saying [The four liuing creatures, & the twentie four Seniors (Sainctes in heauen) fel before the Lambe, hauing harpes & golden vials, ful of odoures which are the praiers of Sainctes, that is, of the faithful in earth. For he cal­leth them Sainctes against whom Antichrist shal make battle [whose patience and faith shal be tried] whose constancie in vertues, signified by [silke, wherwith the Church is clothed, & the iustifications of Sainctes] So proper it is to the Church of Christ to be holie, and to be trulie called [the Campe of Sainctes] that most Sectaries, especially of this time, rarely or neuer in their sermons, or writinges, vouchs [...]ife her this title. For they wel know it agreeth not fit­ly to their congregation, but rather putteth Christi­an people in mind of our holie Mother, against which they make opposition. But the holie Apostles inspi­red by the Holie Ghost, taught vs to cal her holie in our daily Crede.

12 An other most renowmed title of the Church, 7. Christians. and of her children, is the name Christian, first as­scribed to the faithful [Disciples of Christ at Anti­och] Act. 11. v. 26. when by S. Paules, and S. Barnabies prea­ching, there was a great multitude conuerted. Of which most honorable name, there is but only twice more anie mention in holie Scriptures. Once by King Agrippa saying to S. Paul [A litle thou per­swadest Act. 26. v. 28. me to become a Christian.] And once S. Peter expresseth this name in his first Epistle, admo­nishing al to looke to their behauiour, that [none 1. Pet. 4. v. 15. 16. suffer as a malefactor; b [...]t if as a Christian, let him not be ashamed, and let him glorifie God in this [Page 343] name.] By this are the faithful rightly distinguished from Iewes, Turkes, and Paganes, but not so plain­ly from heritikes, who being once christened, kepe the name in some sort of Christians. Neither did the ho­lie Simb. Apostol. Luc. 10. v. 16. Apostles put this name Christian in their Crede, 8. Catholiques. but after the title holie, added Catholique, by which we are to know true & false Christians.

The true Church of Christ is Catholique. ARTICLE. 38.

AMongst al Markes of the Church, the name Sectaries prac­tise two wayes to depriue the t [...]ue Church of the name Ca­tholique. Catholique, hath so preuailed, that false pre­tending congregations, could neuer by a­nie sleight get this title; wherof finding them selues vtterly destitute, partly they striue to dispossesse the true Church therof, by imposing vpon her other names framed for their present purpose. As the Arrians By nicknaming Catholiques by other names. called the defenders of Christes Consubstantialitie with God the Father; Homousians: and the secta­ries of this time, cal those which hold the same faith with the Pope, the Bishope of Rome, Papists; And by putting the name Ca­tholique out of the Crede. partly they endeuour to extinguish the name Ca­tholque, as Lutheran Cathechismes haue thrust it out of the Apostles Crede, putting in Christian for it: and some English Bibles haue left out the word Ca­tholique in the title of S. Iames, and S. Iudes E­pistles; some others haue the word General in place of it, fearing and abhorring the very [...]ound of it, be­cause in the proper signification which is Vniuersal, it doth confound them: though in the titles of these Epistles, it signifieth, that wheras other Epistles, namely of S. Paul, were directed to particular Chur­ches or persons for the benefite of al: these were immediatly written to the whole Church. So in this [Page 344] point, as likewise in some others, our Aduersaries are like to the woman whose child being dead, con­tended for an others liuing childe, and when she could not obteine it, cried to haue the liuing child destroied [be it neither mine nor thine (said the false 3. Reg. 3. v. 26. 27. pretending mother) but let it be deuided] No (said wise Salomon) geue the liuing child to the true mo­ther] let it not be killed. So our B. Sauiour grea­ter then Salomon, protector of his Church, wil not haue the title Catholique, thrust out of our Crede, not mangled nor extinguished, but to remaine in­tyre to our true and holie mother the Catholique Church.

2 By which especial make amongst al others, the That the Church is vni­uersal, is proued by ma­nie holie Scriptures. true Christian Church is knowne from al heretical co [...]enticles. For albeit in the whole Bible, the Church is not expresly called Catholique; yet the thing it self that [...] in manie Nations, and shal be propagated into the vniuersal terrestr [...]al world is abundantly proued by the holie Scriptures, wher­of we shal here recite [...] store. Noe prophecy­ing of his [...] said [...] be [...], a ser­uant Gen. 9. v. 25. 26. 27. of seruants shal he be vnto his brethren. Bles­sed be the Lord God of Sem, Chanaan be his seruant. God enlarge Iapheth, and dwel he in the Taberna­cles of Sem, and Cha [...]n be his seruant.] Fulfil­led as in the figure, when the children of Israel, of Sems race, subdued the land of Chanaan: Iaphets progenie in the meane times, inhabiting the vtmost coastes of the earth, aswel in the continent, as the Ilandes. But in the mistical sense principally inten­ded, this prophecy is more fully performed in this time of the New Testament, when Infidels, signifi­ed by Chanaan, are subiected to Christians, consisting at first both of Iewes and [...], and the Iewes shortly after, for the most part, failing in faith, & [Page 345] impugning Christ; the Gentiles not only succeded in place of the Iewes, but also the Church by them is dilated into al partes, euen to the endes of the earth. And al Heritikes, and false sectes of religi­on from time to time, are conuinced, and by auc­toritie of the Catholique Church, subdued and cor­rected. The same dilatation of the Church, was pro­mised Gen. 15. v. 5. Ch. 17. v. 5. Rom. 4. v. 11. by God to Abraham, that [his seede should be innumerable, as the Starres of the firmament & sandes of the sea] and in confirmation therof, was called [the Father of manie Nations] not only verified in his natural progenies, but much more in his spiri­tual children, for so S. Paul expoundeth this pro­mise, and calleth [Abraham the Father of al that be­leue] in Christ. Also of faithful Gentiles, called Gen. 22. v. 18. Ch. 26. v. 4. Ch. 28. v. 14. Deut. 32. v. 43. 1. Reg. 2. v. 9. 10. 2. Reg. 22. v. 44 45. Ps. 17. v. 44. 45. 50. Ps. 2. v. 8. prepuce, that are not circumcised [Because in his seede should be blessed al the Nations of the earth.] Renewed also and confirmed to Isaac, and to Iacob. Though the Iewes Church neuer failed [God being propitious to the land of his people] yet in compa­rison of greater multitudes in the Gentiles borne to Chirst, holie Anna prophecied that [the barren wo­man should beare very manie, and she that had ma­nie children, was weakened; and our Lord (Christ) shal iudge the endes of the earth.] The Royal Pro­phet signifieth also the vocation of manie Gentiles, in place of the Iewes saying in the name of Christ vn­to God [Thou wilt kepe me to be the head of the Gentiles, the people which I know not, wil serue me, the children aliens wil resist me (for some time: neuerthelesse) with the hearing of the eare, they wil obey me.] God also by the penne of the same psal­mist, saith to our Sauiour Christ [I wil geue thee the Gentiles for thine inheritance, and thy possession the endes of the earth.]

3 During the old Testament, the Church was al­most That the Church is more propaga­ted in the new Testament thē it was in the old, is proued by the Psalmes. [Page 346] included in one Nation [God is knowne (said Ps. 75. v. 2. 3. this Royal Prophet) in Iewrie, in Israel his name is great, his place is made in peace, and his habitation in Sion] But since our Redemer paid the ransome of mankind [When God arose vnto Iudgement, that 10. he might saue al the meeke of the earth.] Now is his Kingdome most amply enlarged, as the same Pro­phet clearly testifieth, in these & the like diuine spea­ches through his whole Psalmodie saying [With Ps. 21. v. 26. 28. 29. Ps. 38. v. 3. Ps. 34. v. 18. Ps. 39. v. 10. 11. Ps. 44. v. 18. Ps. 64. v. 3. Ps. 65. v. 8. Ps. 66. v. 3. Ps. 67. v. 23. 33. Ps. 71. v. 8. 10. 11. Ps. 85, v. 9. Ps. 86. v. 1. 2. 3. 4. Ps. 88. v. 3. [...]1. &c. Ps. 92. v. 1. 2. 3. Ps, 95. v. 2. 10. Ps. 101. v. 16. Ps 116. v. 1. Ps. 137. v. 4. thee (o God) is my praise in the great Church. Al the endes of the earth shal remember, and be conuerted to our Lord. Al the families of the Gen­tiles shal adore in his sight. Because the Kingdom is our Lordes, and he shal haue dominion ouer the Gentiles. Our Lord vpon manie waters. Therfore shal peoples confesse to thee. Our Lord a greate King ouer al the earth. Al flesh shal come to thee. Ye Gentiles blesse our Lord. In al Nations thy­saluation. Let al Peoples o God confesse to thee. I wil conuert into the depth of the sea. Ye King­domes of the earth sing to God: sing to our Lord. He shal rule from sea vnto sea: and from the riuer euen to the endes of the rownd world. The kinges of Tharsis, and the Ilandes, shal offer presentes: the kinges of Arabia, and of Saba, shal bring gifts. Al kinges of the earth shal adore him: al Nations shal serue him. Al Nations whatsoeuer thou hast made, shal come and shal adore before thee o Lord: and they shal glorify thy name. The fundations (of this Church) in the holie mountaines; our Lord Io­ueth the gates of Sion, aboue al the Tabernacles of Iacob. Glorious thinges are said of thee, o Citie of God. Our Lord hath reigned▪ he hath establi­shed the round world which shal not be moued. Shew forth his glorie among the Gentiles: his m [...]r­uelous workes in al peoples. Say ye among the Gen­tiles, [Page 347] that our Lord hath reigned. The Gentiles shal feare thy name o Lord: and al the kinges of the earth thy glorie. Praise ye our Lord al ye Gen­tiles: praise him al ye peoples. Let al the kinges of the earth, o Lord, confesse to thee.] What bet­ter proofe, then these so often repeated vniuersal termes, can anie man require, for the vniuersalitie of the true Christian Church, aswel in respect of al pla­ces, as persons, Princes, and peoples of al degrees. Especially if we consider the diuers maners of Pro­phetical vtterance, sometimes by plaine affirmation, other times by way of praying God it may be; prai­sing God that it is so; congratulating with the faith­ful, in inuiting them to be grateful in wordes, and deedes, euery way foreshewing, that so it wil come to passe.

4 Will ye see also like predictions of other Pro­phets? The same by other Pro­phets. Isaias in a Canticle of thankes to God, for be­nefites bestowed on al mankind by Christ, inuiteth the faithful to make known among al people, Goddes Is. 12. v. 4. 5. so gratious cogitations [Sing ye to our Lord, be­cause he hath done magnifically: shew this forth in al the earth.] In an other place, vnder the names of Egiptians and Assirians, very great kingdomes, Is. 19. v. 18. he prophecieth the conuersion of al Gentiles [In that day (saith he) there shal be fiue Cities (that is manie Cities) in Egipt, speaking the tongues of Chanaan (which was then the Countrie of Goddes peculiar people) and swearing (not by false Goddes Ibid. v. 24. but) by the Lord of hostes.] In that day shal Israel be a third to the Egiptian and Assirian (meaning they shal agree in participating Goddes grace) a Is. 25. v. 6. 7. blessing in the middest of the earth. The Lord of hostes wil make to al peoples in this mount, a feast of fatte thinges, a feast of vintage of fatte thinges ful Is. 27. v. 6. of marrow, of vintage purified from dregges. Isra­el [Page 348] shal florish and spring, and they shal fil the face of the world with seede. Sing ye to the Lord a new Is. 42. v. 10. song: his praise is from the endes of the earth. Ye that goe downe to the sea, and you the fulnes therof. Ye Ilandes, and inhabitantes of the same. Heare ye Is. 46. v. 11. 13. Is. 49. v. 1. Ilandes, and attend ye peoples from a farre. The Gentiles shal walke in thy light (saith this Prophet to the Christian Church) and kinges in the bright­nes of thy rising. Lift vp thine eyes round about, & Is. 60. v. 4. see; al these are gathered together: they are come to thee: thy sonnes shal come from a farre, & thy daughters shal rise from the side. Then shalt thou see & abound, and thy hart shal m [...]ru [...]l and be enlarged, 5. when the multitude of the sea shal be conuerted to thee; the strength of the Gentiles shal come to thee. For the Ilandes expect me, and the shippes of the sea 9. in the beginning, that I may bring thy sonnes from a farre. They shal know their seede in the Gentiles, Is. 61. v. 9. and their budde in the middest of peoples. Al that shal see them shal know them, that these are the seede which our Lord hath blessed. The Gentiles Is. 62. v. 2. shal see thy IVST ONE, and al kinges thy noble one; and thou shalt be called by a new name, which the mouth of our Lord shal name.] Conformably to al this saith the Prophet Ieremie [In that time, Iere. 3. v. 17. Ierusalem shal be called the Throne of our Lord: and al Gentiles shal be gath [...]red together to it in the name of our Lord into Ierusalem] which is ful­filled in that al Nations some soner, others later, are ioyned to the Church begunne in Ierusalem, when most part of the Iewes impugning it, refused for to heare. Yea euen such N [...]ons as semed to be most Iere. 48. v. 47. Ch. 49. v. 39. reiected▪ as exp [...]sly M [...]ab and Elam, are named for example: that al shal be conuerted in these laste daies of the New Testament. Ezechiel likewise fore­sheweth the conuersion of al Nations [elder and yon­ger Ezech. 16. v. 61. [Page 349] in place, and as daughters of the Iewes, but by an other couenant.] Osee [admonisheth the king­dome Ose. 2. v. 23. of Iuda, not to disdaine to cal the Gentiles brethren, nor Samaria their sister] in respect that they should be conuerted to Christ [in greater num­ber Ioel. 2. v. 28. then the Iewes. Especially the Gentiles, vn­to whom God wil say [my people art thou.] God againe saith by his Prophet Ioel [I wil powre out my Spirit vpon al flesh.] Micheas saith [God shal Mich. 4. v. 4. S [...]ph. 3. v. 9. Zach. 8. v. 22. Ch. 14. v. 9. be magnified, euen to the endes of the earth.] So­pho [...]ias, that [al peoples shal inuocate the name of our Lord with a chosen lippe, and serue him with one shoulder.] Zacharias, that [manie Peoples shal come, and strong Nations, to seeke the Lord of hostes in Ierusalem, and to besech the face of our Lord, and that our Lord shal be King ouer al the earth.] Malachie relateth our Lordes premonition to the Iewes saying [From the rising of the Sunne, Mal. 1. v. 11. euen to the going downe, great is my name among the Gentiles.] Al which most assured prophe­cies, and others which we willingly omitte, doe ne­cessarily shew, that the true Church can not be con­teined in one or few Countries, nor restrained to few persons at anie time, but is, and must be, vni­uersal.

5 Yet here remaine principal proofes of this truth of the new Testament; which I wil touch so breifly as wel may be. Our Sauiour vpon occasion of a Cen­turians Confirmed by Christ and his Apostles. great faith that was a Gentile, declared that [manie shal come from the East▪ and weast (and the Mat. 8. v. 11. Luc. 13. v. 29. Mat. 13. v. 4. 5. 7. Luc. 12. v. 32. North, and the South) and shal sitte downe with Abraham, and Isaac, and Iacob in the kingdome of heauen.] By sundrie parables he also teacheth that of a smale beginning should grow a great bodie. For albeit when the seede of the Gospel is sowen, three partes perish, and only as it were the fourte part [Page 350] prospereth: yet that in respect of the whole world, the Church is a litle flocke; yet being compared with anie other common-wealth of the whole world, it clearly excelleth it, not only in value from the beginning, but also in quantitie after that it was once propagated by the holie Apostles. For [it is like Mat. 13. v. 32. to a gra [...]e of mustard-seede, which is the least of al seedes: but when it is growne it is greater then al herbes, and is made a tree. It is also [like to a litle 33. leauen, which being put into a great quantitie, as it were into three measures of meale, leueneth the whole.] which we see verified of the Christian doc­trine growne ouer al the world, more dilated then Iudaisme (which was the true religion, but is long since degenerate:) Larger also extended then Tur­cisme, then anie sorte of Paganisme, anie sect of here­sie, Arianisme, Pelagianisme, Donatisme, Lolardisme Lutheranisme, Caluinisme, or anie other whatsoeuer.

6 For neither the Arrians which were somtime ma­nie, No one Sect of Heretikes, nor other Infidels, is equal in greatnes to the true Church. could be spred in al Christian Prouinces, & are long since decaied: nor the Turkes, who doe now pos­sesse much, can compare with the Catholique Church in number, or extension of Prouinces and peoples, euen to the East and West Indies. And if they were equal in largenes of place, or number of persons, yet they faile also in vniuersalitie of time, beginning long after Christianitie was planted in the world. But of antiquitie with succession, we are to speake in the next Article.

7 Concerning Vniuersalitie of the Church, in re­spect It is further proued that the Church is vniuersal in re­spect of al na­tions. of places and persons, our Lord further taught, that [his Gospel should be preached in the whole Mat. 24. v. 14. Mar. 13. v. 10. Mat. 28, v. 19. world for a testimonie to al Nations.] He also gaue commandement so to preach it: ordeyning his A­postles [to be witnesses vnto him in Ierusalem, and in al Iurie, and Samaria, and euen to the vtmost of [Page 351] the earth.] After Christes Ascension, S. Paul re­ceiued Act. 1. v. 8. Luc. 24. v. 48. Rom. 1. v. 5. 8. the same Commission as extraordinarily rai­sed vp for the Gentiles. And to them, both he, & the former Apostles, and manie others, performed this function [By Christ (saith S. Paul to the Rom.) we haue receiued grace, and Apostleship for obedi­ence of the faith in al Nations] where he congratu­lateth with them by the way, that their faith (the Ro­manes faith) was renowmed in the whole world. And to certify, that not in Ierusalem only, nor in I­lyricum, nor only in Antioch, in Corinth, or in Rome but [certes into al the earth, hath the sound of the Apostles gone forth, and into the endes of the whole Rom. 10. v. 18. Ps. 18. v. 5. Rom. 15. v. 8. 9. world their wordes.] In the same Epistle also he sheweth by the holie Scriptures, the priuilege of the Church in the Gentiles aboue the old Sinagogue of the Iewes [Christ Iesus (saith he) hath bene minister of the circumcision (that is of the Iewes) for the ve­ritie of God to confirme the promises of the Fa­thers. But the Gentiles to honour God for his mer­cie, as it is written: therfore wil I confesse to thee 10. in the Gentiles o Lord, and wil sing to thy name: 11. Reioice ye Gentiles with his people. Praise our Lord al ye Gentiles, and magnifie him al ye peoples. 12. there shal be the roote of Iesse: and he that shal rise vp to rule the Gentiles, in him the Gentiles shal Rom. 16. v. 26. hope.] After which he concluding saith: [the mi­sterie of the Gospel, is opened by the Scriptures of the Prophets, according to the Precept of the eternal God, to the obedience of faith, knowne in al Gen­tiles.] Being at Rome, and finding manie Iewes obstinate; he finally denounced vnto them, this mi­sterie of the Gentiles vocation, and great fruict of preaching amongst them saying: [Be it knowne ther­fore Act. 28. v. 20. to you, that this saluation of God, is sent to the Gentiles: and they wil heare.] Yea the con­uersio [...] [Page 352] of this plenitude of Gentiles, was so hidden a Misterie, that [it was notified to the Princes & Potestates in celestials (that is to angelical powers) Ephes. 3. v. 10. Colos. 1. v. 6. 23. by the Chrurch] as the same Apostle writeth to the Ephesians; and to the Colossians, with thankes to God for their happines in receiuing the Gospel, sig­nifyeth that it is also [in the whole world, & fruc­tifyeth, and groweth which is preached among al cre­atures that are vnder heauen.]

The true Church of Christ is Apostolique. ARTICLE. 39.

COncerning the fourth principal Marke of Protestants & we agree that Antiquitie is a true marke of the Church. the true Christian Church, which is Anti­quitie: the English Protestants agree with vs, that the same is an assured note, acknowleging with the N [...]c [...]ne Crede, which they recite in their publique seruice, that the true Church is Apostolical, as be­ing planted in the world by Christes Apostles. And so they pretend, that them selues are of the same an­cient Church and right successors therof, & charge the Romane (commonly called Catholique) Church, to be degenerate from the Apostles Church, about some thousād yeares agoe; wherby they would proue their Church more Ancient then ours, by fiue or sixe hundred yeares. For better discussing of which con­trouersie, being of singular importance; we not on­ly accept in very good part, that which they graunt, but also shal here proue it to be true by holie Scrip­tures, that Antiquitie is an infallible note of the true Church. And withal, that the Christian Church, is rightly called Apostolical. And then in a seueral Ar­ticle shew, by this Marke of Apostolical Antiquitie, that the commonly called Catholique (which they [Page 353] now cal the Popish Church) is the Apostolique true Church of Christ. And that their Protestant church, nor anie other dissenting from the Romane, is not, The true Church was before al Infi­delitie. neither can be, the true christian Church.

2 Touching therfore the former point, it is cleare there was a true Church in this world, before Cain began the first malignant church, els it could not haue bene said, that [he went forth from the face of our Gen. 4. v. 16. Lord, and dwelt as a fugitiue on the earth] the true Church also continuing, not only to Noe, but also to Abraham, to Moyses, and so to Christ. Wheras o­ther broken companies rose and changed, and mul­tiplied into innumerable sectes of infidels, newer and newer, none in special becoming ancient without notable mutation, no nor infidelitie in general, had anie shew of succession, like to true Religion; which stil remained, where al Infidels were drowned in the Al Infidels were destroyed in Noes floud. diluge, and some good time passed before new rose. In the New Testament our Sauiour teacheth plainly, that Mat. 13. v. 25. the good seede is first sowne, and afterward co [...]e is ouersowne by the enemie the diuel. As for Iu­daisme, which some may obiect to be more ancient then Christianitie, the contrarie is true. For al those Iudaisme which confes­seth Christ, is more auncient then Iudaisme which denieth him. holie Patriarches, and Prophets, and other god­lie Iewes, beleued in Christ, before he came in flesh, though when he came, manie obstinate Iewes oppo­sed against him: and more afterwardes, til this day, such as S. Iohn writeth of to the Churches of Smir­na and Philadelphia [which say them selues to be Apoc. 2. v. 9. Ch. 3. v. 9. Io. 5. v. 39. Luc. 24. v. 25. Iewes, and are not, but are the Sinagogue of Sa­tan] which Iewes, with their corrupted Iudaisme, are much yonger then the true Iewes, which con­fessed Christ to come in maner as he did, to whose testimonie our Sauiour remitted the incredulous, willing them to search the Scriptures; because al the Prophets did write of him. So it is certaine that [Page 354] the Catholique Church, and the Catholique Religi­on, is not only [built vpon the fundation of the Apo­stles] which may satisfiie Christians; but also [of the Ephes. 2. v. 20. Prophets] which confoundeth the Iewes [Iesus Christ him self being the highest corner stone. who is the eternal Sonne of God.] As therfore antiqui­tie is a sure marke of the true Church and Religion: so is the rising after of anie new contrarie opnion Deut. 13. v. 1. 2. 3. an assured proofe of heresie in Christian countries, Which note, whosoeuer wil auoide, must needes ap­peale as the Protestants doe, vnto the ancient faith of the Apostes, and pleade to be more ancient then we. But how wel they can mantaine this plea, re­steth to be tried.

3 In the meane time that the true Church is right­ly Apostolical, or missiue power remaineth stil in the Church. called Apostolical which they also acknowlege, is further confirmed by al those holie Scriptures, that teach the necessitie of vocation, and mission of Ecclesiastical persons, to preach christian doctrine, and to administer the holie Sacraments; with other sacred Rites. And by the verie same also is clearly proued, that protestants doe not succede to the A­postles, as they pretend. For the true Church is not only Apostolical, because the Apostles did first plant it, which is one principal reason as we haue alreadie said, and is allowed by Protestantes: but also because al Ecclesiastical power is deriued from Apostolical auctoritie, which ceased not by the temporal death of the Apostles, but stil reside [...]h in the militāt Church. And because the Cleargie of the true Church, more peculiarly participateth of the name Apostolical; which signifieth sent, if they were not so sent th [...]y were not Clerkes at al, nor Goddes spiritual Mes­sengers.

4 As neither in the old Law, could anie be a Preist True mission is either ordi­narie, or ex­traordinarie. or a Prophet, except he were sent by Goddes or­dinance. [Page 355] Wherupon God by his Prophet Ieremie, denounced them to be no Prophets, which preten­ded that office without Mission saying [The Prophets Iere. 14. v. 14. prophecie falsly in my name: I sent them not, and I commanded them not, neither haue I spoken vn­to them. Lying vision, and deceiptful diuination, guilf [...]lnes, and the seduction of their owne hart, they prophecie vnto you.] This therfore, is an especi­al mark to be obserued in al preachers, whether they be sent or no. And so God againe and againe war­ned his people not to heare them at al, that are not sent, for the very first word which they speake say­ing [the Lord hath spoken] is false, because our Iere. 23. v. 17. 21. 31. Lord hath not spoben to them [they take their tong­ues and say, our Lord saith it] that is, they vniustly take that auctoritie which is not deliuered vnto them. And therfore God alwaies made it manifest, who were his true preachers, by one of these two meanes. Either by miracles, as when he sendeth extraordi­narie, or by visible ordination, when he sendeth or­dinarie Pastors. So Moyses being extraordinarie, to Exo. 3. v. 2. Ch. 4. v. 2. Leuit. 8. v. 2. &c. proue his mission, had power to worke miracles. A­aron being to be made ordinarie high Preist, was cō ­secrated by Moyses, and al his sonnes, consecrated Preistes. Likewise other Prophets, and other Preistes. Yea our Sauiour besides other proofes, & testimonies, proued him self to be Messias by manie most cleare miracles. And sent his Apostles and o­ther Disciples at first with power to worke miracles: But established their function, by the ordinarie course Mat. 10. v. 1. of Mission [Hauing called his twelue Disciples (saith S. Mathew) he gaue them power ouer vncleane spi­rites, that they should cast them out, and should cure al maner of diseases, and al maner of infirmitie.] Christ at first limited his A­postles Iuris­diction to cer­taine places, & persons.

5 At which time he limited their mission in respect v. 5. 6. of place, and persons; commanding them thus: [In­to the way of the Gentiles; and into the cities of [Page 356] the Samaritans enter ye not: but goe rather to the sheepe that are perished of the house of Israel.] And [after this (saith S. Luke) our Lord designed also Luc. 10. v. 1. 2. other seanentie two, and sent them two and two in­to euerie Citie and place whether him self would come.] In which two Missions, appeareth the Pa­terne and order of sending, both the higher degree of Bishopes, and of the lower cleargie other Preistes. with special instruction, that albe [...]t [the haru [...]st be much, and the workmen few] yet must none passe their assigned limites, but [pray to our Lord to send moe workmen into his haruest.] Afterwardes the A­postles Afterwardes extended it in­to al the earth. iurisdiction, was extended into al the world. [Al power (saith our Sauiour to them) is geuen vn­to me in heauen and in earth: going therfore, teach ye al Nations. (And as S. Marke relateth this com­mission) going into the whole world, preach the Mar. 16. v. 15. 20. Gospel to al cr [...]atures. And they going forth, prea­ched euerie-where, our Lord working with-al and confirming the word, with signes that followed.] In like sort S. Paul was extraordinarily sent to al Act. 9. v. 1. 15. Gal. 1. v. 1. Act. 13. v. 2. 3. Gentiles whosoeuer; being made also an Apostle, [not of m [...]n▪ nei [...]er by men, but by I [...]sus Christ] touching his first ca [...]ling; yet tooke orders [by im­position of handes of other Apostles, by Goddes ex­presse commandement.] And further auouched his calling [by the signes of Apostl [...]ship done amongst 2. Cor. 12. v. 12. the Corinthians] and in m [...]ne other places [In s [...]gnes (saith he) & wonders, & migh [...]e de [...]des.]

6 By the ordinarie way S. Mathias was choser, & S. Mathias was ordained an Apostle by election. Act. 1. v. 15. 21. ordained an Apostle, when S. Peter in the [...]llege of Apostles, and presence of the faithful people, de­claring [that one of the other Disciples must be elec­ted to supply the place from whence Iu [...]as was fal­len] two by Iudgement of voices were found fitte, and after [the publique praier, the lotte falling to [Page 357] Mathias, he was adioyned to the other eleuen A­postles] and the number of twelue made againe com­plete. Shortly after as the Church increased, other Bishops, Preists, Deacons, and al cleargie men were ordained by Apostolical auctoritie. The first were Deacons were ordained by election, posi­tion of handes, and mission. the seauen Deacons chosen by the faithful people geuing testimonie of their vertues, and so they were consecrated by the Apostles imposition of handes: Act. 6. v. 3. 6. 8. Act. 7. v. 1. 2. &c. Act. 8. v. 5. 26. 37. Act. 13. v. 2. 3. which Deacons were not only the keepers, and di­tributers of the Churches temporal goodes, which was the occasion that these were then ordered; but also their more principal functions were to preach, and to baptise, as apeareth in S. Steuen, S. Philippe and the rest. Againe besides the twelue Apostles, by the expresse commandement of the holie Ghost. S. Paul, and S. Barnabas, were adioyned aboue S. Paul, & S. Barnabas ad­ioyned to the Apostles, by imposition of handes, and mission. their number, and made Apostles. [Seperate me Saul, and Barnabas (said the holie Ghost) vnto the worke wherto I haue taken them] wherupon [the other Apostles fasting, and praying, and imposing handes vpon them, dismissed them.] They also prea­ching and conuerting manie [ordained Preistes in e­uerie Act. 14. v. 22. Church with fasting, praying, and imposing of handes.] Manie of them were also Bishopes, for so S. Paul calleth them in his Sermom to the Cleargie, made at Miletum, where he exhorted them to be careful of their Pastoral charge saying: [Take hede Act. 20. v. 28. to your selues and to the whole [...]locke wherin the ho­lie Ghost hath placed you Bishopes, to rule the Chur­ch of God, which he purchased with his owne bloud.] Such also of the Bishopes as first conuerted anie citie, Particular A­postles of those nations which they first con­uerted to Christ. or countrie to Christianitie, were in a secundarie degree called the Apostles of the same places. So was [Epaphroditus the Apostle of the Philippians.] Phil. 2. v. 25. Colos. 1. v. 7. And [Epaphras the Apostle of the Collossians.] By which examples S. Gregorie the great, and S. [Page 358] Augustine sent by him, are called the proper Apostles of our English nation. And so others of other nati­ons. S. Timothee likewise and S. Titus, were Bi­shopes, Other Bi­shopes, and Preistes, were also ordained by the A­postles, and other Bi­shopes. 1. Tim. 3. v. 2. 8. Tit. 1. v. 5. 6. 7. ordained by S. Paul, and they ordained o­ther Bishopes, Preists, and Deacons: As is cleare by S. Paules Epistles instructing them, and in them al o­ther Bishopes, what qualities are required in al Clear­gie men. Namely in the three greatest orders of Bi­shopes, Preists, and Deacons. To which the inferi­or orders are presupposed in euerie one that is to ascend to the higher. Wherof we shal say more in Part 2. Art. the proper place. But of al conditions requisite in Cleargie men, due vocation and mission is most es­sential.

7 As the same Apostle manfestly teaceth in his E­pistles to the Romans, and Hebrewes: declaring how much mens saluation dependeth vpon the lawful mis­sion of pastors by this deduction. For that [none can Rom. 10. v. 14. 15. inuocate God to saluation, vales they beleue in God whom they in [...]ocate. And how shal they beleue in him whom they neuer heard? And how shal they heare without a Preacher? But how shal they preach vnlesse they be sent?] Againe touching Mission, he teacheth that [Euerie High Preist (& so euerie Heb. 5. v. 1. 4. Cleargie man) being taken from amongst men (that is, from the state o [...] [...]ay-men whe [...]in al are borne) is appointed for men in those thinges that perteine to God. Neither doth [...]nie man take the honour to him self, but he that is called of God as Aaron,] Wherin is proued not only, that they sinne most e­normiously, that without due ordination exercise spiritual functions: but also that al such as take Ec­clesiastical power to them selues or take it of them that cannot geue it, are in deede mere laimen, being not ordained by power descending from Christs A­postles. And so are no more Preistes, then those 3. Reg. 12. v. 31. [Page 359] whom Ie [...]oboam made of the abiectes of the people Ch. 13. v. 33. which were not of the childeen of Leui.

The true Militant Church is perpetual, from the beginning of the world to the ende. ARTICLE. 40.

Against these four principal Markes now decla­red, Though Pro­testantes can not de [...]e the [...] some Markes of the Church, [...]et they decline from trial by them. which are Vnitie, Sanctitie, Vniuersalitie, and Antiquitie: our Aduersaries doe ra­ther seeke euasions, then make direct opposition. For wheras they can not denie them to be very special proprieties, of the true Church being so clearly pro­ued by holie Scriptures: yet are they vnwilling to trie by them which is the true Church; fores [...]ing that they agree whollie to the Romane, commonly called Catholique Church; & not so wel to their own congregation, which they pretend to be the true Christian Church. And therfore they flee so much as they can from this kind of trial; and when they are pres­sed therwith, they commonly answere; that albeit the true Church, is one, holie, Catholique, & Apo­stolipue Church; yet is it not (say they) alwaies ex­tant in this world, but faileth some times; or at the least is so hidden, that the world doth not see it nor knoweth where or in whom it is. To these shiftes did the Donatistes flee in Africk about twelue hun­dred yeares agoe: and al Protestantes vse the same plea now, in these partes of Europe, when they are vrged to tel, where or in whom their pretended Church was, before Luther broke from the Romane Religion, wherin he liued til he was about fourtie yeares old: was also a frier; and fiftene yeares be­ing a Preist, daily said Masse. And so to our iust de­mand, they generally make this dooble doubtful an­swear, [Page 360] that either the true Church was for manie hun­dred Therefore we also proue o­ther two Markes. yeares wholly decayed, which they say is possi­ble; or els it was often times so smale, that it could not be seene; except perhaps there were some few, that knew one an other; though no man knoweth now who they were, nor where they were hidden. But that the reader may more fully see, how false these imaginations are, we wil here shew by manie plaine textes of holie Scripture, touching the former part of their answear, that the true Church is perpetual: & then concerning the later part, that it is also perpe­tually visible. The perpetui­tie of the Church, is de­clared by Moy­ses, from the beginning of the world til his time.

2 First therfore that the Church continued without interruption from the beginning, til the written Law was geuen, is manifest by the sacred Historie, where Moyses most exactly declareth, the continual succes­sion Gen. 5. Gen. 10. Gen. 5. v. 10. 26. of Patriarches, with the times of their birthes, and termes of their liues. Wherby we see that each of them saw their owne progenies multiplied by ma­nie generations, al of them liuing manie yeares be­fore they came to the supreme gouernment of the whole Church. So farre was the Church from inter­ruption that it conteined manie particular families, as it were Dioses and Parishes, subordinate to one supreme head of al. For Adam the origine of mankind, liued to see Mathusale in the eight Generation; yea and Lamech in the ninth. M [...]thusale liued to see Sem the Sonne of Noe nere an hundred yeares old. Sem liued, til Iacob the Nephew of Abraham was borne. So that these three Patriarches, Adam, Mathusale, & Three Patriar­kes compre­hended in their times, a­boue two thousand yea­res. 11. Sem, comprehend al the time from the beginning, til the birth of Iacob, otherwise called Israel, father of twelue sonnes, which were the heades of the 12 Tribes. In al aboue two thousand yeares. Al which time, the same faith and Religion, continued in these and the other Patriarkes, and in their proper families [Page 361] notwithstanding the breaches which were made frō them by collateral Generations of Chain, Cham, Ia­phet, Lot, Ismael, Esau, and others whose progenies fel into innumerable sectes of infidelitie. And the same Church remained intire, more and more increa­sing, for al the cruel persecution of the Egiptians; as Moyses recordeth saying: [The children of Israel Exo. 1. v. 7. 8. 9. increased, and as it were springing vp, did multi­plie; and growing strong excedingly, filled the land. In the meane time, there arose a new king ouer Egipt that knew not Ioseph, and he said to his people. Behold the people of the children of Israel, is much: and stronger then we: Come let vs wisely oppresse 10. the same, lest perhappes it multiply. Therfore he 11. set ouer them maisters of the workes to afflict them with burdens. And the more they did oppresse them; 12. so much the more they multiplied and increased. And the king of Egipt said to the mid-wiues commanding them: when you shal be mid-wiues to the Hebrew 15. 16. women, and the time of d [...]liuerie is come, if it be a man child, k [...]l it; If a woman, reserue her. He af­ter this commanded al his people saying: whatsoe­uer shal be borne of the male sex, cast it into the ri­uer. 22. But God heard the crie of the children of Isra­el, and their groning, and remembred the couenant which he made with Abraham, Isaac, & Iacob. Exo. 2. v. 23. 24. Nu. 22. v. 2. Nu. 2 [...]. v. 19. 20. Ios. 24. v. 10.

3 In the desert, after their deliuerie out of Egipt, God also con­serued his Church al the time of the Iudges, and Kinges. Balac, king of Moab, hired Balaam the sorcerer to curse them: But he contrariwise was forced, by Goddes ordinance, to speake good thinges of them, yea and God by him, blessed them, and deliuered them out of his hand: which he, in his excuse to Balac, confessed plainly saying: [God is not as man that he may lie, nor as the sonne of man, that he may be chan­ged. But God (saith he) hath brought Israel out of Egipt, whose strength is like to the Vnicorne] sig­nifying [Page 362] that God whose wil is immutable, hauing chosen them to be his people, & deliuered them from Egipt, wil conserue and protect them, til he haue per­formed his promise in them. The very same thing Moyses assured them saying [Our Lord hath taken Deut. 4. v. 20. Deut. 32. v. 43. you, and brought you out of the iron fornace of E­gipt, to haue you his people by inheritance.] And albeit he punish them for their sinnes, yet [he wil repay vegeance vpon their enemies; & wil be propi­tious to the land of his people.]

4 Goddes promise also made concerning the sonne The same Church also continued without inter­ruption, in, & after the cap­tiuitie in [...], [...]l Christ. of Dauid saying: [I wil establish his kingdome, and 2. Reg. 7. v. 12. 13. he shal build a house to my name; and I wil establish the throne of his kingdome for euer] is especially vnderstoode of Christ, & his Kingdome the Church. For otherwise Salomons kingdome was shortly di­minished after his death, & afterwardes ouerthrown. Yet was the Church also of the old Testament con­serued, though the temporal kingdome, with the Ci­tie of Ierusalem, and the material [...]emple were de­stroyed. For manie Prophets, namely Ieremie, very Iere. 4. v. 27. Ch. 5. v. 10. 18. Ch. 12. v. 14. Ch. 33. v. 3. Ch. 30. v. 11. Ch. 32. v. 37. Ch. 33. v. 17. 18. Ezech. 6. v. 8. Ps. 136. 1. Esd. [...]. v. 5. Ch. 2. v. 1. often foretold the faithful peoples conseruation in captiuitie, and relaxation, with restauration of the Temple. And Esdras, and N [...]henias, writte the Hi­storie Not withstan­ding extreme persecution the [...]. how th [...] same was al accomplished. Neither did the Church perish by the fu [...]ious persecution of An­tiochus the Grecian king, and other persecuters and Apostataes; but was made more illustrious by the most Heroical [...] of the M [...]chabees, and ma­nie other constant P [...]stes, & people, euen to Christes time. Seing then the Church of God in the old Te­stament, was continual without interruption: it fo­loweth necessarily, that the Christian Church must needes be perpetual and inuincible, as hauing more grace, greater promises, and more excellent priuile­ges, which might suffice, though there were none o­ther [Page 363] proofe.

5 Much more this truth is confirmed by other ir­resragable Much lesse is it possible that the Church of Christ in the new Testamēt should euer perish. testimonies of the holie Prophets, and A­postles, and by Christ him self. Of manie we wil re­cite some competent number. The Royal Psalmist prophecying of our Sauiours victorie against his ra­ging enemies saith: [he shal be king ouer Sion his Ps. 2. v. 6. 8. holie hil] that is the holie Church. And therin [re­ceiue Proued by the Psalmes. the Gentiles for his inheritance.] If therefore the Church of Gentiles could faile Christ could loose his inheritance, which were absurde and impossi­ble. In respect also of the Church it self, especially of the more holie members therof, the same Prophet speaketh thus to God [thou Lord wil preserue vs; Ps. 11. v. 8. Ps. 44. v. 18. Ps. 45. v. 4. 5. 6. and keepe vs from this generation for euer▪ Peoples (not one people onlie but peoples) of manie nations (which is the Christian Church) shal confesse to thee for euer, and for euer and euer.] And that also in persecution, though some fal, others shal be so much the more constant [...] The violence of the riuer ma­keth the citie of God ioyful; God is in the midest therof, it shal not be moued: God wil helpe it in the morning early. thou o God hast geuen inheritance Ps. 60. v. 7. to those that feare thy name. Thou wilt adde dayes vpon the dayes of the king; his yeares euen vnto the day of generation, and generation: Because God Ps. 68. v. 36. 37. Ps. 71. v. 7. wil saue Sion, and the cities of Iuda shal be built vp, and the seede of his seruants shal possese it, and they that loue his name shal dwel in it▪ there shal rise in his dayes (in the dayes of Christ) iustice, and abun­dance of peace, vntil the moone be taken away.] Neither shal sinnes, which are more dangerous then anie persecution, destroy the Church: for [God is Ps. 77. v. 36. 69. merciful, and wil be propitious to their sinnes, and he wil not destroy them. He built his sanctuarie as of Vnicornes in the land, which he hath founded for [Page 364] euer. We thy people (say true penitents in afflicti­on) Ps. 78. v. 13. and the sheepe of thy pasture, wil confesse to thee for euer. Vnto generation and generation we wil shew forth thy praise.] In an other Psalme God saith Ps. 88. v. 4. 5. of his Church [I haue ordeined a Testamēt with mine elect: I haue sworne to Dauid my seruant; for euer wil I prepare thy seede. And I wil build thy seate vnto generation and generation. I wil kepe my mercie 29. vnto him for euer; and my Testament faithful vnto 30. him. I wil put his seede for euer and euer; & his 31. throne as the daies of heauen. But if his children shal forsake my Law, and wil not walke in my iudge­mentes. If they shal prophane my iustices and not 32. 33. 34. kepe my commandementes: I wil visit their iniqui­ties with a rodde, and their sinnes with stripes. But my mercie I wil not take away from him: neither wil I hurt in my truth. Neither wil I prophane my Testament: and the wordes that procede from my mouth, I wil not make frustrate. Once I haue sworne in my holie, I wil not lie to Dauid: his seede shal continue for euer. And his throne as the sunne in my sight, and as the Mone perfect for euer, and a faithful witnes in heauen.] Al this in one passage, of the permanent stabilitie of the Church; notwith­standing it may some to the weake, in affliction, to 39. 48. 50. 51. be in danger of failing; yet doth God stil respect mans infirmitie, his owne promise, and the reproach of the enemies; and so conserueth it. As the same Prophet very often inculcateth [Because (saith he) our Lord Ps. 93. v. 14. Ps. 101. v. 29. Ps. 128. v. 1. 2. Ps. 131. v. 13. 14. 15. 16. wil not reiect his people, and his inheritan [...]e he wil not forsake. The sonnes of thy seruantes shal inha­bite: and their seede shal be directed for euer. Of­ten haue they impugned me from my youth, let Isra­el now say, often haue they impugned me from my youth: but they haue not preuailed against me. Be­cause our Lord hath chosen Sion: he hath chosen it [Page 365] for an habitation to him self. This is my rest (saith he) for euer and euer: here wil I dwel because I haue chosen it. Blessing, I wil blesse her widow: her poore I wil fil with breades. Her Preistes I wil cloath with saluation: and her Sainctes (al faithful good children) shal reioyce with ioyfulnes.] The same is confirmed by other Pro­phets.

6 Thus therfore the beloued spouse of Christ re­ioyceth in Canticle, for her perpetual coniunction with him saying: [My beloued to me, and I to him: Cant. 2. v. 16. 17. Is. 60. v. 11. who feedeth among the lillies til the day breake, & the shadowes decline.] Isaias saith to the Christian Church [Thy gates shal be open continually: day & night they shal not be shutte. that the strength of the Gentiles may be brought to thee; & their kinges may be brought.] Ierem [...]e amongst his prophecies concerning the Iewes captiuitie, and relaxation, with continual conseruation of their Church vntil the co­ming of Christ; interposeth-often the perpetual sta­bilitie of the Christian Church. For example let one place serue our present purpose [Behold (saith he) Iere. 31. v. 31. 32. the dayes shal come saith our Lord, and I wil make a new couenant with the house of Israel, & the house of Iuda; not according to the couenant which I made with their fathers, in the day that I tooke their hand to bring them out of the land of Egipt, the couenant which they made voide. But this shal be the coue­nant 33. which I wil make with the house of Israel, after those dayes saith our Lord. I wil geue my law in their bookes, and in their hart I wil write it: and I wil be their God, and they shal be my people. If 36. the lawes (which are geuen to the Sunne, Moone, & Sea) shal faile before me, saith our Lord, the seede of Israel shal also faile thee, that it be not a nation before me for euer. Thus saith our Lord: If the hea­uens 37. aboue shal be able to be measured, and the fun­dation of the earth beneath to be searched out; I al­so [Page 366] wil cast away al the seede of Israel, for al thinges that they haue done, saith our Lord.] But the pro­posed suppositions being impossible to be done, it is also impossible that God wil suffer the seede of Isra­el, the Chirstian Church, to faile. Ezechiel prophe­cying of Antichrist vnder the name of Gog, sheweth that the whole Church shal not be destroyed by him, much lesse by anie other meanes, but shal preuaile a­gainst him [I wil cal in against him (saith our Lord Ezech. 38. v. 21. 22. God) in al my moūtains, the sword; euerie mans sword shal be directed against his brother. And I wil iudge him with pestilence, and bloud, and vehement shoure, and mightie great stones; fire and brimstone wil I rayne vpon him, and vpon his armie, and vpon the manie peoples that are with him. And I wil be mag­nified, and I wil be sanctified, and I wil be knowne▪ 23. in the eyes of maine Nations: and they shal know that I am the Lord. Behould I vpon thee Gog, the Ch. 39. v. 2. 3. Prince of the head of M [...]soch and Thubal. And I wil strike thy bow in thy left hand, and thine arowes I wil cast downe ou [...] of thy right hand. Vpon the moū ­taines 4. of Israel shalt thou fal, and al thy troupes, & thy peoples that are with thee.] Daniel interpreting Nabuchodonosers dreame, of the four great tempo­ral Monarchies of the world; preferreth the Church of Christ farre aboue them al, as the only kingdome Dan. 2. v. 44. that can neuer be destroyed saying [In the daies of those kingdomes, the God of heauen wil raise vp a Kingdome that shal not be dissipated for euer, and his Kingdome shal not be deliuered to an other peo­ple; and it shal breake in peeces and shal consume, al these kingdomes, and it self shal stand for euer.] Dan. 7. v. 2. 13. 14. The same four Monarchies being represented in a vision, to the same Daniel he saw last of al, that God gaue to Christ, as the sonne of man [power, and ho­nour, and kingdome, and that al peoples, tribes, and [Page 367] tongues shal serue him: His power, is an eternal power that shal not be taken away, and his King­dome shal not be corrupted] no not in the perse­cution Dan. 11. v. 32. of Antichrist, as is alreadie noted in Ezechi­el; for then also [there shal be a people that know­eth their God, and shal obtaine, and shal be saued.] So by the other Prophets, God foretelleth, that he wil perpetually conserue his Church [I haue bene Zach. 1. v. 14. Zach. 2. v. 5. Mat. 2. v. 4. zelous for Ierusalem, and Sion with great zele. I wil be to it (saith our Lord) a wal of fireround a­bout. I wil be in glorie in the middest therof. And you shal know that I sent you this commandement, that my couenant might be with Leui, saith the Lord of hostes.]

7 Our Sauiour & his Apostles, teach the very same of­tē The perpetual stabilitie of the Church, is yet more expresly auouched by our Sauiour, & his Apostles. admonishing, that the Church shal be tossed as the sea with great stormes; but shal neuer perish. In signe wherof, when the Disciples feared drowning, our Sauiour encoraging them said [why are ye fear Mat. 8. v. 24. 26. Mat. 3. v. 12. Mat. 13. v. 49. Ioan. 16. v. 33. Io. 14. v. 16. Mat. 28. v. 20. Mat. 7. v. 24. 26. Mat. 16. v. 18. ful, o ye of litle faith.] In this spiritual Kingdom, the Church [shal be corne & chaffe, good & badde sishes, euen to the consummation of the world.] In the world [the faithful shal haue distresse, but haue con­fidence (saith our Sauiour) I haue ouercome the world. I wil geue you an other Paraclete, the Ho­lie Ghost, that he may abide with you for euer. I am with you (not for an hundred, or fiue hundred, or for a thousand yeares, not somtimes with you, somtimes forsake you, but) I am with you al daies, euen to the end of the world.] It is [not built vpon sand, but vpon a Rocke; hel gates shal neuer preuaile a­gainst it.] Euerie [counsel and worke that is of men (said wise Gamaliel) wil be dissolued: but if it be of God, you are not able to dissolue it.] Manie haue resisted and impugned, but al in vaine [Saul brea­thing forth threates and slaughter against the Dis­ciples [Page 368] of our Lord, assisted those that stoned S. Ste­phen; Act. 5. v. 38. Act. 9. v. 1. 2. 23. Act. 13. v. 14. &c. Ephes. 4. v. 13. gotte Letters of commission to persecute those that confessed Christ] but he being conuerted, innu­merable others persecuted him, and the whole Church three hundred yeares together, but could not ouer­throw it; stil it increased, and is continually [builded, vntil we shal meete al in vnitie of faith, and know­lege of the Sonne of God.] If it were at al possi­ble, that the Church could be for anie time extingui­shed, that should doubtles especially happen in the persecution of Antichrist. But besides the Prophe­cies of Ezcehiel and Daniel aboue recited; it is yet more cleare in the Apocalips of S. Iohn, that also al that time of Antichristes reigne, it shal continue, Apoc. 12. v. 14. as is declared in these plaine wordes [there were geuen to the woman two winges of a great Eagle, that she might flye into the desert, vnto her place where she is norished, for a time, and times, and 15. half a time, from the face of the serpent. And the serpent cast water out of his mouth after the woman 16. as it were a floud, that he might make her to be ca­ried away with the floud. And the earth helping the woman, opened her mouth, and swalowed vp the floud which the Dragon cast out of his month.] Where we see, that the Church shal flee, but not perish; not the Church, but the furious floud of per­secution, Apoc. 13. v. 10. shal be swalowed vp. [Here is the patience and faith of Sainctes.] By the bloud of Martyrs, the Church is norished, conserued, and strength­ned.

The true Church euer hath bene, & wil be visible. ARTICLE. 41.

ALbeit the same places of holie Scripture Some Prote­stants acknow­lege the Chur­ch to be perpe­tual, yet denie it to be al­wayes visible. which shew the Church to be perpetual, doe for the most part, proue also that it is al­waies visible: neuerthelesse, because these two qua­lities are in them selues distinct, and manie thinges are perpetual, which are not visible, and manie things visible, and not perpetual: and especially, because our aduersaries, supposing the Church may be per­petual, yet denie it to be alwaies visible: we shal here recite some moe places of holie Scriptures which particularly proue this point of the Churches conti­nual visibilitie, euen from the beginning to the end of the world. As for the first age before the gene­ral floud, it is so cleare by the Catalogue of the Pa­triarches, Gen. 5. Ch. 6. v. 2. with their manie families, and by the fa­mous title of the sonnes of God, that no learned pro­testant doth denie it.

2 The first doubt which they make, is for the time The first ob­iection is, of the time be­twene Noe, & Abraham, Our answear. Sem, Heber, Abraham, and manie others were inuiolate in faith. betwene the death of Noe, and the parting of Abra­ham from Chaldea, into Chanaan, which time, by true calculation, was no more then the space of four­tie and eight yeares. And as certaine it is, that the Church of God was there also visible, and wel known in the world, not only to the members therof, a­mong them selues, but also to infidels which perse­cuted them for professing one God, and refusing to serue Idols. For Abraham who was neuer corrupted Gen. 11. v. 10. &c. Ch. 12. v. 1. in faith nor religion, was twentie seauen yeares of age when Noe dyed. Moreouer at the time of Abra­hams parting from his Countrie of Chaldea, where he had suffered persecution for his faith, there were [Page 370] manie of his progenitors the faithful seruantes of God yet liuing. Namely Sem (the first sonne of Noe) and Arphaxad, Sale, Heber, Reu, Sarug, and Thare, the father of Abraham. Melchizedech was then also liuing in Chanaan, a Preist of God, and (as it is most probable) a Chananite; for that S. Paul saith [his Heb. 7. v. 6. generation is not numbred among Abrahams chil­dren.] By al which it is manifest, that the Church was then also visible in these Patriarches, and their families. From which time it increased stil in Abra­hams familie, which was not smal: As it appeareth Gen. 14. v. 14. by his sudden arming of three hundred eightene men of his owne houshold, for an exploite when he re­scued his Nephew Lot, with others out of their e­nemies handes. Neither can it be doubted but al these, besides women and children, beleued rightly in one God, for that shortlie after, al the men of his house aswel the home-bred, as the bought ser­uantes, and strangers, were circumcised together. 27. After which time, the Church was more and more conspicuous according to Goddes promise to Abra­ham saying [I wil make thy seede, as the dust of the Gen. 13. v. 16. earth: if anie man be able to number the dust of the earth, thy seede also he shal be able to number.] Which though S. Paul teacheth to be more perfect­ly performed in Christians, then in the Iewes; more Rom. 9. v. 7. in the spiritual, then in the natural children of Abra­ham, yet it is also cleare, that manie of Abrahams is­sue, & their families, rightly beleued in God.

3 An other obiection is made by Protestantes tou­ching An other more common ob­jection is, of the time of E­lias the Pro­phet. the time when Elias lamented the decay of Goddes faithful children saying [With zele haue I 3. Reg. 9. v. 10. 14. bene zelous for our Lord the God of hostes, because the children of Israel haue forsaken thy ceuenant: thine altars they haue destroyed, and haue slaine thy Prophets with the sword, and I alone am left, and [Page 371] they seeke my life to take it away] Ergo (say they) the Church was then inuisible. But we deny their consequence, for this Argument proueth nothing for their purpose, but sheweth their penurie of proofes. And it either bewraieth their ignorance, or detec­teth a malicious intention to deceiue the people with Answeared by the next wor­des, and other textes. shew of wordes. For notwithstanding the persecu­tion made by Achab and Iezabel in the kingdome of Ch. 13. v. 11. 12. 15. Ch. 22. v. 43. 2. Par. 14. v. 2. Ch. 15. v. 8. Ch. 17. v. 6. Ch. 19. v. 11. 3. Reg. 19. v. 18. Ro. 11. v. 4. 4. Reg. 17 v. 27. 28. Tob. 1. v. 2. Ch. 2. v. 2. Ch. 3. v. 7. Ch. 4. v. 21. Israel (the ten schismatical Tribes) the whole king­dome of Iuda remained intyre in Religion. where king Asa then reigned; and after him king Iosophat both good kinges, Amarias the High Preist gouer­ning in thinges which perteine to God. Yea also in Israel the Church was visible, though Elias being then in mount Horeb, saw not who were constant in Religion. For God answeared his lamentation, tel­ling him that seauen thousand were left, which had not bowed their knees before Baal. And, when the People of those tenne Tribes, were afterwardes ca­ried captiues into Asiria, yet there remained some faith sul knowne seruantes of God, as [Tobias, Raguel, Gabelus, and their families, with others that feared God] Much more the Church continued visible a­mong those of the kingdome of Iuda in their capti­uitie in Babilon al the time of their seauentie yeares aboade there, besides manie remaining in the land of Iuda: As is most cleare in the Prophecies of Ieremie, Baruch, Fzechiel, Daniel, Aggeus, Zacharias, Ma­lachias, & bookes of Esdras. Preoccupation of other obiec­tions.

4 Neither could the crueltie of King Antiochus, 1. Mac. 1. v. 22. &c. Ch. 2. v. 1. 17. 19. &c. with other heathen Princes, and Captaines, nor the Apostasie of Manasses, and other vsurpers of the high Preisthood, ouerthrow the Church, or make it inui­sible, but by those persecutiōs it became more known, and famous in the world, through the constancie & valiant correge of manie Martyres, and other most [Page 372] zealous obseruers of Gods lawes. Namely by the Ch. 14. v. 41. fortitude of Matthathias, and his two sonnes, in whō resided the office of high Preists, by right and conti­nual succession, from whose time the Church stil con­tinued visible, and Christ so finding it, obserued the lawes therof, and approued customes.

5 Now that the Christian Church alwayes was & Manifest sa­cred textes, that the Chur­ch euer was, and shalbe visible. must be visible, is most assured by the more special prouidence of God, as both the Prophets and Christ Ps. 18. v. 6. 7. him self and his Apostles doe plainly teach. He put his Tabernacle in the sunne (saith the Royal Prophet) and him selfe as a bridegrome, coming forth of his bridechamber. That his tabernacle is his Church, is manifest by al the proprieties of the figuratiue ta­bernacle, described by God, and framed by Moyses Exo. 26. direction, Bridegrome, and Bride, being perfect correlatiues, can not possibly be seperated, but if one cease to be bride, the other should cease to be the Io. 3. v. 29. bridegrome. By which termes S. Iohn Baptist also sheweth that [Christ is the bridegrome, because he Ps. 21. v. 26. Ps. 28. v. 2. Ps. 44. v. 18. Ps. 47. v. 9. Ps. 67. v. 16. Ps. 71. v. 16. Ps. 97. v. 3. 4. hath the bride.] Nothing is more frequent with the same Psalmist then such termes, applied to the Chur­ch, as necessarily import it to be alwayes visible; calling it the great Church; inuiting al to adore our Lord in his holie court: [therfore shal peoples con­fesse to thee for euer, and for euer and euer. As we haue heard, so haue we seene in the citie of our Lord of hosts, in the citie of our God. the mountaine of God a fatte mountaine. there shal be a firmament in the earth in the toppes of mountaines, the fruict ther­of shal be extolled farre aboue libanus. Al the endes of the earth haue seene the saluation of our God. Make ye iubilation to God, al the earth chaunt and Ps. 131. v. 17. 18. reioice, & sing: I haue prepared a lampe to my Christ: vpon him shal my sanctification fllorish.] Likewise Salomon signifying, that wisdome shal inuite al to [Page 373] heare her voice, presupposeth preachers in the visi­ble Church. [Doth not wisdome [...]arie (saith he) & Prou. 8. v. 1. 2. Ch. 9. v. 3▪ Ch. 31. v. 18. Cant. 6. v. 8. 9. prudence geue her voice, standing in the high and lof­tie toppes, ouer the way, in the middest of the pathes? She hath sent her hand-maides to cal to the towre, and the wales of the Citie. Her lampe shal not be extinguished in the night. The daughters haue sene her, and declared her to be most blessed. What is she that cometh forth as the morning rising? faire as the moone, elect as the Sunne, ter [...]ible as the ar­mie of a [...]ampe set in aray? What shal thou see in Ch. 7. v. 1. the Sunamitesse, but the companies of campes?] So likewise the other Prophets testifie Goddes pro­uidence in conseruing his perpetual visible Church. Isa. 1. v. 9. [Vnlesse the Lord of hostes had left vs seede (saith I­saias) we had bene as Sodom, and we should be like to Gomorha] which sentence S. Paul applieth Rom. 9. v. 29. to the time when the Law, and forme of the Church was changed by Christ, shewing that euen in that case, there was seede, and visible seede left. For al the Apostles, and manie other Disciples, stil bele­ued the Law and the Prophets, though not actual­ly that our Sauiour should rise, or was risen so sone as indeede he was, being a matter of fact; or if they were defectiue, in some other particular pointes, not fully reueled: yet they beleued in general the omnipo­tencie, omniscience, absolute goodnes, and other at­tributes of God. So that these visible reliq [...]es of the Iewish Nation, were neuer insidels: nor the Church made inuisible nor vnknowne. According to that the same Prophet addeth in an other place, and the same Apostle alleageth to this purpose; that [the rem­nant Is. 10. v. 22. Rom. 9. v. 27. shal be conuerted, the remnant to the stron­gest God.] And of this remnant, the Christian Church began, and most visibly increased [In the latter daies (saith he) the Mountaine (marke Chri­stian [Page 374] reader, that the Church is so often called a Moū ­taine) Isa. 2. v. 2. Ch. 54. v. 9. of the House of our Lord shal be prepared in the toppe of mountaines, and it shal be eleuated a­boue the litle hilles, and al Nations shal flow vnto it.] Againe God saith [As in the daies of Noe, is this thing to me, to whom I sware, that I would no­more bring in the waters of Noe vpon the earth: so haue I sworne not to be angrie with thee, and not to rebuke thee. For the mountaines (particular Chur­ches) 10. shal be moued, and the litle hilles shal trem­ble; but my mercy shal not depart from thee, & the couenant of my peace (made to the whole Church) Ch. 62. v. 6. shal not be moued. Vpon thy wales Ierusalem I haue appointed watch-men; al the day and al the night, for euer they shal not hold their peace.] That we may better obserue the greater priu [...]leges of the Chri­stian Church, aboue that of the old Testament: God saith by diuers Prophets [I wil establish vnto them, Bar. 2. v. 35. Ezech. 17. v. 22. 23. an other Testament euerlasting, that I be their God, and they shal be my people. I wil plant a bough of Cedar vpon a mountaine l [...]gh and eminent. On the high mountaines of Israel wil I plant it, and it shal shoote forth into a badde, and shal yeld fruict, and it Mat. 1 [...]. v. 32. M [...]ch. 5. v. 9. Zach. 4. v. 2. Ch. 6. v. 13. shal be into a great Cedar: and al birdes, and eue­rie foule shal dwel vnder the shadow of the boughes therof, and shal there make their nest. Thy hand shal be exalted ouer thine enemies, and al thine enemies shal perish.] In a vision [Zacharie saw a candle­stick al of gold, and the lampe therof, vpon the head of it: and the seauen lightes therof vpon it.] Pro­phecying of Cyrist, he saith: that [he shal build a Temple to our Lord; and shal beare glorie; & shal sitte & rule vpon his Throne.]

6 Al agreable to the Law and Prophtes, our Saui­our Our Sauiour in diuers pa­rables, and in other more ex­presse doc­trine descri­beth his Chur­ch to be al­wayes visible. him self describeth his Church to be [the light Mat. 5. v. 15. 16. of the world: a Citie cituated vpon a mountaine: [Page 375] candel not put vnder a bushel, but vpon a candelsticke that it may shine to al that are in the house.] wher­as some Protestants would rather expoūd these properties, of the Apostles, or of the Doctors, and Pa­stors of the Church, or of the Cleargie; then of the vniuersal Church; so much the more it proueth our purpose. For seing some special partes, are so emi­nent, Protestants [...] ­u [...]tion is s [...]e­lous. and visible, it is not imaginable that the whole bodie should be hidden, or obscu [...]e. Againe our Sa­uiour necessarily supposed, that the Church is kno­wen and the gouerners therof, are both visible, and accessible, when he prescribed, as a perpetual reme­die against obstinate offēders, to informe the Church of their demeanour, saying: [If they wil not heare Mat. 18. v. 17. two or three (priuate frendes) tel the Church] For if the Church were not visible, or her Prelates vn­knowen persons, this remedie should faile, & there should be no meanes to correct the greatest pertur­bers of common peace. Also foreseing that false prophets would say: [Loe here is Christ, or there: Ch. 24. v. 23. 26. (not in the publique knowen Church, but in secret corners of the world) Behold he is in the desert, goe ye not out (saith our Sauiour) behold in the closets (say heretikes) beleue it not saith our Lord.] At the coming of the holie Ghost this Church was esta­blished in visible persons, and by visible signes, [the Act. 1. v. 15. Ch. 2. v. 2. 3. 4. 14. 47. Ch. 4. v. 4. Ch. 5. v. 14. Ch. 10. v. 11. Ch. 11. v. 21. 24. multitude gathered in one house in Ierusalem, was al­most a hundred and twentie] the s [...]nsible signes were [a sound from heauen as of a vehement winde, ap­pearing of parted and fyrie tongues] speaking vpon the sudden diuers languages. By and by their num­ber increased to three thousand; shortly after to fiue thousand; and dayly more were added to the same visible Church. [S. Peter being admonished by a vision, receiued Gentiles into the Church.] then [at Cypres, Cyrena, and Antioch, a great number was [Page 376] conuerted to our Lord.] S. Barnabas being sent from Ierusalem to Antioch [exhorted the faithful to Act. 2. 3. 4. 5. &c. continue in our Lord: And a great multitude was added] their preaching was open, ministration of Sa­craments visible: Discipline visible; heades and go­uernoures visible, the prouision for their mantenance visible; the persecution visible, their dispersiō visible; Ch. 7. Ch. 21. S. Steuens, and S. Iames, their Martyrdomes visible; S. Peters imprisonment by Herod, as also his and o­thers imprisoning by the Iewes, visible; the Chur­ches prayer for S. Peters deliuerie, was knowen to manie: the Apostles councel was visible: miracles wrought visibly, the name of Christians publique; Ch. 11. v. 26. Ch. 8. v. 20. Apoc. 2. v. 6. the going out of heretikes visible: Simon the ma­gician publiquely reproued, and punished for offe­ring to buy spiritual power with money. the Ni­cola [...]tes noted for heretikes. But of an inuisible Church we haue not one word.

7 If anie wil say (as needes they must say, which An other fri­uolous euasion of some Prote­stants, conuin▪ ceth their principal late Ministers to haue hued in damnable state. wil mantaine this paradox of an inuisible Church) that Luther being a ftier, and a Preist, and saying Masse dailie fiftene yeares, was a secret protestant: Likewise Ecolampadius, Carolostadius, Zuinglius, Bucer, Cranmer, Caluin, and others, were secret Protestantes, whiles they said Masses, and liued in the Romane Church, and were members of their inuisible Church: then must their Church consist of manie heritikes mixed with true Christians; for that by the doctrine of these named, most of them were heritikes, they so condemning one an other of horrible heresies. Yea if anie of these, or other sectaries, were true Christians knowing the truth as their Aduocates pleade that they did; yet because [they denied Christ before men; he wil denie them Mat. 10. v. 33. before the face of his Father in heauen.] If their inuisible Church consisted then, and manie hundred [Page 377] yeares before of such members: it was indeede of repropate persons, dissemblers, fearful worldlinges, lyers, and (as moderne Protestantes iudge) Idola­ters, [whose part is in the pitte of hel, burning with Apoc. 21. v. 8. fyre and brimstone] for one of these two must neces­sarily be graunted; that either none did beleue as protestantes doe, and then by their doctrine, there was merely no Church in the world, visible, nor in­uisible, but al were incredulous and Idolareas: or els those which did beleue, (as these Doctors ima­gin) and did not professe their faith before men, Luc. 12. v. 47. were dissembling hipocrites, and so are damned to moe stripes, and greater tormentes in hel, then if they had bene infidels, and not knowne the truth at al.

The Church can not erre in doctrine of faith, nor of meners. ARTICLE. 42.

BEing now sufficiently proued, by the holie Whosoeuer knoweth the true Church, and that it can not erre, may by relying therupon be secure from er­rour in Religi­on. Scriptures, that the true militant Church of Christ, is One, Holie, Catholique, Aposto­lique, Perpetual, and Visible companie of Christians confessing the same faith in vnion of one supreme vi­sible head: By which proprieties, and special markes, euerie one may easily perceiue, that neither the pro­testantes, nor anie other like pretending congregati­on; but only the commonly called Catholiques, are the true Christian Church: it remaineth to be shew­ed, by the same diuine auctoritie, of holie Scrip­tures, that this perpetual visibe knowne Church, hath neuer erred, nor can erre, in doctrine of faith, nor of maners, declared by definitiue sentence in her supreme Tribunal seat: that these two principal poin­tes [Page 378] being made cleare, and that by the written word of God, wherto alone, manie wil needes appeale: al reasonable persons that doubt in anie part of true Religion, may both know where to be resolued of their doubtes, and securely rest vpon the resolution so geuen: not as vpon only probable and comon o­pinion, of manie good, wise, and learned men; but vpon most certaine diuine infallibl [...] Iudgement; for this singular priuilege ueuer to erre in publique Iudge­ment, cometh not to the Church by natural power, nor power of a [...]ie mere creature; but by the omni­potent power of God; by diuine ordinance, & per­petual assistance of the Holie Ghost, the Spirit of truth preseruing her from errour, wherinto euery priuate man may [...]al, but not the vniuersal Church.

2 As we shal here make manifest, beginning with True Religion was consetued by the Patri­arkes before the written law. the Church of the old Testament; which albeit was inferiour to the Christian Church in manie respectes, yet wanted not the meanes of infallible iudgement in al doubtful cases. To this purpose, God proui­ded Gen. 4. v. 25. 26. Ch. 5. v. 3. 9. 12. &c. first in the Law of nature special Patriarches from Adam to Noe, end so to Abraham, Isaac, and Iacob, from whom descended the twelue Tribes. Then did God raise the extraordinarie Prophet Moyses; su­preme head, Iudge, and gouernor of the visible Church. By al which, the true faith and Religion was continually conserued; as is alreadie declared Art. 34. 38. 40. 41. Exo. 25. v. 8. 10. 17. 18. 20. 22. in diuers precedent Articles.

3 In the writen law God expresly [commanded An especial Cha [...]e of in­fallible Iudge­ment, was in­stituted by the written law. Moyses to make a special Tabernacle, or Sanctuarie] with appurtinances. Namely to make [an Arke of testimonie of the (durable) wood setim] signifying the Church: and ouer the Arke [to make a Propici­atorie (or Oracle) and two Cherubimes] which co­uered the Oracle with their winges. Thence (said God to Moyses) wil I command, and wil speake to [Page 379] thee ouer the propiciatorie, and from the middest of the two Cherubimes, which shal be vpon the Arke of testimonie, al thinges which I wil command the children of Israel by thee.] So it pleased God in such maner to reucile his diuine wil to Moyses, and by him to assure the people of the certantie therof. In like sorte when God would ordaine Aaron his or­dinarie Ch. 28. v. 2. 4. 12. 23. 29. high Preist, and in him a continual s [...]ccession of Preist-hood [he commanded Moyses to make spe­cial sacred vestiments and ornaments for Aaron:] a­mongst which are first named [the Rationale of Iudgement, which he should carie on the brest, and the Ephod on his shoulders: linked together aboue with ringes, bookes, and chaines, of gold; and be­neath with [...]ace of hyacinth: both were adorned with pretious stones, and in the Rationale were engra­uen the names of the twelue tribes of Israel. And [in the same Rationale of Iudgement, were also en­grauen the two wordes: DOCTRINE, and VERI­TIE, Exo. 28. v. 30. Lenit. 8. v. 8. which shal be on Aarons brest when he shal goe before the Lord; and he shal beare the Iudgement of the children of Israel on his brest in the sight of the Lord alwayes] signifying that the high Preist ob­seruing this prescribed forme in consulting God, should for the conseruation of truth, and iustice, be inspired to know, and iudge equitie in al doubtful causes. Conformably to this diuine ordinance is Gods precept, expresly commanding his people to repaire to this high tribunal in difficult causes, and vnder the paine of death, to accept the sentence that should there be geuen saying: [If thou perce [...]ue that Deut. 17. v. 8. the iudgement with thee be hard, and doubtful, betwene bloud, and bloud, cause, and cause, lepro­sie, and not leprosie: (in causes criminal, ciuil, and religious) and thou see that the wordes of the Iudges within the gates (of the inferior Iudges) doe varie: [Page 380] arise and goe to the place which the Lord thy God shal choose. And thou shal come to the Preists of v. 9. the Leuitical s [...]ocke, and to the Iudge that shal be at that time; and thou shalt aske of them: who shal 10. shew thee the truth of the Iudgement. And thou shalt doe whatsoeuer they that are presidents of the place (which our Lord shal choose) shal say, and teach 11. thee according to his law; and thou shalt follow their sentence: neither shalt thou decline to the right hand, not to the left hand. But he that shal be proud, refusing to obey the commandement of the Preist, 12. which at that time ministreth to the Lord thy God, by the decrie of the Iudge, that man shal dye; and thou shalt take away the euil out of Israel. And the 13. whole people hearing shal feare, that none after­wardes swel in pride.] By these holie Scriptures we see that a supreme infallible tribunal, was instituted in the old Law, for decision of al controuersies, and doubtes, with assurance of true sentence, not by hu­mane, but by diuine Iudgement: God himself spea­king ouer the Propitiatorie, from the middest of the two Cherubins, and promising that this consisto [...]ie of Preistes shal shew the truth of iudgement.

4 Generally also in the greater affaires of the tem­poral The temporal was bound to take direction of the high Preist, in al greater affayers. 9. Nu. 27. v. 21. Princes [the High Preist was to consult God, and at his direction and word, the Prince must goe out, or goe in] that is, vndertake, or not vndertake, an [...]e busines proposed [and al the children of Israel 1. Reg. 23. v. 9. 10. 11. 12. with him.] So did [Abiathar the High Preist, con­sult our Lord for Dauid, by applying the Ephod (& consequently also the Rationale) and by him Da­uid receiued answeare] that Saul purposed to come into the Citie of Ce [...]la where Dauid then was: and that the Citizens, would deliuer him into Saules handes. And therfore Dauid with al his men, par­ted from thence, and so auoided the danger. Vpon Ch. 30. v. 7. 8. 9. &c. [Page 381] an other occasion, he consulted againe by Abiathar in the same maner [applying the Ephod] and by di­uine direction, pursued certaine theues his enemies, tooke them, and recouered the pray which they had taken. Neither was this priuilege lost at anie time, by the defectes or faultes of the Preistes, as not be­ing geuen of God, for their sakes only, but for the stabilitie of the vniuersal Church. And therfore the Prophet Malachie, reprehending the Preistes for their Mal. 1. v. 7. 8. couetousnes, and other sinnes, yet saith plainly [the lippes of the Preistes shal kepe knowlege, & the Law they shal require of his mouth; because he is the An­gel (that is to say) the messenger of the Lord of hostes.]

5 Our Sauiour also confirmeth the same warrant in Our Sauiour testified the in­fallibilitie of Moyses Chaire. the Scribes and Pharisies notwithstanding their per­sonal vices, and actual transgressions of the Law, say­ing to the multitudes, and to his Disciples [vpon Mat. 23. v. 1. 2. 3. the Chaire of Moyses haue sitten the Scribes, & the Pharisies; therfore whatsoeuer they shal say to you, obserne ye, and doe ye: but according to their wor­kes doe ye not; for they say and doe not] Which is vnderstood, not of their priuate enormous doctrines, and humane traditions of their owne inuentions, for 4. 5. &c. Ch. 15. v. 5. 6. &c. which our Sauiour by and by taxeth them, as also at other times, but of their doctrine, when they spake difinitiuely in their Councels, and in the chaire of Moyses. For so euen wicked Caiphas pronounced true sentence in the councel of the cheife Preistes, & Io. 11. v. 47. 50. the Pharises [that it was expedient, one man should dye for the people, and the whole Nation perish not] Where the holie Euangelist obserueth, that neither anie other of that Councel, nor this man of him self, vttered this true sentence; but [being the high Preist 49. 51. of that yeare, he prophecyed, that IESVS should dye for the Nation.]

6 Seing therfore Moyses Chaire was so established God promised an infallible Iudgement seate in the new Testa­ment. in true Iudgement; it necessarilie followeth, that Christ our Lord, who came, not to breake the Law Mat. 5. v. 18. but to fulfil it, hath most firmly placed, an other chaire of infallible Iudgement in his Church, not with lesse, but with more auctoritie, and more assured stabili­tie then was in the old law, which is now abrogated. For so [God promised to geue a better Law, and a Iere. 31. v. 31. Heb. 8. v. 6. better couenant.] And that particularly in this point of the infallible stabilitie of his Church in al truth; wherof are abundant testimonies both in the old and new Testament. When King Dauid in his seruent 2. Reg. 7. v. 2. 12. 13. 16. deuotion, determined to build a glorious Temple to Goddes more honour, and seruice; it pleased God, accepting his so good a purpose, in stead of the fact, for M [...]sterie sake, signifying the excellency of the house which Christ the Sonne of God, and Sonne of Dauid should build; to promise the same should be 1. Par. 17. v. 1. an euerlasting spiritual Kingdome [Thou shalt not build me an House to dwel in (said our Lord to Da­uid) but when thy daies shal be accomplished, and thou shalt sleepe with thy fathers; I wil raise vp thy seede after thee, which shal come forth of thy womb, and I wil establish his kingdome: He shal build a house to my name, and I wil establish the Throne of his kingdome for euer. And thy house shal be faith­ful and thy kingdome for euer before thy face; and thy Throne shal be firme continually] verified in the chaire wherin our Sauiour placed his Apostle S. Pe­ter, and in his successors, Christes Vicars in the Sea Apostolique. For none other Throne, but that Chair only, is continued and conserued since the Apostles time.

7 Which great promise, the same Royal Prophet Promises made to King Dauid, Pettei­ned especially wel foreseing, not to be fulfilled in a temporal king­dome, but in the Church of Christ, reioycing ther­in, [Page 383] inuiteth the same Church, to congratulate with to the Church of Christ. him her happie state [Let Mount Sion (saith he) be Ps. 47. v. 12. 13. 14. gladde, and the daughters of Iuda reioyce, because of thy Iudgementes o Lord.] Againe to al the faith­ful he saith [Compasse ye Sion, and embrace her, tel ye in her towres. Set your hartes on her strength] But because this strength is not of her self, but of God, she confesseth [From tribulation I inuocated Ps. 117. v. 5. 6. our Lord: and our Lord heard me in largenes. Our Lord is my helper: I wil not feare what man can 21. doe to me. I wil confesse to thee because thou hast heard me, and art become my saluation.] With this Ps. 118. v. 43. confidence she stil pra [...]eth saying: [Lord take not away out of my mouth, the word of truth in anie wise.] And with the same confidence, doubteth not Cant. 8. v. 10. 11. to say [I am a wal, and my breastes are as a towre, (or castle) since I was made before him, as one fin­ding peace. The peace-maker Christ, had a vine yard in that which hath peoples, he deliuered the same to kepers] his Pastors, Prophets, Apostles, and their successors. And aboue al other kepers, Christ him self holdeth the principal care, and therfore saith: [My vine yard is before me] in his continual pro­tection. 12. Wherfore it is wonderful blindnes to think as some doe, that the whole Church hath at anie time erred, or can erre; and in the more learned, it must needes be extreme malice, so to charge the Spouse of Christ; and so likewise to robbe Christ him self of his inheritance, if there had bene none other visible Church in the world, for manie hundred yeares, but such a one, as they say, both taught, and committed abominable Idolatrie, quite contrarie to the doctrine of the holie Prophets.

8 For they say plainly, that in the Church of Christ, The Prophets foretold that there should be no Idolatrie in the Christian [al Idoles shal be vtterly destroyed] So saith Isaias Is. 2. v. 2. 6. 18. 20, prophecying of the Church, that should be gathered [Page 384] of al Nations, and of the reiection of the Iewes. The Church. same thing saith our Lord by his Prophet Micheas vn­to the Gentiles that shal be conuerted [I wil make Mich. 5. v. 12. thy sculptiles to perish, and thy statues out of the mid­dest of thee; and thou shalt nomore adore the wor­kes of thy handes.] Thus also writeth the Prophet Zacharias [It shal be in that day, saith the Lord of Zach. 13. v. 2. hostes, I wil destroy the names of Idoles out of the earth, and they shal be remembred nomore.] So clearly did the Prophets foreshew, that the Church of the new Testament, should be free from al Idola­trie, with which errour, our Aduersaries especially charge the visible Church before their time. From al other erroures also, it is most free, by the same di­uine prouidence, as the Prophets yet further testifie [Behould, (saith Isaias) the king shal reigne in iustice, Is. 32. v. 1. and the Princes shal rule in iudgement] for [...]shew­ing that Christ our King should performe al that was decreed by the Blessed [...]rinitie, concerning the Re­demption, Iustification, and saluation of men: And that his Apostles and other Pastors, Prelates, & spi­ritual Princes of his Church, should rule, not in fals­hood and errour, but in iudgement, discerning and iudgeing what is right, good, and profitable, for the health of soules. Againe he saith [Looke vpon Si­on, Ch. 33. v. 20. the Citie of our solemnitie; thine eyes shal see Ie­rusalem, a rich habitation a Tabernacle that can not be transferred; neither shal the nailes therof be ta­ken away for euer, and al the cordes therof shal not be broken] Nailes in buildinges, & cordes in tentes and Tabernacles, ioyne and kepe the partes, in one total bodie: so doe hol [...]e Sacramentes, Rites & or­dinances, hold together the members of the vniuersal Church, and shal neu [...]r be taken away, nor broken. Because only [there, our Lord is magnifical. This is 21. Ch. 59. v. 21. my couenant with them (saith our Lord): my Spi­ti [...] [Page 385] that is in thee; & my wordes that I haue put in thy mouth, shal not depart out of thy mouth, and out of the mouth of thy seede, and out of the mouth of thy seedes seede, saith our Lord, from this present, and for euer.] Ezechiel concludeth his large and misti­cal description of the whole Church, aswel Militant as Triumphant, with the inseperable coniunction of Christ and her; in regard wherof he saith [The name Ezech. 48. v. 35. of the Citie from that day (shal be called) Our Lord there.] And where our Lord is, there is al truth, and none errour, because he is truth it self.

9 Al which our Lord hath accordingly auouched Christ built his Church vpon a rocke: not vpō sand. with his owne mouth, and published by his Apostles [A wise man (saith he) built his house vpon a Rock, Mat. 7. v. 24. 25. and the raine fel, and the sloudes came, & the windes blew, and they beate against that house▪ and it fel not; for it was founded vpon a Rocke.] This was his owne house his Church, which he the eternal wis­dome promised to build, vpon such a Rocke as him self had made, and ordained for this purpose, & ther­upon expresly auerred, that [the gates of hel (that is Ch. 16. v. 18. no forces of al the diuels of hel) should preuaile a­gainst it] the reason of which inuincible strength, is his owne perpetual presence in spirit. For where his Apostles, and their Successors [are gathered in his Ch. 18. v. 20. Ch. 28. v. 20. name (in the vnitie of his Church) he is in the mid­dest of them] and that [al daies, euen to the con­summation of the world.] For though neare the end of the world, there shal be fewer faithful, then at other time, wherupon he saith: [the Sonne of Luc. 18. v. 8. Man coming, shal he find, trow you, faith in the earth?] signifying then, faith shal be most scarce, Neither in An­tichrists time shal the Chur­ch faile. but not altogether wanting. For if there should be no faithful Christians at al visible; how should An­tichrist persecute so furiously, as then he shal? An example of which great Apostasie and reuolt of ma­nie [Page 386] but not of al, happened in Capharnaum, where when our Sauiour preached of the high misterie of his owne B. bodie and bloud to be geuen in the most holie Sacrament, manie of his Disciples hearing him say [My flesh is meat indeede, and my bloud is drink Io. 6. v. 31. 51. 55. 60. 66. 68. 10. 67. 7. 71. indeede] they said, this saying is hard, and who can heare it? And manie went backe, and walked not with him. A litle before, there were fiue thousand men, besides women and children, which might wel be so manie more, & now there remained but twelue, & one of those twelue (Iudas the traitor) was also reuolted in hart, and the other eleuen were indeede sincere. And S. Peter, in the name of the twelue, answeared, that they ment not to depart: saying [Lord, to whom shal we goe? thou hast the wordes of eternal life] therby professing, that whatsoeuer our Sauiour said, the same he could and would per­forme: that his wordes are operatiue, effectually wor­king that, which they signify, howsoeuer they see­med hard to the incredulous carnal Capharnaites; Io. 14. v. 6. Christes wordes dye not, nor faile not; but geue life, & haue their effect.

10 After this when our Sauiour was (according to This infallibili­tie of the Church is the worke of the Hol [...]e Ghost. And therefore the Churches Iudgement is not [...]mane, but d [...]uine. his visible presence) to part from the world, he pro­mised an other comforter [I wil aske the Father, and Io. 14. v. 16. 17. he wil geue you an other Paraclete, that he may a­bide with you for euer: the Spirit of truth: whom the world can not receiue: because it seeth him not; neither knoweth him. but you shal knowe him be­cause he shal abide with you, and shal be in you. He 26. shal teach you al thinges: and suggest to you al thinges whatsoeuer I shal say to you. when the Spi­rit Act. 2. v. of truth cometh (who came on whitsunday fo­lowing 3. [...]iftie dayes after his Sermon) he shal teach Io. 16. v. 13. you al truth.] Ponder these wordes which exclude al error, and al falshoode. For this so necessarie, & [Page 387] important a benefite, our B. Sauiour in the conclu­sion of his diuine Sermon, prayed particularly for his Apostles and their succestors, saying: [Hol [...]e Father Ch. 17. v. 11. 12. 15. keepe them in thy name whom thou hast geuen me: that they may be one as also we. those whom thou gauest me, haue I kept: and none of them perished but the sonne of perdition: that the Scripture may be fulfilled. I pray not that thou take thē away out of the world.] Loe our Sauiour would not haue his Pastors taken away out of the world, as Protestants imagine, that a long time together there were no true Pastors, [but that thou preserue them from euil] to witte from error, which is a most pestilent infectious euil. Against which he expresly prayed that they might be continually protected, adding thus in his prayer. [Sanctifie them in truth: thy word is truth. As thou v. 17. 18. 19. 20. 21. 22. 23. didst send me into the world, I also haue sent them into the world, and for them I doe sanctifie my self (offer my self in Sacrifice by death) that they also may be sanctified in truth. yea lest anie thinke he prayed only for the Apostles, or for some smale time, marke what followeth. [And not for them only doe I pray, but for them also that by their word shal be­leue in me, that they al may be one. as thou (Father) in me and I in thee, that they also in vs may be one, that the world may beleue that thou hast sent me.] See here the vnion of the Church without interrup­tion is a motiue, and special reason for the world to beleue in Christ, that he is sent from God.

11 His Pastors therfore being thus firmly establi­shed Al Christians are bound to relye vpon the Iudgement of the Church. in perpetual succession, with warrant of true doctrine, our Sauiour also ordained that al the slocke should here and follow them, euen as himself. For as he said [the sheepe heare their sheapheard and Io. 10. v. 4. 14. follow him, because they know his voice, and my sheepe know me.] so he saith to his Pastors [He [Page 388] [He that heareth you, heareth me; and he that de­spiceth Luc. 10. v. 16. you, despiceth me; and he that despiceth me, (whether it be in himself, or in his Pastors) despi­ceth him that sent me.] And in an other place saith: [He that wil not heare the Church, let him be to thee Mat. 18. v. 17. as the heathen and the publicane.] In vigour of this power geuen to the Apostles, with this warrant to be directed by the Holie Ghost; when a contro­uersie was risen, they gathered them selues into a pu­blique Councel, and after mature discussion, decided & decreed, what should be done, with this solemne Preface [ Visum est Spiritui Sancto & nobis. It hath Act. 15. v. 18. semed good to the Holie Ghost, and to vs] so con­ioyning the Inuisible, and visible Iudges, as one Iudge, that by the one, we may see the diuine aucto­ritie of General Councels: and by the other, be as­sured what is so defined; and withal know whither to repaire whē difficulties occurre, about the true sense of anie wordes or sentence. Wherfore S. Iohn try­eth by this Rule, who knoweth God and his truth, and who doth not know him, saying [He that know­eth God, heareth vs: he that is not of God, heareth 1. Io. 4. v. 6. vs not. In this we know the Spirit of truth, and the spirit of errour] For to this end, as S. Paul also tea­cheth [Christ gaue some Apostles, some Prophets, Euangelistes, Pastors, and Doctors, that we be not as children, wauering and caried about with euery wind of doctrine, in the wickednes of men, in craf­tines, to the circumuention of errour] And so ex­horteth the Ephesians, whom he had conuerted from Paganisme, to Christianitie, that they should perse­uer in vnitie of the Church, and obedience of the Pa­stors therof. But with the Corinthians, whom he had also conuerted, and some of them were after­wardes seduced by false prophets; he reasoneth the case, with expostulation, why they should preferre [Page 389] the new maisters before him saying [I haue despou­sed 2. Cor. 11. v. 2. 3. you to one man, to present you a chast virgin vnto Christ] and so presseth them not to harken to suttle seducers, that teach otherwise then he had done. Where it is to be wel obserued, that in euery Nati­on, when it was first conuerted to Christ, it was de­spoused in puritie of Religion, wholly vndefiled, & void of errour in al pointes [subiect to Christ] as Ephes. 5. v. 24. 25. 29. 30. the Apostle affirmeth againe of the whole Church, ad­ding that [Christ loueth (and consequently protec­teth) his Church as his owne flesh and bodie, because (saith he) we be members of his bodie.]

12 Finally this stabilitie of the Chu [...]ch is confirmed Christ neuer ceaseth to pro­tect his Church, ther­fore it can ne­uer e [...]e. by Christs cōtinual protection [For he walketh in the middest of the seuen candlestickes (which are manie Apoc. 1. v. 13. 16. 20. Ch. [...]. v. 1. particular Churches) and houldeth seuen starres (the Bishoppes called the Angels of the same Churches) in his right hand] as was shewed in a vision to S. Iohn, with the interpretation that the candlestickes are the Churches, and the starres the Angels that guide, and gouerne the Churches. Wheras therfore particular Churches are so visible, as so manie can­dlestickes, and so guided as by Angels, and holden vp in Christs owne right hand, it is most certaine that the vniuersal Church is both visible, and securely gui­ded in truth. Againe S. Paul in few wordes com­priseth the assured infallibilitie of the Church. de­scribing it to be [the house of God; the Church of 1. Tim. 3. v. 15. the liuing God: the piller and ground of truth] The Church is truly called the piller, and ground of truth. wheras al the world is Gods, both heauen, and earth, yet the Church is properly called his house. yea the house of the liuing God, who is life, and geueth life, and so can and wil euer preserue his house. the piller, and the ground of truth, pure from error, as wel from being deceiued, as from deceiuing. For that is the vse of groudworke to beare the whole edifice [Page 390] and the vse of a piller not alone to stand firme, but to beare and vphould the flore, the wales, the roofe, and couer, & whatsoeuer dependeth theron. And so I wil adde no more proofes for this point, not doub­ting to conclude vpon euerie one of the sacred textes of diuine Scriptures here recited, as wel of the old, as new Testament, much more vpon them al, that the knowen perpetual visible Church, commonly called Holie Catholique, and Apostolique, neuer did erre, nor can erre definitiuely deciding an [...]e point of faith, or of maners, by sentence in tribunal seate.

In the whole Church, is communion of Sacrifice, Sacramentes, Praiers, & other good workes. ARTICLE. 43.

FOr our further instruction of the Churches ex­cellencie, Al spiritual good thinges in the Church, are profitable to al the mem­bers. it pleased the Holie Ghost, by the mouth of the Apostles, besides the proprie­ties and priuilegies before recited, to signifie the spe­cial benefiite redounding to the members therof by the Communion of Sainctes, that is communicati­on and participation of spiritual fruict, which pro­ceded principally from Christ the Head: secundari­ly also, from one member to an other. For here the word Sainctes, or Holies, sig [...]ifieth not only holie per­sons, as Christ him self, al holie Angels, with other Sainctes in heauen, & al the faithful in earth; but also holie thinges, as Sacrifice, Sacramentes, with other holie Rites, and al good workes which are made cō ­mon to the vniuersal Church, through the perfect v­nion of the head, and members, and consequently of the felow members each to others. For first the con­iunction Io. 15. v. 15. Mat. 25. v. 50. of Christ with his faithful seruantes, is such, that he not only calleth them his frendes, and which [Page 391] is more, his brethren, sisters, and his mother: but also accounteth whatsoeuer is done, or left vndone, to Mat. 25. v. 40. 45. Act. 9. v. 4. one of his least brethren, as done or not done to him self. Yea he calleth them him self saying to Saul, [why persecutest thou me] wheras he persecuted him not in his owne person, but in those that beleued in him. The coniunction of the members among them selues is such, that [being manie, they are al one bo­die Ro. 12. v. 5. 1. Cor. 12. v. 19. in Christ, and each one an others members. there are manie members indeede, but one bodie.] By meanes of which vnion, what good worke soeuer is done, by Christ is profitable to al the Church, & to al the members wherto it is applied, according to the measure of his gra [...]e imperted to euerie one. For he died for al, he redemed al, his ransome is sufficient for al; So bountiful is his mercy, so abundant is the price which he hath payed for al mankind, wherof al that wil, may be participant, as S. Paul teacheth, [Christ being consummate, was made to al that obey Heb. 5. v. 9. him, cause of eternal saluation.] And by this com­munitie also of the members; one doth profitably pray for an other yea and suffer for others, as the same A­postle did for the Colossians [accomplishing those Col. 1. v. 24. 2. Cor. 1. v. 5. thinges that wanted of the passions of Christ] that is of Christes members; where againe his members are called him self, for the strict vnion of him and them, for otherwise it is most certaine, that nothing was wanting of Christes passions in him self, for it was su­perabundant for al. But both his Passion, and his members passions, and other good workes, are effec­tual only to those that are cōmembers of the Church, or to make them members therof, or to become ca­pable, & participant. which is clearly shewed both in the old & new Law.

2 For in Moyses Law, none were to be admitted to In the old law none could [...] of the Paschal lambe, eate the Paschal Lambe, nor were capable of the spi­ritual [Page 392] grace which God imperted to them, that did but the mem­bers of the Church. rigdtly eate therof, except they were first made mem­bers of the Church [This is the Religion of the Phase Exo. 12. v. 43. 44. 45. (said God to Moyses) No aliene (or stranger in Re­ligion) shal eate of it. Euerie bought seruant, shal be circumcised, and so shal eate of it; the stranger, and hireling, shal not eat therof. Al the assemblie 47. 48. of the children of Israel, shal make it. And if anie of the soiournours be willing to dwel among you, and make the Phase of the Lord; first al the male that he hath, shal be circumcised, and then shal he celebrate it according to the rite. And he shal be as he that is borne in the land: but if there be anie man vncircū ­cised, he shal not eate therof. Al one Law shal be 49. to him that is borne in the land, and to the Proselite (a gentile conuerted) that soiourneth with you.] E­uen So none are capable of spi­ritual graces in the Church of Christ, but the members therof. so in the Christian Church, none are capable of others spiritual benefites, til they be baptized, and therby incorporated in this mistical bodie: other­wise this communion of Sainctes and participation of holie thinges, with faithful persons, pertaineth not to them: Which is proued by manie holie Scriptures alreadie recited, shewing that the true Church, is one whole bodie. namely by S. Paules doctrine saying to the Christian Corinthians [As the bodie (that is 1. Cor. 12. v. 12. 13. to say, a mans natural bodie) is one, and hath ma­nie members; & al the members of the bodie, wher­as they be manie, yet are one bodie: so likewise Christ (that is to say, the mistical bodie of Christ) ha­uing manie members, is one bodie] ordinarily cal­led the Church, but in this place called Christ, be­cause the Church being his bodie [is the fulnes of Ephes. 1. v. 23. him] as the same Apostle writeth to the Ephesians. And in the place now alleaged, he teacheth, that al faithful members of the Church, and of Christ [are 13. one bodie, by the meanes of babtisme, in one Ho­lie [Page 393] Ghost] for (saith he) [in one Spirit, were we al baptized into one bodie, whether Iewes or Gen­tiles, or bond men, or free.]

3 Of this vnion therfore, procedeth the commu­nion Vnion of the members, is the cause of mutual profi­ting each o­thers. of holie thinges, that the good worke of one member, may profit an other. Which thing, holie Iob. 1. v. 5. Iob wel knew and considered, when he offered Ho­locaustes for euerie one of his Sonnes. And in re­guard of this great benefite by communicating of holie workes in the Church of God, the Royal Psal­mist said [One thing haue I asked of our Lord, this Ps. 26. v. 4. Ps. 83. v. 5. wil I seeke for: that I may dwel in the house of our Lord, al the daies of my life. Blessed are they that dwel in thy house o Lord: for euer and euer, they shal praise thee] And expressing the reason of this happines by remaining in the holie felowship of the Church, he saith in his thankes for the same to God [I am partaker of al that feare thee: & that keepe thy Ps. 118. v. 63. commandementes. [Againe congratulating this sin­gular benefite, in the whole Church, vnder the name of Ierusalem, he saith [Ierusalem which is built as a Citie, whose participation is together in it self.] For this cause of mutual communicating, and par­ticipating each with other in good workes; our B. Sauiour taught and commanded vs, to pray in com­mon for our selues, together with al our felow mem­bers of the militant Church, calling vpon God for his grace to al in this maner [Our Father (not only my Mat. 6. v. 9. 11. 12. 13. Father) geue vs: forgeue vs: let vs not be lead: deliuer vs] which is the ordinarie forme of praying. Neuerthelesse, singular praier for ones self, or for some one, is also lawful and good in particular cases. For so S. Paul requested the praiers of the faithful for him self, which also proueth our present purpose of mutual as­sistance amomgst the members of Christ [I besech Rom. 15. v. 30. you brethren (saith he to Christian Romanes) by our [Page 394] Lord Iesus Christ, and by the Charitie of the Holie Ghost, that you help me in your praiers for me to God.] So likewise he requested the Corinthians to [ioine with him in praier, and in thankesgeuing] 2. Cor. 1. v. 11. wherin he reposed special confidence [to be deliue­red from danger, and comforted in affliction, by their helpe in praier, that by manie, (saith he) thankes may be geuen in our behalf, for that gift which is in vs] So did this great Apostle esteme of the peoples praiers and felowshippe in the seruice of God. And so doth he teach al Christians, to esteme and be glad each of others helpe [Seing Christ, who onlie ne­deth Ps. 15. v. 2. 1. Cor. 1. v. 9. 1. no mans helpe] hath so ioyned vs to him self, that we may be holpen by him [al being called by God, into the societie of his Sonne Iesus Christ our Lord] And seing al are so disposed in place, to as­sist each other, for he hath set the members of his Church with exceding great distinction, of giftes, orders, & offices [euerie one in the bodie, as he would Io. 1. v. 3. Ch. 12. v. 18. 24. 25. that there might be no schisme in the bodie] but the members together might be careful one for an other. [And if one member suffer anie thing, al the mem­bers suffer with it: or if one member doe glorie, al the members reioyce with it.] This indeede is the worthie fruict of the Gospel, not that which liber­tines talke of, making schismes, breaking from the Churches communitie, & raising daily more & more new sectes, alwaies deuiding those that are ioyned, neuer gathering Pagane Gentiles vnto Christianitie, as the true Apostles doe [bringing the Gentiles to be coheires and concorporate, and comparticipant of God his promise in Christ Iesus, by the Gospel, bringing al liuing members of the militant Church, to participate [with Mount Sion, the Citie of the Ephes. 3. v. 6. Heb. 12. v. 22. 23. 24. liuing God; heauenly Ierusalem, and the assemblie of manie thousand Angels: and the Church of the first [Page 395] borne, which are written in the heauens; & the Iudge of al, God, and the spirites of the iust made perfect, and the Mediator of the new Testament Iesus.

4 Such are the endeuours, and fructful labours of The different endeuours of Catholique Pastors, to v­nite the disper­sed, and of Sectaries to disperse the v­nited. the true Church, wherin is the communitie of Sinctes. Wheras other congregations, false pretending Chur­ches, neither performe nor commonly attempt anie such thing: but quite contrarie imploy their trauailes to draw Christians to their owne new deuised opini­ons, contend against vnitie, and communitie of the whole bodie, and by pretence of reforming imagi­ned errors, or of correcting other mens, either real, or surmised faults, open the gappe to innumerable absurde heresies, (for there is but one only true re­ligion) and into most detestable, beastly, yea and diuelish crimes, wherunto the world is fallen since Martin Luther with his folowers brake from that on­ly knowen Church, which was then and manie hun­dred yeares before in the world: and so lost the communion of Sainctes, and al holines. For at that An. Dom. 1517. time of Luthers breach which is now an hundred yeares since, al Christians publiquely porfessed the same faith, acknowleged one visible head, serued God in one vniuersal Church, at least outwardly by confessing al one and the same communion of Sainc­tes.

Soules in Purgatorie, doe participate of the Cō ­munion of Sainctes, receiuing releife by the ho­lie Sacrifice, and other Suffrages. ARTICLE. 44.

AS the glorified Sainctes in heauen, & the Soules depar­ted in state of grace, are members of the Church. faithful in earth, are members of the vniuer­sal Church: so likewise are the pen [...]tent soules remayning for some time in purgatorie, which [Page 396] parted from their bodies in state of grace, not ha­uing made sufficient satisfaction for their sinnes; & they also pertaine to the Militant part of the Church as being in the way, but not in possession of eter­nal glorie. And so being members of the same bo­die, are releued by the holie Sacrifices, and other suffrages offered for them by their felow members That there is a place of pur­gatorie, is pro­ued in the se­cond part. Article 31. 35. in earth. As for the point of Catholique doctrine, that manie soules be in state to neede such releife, and consequentlie, that there is a place of temporal punishment after this life called Purgatorie: it per­taineth to the third part of the Sacrament of Penance which is satisfaction, and shal there by Goddes as­sistance, be further declared. Prayer for the dead is here proued by di­uers holie Scriptures, to he lawful, and profitable.

2 Here in the meane season it shal be breifly shew­ed by the holie Scriptures, that prayer for the dead is both lawful and profitable. wherby the other two pointes are also proued, that some soules de­parted from their bodies, haue nede, and also are ca­pable of such spiritual helpe. For otherwise it were in vaine to pray, or to doe other good workes for them. That therfore it is not vaine but behooful for them, is first proued by these authentical examples. Abraham the holie great Patriarch, when his wife Sara was deade, performed an other office for her, Funeral Exe­quies is a di­stinct spiritual office from bu­rial. distinct from burial, called her obsequies. For so Moyses relateth that [after Abraham was risen vp Gen. 23. v. 3. from the funeral obsequies, he spake to the children of Heth, concerning a place of burial] where it is manifest that funeral obsequies was an other distinct thing from the office of burying the bodie, and done before he dealt for the place of sepulchre. It is also manifest that Abraham did not then a new thing, but obserued the accustomed rite, as appeareth by the maner of Moyses narration of a thing knowen, and vsually practised saying: [after that Abraham was [Page 397] risen vp from the funeral obsequies &c.] So this text confirmeth the tradition of the Iewes, who to this day haue a solemne office, & prayer for the dead. Gen. 50. v. 4. Nu. 20. v. 30. Deut. 38. v. 8. Likewise when Iacob died in Egipt [his sonne Io­seph dealt not for his burial til the time of morning was expired.] In like maner [Al the people mour­ned vpon Aaron. Also for Moyses.] And though there be no mention of prayer (for that it semed not needful for anie of these) yet this mourning impor­teth a solemne religious office. And for King Saul and Fasting, and Almes deedes for the dead. his three sonnes [the inhabitantes of Iabes Galaad, Reg. 31. v. 13. [...]. Reg. 1. v. 12. fasted seuen dayes. And King Dauid and his men, not only mourned, and wept, but also fasted vntil euening vpon them, and vpon the people of our Lord, and vpon the house of Israel, because they were fal­len by the sword] which pe [...]al worke of fasting, perteineth to satisfaction for sinnes; and was done for the dead. Holie Tobias exhorted his sonne to geue almes for the dead saying [Set thy bread and Tob. 4. v. 18. thy wine, vpon the burial of a iust man] which worke of almes bestowed on the poore, could not o­therwise profit the iust mans soule departed, but by way of satisfaction for his sinnes. Iesus the sonne of Sirach, amongst manie most godlie aduises, saith, [From the dead, stay not grace.] When certaine Eccle. 7. v. 38. sonldiers of the Iewes were slaine, and were found to haue committed especial sinne, in keping vnlawful spoiles; [the rest of the armie turning vnto praiers, 2. Mac. 12. v. 40. 42. Ios. 6. v. 18. 43. 45. besought God, that the same offence which was cō ­mitted, might be forgotten.] And Iudas their ge­n [...]ral captaine, and High Preist, making a gathering, sent twelue thousand drachemes of siluer to Ierusa­lem, for Sacrifice to be offered for sinne, because he considered, that they which had taken their sleepe with godlines (that is, thinking that they died peni­tent) had very good grace laid vp for them] wher­upon [Page 398] the auctour concludeth, that [it is a holie & healthful cogitation to pray for the dead, that they may be loosed from sinnes] which is the very point we beleue, and hold against Protestantes. And it is not so much as half a good answear, to denie these three last cited auctorities, of Tobias, Ecclesiasticus, See Art. 3. and Machabees, to be Canonical Scriptures; seing they are declared to be Canonical euen as sufficiently as diuers other partes of the holie Bible which Pro­testantes acknowlege. And seing also this present pointe is proued by other places as you see, against which they doe not pretend this euation. wherun­to may be added manie places which shew that some soules departed from this life, are neither in hel, nor as yet in heauen. As the soules of those which were raised from death. Prayer for the dead is appro­ued by S. Iohn the Apostle.

3 But here one place shal suffice touching prayer for the dead. S. Iohn in his Epistle distinguishing two [...]ortes of sinners, some sinning to death, some not to death, which must needes be vnderstood of per­sons departed from this world, for til their death it can not be knowen who continue in sinne to death, who not; he exhorteh, and encorregeth vs to pray for him that sinned before his death, and continued not ther [...] to death: but not for him that persisted sinning euen to d [...]ath saying: [He that knoweth his 1. Io. 5. v. 16. brother to sinne a sinne not to death, let him aske, & life shal be geuen him, sinning not to death. there is a sinne to death: for that I say not that anie man aske] thus he. Agreeable wherto is the continual practise of the Catholique Church; praying for those sinners that dye [...]enitent, or geue signes of true so­row at their death. As when they confesse their sin­nes before they dye; and not praying for others that persist obstinate in error of faith as heretickes doe; or dye desperate killing them selues, or blaspheming [Page 399] God; or holie thinges and the like. For such are vn­capable of this benefite. And therfore it were in vaine to pray for them. And so this place proueth that it is behooful, and profitable, to pray for saith­ful soules departed from this life with true repen­tance: and good also to pray euen for the most wic­ked, and desperate, so long as they are in this life; but not after that they are dead in so miserable, & wretched estate.

Noe infidels doe participate of the Communion of Sainctes: neither is it lawful to communi­cate with them in practise of Religion. ARTICLE. 45.

IN this especially, the Arke of Noe was a figure No i [...]stificatiō, nor saluation is possible but in the Church. of the Church, that as the liuing creatures ther­in were saued from drowning, and al that s [...]aied without were drowned in the floud: so spiritual sal­uation is only within the Church, and none without Gen. 7. v. 21. 22. can be eternally saued. For as then al flesh was con­sumed that moued vpon the earth, of foule, of ca [...]le, of beastes, and of al creepers that creepe vpon the earth, al men, and al thinges wherin was breath of 23. 1. Pet. 3. v. 20. life, dyed, but only Noe remained, and they that were with him in the Arke] In [which few (saith S. Peter) that is, eight soules, were saued, by wa­ter:] so now by faith and Baptisme, which is the gate of other Sacramentes and entrance into the Church▪ the worthei receiuers therof, are ingraffed in Christ and made his members [Baptis [...]e being (as the same Apostle there saith) of the like forme vnto the water] 21. that caried Noe his shippe, with him, and al therin from death [now saueth vs also from perishing with the incredulous] that doe not beleue. An other fi­gure [Page 400] was shewed by the fact of Abraham, when [he Gen. 25. v. 5. 6. gaue al his possessions to Isaac his sonne, borne of Sara by Goddes promise; and to the children of A­gar and Cetura, he gaue giftes] that is to say, mo­ueable temporal goodes: signifying that only the spi­ritual children of the Church, are heires of the e­uerlasting kingdome of heauen, and al the carnal children, representing al sortes of infidels, which are Moral good workes, done out of the Church, are only rewarded temporally. Painimes, Iewes, Turkes, and Heritikes, haue none other goodes, but the transitorie riches and pleasures of this world, for reward of their best deedes, and for their euil [according to the measure of the sinne Deut. 25. v. 2. shal the measure of the stripes be inflicted.] And as it is prophecied of the whole societie of the dam­ned [So much as she hath glorified her self, & hath Apoc. 18. v. 8. bene in delicacies; so much geue her torments and mourning.] The same exclu [...]ion from the Church, is signified by the similitude of [the blinde, and the 2. Reg. 5. v. 8. lame, which were prohibited to enter into the Temple.] Al that want true faith, are spiritually blind; & not doing good workes, are also lame.

2 Goddes grace and mercie, is sufficient for al man­kind, Gods grace being suffici­ent for al, is only effectual to saluation, within the Church. Proued by ma­nie textes of the Psalmes. and is offered to al, but is receiued only in his Church: As the Psalmist professeth saying: [We Ps. 47. v. 10. haue receiued thy mercie o God; in the middest of thy Temple] Neither are praiers or praises grateful to God, but only in his Church; and therfore the same Psalmist saith: [An Himne o God becommeth Ps. 64. v. 2. Ps. 83. v. 8. 11. 12. thee in Sion; and a vow shal be rendered to thee in Ierusalem. The God of Goddes shal be seene in Sion. Because better is one day in thy courtes (o God) aboue thousandes. (elswhere) I haue chosen to bean abiect in the house of my God, rather then to dwel in the Tabernacles of sinners. Because God loueth mercie and truth; our Lord wil geue grace & glorie.] By which aduertismentes we see, that it is [Page 401] in vaine to flatter our selues with Goddes mercie, vnlesse we doe also receiue his truth, which is only in his Church; or to expect glorie in the next life, ex­cept we receiue grace in this: For [mercie & truth Ps. 84. v. 11. Ps. 113. v. 2. Ps. 118. v. 164. Ps. 121. v. 2. 3. Ps. 136. v. 4. Ps. 147. v. 8. 9. haue mette each other; iustice and peace haue kissed. Iurie was made his sanctification, Israel his domini­on. Seauen times in the day, I haue said praise to thee for the Iudgementes of thy Iustice. Our feete were standing in thy courtes o Ierusalem. Ierusalem which is built as a citie; whose participation is together in it self. How shal we sing the songe of our Lord, in a strange land? Our Lord the God of Sion, declareth his word to Iacob: his iustices and Iudgementes to Israel. He hath not done in like maner to anie Na­tion: and his Iudgementes he hath not made manifest vnto them.] Nothing is more frequent in this and o­ther Prophets, then the special graces, and spiritual benefites bestowed by God vpon his Church, & not vpon other kingdomes nor Nations.

3 Isaias hath recorded how God aduanced some tē ­porally, Is. 13. 45. Proued by o­ther Prophets. and punished others for his Church sake. And prophecied namely of Cyrus, king of Medes & Persians, about two hundred yeares before he was borne, that he should ouercome the Assirians, pos­sesse Babilon, and deliuer the Iewes from captiuitie saying: [thus saith our Lord to my Christ Cyrus, Is. 45. v. 1. whose right hand I haue taken to subdue the Gen­tiles before his face, and to turne the backes of kinges and to open the doares before him, and the gates shal not be shutte.] And so it came to passe, that after seauentie yeares captiuitie, this Cyrus released 2. Par. 36. v. 22. them, and gaue them both leaue and assistance, to build againe their Temple in Ierusalem. But for al this, he not beleuing rightly in God, nor daily ser­uing him, was frustrate of spiritual benefite, as the Prophet also foreshewed [...]al [...]ing: [for my seruant 1. Esd. 1. v. 1. [Page 402] Iacob and Israel mine elect, I haue called thee by &c. Ibid. v. 4. thy name: I haue resembled thee, and thou hast not knowne me. (for this king stil serued false goddes, and therfore God by his Prophet said) I the Lord and there is none els; befides me, there is no God: I girded thee, and thou hast not knowne me.] A­gaine 5. Ch. 60. v. 1. 2. the same Prophet saith to the Christian Church vnder the figure of Ierusalem [Ari [...]e, be illumina­ted Ierusalem, because thy light is come; & the glo­rie of our Lord is risen vpon thee. Because loe dark­nes shal couer the earth, and a miste, the peoples, but vpon thee shal our Lord arise, and his glorie shal be seene vpon thee.] Ezechiel most fitly com­pareth the Church to a vine-tree which yeldeth much fruict by her branches, remaining in the bodie; but none at al by anie seperated members, God thus spea­king to him [Sonne of man, what shal be made of Ezech. 15. v. 2. 3. the wood of the vine, of al the trees of the woodes, that are among the trees of the forestes? Shal there be taken wood of it, that a worke may be made, or shal a pinne be made therof that anie vessel may hang therō. Behold it is geuen to the fyre for soode; 4. the fyre hath consumed both partes therof, and the middest therof is brought into ashes; why shal it be profitable for a worke?.] Euen so fruictles were the Iewes refusing Christ the true vine; and so fruict­les Ioan. 15. v. 1. are al men remaining out of his Church: neither rightly vnderstanding diuine Misteries, nor reaping spiritual fruict of anie thing they doe.

4 Al which is yet more cleare in the new Testa­ment, The same is confirmed by Christ and his Apostles. our Sauiour often and plainly affirming, that men can, know nothing, nor doe anie thing without him, nor out of his Church [To you (saith he to his Mat. 13. v. 11. Disciples) it is geuen to know the Misteries of the Kingdome of heauen: but to them it is not geuen] To them that are without, al thinges are done in Mar. 4. v. 11. [Page 403] parables] so alluding to the Parable in Ezechiel [As Io. 15. v. 4. the branch (saith he) can not beare fruict of it lelf, vnles it abide in the vine: so you neither vnles you abide in me. I am the vine, you the branches: he that abideth in me, and I in him, the same beareth much fruict: for without me you can doe nothing] At other times he said [He that is not with me, is Mat. 12. v. 30. against me; and he that gathereth not with me, sca­tereth.] Speaking of the schismatical Samaritanes, said plainly [Saluation is of the Iewes part] And in Ioan. 4. v. 9. Mar. 16. v. 16. general of al the world [He that beleueth not (and consequently is none of the Church) shal be con­demned. [And therfore al that shal be saued, are first adioyned vnto the Church, they that receiued (and beleued) S. Peters word, were baptized] and so Act. 2. v. 41. 47. 1. Ioan. 2. v. 2. Ephes. 5. v. 23. were added to the Church [And our Lord increa­sed them that should be saued daily together.] Christ the Redemer of al, and the propitiation for al sinnes, euen of al the world] yet is properly [the head of the Church, the Sauiour of his bodie] which manifestly sheweth, that out of the Church there is no saluation. And the wordes of S. Iohn declare the same, say­ing in the beginning of his Epistle [That which we haue seene, and haue heard, we declare vnto you, 1. Io. 1. v. 3. that you also may haue societie with vs, and our so­cietie may be with the Father, and with his Sonne Iesus Christ] where we see, that whosoeuer wil haue societie with God, and Iesus Christ, must haue soci­etie with the Apostles, and with that Church which is deriued by succession from the Apostles. Because those that haue societie with the Apostles, & none other: they haue societie with Christ, and with God the B. Trinitie.

5 Now seing none out of the Church can partici­pate That it is not lawful to yelde conformitie to the practise of heresie, or other infideli­tie, by personal presence, at their seruice or sermons, is proued by ma­nie holie Scriptures. of the communion of Sainctes, it foloweth by right sequele, that no true member of the Church can [Page 404] lawfully communicate with Paganes, Iewes, Turkes, Heretikes; nor anie other Infidels, in practise of their Infidelitie, or pretended religion. As by per­sonal presence at their seruice, or Sermons. which we shal further declare by the holie Scriptures. God expresly forbideth al Idolatrie, and seruice of false goddes, in his first commandement of the ten fun­damental diuine precepts, saying to his people: [thou Ex. 20. v. 3. 4. 5. shalt not haue strange goddes before me. thou shalt not make to thee a sculptile, (or grauen thing) nor anie similitude that is in heauen aboue, and that is in earth beneath, neither of those thinges which are in the waters vnder the earth. thou shalt not adore them, nor serue them.] After this, further explica­ting this commandement, he also forbiddeth com­munication with Idolaters, either in anie practise therof, or in such occasions as may dangerously tempt them therunto saying: [Myne Angel shal goe be­fore Ch. 23. v. 23. 24. thee, and shal bring thee in vnto the Amorrhite, and Hetheite, and Pherezite, and Chananite, & He­ueite, and Iebuzite, whom I wil destroy, thou shalt not adore their goddes, nor serue them. thou shalt not doe their workes, but shalt destroy them, and breake their statues. thou shalt not enter league 32. with them, nor with their goddes. Beware thou ne­uer ioyne amitie with the inhabitants of that land, which may be thy ruine. Enter no trafficke with the Ch. 34. v. 12. 15. 16. men of those regions; lest when they haue fornica­ted with their goddes, and haue adored their Idols, some man cal thee to eate of the thinges immolated. Neither shalt thou take wife for thy sonnes of their daughters: lest after them selues haue fornicated they make thy sonnes also to fornicate with their goddes.] Further touching Mariages, not only to a­uoide Idolatrie, but also to shunne other execrable sinnes, our Lord commanded his people saying: [Page 405] [According to the custome of the land of Egipt, Leuit. 18. v. 3. wherin you haue dwelt, you shal not doe. and ac­cording to the maner of the countrie of Chanaan, into the which I wil bring you; you shal not doe, Ch. 20. v. 26. nor walke in their ordinances. I the Lord your God that haue seperated you from other peoples, that you should be myne.] Vpon occasion of schisme rai­sed by wicked men, our Lord by miracles, and by the ministerie of his Preistes, and Prophets, Moyses, and Aaron, declared the truth, confounded the re­bels, and strictly commanded the people [to depart, and seperate them selues from the sedicious.] Moy­ses thus admonishing the cheife rebel Core, and his complices: [In the morning our Lord wil make it Nu. 16. v. 5. knowen, who perteyne to him, and the holie he wil ioyne to him self, and whom he shal choose, they shal approach to him.] Againe our Lord said to Moyses, and Aaron: [Seperate your selues from the midest 20. 21. 23. 24. of this congregation, that I may suddenly destroy them.] And then to Moyses: [Command the whole people that they seperate them selues from the taber­nacles of Core, Dathan, and Abiron. Wherupon Moyses saide to the multitude: [departe from the 26. tabernacles of the impious, and touch not the thinges that perteine to them, lest you be wrapped in their sinnes.] Againe Moyses a litle before his death, a­mongst most principal commandements repeteth the prohibition of league, and Mariages with Infidels, saying [Thou shalt not make league with them, nor Deut. 7. v. 2. 3. pittie them, nor make Mariages with them. thy daughter thou shalt not geue to his sonne, nor take his daughter for thy sonne.] Likewise not to heare new doctrines, nor false Prophets. If there rise (saith Ch. 13. v. 1. 2. 3. the Law) in the midest of thee a Prophet, or one that saith he hath seene a dreame, and foret [...] a signe, and a wonder, and it come to passe which he spake; [Page 406] and he say to thee: Let vs goe and follow strange goddes which thou knowest not, & let vs serue them, thou shalt not heare the wordes of that Prophet, or dreamer: for the Lord your God tempteth (or pro­ueth) you, that it may appeare whether you loue him or noe, with al your hart, and with al your soule.

6 Such was the true zele of the people of Israel, True zele of good people a­gainst schisme, and heresie. Ios. 22. v. 10. 11. 12. &c. in the time of Iosue, that when the children of Ru­ben and Gad, and half Tribe of Manasses, had built an Altat by the bankes of Iordan; the other Tribes suspecting that they would make a schisme, assēbling together in Silo (where the Tabernacle, with the Arke then was) determined to fight against them. Of this so important danger of schisme and infide­litie, Iosue inlike maner, earnestly warned the whole Ios. 23. v. 12. 13. people saying: [If you wil cleaue to the errour of these Nations that dwel among you, and make ma­riages with them, and ioyne amitie: Euen now know you, that our Lord your God wil not destroy them before your face; but they shal be a pitte and a snare, for you, and a st [...]bling block at your side, & stakes in your eyes, til he take you away, and destroy you from this excellent land, which he hath deliuered vnto you.]

7 When Ieroboam made the schisme of the tenne Al true ser­uants of God, refrained from Ie [...]obo [...]ms schisme. 3. Reg. 12. v. 28. 2. Par. 11. v. 13. 14. 15. 16. Tribes of Israel [al the Preistes and Leuites that were in those partes, came to Roboam king of Iuda, out of al their seates, leauing their suburbes & their pos­sessions, and passing to Iuda and Ierusalem, remai­ned in the vnitie of the Church: and manie other of those Tribes, ge [...]ing their hartes to seeke our Lord God of Israel, came into Ierusal [...]m to immolate their victimes before our Lord the God of their fathers] because Ierobo [...]m [...]ting la [...]l Preistes, m [...]de vn­to him self new ministers, of the excelces of diuels, [Page 407] and of the calues which he had made.] King Iosa­phat 3. Reg. 22. v. 7. 2. Par. 18. v. 6. 13. 16. iustly suspecting schismatical false Prophets, sought to be instructed by some true Prophet of our Lord. So Micheas was consulted, and prophecied the truth. Neuertheles the same king Iosaphat was reprehended for ioyning with king Achab in vnlaw­ful actions by the Prophet Iehu saying to him: [To 2. Par. 19. v. 2. the impious man thou geuest aide, and to them that hate our Lord, thou art ioyned in frendshippe: and therfore thou didest deserue indeede the wrath of our Lord; but Good workes are found in thee; for that thou hast taken away the groues out of the land of Iuda, and hast prepared thy hart to seeke our Lord the God of thy fathers] So that ciuil conuersation, and lawful temporal affaires, are permitted with In­fidels, but no communication in Religious cases, nor cooperation in sinne.

8 For wheras the Prophet Elizeus allowed Naa­man 4. Reg. 5. v. 18. 19. Wherin Naa­mans case dif­fereth f [...]om personal pre­sence in here­tical conuen­ticles. a Sirian, to doe his accustomed temporal seruice to an infidel king within the Temple of an Idol; that case differeth much, from the question of personal pre­sence in heretical conuenticles, at seruice or sermons. First because Naamans fact was neither a reuolt from true Religion, nor profession of falshood, as now it is in England by shewing conformitie to the wicked law, by which Catholique Religion is abandoned, and heretical abomination, brought in place therof. Secondly this noble mans fact, was not scandalous to 1. Esd. 4. v. 2. 3. Ch. 9. v. 1. Ch. 10. v. 2. 2. Esd. 13. v. 3. anie man, because in that place, true Religion was not knowne, nor anie controuersie concerning the publique profession therof moued, as now there is amongst vs. Lastly Naaman tooke direction of Eli­zeus in his particular case: and so must Christians doe now in our case, not folowing the iudgement of pri­uate men, but of the cheife Pastor of Goddes Church, or of such an approued Prophet of God, as Elize­us [Page 408] was.

9 But for Examples like vnto our case, we haue Examples more like to our case in England, tou­ching confor­mitie to here­tical procedin­ges. manie in holie Scriptures, as Daniel, and the other Dan. 1. v. 8. Ch. 3. v. 6. 16. Iudith. 11. v. 14. Ch. 12. v. 2. 19. 1. Mac. 1. v. 45. 65. 66. 2. Mac. 5. v. 11. 12. 14. children in the captiuitie, [who would by no meanes be polluted by eating of the kinges table: nor would adore his statua.] Iudith being in Holofernes house [professed the true God, and abstained from vn­lawful meates.] After the captiuitie [those that builded the Temple, would not admitte the schisma­tical Samaritanes to ioine with them in that work.] Esdras and Nehemias were very diligent [in correc­ting the fault of manie Iewes, making mariages with infidels.] In the persecution of Antiochus, when [manie consented to leaue Goddes Law, and to obey him: Manie also were most constant, determi­ning not to eat the vncleane thinges, but chose ra­ther to dye, then to be defiled with vncleane meates] And [they would not breake the holie Law of God, and so were murdered] For Antiochus suspecting, that the Iewes would refuse to obey his wicked lawes [tooke the Citie of Ierusalem by force of armes, & bade the souldiers kil, and not spare them that came in their way; and there were slaine in three dayes, fourscore thousand, and fourtie thousand impriso­ned, and no lesse number sold] And [manie retired 27. into a desert place, liuing amongst wild beastes ea­ting herbes, that they might not be partakers of the contamination.] With no lesse wickednes, but with more politique pretence of iust proceding, as by forme of law [manie were brought to trial; accu­sed, and condemned for transgressing the new wic­ked lawes. Amongst which, [two women were ac­cused 2. Mac. 6. v. 1. 10. to haue circumcised their children, whom whē they openly led through the Citie, with their infants hanging at their brestes, they threw them downe headlong by the wales, others coming together to [Page 409] the next caues, & secretly keping the day of the Sab­bath; when they were discouered, were burnt with 11. fire, because they feared for Religion and obseruance, to help them selues with their hand.] Renowmed 2. Mac. 6. v. 18. Eleazarus, cheif man of the Scribes; at the age of nintie yeares, being commanded to eate swines flesh, contrarie to Gods Law, would neither do it, nor suffer his worldly frendes to say that he had done it [lest 25. others through his dissimulation, might be deceiued: And so sustained glorious death, to the honour of God, and memorable example to al men of vertue, and fortitude.] After him, others also [especially 31. Ch. 7. v. 1. 2. 8. ad 41. seauen brethren, and their mother (with admirable courage) suffered exquisite tormentes, and by their deathes finished their noble martyrdome. Seing ther­fore it was necessarie rather to suffer death, then to o­mitte circumcision of infantes, or celebration of the Sabbath, or to eate swines flesh, or to make shew so to doe against Goddes Lawes, and with scandalous example to others: it is no lesse, but more necessa­rie, in these times of heresies, and of persecution for the Catholique faith, to suffer temporal losses, tor­mentes, and death; then to yeld conformitie vnto wicked lawes, made in derogation of Catholique Re­ligion, & for practise of heresie, by personal presence at their seruice or Sermons. Neither can it be law­ful to breake Ecclesiastical fastes, or abstinence, or o­ther Catholique Obseruances, when therby tryal is made of our faith and Religion. For then such Christian Lawes, are to be sincerely obserued, not only as ceremonial sacred Rites, which ordinarily Ceremonial Rites, become moral pre­cepts, when breach therof is exacted for trial of our Faith, and Re­ligion. bind al Christians, but also, because in this case, they become moral diuine Precepts, pertaining to Reli­gion, and therfore the transgression therof, is a re­uolting from God, a participation with Infidels, and a breach of the first Commandement, concerning [Page 410] the seruing of God, and not seruing false Goddes, And so is absolutely and strictly forbidden; and al such conformitie to Paganisme, Idolatrie, Heresi [...]e, or other infidelitie, is very often condemned in ho­lie Scriptures: As both wicked in it self; dangerous to the transgressors, of more and more corruption, and scandalous to others by pernicious example: & therfore to be auoided by al the true seruantes of God.

10 So doth the Royal Propet admonish vs to flee, Manie euident textes of the Psalmes, & o­ther Prophets, doe condemne al shew of con­formitie to the practise of heresie or other infideli­tie. and abhorre al participation, and association with the wicked, saying: [with the holie thou shalt be ho­lie: Ps. 17. v. 26. 27. Ps. 25. v. 5. Ps. 118. v. 163. Ps. 124. v. 5. Ps. 138. v. 21. 22. Ps. 140. v. 4. 5. and with the innocent thou shalt be innocent: with the elect thou shalt be elect; and with the per­uerse thou shalt be peruerted. I haue hated (saith he) the Church of the Malignant: and with the im­pious I wil not [...]itte. I haue hated iniquitie, and a­borred it: but thy law I haue loued. But those that decline into obligations, our Lord wil bring with them that worke iniquitie. Did not I hate them that hath thee o Lord, and pyned away because of thine enemies? with perfect hatred did I hate them: they are become enemies to me: I wil not communicate with the cheife of them. the iust shal rebuke me in mercie, and shal reprehend me: but let not the oyle of a sinner fatte me.] Wise Salomon teacheth the same necessitie of auoiding felowshippe with the wic­ked, in excercise of Religion, saying: [the hostes of Prou. 21. v. 27. Ch. 29. v. 24. 25. the impious are abominable; because they are offered of wickednes. He that is partaker with a theefe, ha­teth his owne soule. He heareth one adiuring, and telleth not. He that seareth man, shal soone fal: he that trusteth in our Lord, shal be lifted vp.] Vnder the name of Babilon, Isaias admonisheth al Christians, to flee from communicating with infidels [Depart, depart, go ye out from thence: touch not a Is. 52. v. 11. [Page 411] polluted thing; goe out of the middest of her: be clensed ye that carie the vessels of our Lord] Which S. Paul applieth to the shunning of false Apostles, [Thus saith the Lord of hostes (by the mouth of Ie­remie) 2. Cor. 6. v. 17. Iere. 23. v. 16. 21. Heare not the wordes of the Prophets, that Prophecie vnto you and deceiue you: they speake the vision of their owne hart, not from the mouth of the Lord. I sent not the Prophets, & they ranne: I spake not to them, and they prophecied.] Ezechiel Ezech. 23. v. 16. instructeth those that wil learne the truth, first to de­part from Idolatrie & false doctrine of such as preach without right mission [Conuert (saith he) and de­part from your Idols, and from al your contamina­tions, turne away your faces.] Our Lord threat­ning al vaine temporisers by his Prophet Sophoni­as saith: [I wil destroy them that sweare by the Soph. 1. v. 5. 6. Lord, and by Melchom, and them that turne away from after the backe of our Lord, & haue not sought our Lord, nor searched after him.]

11 Al which admonitions and threates, our Sauiour The same is much inculca­ted in the new Testament. and his Apostles often confirme by their doctrine. [No man can serue two Maisters (saith Christ) God Mat. 6. v. 24. Ch. 10. v. 33. 33. and Mammon] that is, God, and this world, truth and falsitie, the spirit and the flesh. [Euerie one that shal confesse me before men, I also wil confesse him before my Father which is in heauen: but he that shal denie me before men, I also wil denie him before my Father which is in heauen. Doe not you thinke that I came to send peace into the earth: I came not to send peace, but the sword] meaning, that he wil not haue peace, betwene faith, and in­fidelitie, betwene opposite enemies [He that taketh 38. Luc. 12. v. 8. 51. Mar. 1. v. 25. not his Crosse, and foloweth me, is not worthie of me.] Our Lord [would not suffer the diuel to speak the truth, but compelled him to hold his peace, and to goe out of the man] whom he possessed & vexed. [Page 412] S. Paul likewise [commanded silence to a Pithoni­cal Luc. 4. v. 35. Act. 6. v. 18. 1. Cor. 10. v. 21. 2. Cor. 6. v. 14. 15. 16. 17. spirit, and expelled him out of the person whom he possessed.] He taught the Corinthians that [they could not drinke the chalice of our Lord, and the cha­lice of diuels: you can not (saith he) be partakers of the Table of our Lord, and of the table of diuels. Beare not the yoke with Infidels; for what partici­pation hath iustice with iniquitie? or what societie is there betwene light and darknes? and what a­grement betwene Christ and Belial? or what part hath the faithful with the Infidel? And what agremēt hath the Temple of God with Idoles? For you are the Temple of the liuing God. For the which cause goe out of the middest of them, and seperate your selues saith our Lord, and touch not the vncleane] the same which was recited euen now out of Isaias. In the very same maner S. Paul admonisheth the Thessalonians saying: [we denounce vnto you bre­thren 2. Thes. 3. v. 6. in the name of our Lord Iesus Christ, that you withdraw your selues from euerie brother walking inordinately, & not according to the tradition which they haue receiued of vs.] He instructeth Timothee a Bishoppe that [there wil be manie heretikes] in 2. Tim. 3. v. 1. 2. 3. 4. 5. 6. this time of the new Testament, describing their wic­kednes, and noteth some euen then seducing whom they could [hauing an appearance in deede of pietie, but denying the veritie therof. and these (saith he) auoide. For of these be they that craftely enter in­to houses: and leade captiue seelie women loaden with sinnes; which are led with diuers desires, al­wayes learning and neuer attaining to the knowlege of the truth.] In likesort instructing Titus an other Bishoppe, how to preach and conuerse conuerse with al the faithful especially warneth him, and in him al others to haue no felowshippe with heretikes saying: [A Tit. 3. v. 10. 11. man that is an heretike, after the first, and second [Page 413] admonition, auoide: knowing that he that is such an one (persisting obstinate after two admonitions by the spiritual Superior) is subuerted, and sinneth, be­ing condemned by his owne iudgement] in that he knoweth his error, is condemned by the Church, & rather runneth out of the Church, then he wil sub­mitte his iudgement. S. Iohn in his second Epistle which he writte to a Ladie, and her sonnes, willeth them to hould fast the faith which they had learned, and to haue no socictie with an heretike; saying: [If 2. Ioan. v. 10. 11. anie man come to you and bring not this doctrine, (once taught and receiued in the whole Church) receiue him not into the house, nor say God saue you vnto him. For he that saith vnto him: God saue you, communicateth with his wicked workes] when it is done in fauoure of his heresie. For otherwise in diuers cases ciuil conuersation is permitted with heretikes, but neuer in religious causes. And ther­fore our Sauiour by the penne of the same Apostle S. Iohn in the Epistles to seueral Bishoppes of Asia, cōmendeth or taxeth them for their more or lesse pro­ceding against heretikes. where noting some defect in one of them, yet commendeth him for his hatred of heresie saying: [this (good thing) thou hast: Apoc. 2. v. 4. 6. that thou hatest the factes of the Nicolaites, which I also hate.] Commending an other for his owne constant fortitude, yet blameth him for his couldnes in suppressing heretikes, saying: [I haue against thee 13. 14. a few thinges, because thou hast there, them that hold the doctrine of Balaam; who taught Balac to cast a­scandal before the children of Israel, to eate, & com­mitte fornication: so hast thou also that hold the doc­trine of the Nicolaites.] He also highly commen­deth 15. 19. an other Bishoppe saying: [I know thy workes, and faith, and thy charitie, and ministerie, and thy patience, and thy last workes, moe then the former, [Page 414] yet reprehendeth his toleration of some heresie say­ing: [I haue against thee a few thinges: because 20. thou permittest the woman Iezabel, who calleth her­self a prophetesse, to teach, and to seduce my seruants, to fornicate, and to eate, of thinges sacrificed to I­dols.] An other he rebuketh, admonishing him to be more vigilant [For I finde not (saith he) thy Ch. 3. v. 2. 4. workes ful before my God] and commendeth some of his flocke for their constancie in confessing their faith saying: [But thou hast a few names in Sardis, (which was his prouince) which haue not defiled their garments: & they shal walke with me in whites, because they are worthie.] But of al most sharply reproueth an other Bishoppe for his want of zele in cause of religion saying: [I know thy workes that 15. 16. thou art neither cold, nor hote; I would thou wert could, or hote. But because thou art luke warme, & neither could, nor hote, I wil beginne to vomite thee out of my mouth. Because thou saiest: I am rich, & 17. enriched, and lacke nothing: and knowest not that thou art a miser, and miserable, and poore, & blinde, and naked. Be zealous therefore and doe penance.] 19. Ch. 2. v. 11. 17. 29. &c.

12 After these admonitions to al Pastors, (for so Our Sauiour foreshewing that Christians shal be strong­ly tempted, & tryed for pro­fessing their faith; forewar­neth al to be constant, and zealous. our Sauiour concludeth al his seuen Epistles, that al Churches should take them as written to them selues) he foretelleth manie great troubles, and persecutions by Infidels, especially by Antichrist, warning al true Christians by no meanes to yeld consent by word, nor deede, vnto the practise of heresie, and in regard that al conformitie to heretical proceedinges is ho­nour, and adoration of the great beast Antichrist, & the diuel; he deuouncing by the lo [...]d voice of an An­gel, Ch. 14. v. 9. 10. that if anie ma [...] [...]ore the beast, and his image, and receaue the character in his forehead, or in his hand, he also shal drinke of the wine of the wrath of God, which is mingled with pure wine in the cu [...]pe [Page 415] of his wrath; and shal be tormented with fire, and brimstone, in the sight of the holie Angels, and be­fore the sight of the lambe.] For preuention of which so intolerable eternal torments, our louing Sa­uiour eftsonnes, & often warneth his children to flee out of wicked Babilon, by an other voice from hea­uen saying: [Goe out from her my people: that you Ch. 18. v. 4. be not pertakers of her sinnes; and receaue not of her plagues.]

From the Church and Communion of Sainctes, are excluded excommunicate persons. ARTICLE. 46.

SVch is the enormitie of some sinnes, together Some sinnes are iustly puni­shed with death, by temporal Ma­gistrates. with the danger of infecting others with like contagion: and so noysome they are to the whole bodie wherof the malefactors are members, that God by his law ordained to punish them with corporal death. And so [take away euil from amid­dest Exo. 21. v. 12. 14. 15. 16. 17. 23. Ch. 22. v. 18. 19. 20. Leuit. 20. v. 9. 10. 13. Deut. 13. v. 5. 9. 15. Ch. 17. v. 12. the good.] Namely for wilful murther, for stri­king, or cursing their parents; for sorcerie; bestiali­tie; idolatrie; adulterie; incest; sodomie; heresie; disobedience to the cheife Iudge; & the like. Which course of Iustice al temporal Princes doe imitate, for the saiftie of the common wealthes. But in place Christ hath ge­uen his Chur­ch a spiritual sword, of ex­communicati­on, and of other cen­sures. therof, Christ our Sauiour hath established in his Church a spiritual punishment of enormious offen­ders, that aswel they may be corrected, as the rest preserued, and the whole bodie purged of pestiferous humors, by excommunication, and seperation of vn­worthie members, from participating with the Church in holie Sacraments, publique prayers, and other spi­ritual felowshippe.

2 A figure of this Ecclesiastical discipline, was in the Which Eccle­siastical power▪ [Page 416] anctoritie of Preistes in Moyses Law, to whom it [...] prefigured [...] the old Law. perteyned not onlie to iudge of leprosies, but also to seperate the lepers from the societie of other people: [The man in whose skinne, and flesh, shal arise the Leuit. 13. v. 2. 3. 44. 45. 46. plauge of leprosie, shal be brought to Aaron the high Preist, or to one of his sonnes: at his arbitriment (saith the Law) he shal be seperated, he shal haue his cloathes hanging loose, his heade ba [...]e, his mouth couered with a cloath, he shal crie him self polluted and vncleane. Al the time that he is a leper and vn­cleane, he shal dwel alone without the campe.] And this was done though the leprosie came of na­tural infirmitie without sinne. And for execution therof, the people were bound [to bring the suspec­ted to the Preists, and being iudged to be leprosie, to cast out of the campe euerie leper, as wel man, as Nu. 5. v. 2. 3. woman, lest they contaminate it.]

3 No maruel therfore if it were exactly obserued Diuers offen­ders were pu­nished by God with leprosie, and so exclu­ded from con­uersation with others. when it happened for punishment of sinne. As when Marie (the sister to Moyses, and of Aaron) for mur­muring Nu. 12. v. 2. 10. 13. 14. against Moyses, was striken with leprosie, though meeke Moyses prayed our Lord to heale her: yet our Lord commanded to punish her for a time saying: [Let her be seperated seuen dayes without the camp [...], & afterwardes she shal be called againe.] More seuerely was Ozias King of Iuda, punished for 2. Par. 26. v. 16. 17. 18. 19. 20. his sacrilegious pride. who vsurping preistlie functiō to offer incense, and persisting in his purpose, and threatning the high Preist, and others that resisted him [forthwith there rose a leprosie in his foreheade, before the Preistes, in the house of our Lord, vpon the Alter of incense. And when Azarias the high Preist had beheld him and al the rest of the Preistes, they saw the leprosie in his foreheade, and in hast they thrust him out: yea and himself being sore afraide 21. made hast to goe out: because he felt by and by the [Page 417] plague of our Lord. Ozias therfore the king was a leper vntil the day of his death: and ful of leprosie (for the which he had bene cast out of the house of our Lord) he dwelt in a house a part; and his sonne Ioathan gouerned the kinges house, and iudged the people of the land. And dying they buried him (not in the proper sepulchre of kinges, but) in the kinges sepurchres fielde: because he was a leper.] How gre­uous 23. punishment this seperation from societie of the faithful was estemed, doth further appeare by con­tinual practise among the people of God. As when al the people returning from Babilon were called to Ierusalem, it was proclamed with this comminato­rie 1. Esd. 10. v. 7. 8. warning [Euerie one that shal not come within three dayes, according to the councel of the Princes, and the Auncients, al his substance shal be taken away, and him self shal be cast out of the companie of the transmigration.] And the parents of the blinde man, whose sight Christ restored [durst not confesse who Io. 9. v. 2 [...]. had opened their sōnes eyes, for feare lest they should be put out of the Sinagogue.]

4 Our Sauiour miraculously clensing diuers lepers Christ fulfilled the old Law: and gaue grea­ter power to his Church, of binding, and [...] loosing sinnes, by Iudicial sen­tence. [sent them to the Preistes that they might restore Mat. 8. v. 4. Leuit. 14. v. 2. 3. Luc. 18. v. 14. them into their former conuersation with the people, finding them cleane from leprosie, according to the Law] which law being shortly to cease, he institu­ted in the meane time the thing therby prefigured, which is Apostolical power of spiritual binding and loosing in earth, as the same should be ratified in hea­uen, saying to S. Peter [I wil geue to thee the keyes Mat. 18. v. 19. of the kingdome of heauen; And whatsoeuer thou shalt binde vpon earth, it shal be bound also in hea­uen: and whatsoeuer thou shalt loose in earth, it shal be loosed also in heauen.] Which power our Saui­our afterwardes declareth to haue this effect in earth, Ch. 18. v. 7. that he which wil not heare the Church is (for that [Page 418] resistance to be excluded from the faithful) as the Heathen, and Publicans] For that by the word Chur­ch, in this place, he meaneth neither the vniuersal mi­litant Church, consisting of the Cleargie, and Laitie, nor the supreme visible head only in whom this auc­toritie principally resideth: but al the Prelates of the Church is manifest by the next wordes saying to al his Apostles, & in them, to their successors, al Ecclesi­astical Prelates, as yelding the reason why such diso­bedient persons are to be auoided as the Heathen, and Publicans, [Amen I say to you, whatsoeuer you v. 18. shal binde vpon earth, shal be bound also in heauen.] A cleare ex­ample of auc­toritie in Pre­lates to excom­municate, and absolue, by S. Paules prac­tise.

5 Againe it is cleare by S. Paules practise, that he (being an Apostle yet none of the twelue to whom Christ then spake) had this power of Iurisdiction to seperate obstinate offenders from the felowshippe of other Christians, where he both threatneth, & pu­nisheth certaine Corinthians saying: [I wil come to 1. Cor. 4. v. 19. 20. you quickly if our Lord wil, and wil know, not the wordes of them that be puffed vp, but the power. For the kingdome of God is not in wordes, but in power] (not only in preaching, but also in gouer­ning) and so expostulating with them, that either committed, or carelesly tolerated scandalous sinnes, concludeth his fatherly admonition saying: [what 21. wil you? that I come to you in rodde: or in chari­tie, and the spirit of mildnes?] premonishing that as they should deserue, so he would deale, either with seueritie, or with mildnes. And euen then being ab­sent proceeded against one notorious malefactor, by rigour of Excommunication, blaming, and correc­ting others slaknes and want of zele, in not seeking the offenders punishment, that was otherwise incor­rigible [There is heard (saith he) among you such Ch. 5. v. 1. 2. fornication, as the like is not among the Heathen: that one hath his fathers wife. And you (his frendes, [Page 419] and neighbours) are puffed vp: and haue not mour­ned rather, that he might be taken away from among you, that hath done this deede.] Then supposing by his owne iust zele, that which others ought to haue solicited, but did not, the holie Apostle denounced sentence of Excommunication in this maner [I in­deede 3. 4. 5. absent in bodie, but present in spirit, haue al­readie iudged as present, him that hath so done; in S. Paules sen­tence of excō ­munication a­gainst an inces­tious person. the name of our Lord Iesus Christ, you being gathe­red together, and my spirit with the vertue of our Lord Iesus Christ, to deliuer such an one to Satan, for the distruction of the flesh, that, the spirit may be saued in the day of our Lord Iesus Christ.] Againe by the same power of Iurisdiction, after the delin­quents humble penance, he loosed that which he had formerly bound; absoluing the penitent from excom­munication, and withal imperting vnto him by way of indulgence, the r [...]st of satisfaction not performed; and that vpon the good testimonie, & sute of others; writing thus to them; and to such also as semed ouer seuere [To him that is such a one (him that is excom­municated 2. Cor. 2. v. 6. for incest) this rebuke sufficeth that is ge­uen of manie: so that contrariwise you should rather pardon, and comfort him, lest perpaps he be swalow­ed vp with ouer great sorrow. For the which cause 8. I besech you, that you confirme charitie towards him. For therfore also haue I writen, that I may know the 9. experiment of you: whether in al thinges you be obe­dient. And whom you haue pardoned (or wish to be 10. pardoned) I also (doe pardon) For that which my self pardoned, if I pardoned anie thing, for you (for your sakes) I did it.] And to signifie to what po­wer he did it he addeth [in the person of Christ] & 11. what cause moued him [that we be not circumuen­ted of Satan.]

6 Thus we see by S. Pauls fact, and doctrine, as­wel The excom­municate are [Page 420] his, as other Prelates auctoritie, to excommu­nicate, depriued of the communion of the faithful, til they be absol­ued. and to absolue; and that the effect of excom­munication, is an exclusion from the Church, & from the Communion of Sainctes. Because whiles a person remaineth excommunicated, he is in the power of the diuel, as being for his fault, and for his correction, deliuered to him for the good of his soule [that the spirit may be saued] by his repentance. [For the Ch. 10. v. 4. 8. weapons of our warfare (saith the same Apostle) are not carnal, for our power, which our Lord hath geuen vs, is vnto edification, and not to destruction.] To the end therfore that the offenders might doe penance before hand he stil inculcateth, that vnlesse they so did, he would assuredly lay this rodde of excommuni­cation vpon them [I foretold (said he) & doe fore­tel Ch. 13. v. 2. 10. as present, and now absent, to them that sinned, & al the rest, that if I come againe I wil not spare. ther­fore these thinges I write absent: that being present I may not deale hardly according to the power which our Lord hath geuen me vnto edification, and not vn­to destruction.] To the same purpose he admonished the Thessalonians; both to informe him of such as were disobedient, and to auoide their companie, wri­ting thus to them [If anie obey not our Lord, note 2. Thes. 3. v. 14. 15. him by an Epistle. And doe not companie with him, that he may be confounded: and doe not esteme him as an enemie, but admonish him as a brother.]

7 As he exercised his power for the spiritual good S. Paul willed S. Timothee to practise E­pilcopal aucto­ritie in puni­shing where neede requi­red. of al: so he willed S. Timo [...]hie being also a Bishop with corage and according to good conscience, to vse his anctoritie in punishing, proposing vnto him for example [some that repelling good conscience, 1. Tim. 1. v. 20. had made shipwracke about the faith, of whom (said he) is Himenaeus, and Alexander, whom I haue de­liuered to Satan, that they may learne not to blas­pheme.] Euen the same instruction he gaue to S. Ti­tus [Page 421] an other Bishop, to vse seueritie where it was needeful saying: [There be manie disobedient vaine Tit. 1. v. 10. 11. speakers and seducers, especially they that are of the Circumcision, who must be controuled, who subuert whole houses, teaching the thinges they ought not for filthie lucre; for the which cause, rebuke them 13. sharply; that they may be sound in faith, not atten­ding to the Iewish fables (that was then the fault wherto the Cretensians much inclined) and commā ­dements of men, auerting them selues frō the truth.] Now the dangerous crime wherwith manie are temp­ted, is worldlie feare, or filthie lucre [wherby their 15. 16. mindes, and conc [...]ence are polluted, (as the same A­postle there speaketh) that albeit they confesse they know God: yet in their workes they denie him: wheras they be abominable, and incredulous, and to euerie good worke reprobate.]

Whosoeuer falleth into mortal sinne, looseth the par­ticipatiō of good workes vntil he be truly penitent. ARTICLE. 47.

NOt only those which neuer entred into the Catholique Church, or by heresie, or schisme are gone forth, or for anie crimes are cast out; but also al those that fal into mortal sinne, though they remaine within the Church, yet they doe loose the benfite which al the liuing members reciue by mutual communication, and participation of good As the bodie is deade without the soule: so the soule is dead without sanctifying grace. workes, each one with others. For as the bodie & euerie member therof liueth by the vital spirit of the soule; and as that member is deade, which wanteth the influence of the soule: euen so the soule, and e­uerie good action therof, liueth spiritually by grace; and without grace the soule is spiritually deade. In [Page 422] which state we were al borne: as S. Paul teacheth Ephes. 2. v. 3. saying: that [we were by nature the children of wrath.] And being regenerate by Christ in Baptisme, whosoeuer falleth againe by breach of Gods comman­dement, into mortal sinne, so dieth spiritually, that he can neither merite by anie worke, though moral­ly good, nor participate of the meritorious workes of others, vntil he be restored by new grace, to spi­ritual life. Wherfore that sacrifice might be more a­uaileable, it was commanded in the old Law that [neither leauen, nor honie should be burnt in Sacri­fice] Leuit. 2. v. 1. [...] signifying that the sinne, and earnal delectation, hinder the furict of good workes. The same was pre­figured Sampson lost his strength when his haire was cut, contrarie to the Nazarites rule. in Sampson: frō whom supernatural strength departed, when the rule of his profession was viola­ted [If my head shal be shauen (said he to Dalila) my Iudi [...]. 16. v. 17. Nu. 6. v. 5. 19. 27. 30. strength shal depart▪ from me, and I shal faile, & shal be as other men.] And being shauen (contrarie to the Nazarites rule) immediatly his strength departed from him, and the P [...]illistians preuailed against him. But receiuing againe his former strength [he killed moe of his enemies dying, then before he had killed liuing.]

2 The Psalmist in the person of a sinner destitute of Holie Scriptu­res testifie that tfie soule with­out quickning grace, is fruict­lesse. grace, saith [My dayes haue vanished as smoke, & Ps. 101. v. 4. 5. my bones are withered as a drie burnt fire brand. I am striken as gras & my hart is withered. My dayes haue declined as a shadow; & I am withered as gras] Cōfes­sing that so long as he is in the state of mortal sinne, al his workes are fructles, and vanish as smoke: fitte for no better vse then to kindle the fire. Because be­ing seperated from God, by sinne they wanting the radical moisturre of Gods grace, doe wither as grasse that is cutte from the roote. To the same purpose Eccle. 10. v. 1. Eccle. 34. v. 23. faith the wise man [Flies dying doe marre the sweet▪ uesse of ointment.] For so deadlie sinnes in mans [Page 423] soule make his workes (otherwise vertuous) to be vnsauorie in the sight of God, because he that remai­neth in affection of sinne, can not please God [for the Highest alloweth not the giftes of the wicked, neither haith he regard to the oblations of the vniust: neither wil he be made propitious for sinnes by the multitude of their sacrisices] It is impossible to be the seruant of God, and the seruant of sinne [no man Mat. 6. v. 24. can serue two maisters (faith our Sauiour) you can not serue God and Mommon.] Yet are not al great sinners also seperated from the Church, but manie doe remaine therin as dead members, doe sticke to the liuing bodie, and may be more easelie reuiued, then the seperated members can be reunited.

3 For that there be such dead mēbers in the Church, Two sortes of members in Christs mysti­cal bodie: some spiritually li­uing, some dead. is clearly proued by our Sauiours discourse in an o­ther place saying: [Euerie branch in me not bea­ring Io. 15. v. 2. fruict, shal be taken awat, But euerie one that beareth fruict, shal be purged that it may bring more fruict] So distinguishing two sortes of branches, in him self as head, both members of his Church; the one sorte fruictles, which if they so continue, and be not reuiued, shal be soner, or later, cut of; the other sort fruictful, which are purged or pruned, & so shal bring forth more fruict. But neither the one can be reuiued, nor the other increase in grace, ex­cept they abide in him. For [as the branch (of a vine­tree) 4. 5. can not beare fruict of it self, vnles it abide in the vine: so you neither vnles you abide in me; For without me you can doe nothing] Those therfore that are in Christ, and in his Church, and yet be fruictles; are such as haue only faith, and not good workes but liue in mortal sinne: and those which are in Christ and in his Church, and be fruictful, are such as haue both faith and good workes; being v­nited to Christ, and to al his holie members by Cha­ritie [Page 424] voide of al mortal sinne, keping al goddes com­mandementes [for he that offendeth in one, is guil­tie Iac. 2. v. 10. of al] that is to say, kepeth none fruictfully, but he that kepeth al, bringeth forth fruict, and hath his part of al good workes in the holie societie of the Church: Otherwise, neither beareth fruict, nor par­ticipateth with others, but deceiueth himself: As S. Iohn teacheth saying [If we shal say that we haue 1. Io. 1. v. 6. 7. societie with God, and walke in darknes, we lie, and doe not the truth. But if we walke in the light, as he also is in the light; we haue societie one to­wardes an other (and so the good that anie doth, is profitable to al that are liuing members of the same societie) and the bloud of Iesus Christ his Sonne, clenseth vs from al sinne] to witte, from al sinne that doth frustrate the fruict of good workes, that seperateth from the holie societie, that hindreth the participation of others good workes. which is breif­ly to say: it cleanseth al the iustified liuing members, from al mortal sinne: though in this transitorie life, euen the iust, and holie, are not voide of al venial sinnes.

4 Which distinction of greater and lesse sinnes, called A plaine di­stinction of mortal, & ve­nial sinnes by S. Iohns doc­trine. mortal, and venial, is here by the way manifestly proued, by conference of the wordes now cited, with the wordes next folowing. For here the Apostle spea­king of him self, and others of the holie societie, and hauing said [that the bloud of Iesus Christ cleanseth 7. 8. vs from al sinne:] he immediatly addeth [If we shal say we haue no sinne, we seduce our selues, and the truth is not in vs] which two speaches so ioyned to­gether, might seme to be contrarie, and except there were distinction of diuers kindes of sinnes, it might seme that the holie Apostle (which were horrible blasphemie to say) did contradict him self, saying: [Christes bloud clenseth vs from al sinne] and yet [we [Page 425] can not truly say that we haue no sinne] For cer­tanly they that are cleansed from sinnes, haue not those sinnes from which they are clensed. How then doth the Apostle say, that they were clensed from al sinne: and yet confesseth that they haue sinnes? The answer and clere solution is. They were clensed from al sinne that seperated from God, and from the godlie societie of the liuing fruictful members; from al sinne, that spiritually killeth the soule; for which it is called mortal sinne: yet he truly confesseth, that himself and others of his societie had sinnes, to witte, which diuide not from God, nor from the godlie so­cietie; which onlie wound, and blemish the soule, Euerie sinne doth blemish, and wound the soule: but eue­rie one doth not kil the soule. but kil not: and therefore are not mortal sinnes, but are called venial, because they are more easily remit­ted, and pardoned. But of this point more is to be said in the holie Sacrament of Penance. Here thus much may suffice to verifie the distinction of mortal, and venial sinnes: for better declaration that only mortal, not venial sinne, doth hinder the merite of o­ther workes, and the participation of the good wor­kes of others.

5 As for moral good workes done in the state of Good workes done in state of mortal sinne, not meriting e­ternal glorie, yet are rewar­ded temporal­ly. deadlie sinne, though they doe not merite an eternal reward, yet doth God of his bountiful goodnes, re­ward thē temporally, as with bodily health, strength, riches, dominion, power, humane wisdome, honour, and other commodities of this world. Of which sortes of temporal blessinges, the Iewes had particu­lar promises, and receiued singular benefites. As multiplication of children, and seruants; long and prosperous life, possessiō of a land flowing with milke and honie, abundance of wine, oyle, & other fruictes Exo. 3. v. 8. 17. Leuit. 26. v. 5. &c. of the earth. In particular I [...]h [...] king of Israel, for his zealous exploites against certaine Idolaters for destroying the house of Achab, and Iezabel, with the [Page 426] temple of Baal, and those that worshiped him; was temporally rewarded both in him self and in his pro­genie: though he persisted in the state of mortal sinne, holding Ieroboams schisme, and mantaining his gol­den calues. For thus saith the holie Scripture: [Iehu 4. Reg. 10. v. 17. 28. 29. 30. 3. Reg. 21. v. 21. 20. destroyed al that were left of Achab in Samaria, til there was not one: according to the word of our Lord, which he spake by Elias: he destroed the Idol Baal, out of Israel. But yet departed not from the sinnes of Ieroboam, the sonne of Nabat, who made Israel to sinne: neither forsooke he the golden calues that were in Bethel, and Dan. Wheras therfore our Lord said to Iehu [Because thou hast deligently done that which was right, and that pleased in myne eyes; and done al thinges that were in my hart against the house of Achab: thy children shal sitte vpon the throne of Israel to the fourth generation.] And wheras Iehu neither after this promise, reigning pros­perously, twentie eight yeares, did not serue God rightly [nor walked in the Law of our Lord the God 31. of Israel in al his hart: for he departed not from the sinnes of Ieroboam who made Israel to sinne.] Ne­uertheles 4. Reg. 13. v. 1. 10. Ch. 14. v. 23. God performing his word [Ioachaz Iehu his sonne reigned for him seuentene yeares. His sonne Ioas sextene yeares. Then his sonne Ieroboam one and fourtie yeares. Lastly his sonne Zacharias, being in the fourth generation after Iehu, reigned in Israel] But he and the rest before him followed the bad steppes of the first Ieroboam. And this king Ch. 15. v. 8. 9. 10. 12. [Zacharias hauing reigned only sixe monethes, was slaine by Sellum, the sonne of Iabes] of an other race, others conspiring with him. Thus was king Iehu temporally rewarded for his moral good workes, not being in the state of grace, to merite eternal re­ward.

6 And likewise manie others, yea al heathen men Pagane Insi­dels were also [Page 427] receiued temporal rewardes at Gods hand for their temporally re­warded for moral good workes, done without faith. moral good workes. As Syrus king of Persians (as Art. 45. parag. 3. we touched once before) was aduanced temporally for his singular fauoures shewed to Goddes people, [...]eleasing them from the captiuitie of Babylon, and yet he neither dulie serued God, nor rightly knew God, which was so prophecied by Isaias long before Cyrus was borne, wel neare two hundred yeares be­fore it came to passe saying: [Thus saith the Lord Is. 45. v. 1. 2. Iere. 25. v. 11. 12. to my Christ Cyrus, whose right hand I haue taken to subdue the Gentiles before his face, & to turne the backes of kinges, and to open the doares before him, and the Gates shal not be shutte. I wil goe be­fore thee, and wil humble the glorious of the earth. I wil breake the brasen gates, and wil burst the iron barres.] When therfore king Cyrus possessed Baby­lon, and al the kingdomes of the Chaldees, Assiri­ans, Medes, and Pe [...]sians &c. [Our Lord raised vp 2. Par. 36. v. 20. 22. 1. Esd. 1. v. 1. 2. 3. 4. &c. the spirit of Cyrus king of the Persians, and he made proclamation in al his kingdomes, yea by writing say­ing: [Thus saith Cyrus king of the Persians: Al the kingdomes of the earth, hath the Lord the God of heauen geuen me; and he hath commanded me that I should build him a house in Ierusalem which is in Iu­rie. Who is there among you, of al his people? His God be with him. Let him goe vp into Ierusa­lem which is in Iurie, and build the house of the Lord the God of Israel. He is the God that is in Ierusalem] So he confessed one God, the Lord God of heauen, and fauoured his peculiar people, the children of Is­rael, and was for the same aduanced in temporal po­wer; yet was he not conuerted in al pointes of Reli­gion, neither serued God according to that general knowlege that he had. For which defect, God by the same Prophet Isaias, thus taxeth him saying: [For my seruant Iacob and Israel mine elect, I haue cal­led [Page 428] thee by thy name: I haue resembled thee, & thou Isa. 45. v. 4. hast not knowne me.] By these and manie other ex­amples, aswel of the Iewes as Gentiles, especially of Philosophers which liued morally wel, it is cleare, that they receiued great giftes of God, but tempo­ral only, not eternal; because they neither knew God rightly, by faith, nor serued him according to that knowlege which they had of him, as S. Paul teacheth in his Epistle to the Romanes. And therfore these Rom. 1. v. 20. 21. are workes which he excludeth, as not auailable to iustification, no [...] saluation, being without faith. For that is the scope of his doctrine, to shew, that nei­ther workes without faith, nor faith without workes, Ch. 11. v. 6. doe iustifie; neither can anie haue faith, or doe good but by grace, that is, by Goddes free gift, before anie workes cā be meritorious; neither yet are workes with faith meritorious, that are done in state of mor­tal [...]nne, but necessarily it is required to beleue right­ly, to decline from deadlie sinne, and to doe good works [So shal euerie one receiue, according as he 2. Cor. 5. v. 10. hath done, either good or euil.]

In the Catholique Church is remission of sinnes, & Iustification by Grace. ARTICLE. 48.

IN the former Articles is shewed, that neither a­nie Seing no sinne can enter into heauen, the way for sinners to be saued is by remission of sinnes. Act. 45. 46. 47. can be saued out of the true Church, nor in the Church, dying in mortal sinne, neither can anie defiled with venial sinne, enter into heauen, vn­til al his sinnes be remitted, and his soule purged. For [there shal not enter into the celestial Citie, a­nie Apoc. 21. v. 27. polluted thing] how then shal anie sinners be saued? Tru [...]ie [...]one as sinners, can possesse life euer­lasting, no [...] be saued. For al sinnes pollute the soule, [Page 429] and so long as the sinne remaineth, it hindreth the soule from entrance into heauen. But the remedie of this impediment, is the remission of sinnes, with iustification of sinners, & sanctificatiō of their soules. which most bountiful benefites, God imparteth vn­to mankind through his grace offered to al, suffici­ent for al, and effectual in manie, as the holie Scrip­tures doe copiously witnes, both in the old and new Testament. Our mother Eue was the first of man­kind Gen. 3. v. 6. 12. 13. that sinned, and Adam the second. They both incurred, and we al in Adam, contracted, the guilt of death temporal, & eternal.

2 Yet our Lord God by his grace reduced them to God gaue grace of repen­tance, and re­mission of sinnes to A­dam, and Eue. repentance, which is proued by the text. For wher­as before in their innocencie, being then also [naked Gen. 2. v. 2. 5. Ch. 3. v. 7. 8. 9. 10. 12. they were not ashamed] but after that they had sin­ned [they made them selues aprones of leaues to couer their nakednes, & hidde thē selues (for shame) amidst the trees of Paradise. And our Lord God called A­dam saying: where art thou? I heard thy voice (said he) and I feared] so was he through Goddes grace, neither obdurate in sinne, nor desperate of mercie, as al the diuels were. But consessing the truth, [our Lord said to the woman; why hast thou 13. Proued by the sacred text. done this?] She likewise confessing the truth, God without more examining, condemned the diuel (in the serpent) that had maliciously tempted, and ouer­come 1. 2. them. And secondly, by enioyning temporal penance to Adam and Eue, signified the remission of their sinne, which otherwise des [...]rued eternal death. Thirdly [God put also enmities from that time for­ward, 3. betwene the diuel and the woman, betwene his seede, and her seede] which sheweth that she was no longer the diuels seruant, but his perpetual ene­mie; and consequently also Adam was the diuels e­nemie, not his seruant. Fourthly our Lord declared 4. [Page 430] that the woman by her seede, should bruife the ser­pentes head in peeces. Fiftly of Adam, the wisemā [...]. saith, that [wisdome brought him out of his sinne.] Sap. 10. v. 2. Gen. 4. v. 4. 26. Ch. 5. v. 22. 24. Ch. 6. v. 9. Ch. 12. v. 1. &c.

3 Some others also were the true seruantes of God, Other exam­ples of Goddes seruantes. which presupposeth remission of sinne. For Abel so [offered Sacrifice, that our Lord had respect therto. Enos inuocated the name of our Lord. Enoch wal­ked with God, and God tooke him.] from the con­uersation of other mortal men. [Noe was iust and perfect in his generation] so [Abraham, Isaac, Iacob, were such seruantes of God, that he vouchsaifed to be called their God] Al which presupposeth the re­mission of their sinnes, as wel original, as actual.

4 The Sacrament of Circumcision was directly in­stituted External sig­nes of remissiō of sinnes, & of in [...]rease of grace. Exo. 3. v. 6. Gen. 17. v. 10. Rom. 4. v. 11. Leuit. 2. v. 3. 1 [...]. 22. 27. Heb. 10. v. 1. Col. [...]. v. 17. as a signe, of the remission of sinne; not as the cause, for that is the difference betwene the Sacra­mēts, of the old Law, and of Christ. For the same pur­pos were the old Sacrifices also instituted, for signes of remission of sinnes & of sanctification: which yet they wrought not, but only signified; as a shadow of thinges to come. And as the Sacraments of Circum­cision, of diuers sortes of washinges, & purifications, of legal vncleanes, with sundrie Sacrifices for sinne, were then instituted to signifie remission of sinne, and iustification of sinners: So the Paschal lambe; Loa­ues Gen. 17. v. 10. Leuit. 4. 5. 6. 7. 14. 15. 16. 17. Exo. 12. 16. 25. v. 30. Leuit. 8. of Proposition, Ordination of Preistes, and Le­uites, and the like figures of Christian Sacramentes, and Sacrifice, did signifie increase of grace, and more sanctification of the iust. Real remission of sinnes, and inherēt grace, proued by ho­lie Scriptures.

5 For so much therfore as Protestantes denie that anie sinne can be really taken away, holding opinion that they are only couered, or not imputed; denying also tha [...] sinners can be purged from mortal sinne, & made iust and holie; but onlie that beleuing in our Redemer they are re [...]ed iust, not by iustice (say they) inherent in their soules, but only by the iustice [Page 431] of Christ imputed vnto them. we shal here shew the contrarie Catholique doctrine, that sinnes are indeed remitted, taken away, destroyed; and sinners in very deede cleansed from al mortal sinne, made iust, and sanctified by grace, & iustice inherent, in their soules. Which our beleefe and doctrine besides the places alreadie here alleaged, is more abundantly proued by manie other holie Scriptures. yea euen by those sa­cred textes, by which Caluin, and other Protestants especially impugne, and endeuoure to disproue the Gen. 15. v. 6. Ro. 4. v. 3. Gal. 3. v. 6. Example in A­braham▪ same doctrine. Of Abraham it is written in the boke of Genesis, that [he beleued God, and it was reputed to him vnto iustice] which wordes S. Paul citeth in his Epistles to the Romans, and the Gallatians: pro­uing therby that Abraham had no iustice, nor estima­tion of iustice before God, by anie workes done, that proceded not of faith and Goddes grace. For if Abraham did commendable workes before he be­leued in Christ (as manie Philosophets did) men might account him iust therfore; but in Goddes sight he should not haue had the reputation of a iust man for those works. And therfore whosoeuer presumeth of his owne workes as done of him self without faith▪ without the grace and helpe of God, imagining that grace and iustification were geuen him for such wor­kes, and so chalenge his iustification as debt, impu­ting the reward as debt; doth grosly erre. For God doth not esteme or repute him iust. But beleuing as Gen. 22. v. 10. Iac. [...]. v. 22. 23. Abraham did, & therupon doing good workes [it is reputed to him vnto iustice, and he is made the frend of God] as S. Iames teacheth by the example of Abraham, and S. Paul confirmeth this doctrine, by the Royal Prophet Dauid, calling it [the blessed­nes Rom. 4. v. 6. 7. 8. Ps 31. v. 1. [...]. of a man, to whom God reputeth iustice] with­out workes (done before) because Dauid saith ▪Bles­sed are they whose iniquities be forgeuen, and whose [Page 432] sinnes are couered. Blessed is the man to whom ou [...] Lord hath not imputed sinne] making it al one to repute a man iust, and not to impute sinne vnto him. But in this whole passage, Protestantes replying, vrge the wordes reputed, imputed, & couered, arguing against Catholiques, that by these termes, is signifi­ed the continuance of sinnes, not indeede taken a­way, but only couered and not imputed, and that a man is not really made iust, but only reputed iust, re­maining wicked after his sorow or contrition, recei­uing of anie holie Sacrament, or anie thing els that he can doe, adding withal, that there is no inherent iustice in anie faithful soule; but that the most faith­ful and best man, is only reputed iust by the iustice of Christ imputed vnto him.

6 For clearing of which Controuersie, consisting That the wor­des: INPV­TED, REPV­TED, COVE­RED: proue not the Prote­stantes opiniō. but the Catho­lique doctrine is declared. especially in the signification of the wordes, and termes euen now recited; First it is to be obserued, that these termes reputed, & imputed, doe nomore diminish the veritie of Iustice inherent in the soule, then the word esteme, (being the same word in greke) diminisheth the ministerie of S. Paul, & the other A­postles, 1. Cor. 4. v. 1. where he willeth the Corinthians [so to e­steme of them, as the ministers of Christ] Neither doth the word couered, anie more proue, that the 1. By examples of like termes. sinnes remaine in him whom God reputeth iust, then where S. Peter saith [Charitie couereth the multi­tude 1. Pet. 4. v. 8. of sinnes] which must needes signifie, that the sinnes are taken away; for mortal sinne can not con­sist with Charitie, the one being the spiritual death, the other the spiritual life, of the soule. As it is im­possible, 2. By cleare te [...] ­mes, concer­ning the same point of doc­trine. that the same soule, should be at the same time, both dead and aliue. Secondly obserue the Rom. 6. v. 6. 11. word forgeuen in the same sentence, which being of a cleare signification, doth explaine the word couered rather then contrariwise the same plaine terme forge­uen, [Page 433] can be explicated or wrested by the more ambi­guous word couered. Thirdly consider the like phrase [...]. By the like [...] ­ner of speach in other cases. in anie other affaires. As when it is said. A prince or Father, hath forgeuen, couered, and not imputed the former offences of his subiect or child, al men tru­ly vnderstand, that these offences are quite taken a­way, and remaine no longer. When our Sauiour said Ioan. 8. v. 11. to the woman accused of adultrie [neither wil I con­demne thee] it was easely and clearly vnderstoode, that by not condemning, or not imputing, he did forgeue her, and so tooke away her sinne, that it was not now remaining. And so our Lord then admoni­shed her as one void of sinne saying: [goe, & now 4. By the absurd [...] ­tie of Prote­stantes doc­trine: which is iniurious to God, to Christ, to glo­rified Sainctes, and to al ho­nest people. sinne nomore.] Fourthly let the indifferent reader iudge, whether the docttrine that sinnes be taken a­way, or that they remaine only couered and not im­puted, be more to Goddes honour, and glorie of his name; Nay let a Protestant declare, how his doctrine is not iniurious to Goddes power, if he say that God can not quite take away sinnes; or to his mer­cie if he wil not; or to his iustice, if he neuer punish them, and yet they alwaies remaine; or to his truth, if he repute a man iust, who indeede is not iust. Let a Protestant Doctor also tel you, how his doctrine is not iniurious to Christ our Redemer, if his bloud and death be not effectual to wash away the sinnes of the penitent. And how it is not iniurious to the glorified Sainctes in heauen, arguing them as stil infected with sinnes. For if their sinnes were not ta­ken away before they entred into heauen, they should Ps. 33. v. 22. Ps. 36. v. 20. stil remaine therin, which is most absurd, for the death of sinners is most badde, Mors peccatorum pessima. Finally this doctrine of Protestantes drawne as they 5. By conferenc [...] of other textes, farre moe in number which plainly teach the Catholique doctrine. suppose from the places before recited, or some few others, is indeede contra [...]y, to very manie expresse, and plaine textes of holie Scriptures, testifying that [Page 434] God by his grace, doth take away sinnes, wash them, wipe them away, heale the infirmitie or sicknes, cre­ate a cleane hart, renew a right spirit, make the dead soule to liue, make it white, iustifie, sanctife, that is, make iust, & holie, & the like.

7 So the Prophet Nathan denounced to king Da­uid 2. Reg. 12. v. 13. Example of Dauid; who speaking of him self, and o­thers, testifi­eth the Catho­lique doctrine. confessing his sinne, that [God tooke away his sinne] which the same Dauid thankfully acknowle­ged in a Psalme saying: [Our Lord hath heard the Ps. 6. v. 9. 10. voice of my weeping: our Lord hath heard my peti­tion, our Lord hath receiued my prayer.] And he prayed in these termes [Haue mercie on me o God: Ps. 50. v. 3. 4. 9. 11. 12. take away mine iniquitie, wash me more amply from mine iniquitie, cleanse me ftom my sinne. thou shalt sprinckle me with hyssope, and I shal be cleansed, thou shalt wash me, and I shal be made whiter then snow. Turne away thy face from my sinnes, & wipe away al mine iniquities. Create a cleane hart in me o God; and renew a right spirit in my bowels.] The Ps. 67. v. 15. Ps. 83. v. 13. Ps. 101. v. 19. Gal. 6. v. 15. Eccle. 15. v. 9. Ps. 102. v. 3. 4. 12. Ps. 104. v. 45. Ps. 118. v. 5. 8. 12. 16. 20. 23. &c. same Royal Psalmist teacheth that sinners are made white and innocent [with snow (saith he) they shal be made white in selmon: our Lord wil not depriue them of good thinges that walke in innocencie; the people that shal be created (that is, made a new crea­ture) shal praise our Lord (but praise is not glori­ous in the mouth of a sinner) who healeth al thine infirmities, who redemeth thy life frō deadly falling. As farre as the East is distant from the West, hath he made our iniquities farre from vs.] God selected a peculiar people, placed them in a plentiful land, be­stowed on them manie special benefites, spiritual, and temporal, al to this end, that they might kepe his iu­stifications. Wherfore euerie faithful seruant of God knowing his owne insufficiency, praieth, that God by his grace, wil direct and strengthen him. [Would God (saith he) my waies may be directed to kepe [Page 435] thy iustifications] because the Law of God maketh iust; which word Iustifications, is nere thirtie times in the same psalme, with other Synonima names of Goddes Law, as Testimonies, Iudgementes, Iustice, E­quitie, and Veritie, likewise verie often recited: Al signifying an absolute taking away of sinnes, and a Ps. 142. v. 11. 12. real inherent Iustice. So doth Goddes [good Spi­rit conduct a penitent sinner [into the right way, for his owue names sake quicken him] that before was dead; and that neither in sole imputation, nor i­magination, but as the psalmist confidently saith of him self [in equitie destroying al enemies that afflict the soule of his seruant.]

8 Yet let vs see more testimonies of other prophets. The same is confirmed by other Pro­phets. Is. 6. v. 6. 7. Ch. 33. v. 24. Ch. 43. v. 25. An Angel of the high order [of Seraphims, tou­ching Isaias his mouth with a burning cole, said vnto him, thine iniquitie shal be taken away, and thy sinne shal be cleansed.] Isaias saith of other sinners in the Church of Christ [Iniquitie shal be taken away from them.] By the penne of the same Prophet, Christ our Lord saith, to his elect of mankind [I am he, I am he that take cleane away thine iniquities for mine owne sake: and I wil not remember thy sinnes] So per­fectly doth our Sauiour forgeue, and as it were for­geate. Iere. 2. v. 22. Ch. 33. v. 6. 8. God by his Prophet Ieremie, recalling his people from sinne, saith: [returne ye reuolting chil­dren, and I wil heale your reuoltinges. Behold I wil bring to them a starre, and health, and wil cure them; and I wil cleanse them from al their iniquitie wher­in Ezech. 18. v. 21. they haue sinned to me.] In like maner by Eze­chiel our Lord promiseth [If the impious shal doe pe­nance from al his sinnes, which he hath wrought, & shal kepe al my precepts, and doe Iudgement & Iu­stice; liuing he shal liue, and shal not die: al his ini­quities which he [...]ath wrougt, I wil not remember 22. them; in his iustice which he hath wrought, he shal [Page 436] liue: He shal vi [...]ificate his soule] make his soule to line, which by mortal sinne was spiritually dead. [Make your selues a new hart and a new spirit; and 31. whie wil you die o house of Israel? Because I wil 32. not the death of him that dieth, saith our Lord God, returne ye and liue. Our Lord wil returne (saith Micheas the Prophet) and wil haue mercie on vs. He wil lay away our iniquities: and he wil cast al Mich. 7. v. 19. Soph. 2. v. 1. our sinnes, into the botome of the sea. Come together (saith the Prophet Sophonias) be ye ga­thered o nation not beloued: ye that deserue to be reiectted, repent, and God wil receiue you.] An Angel said to the Prophet Zacharias [Take away Zach. 3. v. 4. the filthie garment from the High Preist (defiled with sinne) And the Angel said, Behold I haue taken a­way thine iniquitie, and haue cloathed thee with change of garmentes] signifying remission of sinne, with grace of faith, and good workes. For al is done not by mannes power, but by diuine grace, and me­rites of Christ, whom al the Prophets foretold, and S. Iohn Baptist shewed with his finger saying: [Be­hold Ioan. 1. v. 29. the Lambe of God, behold him that taketh a­way the sinnes of the world] he saith not, behold him that only couereth, dissembleth, winketh at, im­puteth not, but simply and directly [taketh away the 8. 9. 12. Io. 5. v. [...]1. sinne of the world] He gaue testimonie of the light: Christ our Sauiour [who is the true light, which lightneth euerie man; who geueth power to be made the sonnes of God.] who quickneth the dead in soule.

9 In signe of true taking away of sinnes, and per­fect Our Sauiour did perfectly, & wholly cure, bodie & soule. curing of the soule, our Sauiour so perfectly hea­led the man sicke of the palsey, that immediatly ri­sing he caried away his bed, wherin he was before Mat. 9. v. 2. caried by others, him self not able neither to goe, nor stand, and withal said to the man so cured [thy sinnes [Page 437] are forgeuen thee] which was the farre greater worke, and benefite, and doubtles no lesse perfect. yea and our Lord did the corporal cure [that the Scribes, & Pharesees] and al other incredulous, both then and euer after, euen our Protestant aduersaries [might [...]. know that the sonne of man hath power in earth to remitte sinne] not imaginarie, as not to impute them, and yet they remaine, or to impute a man iust, that hath no iustice, but as our Lords maner was [to cure the whole man] wholly bodie, and soule perfectly: which the good [people then beleuing glorified God Io. 7. v. 23. Mat. 9. v. 7. (as the Euangelist writeth) that gaue such power to men] wel & rightly considering, that Christ the sōne of man, would also cōmunicate this power of remit­ting sinnes to some other [men.]

10 Which indeede he performed after his Resurrec­tion; He gaue power to men to re­mitte sinne, by their ministe­rie. when breathing vpon his Apostles, he said: [Receiue ye the holie Ghost: whose sinnes you shal Ioa. 20. v. 23. forgeue they are forgeuen] And that forgeuing im­porteth abolishing and taking away of sinnes; S. Pe­ters wordes doe plainly testifie, exhorting the people [to repent, & to be baptised: that your sinnes (saith Act. 3. v. 19. The effect wherof, is iustification, & sanctification. he) may be put out] S. Paul teaching that no man can be iustified by his workes without faith, addeth that some are iustified [ gratis, by grace, by the Re­demption Rom. 3. v. 24. 25. Ch. 4. v. 5. 25. Ch. 5. 19. Ch. 6. v. 19. 22. 1. Cor. 6. v. 9. 10. 11. that is in Christ Iesus] and so their former sinnes are remitted: for it is an vniust, and vntrue thing, to account a wicked man iust. Therfore Christ iustifying the impious, doth indeede make him iust. Be cause Christ [being deliuered for our sinnes, rose againe for our iustification] For [as by disobedience of one man, manie were made sinners: so likewise by the obedience of one man, manie shal be made iust] euen as really the one as the other. [Doe not erre (saith he in an other Epistle) neither fornicators, nor seruers of Idols, nor adulterers (nor such other ma­lefactors) [Page 438] shal possesse the kingdome of God. And Gal. 6. v. 16. such certes you were: but you are washed, you are sanctified, you are iustified] A most real change from sinnes, to iustice, and sanctitie, [made a new crea­ture, Ephes. 1. v. 4. Ch. 2. v. 5. Ch. 6. v. 14. Phil. 3. v. 9. Col. 3. v. 9. holie and immaculate in Goddes sight, in cha­ritie: when we were dead by sinne, God quickned vs in Christ: clothed vs with the brest-plate of iustice. Not iustice in the law (of Moyses) but that which is of faith in Christ, spoyling your selues of the old man, with his actes; and doing on the new hart.] Christ so sanctifieth his faithful children, that [they are sanctified, they are dead to sinne, and liue to iu­stice.] Againe that al are not wicked but some holie, Christ calleth some iust, and holie. Christ by his Angel signifieth saying: [He that is in Heb. 2. v. 11. 1. Pet. 2. v. 24. Apoc. 22. v. 11. filth, let him be fi [...]thie yet: and he that is iust, let him be iustified yet: and he that is holie, let him be sancti­fied yet] made more iust, made more holie.

Al mankinde shal rise from death, at the day of ge­neral iudgement. ARTICLE. 49.

GOd, whose workes are perfect, whose iudge­ments Al mens soules, and bodies, must be parted by death, and reun [...]ed by the Resurrectiō of the bodies. Deut. 32. v. 4. are right: creating man of bodie, and soule, which for iust punishment of sin, are to be parted by death, hath ordain [...]d by his diuine pro­uidence, & omnipotent power, that our soules being immortal and naturally requiring vnion with our bo­dies, shal receiue againe ech one their proper bodies: and so al mankinde shal be conserued, and euerie one receiue in soule and bodie together, according as 2. Cor. 6. v. 10. they haue done, either good or euil. A point of faith to sense, and natural reason, so hard, that no other Article of Christian beleefe may seeme more strange. Neuertheles is made credible by the ineffable power Luc. 1. v. [...]7. [Page 439] of God, to whom nothing is impossible. And is re­ueled to the Church, by his infallible word: beleued by al true Christians, and not denied by Iewes, Tur­kes, nor Heretikes at this day; but only by some Pa­ganes, and Atheistes.

2 Against which Miscreants, this truth is first pro­ued The Resurrec­tion is proued to be conueni­ent by natural reason. by the nature of mannes soule which is immor­tal, and hauing natural inclination to the bodie, mannes natural perfection requireth the coniunction of soule and bodie; for that neither the soule, nor the bodie seperated, but both ioyned in one subsistāt person, is a man; so that mankind should perish, & the immortal soule should lacke his natural perfecti­on if the bodie should not rise from death. But in cō ­firmation It is proued to be certainly true by holie Scriptures. It is prefigured in Enoch, and Elias. of this truth, we haue first figuratiue exam­ples in Enoch a Patriarch, and Elias a Prophet, con­serued without corruption in their corruptible mor­tal bodies, aboue the course of nature [Enoch wal­ked Gen. 5. v. 24. 4. Reg. 2. v. 11. with God, and was seene no more, because God tooke him. he was translated, that he should not see death. Elias ascended in a f [...]rie chariot by a whirle­wind into the aire; of whose returne before the day of Iudgement, God haith foretold, by his Prophet Malachie saying [Behold I wil send you Elias the Mal. 4. v. 5. Prophet, before the day of our Lord come, great & dreadful. These two being as yet preserued aliue & are to dye in the end, may here suffice for example of Goddes power in this behalfe. Other examples of 3. Reg. 17. v. 22. 4. Reg. 4. v. 35. Ch. 13. v. 21. Mat. 9. v. 25. It is shewed to be possible, by the raising of some from death. Goddes wil and power in this kind, we haue in di­uers raised from death: A poore widowes sonne rai­sed by Elias; And an other poore widowes sonne, by Elizeus; an other dead man reuiued by touching Elizeus his bones. Our Sauiour raised an Archisina­gogues daughter being newly dead; a widowes sōne being caried towardes the sepulchre; and Lazarus being four daies dead, and alreadie buried. S, Peter [Page 440] raised a deuout woman called Tabitha from death. Luc. 7. v. 13. Io. 11. v. 39. Act. 9. v. 40. Ch. 20. v. 9. 12. Io. 20. v. 30. Gen. 4. v. 9. S. Paul restoared a yong man to life that was dead by a fal from an high place; besides others, for al are In reguard of the Resurrecti­on, this life is called a pilgri­mage. not written. Moreouer in reguard of Resurrection, the Patriarch Iacob called this transitorie life, a pil­grimage saying to Pharao king of Egipt [the daies of the Pilgrimage of my life, are an hundred & thir­tie yeares, and they are not come to the daies of my fathers, in which they were pilgrimes.] The same thing did king Dauid often meditate, and vtter in his praiers to God saying: [I am a stranger with thee Ps. 38. v. 13. Ps. 118. v. 54. (o Lord) and a pilgrime as my Fathers. Thy iustifi­cations were song by me, in the place of my peregri­nation. Woe to me, that my seiorning is prolonged: my soule hath bene a seiorner.] Lastly on his death­bed [We are pilgrimes before thee, and strangers as Ps. 119. v. 5. 1. Par. 29. v. 15. 2. Cor. 5. v. 8. Ps. 102. v. 5. Iob. 19. v. 25. 26. 27 al our fathers] which he spake aswel of the soule as bodie, reioycing that at last, man shal be whollie re­stoared in the Resurrection, being as it were made yong: as the youth of an Eagle semeth to be renew­ed; so shal men be indeede from thenceforth immor­tal. Holie Iob in his great affliction, was singular­ly Iob professed his beleefe of the Resurrecti­on. comforted, considering that at last his flesh & bo­die shal rise againe from death saying: [I know that my Redemer liueth, and in the last day, I shal rise out of the earth. And I shal be compassed againe with my skinne, and in my flesh I shal see God: whom I my self shal see, and mine eyes shal behold and none other: this my hope is laid vp in my bosome.

3 God by his Prophet Isaias, denoūceth to the Chur­ch, The Prophets teach the Re­surrection of al mankind. that al mē shal rise frō death, som in glorie; others in miserie saying [Thy dead shal liue, my slaine shal rise againe: a vake, an [...] praise ye that dwel in the dust Is. 26. v. 19. because the dew of the light, is thy dew, and the land of the Gi [...]ntes, thou halt pluck downe into ruine.] Of the glorious in particular [Al flesh shal come to Ch. 66. v. 29. [Page 441] adore before my face: saith our Lord.] Ezechiel Ezech. 37. v. 3. together with other Mysteries of the reduction of the Iewes from the captiuitie of Babylon, & of the Gen­tiles from Idolatrie; prophecieth the general Resur­rection of al mankind, the Spirit of our Lord saying thus to him concerning dead bones presented in a vi­sion [Sonne of man, thinkest thou these bones shal 4. 5. liue? Prophecie of these bones; and thou shalt say to them; Drie bones, heare ye the word of our Lord. Thus saith our Lord God to these bones: Behold I wil put spirit vnto you, and you shal liue. And I pro­phecied as he had commanded me; & there was made a soūd, & behold a cōmotion, & bones came to bones, euerie one to his iuncture. And I saw, and beholde 7. 8. vpon them sinewes and flesh was growne vp, and a skinne was stretched out in them aboue. And spirit 20. entred into them, and they liued: and they stoode v­pon their feete, an armie passing great.] Daniel prophecieth also of the Resurrection [of some vnto Dan. 12. v. 2. 2. Mac. 12. v. 43. life euerlasting, of others vnto reproach.] Iudas Machabeus [Religiously thinking of the Resurrectiō, considered that they which had taken their slope with godlines, had very good grace laid vp for them.

4 Our Sauiour proued this Article of faith against Christ prea­ched, and pro­ued the Resur­rection. the Sadduces by such Scripture as they acknowleged, (for they denied greatest part of the old Testament) [Haue you not read (said he) that which was spoken Mat. 22. v. 31. 32. 33. Exo. 3. v. 6. of God saying to you: I am the God of Abraham, and the God of Isaac, and the God of Iacob? He is not God of the dead, but of the liuing] So auou­ching that the holie Patriarches Abraham, Isaac, & Iacob, though dead in bodie, yet are liuing, in that their soules being immortal, doe stil serue God, no lesse then they did, when they were in their bodies. And that by the power of God (which the Saddu­ces Mat. 22. v. 29. 33. did not know, nor vnderstand the holie Scrip­tures) [Page 442] they should receiue, and reuificate their bodies againe. For al liue to God. And not only the mul­titudes Luc. 20. v. 38. 39. 40. hearing it, merueled at his doctrine, but also certaine of the Scribes answearing, said to him [Mai­ster, thou hast said wel] And further the Sadduces durst not then aske him anie thing more. At an other time our Sauiour auouched, that [the houre cometh Ioan. 5. v. 25. and now it is (for this time of grace is come) when the dead shal heare the voice of the Sonne of God, & they that haue heard shal liue.] In confirmation wher­of Al the Euan­gelists testifie Christs Resur­rection. [he rose him self from death the third day, the first fruictes of them that sleepe] as al the Apostles & Euā ­gelistes doe abundantly testifie.

5 Which S. Paul preaching among the learned A­thenians, As wel Christs Resurrection, as the future general Resur­rection of al men, is pro­mulgated as a principal point of faith. they wondred, thinking [that he preached Act. 17. v. 18. 24. 31. new goddes; because he preached to them Iesus, & the Resurrection] But [he preached God omnipotent that made the world, and al thinges that are in it. The Lord of heauen and earth; and that he wil iudge the world in equitie, by a man whom he hath appoin­ted, geuing al men faith, raising him vp from the dead. And when they had heard the Resurrectiō of the dead, 32. certaine indeede mocked; but certaine said; we wil heare thee againe concerning this point.] By occa­sion also of this doctrine [the Phareses defended him Act. 23. v. 8. Ch. 24. v. 15. 21. Ch. 26. v. 8. against the Sadduces.] Especially and at large, the same Apostle confirmeth this doctrine of the general Resurrection, in his Epistle to the Corinthians, by Christs Resurrection, shewing that [al men shal rise] but with great difference in their states, of the iust, & vniust▪ al shal haue their bodies immortal and incor­ruptible, The bodies of the wicked shal be immortal, but most mise­rable. The bodies of the blessed shal be glorious, & indued with excellent qua­lities. Impassibilitie. 1. Cor. 15. v. 1 [...]. 51. but the wicked subiect to vnspeakable tor­ments, deformities, & al kind of miseries.

6 Contrariwise the blessed shal haue their bodies in­dued with most excellent qualities, as dowries of e­ternal glorie, described by the Apostle in the same [Page 443] place, which are especially these foure. First Impas­sibilitie, 42. signified by these wordes [the bodie is sown in corruption (and so is corrupted in the earth) but shal rise in incorruption] not only inconsump tible, for so likewise the bodies of the damned shal neuer be consumed; but also impassible of anie greife, hurt, or deformation [no mourning nor crying; neither Apoc. 21. v. 4. shal there be sorow anie more.] The second ls Cla­ritie Claritie. or shyning brightnes, signified by the next wordes [It is sowne in dishonour; it shal rise in glorie.] 43. The bodie dying, is pale, darke, obscure, but shal rise most faire, cleare, and glistering, the glorie of the soule redounding into the bodie, as Moyses face shined like to an excellent lampe, or candle through a bright Lanthorne; and shal so shine, that it shal not Exo. 34. v. 29. 30. 33. 35. neede Sunne nor Moone to shine in it [they shal not neede the light of lampe (saith Christ in his Apoca­lipse) nor the light of the Sunne, because our Lord God doth illuminate them.] The third is Agilitie, Agilitie. signified by the Apostle saying [It is sowne in infir­mitie; Apoc. 21. v. 23. Ch. 22. v. 5. 43. Sap. 3. v. 7. it shal rise in power] Mortal Bodies, are weake, heauie, vnwealdie; but rising from death, shal be strong, nimble, readie to moue in a moment whether, and how farre soeuer, at the wil of the glo­rified soules [The iust shal shine, and as sparkes in a place of reedes, they shal runne abroade.] The fourth, is Penetrabilitie, expressed by these wordes, Penetrabilitie, [It is sowne a natural bodie; it shal rise a spiritual bodie] Not that the bodie shal be changed in sub­stance, from a corporal, into a spiritual substance, but the same substance rising to glorie, shal be changed in qualitie, and haue the power of a spirit, to pene­trate an other bodie. As our Sauiour rising from Mat. 28. v. 2. Io. 20. v. 19. 26. death, penetrated [the monumēt wherin he was buri­ed. And entred into the house, the doares being shut, where his Disciples were gathered] so likewise o­ther [Page 444] glorified bodies of Sainctes, shal penetrate and passe through the solide firmament or anie other bo­dies, by the power of this spiritual qualitie. Yea Some shal both dye, and rise againe the very last day. their bodies also that shal be found aliue, when our Lord cometh to iudge, shal presently dye, and reuiue againe [and be taken vp with the rest into the cloudes 1. Thes. 4. v. 17▪ to meete Christ in the aire: and so shal the blessed al­waies be with our Lord.]

The blessed shal enioy eternal Glorie; according to their Merites. ARTICLE. 50.

MEnnes intentions doe procede to executi­on, Mens purposes often faile, but Gods neuer. if they be not hindred by mutabilitie of wil, nor imbecilitie of power. Goddes purposes are infallibly performed, because his wil is immutable, and his power is almightie. But how then doth it happen, that manie men doe perish and are eternally damned, seeing, as S. Paul writeth, [God wil al men to be saued?] For answear to this 1. Tim. 2. v. 4. demand, and for explication of this, and other Scrip­tures, which may seme, but indeede are not, contra­rie one to an other; we must distinguish this ambigu­ous word, Goddes wil; which is somwhere vnderstood Gods wil is ei­ther absolute, or conditional. absolutely, as when Iob saith [God is alone, & no Iob. 23. v. 13. Ps. 113. v. 11. Ps. 134. v. 6. man can turne away his cogitation; and whatsoeuer his soule would, that hath he done.] The same saith the Royal Prophet [Our Lord is in heauen: he hath done al thinges whatsoeuer he would.] God him self saith by his Prophet Isaias [My counsel shal stand, and al my wil shal be done.] Likewise S. Paul saith: [On whom he wil he hath mercie; for Isa. 46. v. 10. Rom. 9. v. 18. 19. who resisteth his wil?] signifying that none can re­sist it. And in manie other places, the holie Scrip­tures [Page 445] shew, that Goddes wil is alwaies performed, that is to say, his absolute wil. Neuerthelesse Goddes wil, is somewhere conditional; so him self speaketh by his Prophet Ezechiel [Is the death of a sinner my Ezech. 18. v. 23. Ch. 33. v. 11. wil saith our Lord God, and not that he conuert from his waies & liue?] Againe in an other place [Liue I saith our Lord God, I wil not the death of the im­pious, but that the impious conuert from his waie & liue: conuert conuert ye from your most euil waies: and whie wil you dye o house of Israel?] It is ther­fore Gods conditional, & antecedent wil, that al men should be saued: but his absolute & consequent wil, that iust men liuing and dying his true seruants shal be saued: wicked men, liuing and dying in mortal sinne, shal be damned. Euen as a good Prince, and other iust Iudges, would haue al subiectes to liue so long as they can by nature, but wil haue traitors, murderers, and other egregious malefactors, put to death: so God would haue al men to flee from sinne, doe good workes, and be eternally saued; but wil neuerthelesse condemne al obstinate and impenitent sinners to euerlasting paine for their sinnes. Both which are manifestly testified by innumerable holie Scriptures. We shal first recite some places concer­ning the blessed which shal be glorified, & then tou­ching the wicked which must be damned.

2 In the old Testament, this doctrine is plainly sig­nified, God hath ma­nie wayes sig­nified, that al shal be eternal­ly saued: which wil cooperate with his grace. first by Goddes merciful procedinges towardes mankind, by whose sinne, though heauen was shutte that none could enter; and [Adam and Eue were cast out of Paradise] yet was not that place destroy­ed, Gen. 2. v. 8. Ch. 3. v. 23. 24. Ch. 3. v. 15. Ch. 4. v. 9. but the gate therof kept by Angels] And [a Re­demer was promised] by whom men should be ran­somed, and haue new accesse vnto life euerlasting in th [...] kingdome of heauen. Goddes special care of A­bel to reuenge his innocent [bloud, which cried to [Page 446] him out of the earth] gaue vs to vnderstand, that he would reward the same holie Martyr, with an eter­nal crowne of glorie. And as the conseruation of E­noch Ch. 5. [...]. 24. in flesh without corruption, signifieth the Re­surrection: So his present estate wherin he contem­plateth God and diuine Mysteries; representeth the ioyes of heauen, which he, and al other Sainctes shal possesse, in perfect fruition of God. To other holie Ch. 15. v. 18. Ch. 26. v. 3. Ch. 28. v. 13. Patriarches our Lord promised an especial inheri­tance, a land flowing with milke and honie; in fi­gure of the true land of the liuing. To Moyses he promised the thing it self more expresly saying: [I wil shew thee al good] But that he might vnder­stand, that it should be performed in the life to come, not in this present world, he added saying: [Man Ex [...]. 33. v. 19. 20. shal not see my face and liue.] To his whole people in general our Lord promised manie temporal & earthly blessinges, as to a carnal people, in figure of spiri­tual and heauenly rewardes, to his perfect seruantes. Yet with expresse conditions [If you walke in my Leuit. 26. v. 3. 4. 5. preceptes, and kepe my commandementes and doe them; I wil geue you raine in their seasons, and the earth shal bring forth her spring: and the trees shal be replenished with fruictes: the threshing of your haruest, shal reach vnto vintage; and the vintage, shal reach vnto sowing time; and you shal eate your bread to your fil, and without feare shal you dwel in your land. Thou shalt know (saith Moyses to the Deut. 7. v. 9. same peoble) that the Lord thy God, is a strong and faithful God; keping his couenant and mercie, to them that loue him, and to them that k [...]pe his Pre­ceptes, vnto a thousand generations. Benediction if Ch. 11. v. 27. you obey the commandements of the Lord your God, which I command you this day] and manie the like in the Law of Moyses.

3 To these profes we may further adde predictions The same is proued by the Prophets. [Page 447] of the Prophets: who speake more directly of eternal rewards for good workes. Esdras hath prefixed this title to a certaine Psalme [vnto the end] which signi­fieth Ps. 5. v. 1. Rom. 10. v. 4. Apoc. 21. v. 7. that the Psalme perteyneth to thē that beleue in Christ, who is in the end of the law [for her that ob­teyneth the inheritance] that is, the faithful iust soule, that ouercometh her spiritual enemies, and gaineth the inheritance of eternal glorie in heauen. And the Psalmist inuiteth al the faithful to reioyce in Christs iust Iudgements saying: [Let al be glad that hope in Ps. 5. v. 13. thee; they shal reioyce for euer: and thou (o [...] Christ) shalt dwel in them. And al that loue thy name shal glorie in thee, because thou wilt blesse the iust] when our Sauiour shal say [Come ye blessed of my Father Mat. 25. v. 34. possesse you the kingdome prepared for you, from the fundation of the world.] In an other Psalme after description of the meanes to attaine eternal life, which are comprised in these two pointes, to slee frō euil, and to doe good; he concludeth saying: [He Ps. 14. v. 1. [...]. 5. that doeth these thinges shal not be moued for euer] he shal not dwel in a transitorie tabernacle, which is purposely made to be remoued from place, to place; but in the euerlasting firme [habitation of God, worldes without end] where God him self is the in­heritance. [Our Lord (saith he) the portion of mine Ps. 15. v. 5. Ps. 16. v. 15. Ps. 41. v. 5. Ps. 57. v. 12. Ps. 61. v. 13. Ps. 83. v. 12. inheritance; and of my cuppe] the reward of suffe­ring, and of drinking the cuppe of tribulations for iustice sake. [I, in iustice, shal appeare in thy sight: I shal be filled when thy glorie shal appeare] this is [to passe into a meruelous Tabernacle, euen to the house of God. Man shal say: If certes there be fruict to the iust; there is a God certes iudgeing them on the earth.] If God punish sinne, as assuredly he wil; then wil he also reward the iust, though iustice be likewise Goddes free gift, without merit. For [our Lord wil geue both grace and glorie] grace, wherby [Page 448] to merite, and glorie for merite [Our Lord became Ps. 93. v. 22. my refuge: and my God, the help of my hope.] The faithful by Goddes special grace, passe through ma­nie tribulations [of the torrent in the way he shal Ps. 109. v. 7. drinke: therfore shal he exalt the head] for suffe­ring persecution in a iust cause, shal be highly exal­ted in glorie [they that sow in teares, shal reape in Ps. 125. v. 5. Ps. 138. v. 17. ioyfulnes. Going, they went and wept casting their seedes: but coming, they shal come with exultation carying their sheaues] To me [to my conceipt (saih the same Royal Psalmist) thy frendes (o God) are be­come excedingly honorable; their principalitie is ex­cedingly Ps. 139. v. 14. strengthned. the righteous shal dwel with thy countenāce] signifying that beatitude consisteth in seing God, being made cleane in hart [al faire with Cant. 4. v. 8. Pro. 8. v. 35. Sap. 5. v. 16. 17. out spotte.] For [he that findeth me (saith eternal wisdome) shal finde life] which is euerlasting [For the iust shal liue for euer; and their reward is with our Lord, and cogitation of them, with the highest: therfore shal they receiue a kingdome of honour, & a crowne of beautie, at the hand of our Lord] As al­so an other diuine writer co [...]cludeth his booke, ad­uising al men to labour for this crowne [work your Eccle. 51. v. 39. work (saith he) before the time: and our Lord wil geue you your reward in his time.] God by his o­ther Prophets, doth likewise much inculcate the fu­ture punishment of the wicked: and reward of the iust. Let one place serue for example of manie, where by Isaias, he expostulateth with the Iewes for their wilful obstinacie, contemning his frequent ad­monitions; and preferring their owne willes before his. For which he denounceth their temporal ruine, with losse of his grace; and withal foresheweth the calling of the Gentiles; therin signifying the eter­nal damnation, and saluation, of his enemies, & ser­uantes, according to their diuers desertes [Because Isa. 65. v. 12. 13. 14. [Page 449] (saith he) I called, and you haue not answeared; I Iust retributiō shal be in the end, both to Gods seruants, and his ene­mies. spake, and you haue not heard, and you did euil in mine eyes; & you haue chosē the thinges that I would not. For this cause, thus saith our Lord God: Be­hold my seruantes shal eate, and you shal be hungrie; behold my seruantes shal drinke, and you shal be thir­stie. Behold my seruantes shal reioice, and you shal be confounded: behold my seruantes shal praise for ioyfulnes of hart, & you shal crie for sorow of hart, & Mal. 3. v. 17. 18. for contrition of spirit, you shal howle. But al that (are truly penitent and) conuert to God, he wil spare as a man spareth his sonne, seruing him. then you shal see (saith our Lord) what is betwene him that serueth God, and serueth him not. And there shal Ch. 4. v. 2. 3. rise to you that feare my name, the Sunne of Iustice, and health in his winges. And you shal treade the impious, when they shal be ashes vnder the sole of your feete, in the day that I doe, saith the Lord of hostes] meaning the day of general Iudgement, which wil be the day, doing al that, wherof in the meane time he premonisheth al men.

4 In this meane while also, since Christ redemed Since Christs Ascension al purified soules ascend into he­auen. mankind, he hath opened the gates of heauen, that iust and purified soules, doe enter in, and receiue the reward of eternal glorie. And therfore, aswel his Mat. 3. v. 2. Ch. 4. v. 17. Precursor, as him self [preached, that the kingdome of heauen was at hand] And our Sauiour taught the way and meanes to obtaine it, by the perfection of vertues, of which, the kingdome of heauen is the re­ward [Blessed (saith he) are the poore in spirit, for Ch. 5. v. 3. &c. 10. 11. 12. theires is the kingdome of heauen] And for great vertues, very great rewardes [Blessed are ye when they shal reuile you, and persecute you, and speake al that nought is against you, vntruly for my sake: be glad and reioice, for your reward is very great in heauen.] Exhorteth expresly to doe almes-deedes, to pray and [Page 450] fast, and that in perfect maner, sincere intention, Ch. 6. v. 2. 9. 16. 20. 1. Tim. 6. v. 19. Ch. 10. v. 41. 42. Mar. 9. v. 41. without al hipocrisie [so to heape vp to your selues treasures in heauen] Our Lord also teacheth in par­ticular, that [he which receiueth a Prophet in the name of a Prophet, shal receiue the reward of a Pro­phet: and he that receiueth a iust man, in the name of a iust man; shal receiue the reward of a iust man. And whosoeuer shal geue drinke to one of these litle ones, a cuppe of cold water, only in the name of a Disciple, Amen I say to you, he shal not loose his re­ward. When thou makest a feast, cal the poore, fee­ble, Luc. 14. v. 13. 14. Mat. 16. v. 27. 2. Cor. 5. v. 10. Ch. 20. v. 2. 8. Ch. 25. v. 35. 46. Luc. 6. v. 38. Mat. 13. v. 8. 23. Io. 14. v. 2. Mat. 19. v. 29. Mar. 10. v. 30. lame, and blind; and thou shalt be blessed, be­cause they haue not to recompence thee: for recom­pence shal be made thee in the resurrection of the iust. For the Sonne of man shal come in the glorie of his Father, with his Angels; and then wil he render to euerie man according to his workes.] And by vi­gour of a couenant made with the faithful workmē: they shal receiue their hire, the Iudge also declaring the reason why they receiue it saying: [for I was an hungred, and you gaue me to eate; I was a thirst, & you gaue me to drinke. Geue and it shal be geuen to you; good measure, and pressed downe, and sha­ken together, and running ouer, they shal geue into your bosome. Some yeldeth fruict an hundred folde; Heauen shal be geuen for good workes, done with true faith, by Gods grace. some three-scoare, some thirtie. In my Fathers house (saith our Sauiour) there be manie mansions. And euerie one that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or landes for my name sake, shal receiue an hundred folde in this time (that is increase of grace, spiritual comfort and strength, which infinitly counterposeth al world­ly commodities) and in the world to come, life e­uerlasting.] So was poore Lazarus, made strong in Luc. 16. v. 22. Ch. 20. v. 35. 36. patience, and [dying, was carried by Angels into A­brahās bosom.] They [that shal be coūted worthie of [Page 451] that world and glorious Resurrection, can dye no­more, Ioan. 5. v. 29. Ch. 16. v. 22. for they are equal to Angels; and they are the Sonnes of God, seing they are the sonnes of the Re­surrection. For they that haue done good thinges, shal come forth into the Resurrection of life. Now indeede you haue sorow, but I wil see you againe, & your hart shal reioice, and your ioy no man shal take from you.] These and manie like speaches did our B. Sauiour vtter, which his holie Apostles haue diligent­ly promulgated by their preaching and writing [God Rom. 2. v. 6. 7. 8. in his iust iudgemenets (saith S. Paul) wil render to euerie one according to his workes. To them tru­ly that according to patience in good worke, seeke glorie, and honour, and incorruption, life eternal. But to them that are of contention, and that obey not the truth, but geue credite to iniquitie; wrath, and indignation. Tribulation and anguish vpon eue­rie 9. 10. soule of man that worketh euil: but glorie, and honour, and peace, to euerie one that worketh good. Now being made free from sinne, you were made ser­uantes Ch. 6. v. 18. 19. to iustice. I speake an humane thing because of the infirmitie of your flesh: For as you haue ex­hibited your members to serue vncleannes and ini­quitie vnto iniquitie: so now exhibite your mem­bers to serue iustice vnto sanctification. Now being 22. made free from sinne, and become seruantes to God, you haue your fruict vnto sanctification: but the end life euerlasting. If you liue according to the flesh, Ch. 8. v. 13. 14. you shal dye: but if by the spirit you mortifie the deedes of the flesh, you shal liue. For whosoeuer are led by the spirit of God, they are the sonnes of God. And if the sonnes, heires also; heires truly of God, and coheires of Christ: yet if we suffer with him, that 17. 18. we may also be glorified with him. For I thinke that the passions of this time, are not condigne to the glo­rie to come that shal be reueled in vs. For that our 2. Cor. 4. v. 17. 18. [Page 452] tribulation which presently is momentanie and light, Ch. 5. v. 1. worketh aboue measure excedingly, an eternal weight of glorie in vs, we not considering the thinges that are seene, but that are not seene. For the thinges 1. Cor. 2. v. 9. Is. 64. v. 4. that are seene, are temporal, but those that be not seene, are eternal. For we know that if our earthly house of this habitation be dissolued, we haue a buil­ding of God, a house not made with hand, eternal in heauen; that which eye hath not seene, nor eare hath heard, neither hath it ascended into the hart of man, what thinges God hath prepared for them that loue him. Euerie one shal receiue his owne reward, Ch. 3. v. 8. Ch. 9. v. 23. 24. 25. Ch. 15. v. 41. 42. according to his owne labour. I doe al thinges (saith S. Paul did good workes; and exhorted al the faithful to doe good workes, for the g [...]n [...]ng of eternal reward. the same Apostle) for the Gospel, that I may be made partaker therof. So runne, that ye may obteine a crowne incorruptible. As there is one glorie of the Sunne, an other glorie of the Moone, and an other glorie of the Starres; and star [...]e differeth from starre in glorie: so likewise the Resurrection of the dead. Therfore 58. my beloued brethren, be stable and immouea­ble, abounding in the worke of our Lord; alwaies knowing that your labour is not in vaine in our Lord. He that soweth sparingly, sparingly also shal reape: 2. Cor. 9. v. 6. Gal. 6. v. 8. Ephes. 6. v. 8. and he that soweth in blessinges, of blessinges also shal reape. He that soweth in his flesh, of the flesh also shal reape corruption: but he that soweth in the spirit, of the spirit shal reape life euerlasting. ser­uing with a good wil as to our Lord, and not to men, knowing that euerie one, what good soeuer he shal doe, that shal he receiue of our Lord: The [...]tributi­on Colos. 3. v. 24. of inheritance; that you may be counted worthie of the Kingdome of God; for the which also you suf­fer.] Of him self he saith [There is laid vp for me 2. Thes. 1. v. 5. 2. Tim. 4. v. 8. a crowne of Iustice, which our Lord wil render to me in that day a iust Iudge. (where he addeth touching al other blessed seruantes of God saying) And not on­ly [Page 453] to me, but to them also that loue his coming. For Heb. 6. v. 10. God is not vniust, that he should forgeat your work and loue which you haue shewed in his name; which haue ministred to the Sainctes, and doe minister.] So this great Apostle teacheth in al his Epistles, these fundamental pointes of faith, that [God wil iustly v. 2. Ch. 11. v. 6. 26. Ch. 12. v. 1. 2. iudge al this world: that he is a rewarder to them that seeke him] And that his seruantes may confi­dētly in their good workes and sufferinges [loke vnto the remuneration] And therfore [we hauing so great abundance of witnesses, laying away al sinne, that compasseth vs; by patience let vs runne to the fight proposed, looking on the auctour of faith, and the consummator Iesus Christ, who (ioy being propo­sed vnto him) susteined the Crosse, contemning con­fusion; & sitteth on the right hand of the seat of God.]

5 Likewise the other Apostles preached this Other Apo­stles often teach the same. Article of euerlasting life; encoraging the faithful, in regard therof, to doe good workes, and patiently to suffer tribulations for iustice sake [Bless [...]d is the Iac. 1. v. 12. man (saith S. Iames) that suffereth tentation: for when he hath bene proued, he shal receiue the crowne of life, which God hath promised to them that loue him.] S. Peter praiseth God [for his inestimable 1. Pet. 1. v. 3. 4. mercie in regenerating vs, vnto this liuely hope, vn­to an inheritance incorruptible, incontaminate, and that can not fade. That the probation of faith, much more pretions then gold (which is proued by the fire) 7. may be found vnto praise, and glorie, and honour, in the reuelation of Iesus Christ. Cōmunicating with Ch. 4. v. 13. Ch. 15. v. 4. 2. Pet. 1. v. 10. 11. the passions of Christ, be glad: that in the reuelation also of his glorie, you may be glad reioycing. And when the Prince of Pastors shal appeare, you also may receiue the incorruptible crowne of glorie. Wher­fore brethren labour the more, that by good workes you may make sure your vocation and election. for [Page 454] doing these thinges, you shal not sinne at anie time. For so there shal be ministred to you abūdantly, an entrāce into the euerlasting kingdome of our Lord & Sauiour Iesus Christ.] S. Iohn exhorteth al to ad­mire with him, considering [what maner of Charitie 1. Tim. 3. v. 1. 2. the heauēly Father hath vouchsaifed vs, that we should be named, and be (by grace and adoption) the sonnes of God [My dearest (saith he) now we are the Sonnes of God, and it hath not yet appeared what we shal be, we know, that when he shal ap­peare, we shal be like to him, because we shal see him as he is.] For this is al in al, the very essen [...]ial & perfect Beatitude, to see God. And therfore he ad­uiseth by al meanes, to perseuer in this grace [Looke 2. Ioan. v. 8. to your selues (saith he to a christian Ladie, & her sonnes, and in them to al the iust in this life) that you loose not the thinges which you haue wrought, but that you may receiue a ful reward.] The very same Iude. v. 21. doth S. Iude the Apostle also inculcate saying; [Keepe your s [...]lues in the loue of God, expecting the mercie of our Lord Iesus Christ, vnto life euerla­sting.]

6 Our B. Sauiour againe in his reuelation to S. Christ our Lord againe confirmeth his promise of eternal glorie to the iust. Apoc. 2. v. 5. &c. Iohn, willeth him to write to the Bishoppes of the seuen Churches of Azia, admonishing them, and in them al the faithful, to fight manfully in spiritual warfare against sinne: promising in diuers formes of speach, but al in one sense that they shal receiue for their reward in heauen euerie one euerlasting life. [To him that ouercometh (saith he) I wil geue to 7. eate of the tree of life, that is in the paradise of my God. He that shal ouercome, shal not be hurt of the 11. 17. 26. Ch. 3. v. 5. second death. To him that ouercometh I wil geue the hidden Manna. He that shal ouercome, & kepe my workes vnto the end; I wil geue him power o­uer the nations. He that shal ouercome, shal be ve­sted [Page 455] in white garments, and I wil not put his name out of the booke of life. He that shal ouercome, I 12. wil make him a piller in the temple of my God: & he shal goe out no more. He that shal ouercome I wil 21. geue vnto him, to sitte with me in my throne: as I also haue ouercome, and haue sitten with my Father in his Throne.] After this he signifieth in like visi­on, Ch. 7. v. 4. 5. &c. 9. that certaine are signed which shal be saued of the Tribes of Israel. But incomparably manie more of the Gentiles, which no man can number, of al Nati­ons and Tribes, and peoples, and tongues, cloathed with white Robes, and Palme in their handes. In Ch. 11. v. 3. 7. 11. 12. particular, amongst manie other mysteries, pertaining to the Churches spiritual warfare, and victorie, our Lord hath foreshewed, that his two special witnesses which shal be slaine by Antichrist, shal rise frō death, be called into heauen, and ascend thither in sight of their enemies. Finally al the elect, shal be prepared Ch. 19. v. 7. 8. 9. Ch. 20. v. 12. 13. Ch. 21. v. 4. 5. and called to the mariage feast of Christ, and his glo­rious Spouse the Church. [Bookes shal be opened, al mens workes made knowne, and al indeede of those thinges which are written in the bookes, ac­cording to their workes.] Then wil our B. Sauiour [wipe away al teares from the eyes of his Sainctes; & death shal be no more, nor mourning, nor crying; neither shal there be sorow anie more; which first thinges are gone, and he that sate in the Throne said [Behold I make al thinges new. He that shal ouer­come, 7. Ch. 22. v. 14. shal possesse these thinges: I wil be his God, and he shal be my sonne. Blessed are they that wash their s [...]oales, that their power may be in the tree of life, and they may enter by the gate into the Citie.

The wicked shal be eternally punished for their sinnes. ARTICLE. 51.

NOw we are declare in like maner, the se­cond Al penitent sinners are pu­nished tempo­rally. and al which are fi­nally impeni­tent, are dam­ned eternally. part of the general Iudgement. For as [Eternal life is the fruict of grace, and the Rom. 6. v. 23. reward of good workes (by vertue of the same grace) so [the stipend of sinne is death] And the same [...]o ge­neral, that for the first sinne of Adam, he, and al his progenie, became subiect therto. Yea though God gaue him grace of repentance, with remission of sinne; yet temporal death remained a iust debt for the sinne 1. Cor. 6. v. 11. Apoc. 21. v. 8 1. Cor. 15. v. 22. Ps. 113. v. 25. Isa. 9. v. 12. 17. 21. Ch. 10. v. 14. remitted, and that in al mankind. Seing therfore e­uen those which through grace are trulie penitent, [washed, sanctified, and iustified] and so made free from eternal damnation, which is the second death; must neuerthelesse, by the iustice of God, dye tem­porally: by the same diuine iustice, those which dye impen [...]tent, must nedes be eternally punished, because they persist obstinate in their sinne, for euer inconuer­tible from the guilte therof, and incorrigible in minde.

2 Of which iust punishment of obstinate and im­penitent Examples of punishment for sinnes. sinners, we haue very manie memorable ex­amples, and expresse testimonies in holie Scriptures. For enormious sinnes, the whole world was drow­ned, Gen. 7. v. 23. Ch. 11. v. 7. Ch. 19. v. 24. only iust Noe, and his familie, in al but eight persons, excepted. The presumptuous builders of a Towre in Babel were confounded in thier tongues and dispersed vpon the face of the earth, to [...] new habitations. The Cities of Sodome and [...]omor­rha, with other three townes adioyning, were su­denly burned with fire and brimstone rayning from [Page 457] heauen. The Egiptians were plagued tenne times, Ex [...]. 7. v. 20. Ch. 8. v. 6. 16. 24. Ch. 9. v. 6. 10. 23. Ch. 10. v. 13. 22. Ch. 14. v. 27. 28. Nu. 1. v. 46. Ch. 3. v. 39. Ch. 11. v. 2. 33. Ch. 14. v. 23. 24. 30. 38. in the space of few daies; and at last, Pharao their king, with al his armie, not one escaping, were drowned in the redde sea. Manie of the children of Israel, for murmuring, for gluttonie, and adultrie, and other sinnes, were punished with fire, with ser­pentes, and other plagues, that al aboue the age of twentie, which came out of Egipt, in number aboue sixe hundred, & three thousand men, able to beare armes, and twentie two thousand Leuites, died in the desert, except two only persons, Iosue, and Caleb. Amongst the rest, Core, Dathan, and Abiron, with their complices and folowers, for their rebellious schisme, were partly swalowed vp in the gaping earth and so descended quick into [...]el, partly were burnt to death by fire from heauen, fourtene thousand, se­uen hundred of the vulgare sort, besides the capital schismatikes. The seauen Nations that inhabited the Ch. 16. v. 30. 31. &c. 49. Leuit. 18. v. 24. 25. Deut. 7. v. 10. Ch. 8. v. 19. 20. Iosue. Iudic. Reg. 4. Reg. 17. 4. Reg. 25. Iob. 21. v. 13. Ps. 1. v. 5. 7. Ps. 48. v. [...]5. Ps. 93. v. 1. 23. land of Chanaan, were destroyed for their abomina­ble Idolatrie, & other execrable sinnes.

3 Neither did God omitte, to punish the sinnes of Punishment is sometime as a medicine brin­ging to repen­tance: some­time a begin▪ ning of hel. his peculiar chosen people, but often suffered them to be oppressed by their enemies, and be caried into captiu [...]e, by the Assirians, and Babilonians. which temporal punishmentes by Goddes mercie, are whol­some medicines to manie persons, and some peoples bringing them to repentance; to others, a begin­ning of their damnation. And such as liued wickedly and yet prospered in this world; escaped not the iust Worldings, not punished in this world, dying, descend into hel. hand of God, but as holie Iob writeth of carelesse worldlinges, and carnal Epicures [they lead their daies in wealth, and in a moment they goe downe to hel.] The same doth the Royal Prophet Dauid tea [...]h saying [The impious shal be as the dust, which the winde driueth from the face of the earth. the way of the impious shal perish. As sheepe (that can not [Page 458] helpe them selues) they are put in hel; death shal feede vpon them. The God of reuenges, wil repay Ps. 128. v. 4. Ps. 139. v. 10. 11. them their iniquitie▪ In their malice he wil destroy them; the Lord our God wil destroy them. Our iust Lord wil cu [...]te the neckes of sinners. The head of their compasse (the summe of their wicked deuises) the labour of their lippes (their sweete. wordes of suttle persuasions) shal couer them (ouerwhelme them with perdition) Coles shal fai vpon them, thou shalt cast them downe into fire of hel.] Then at last shal the wicked [know, that by what thinges a man Sap. 11. v. 17. sinneth; by the same also he is tormēted.] In reguard of which miserable and eternal perdition, the wise man saith: that [the wicked in al their subt [...]lties, Prou. 1. v. 11. 12. 13. 14. 18. Ch. 5. v. 22. and sweete inticementes wherwith they flatter them selues, and allure others to si [...]ne, doe nothing els in effect, but lie in wait against their owne bloud, and practise deceipt against their owne soules. His owne iniquities doe take the impious; and he is fast bound with the ropes of his sinnes. He shal dye. because 23. he hath not had discipline, and in the multitude of his folie he shal be deceiued. He that shal sinne a­gainst Ch. 8. v. 39. me (saith wisdome) shal hurt his owne soule. Al that hate me loue death.] So the Prophets cal eternal damnation, death, because it is an euerlasting death: wherin the damned are as if they were alwaies Ezech. 18. v. 23. &c. dying in extreme torments, & neuer find end therof. the soule being immortal, the malice of the damned perpetual, and Goddes iustice eternal. [Topheth Isa. 30. v. 33. (enlargement, signifying hel) is prepared (saith I­saias) since yesterday (from the beginning of sinne for the diuel and his Angels) prepared of the King, Mat. 25. v. 41. deepe and wide. the norishmentes therof, fire, and much wood: the breath of our Lord, as a torrent of brimstone kindling it.] Al [that hold the Law, Bar. 4. v. 1. (saitg the Prophet Baruch) shal come to life; but [Page 459] they that haue forsaken it, into death. I wil come to Mal. 3. v. 5. 16. 18. you (saith our Lord) in iudgement, and wil be a swift witnes to sorcerers, and adulterers, and to the periured] and other wicked sinners. As for the pe­nitent, he saith to them [You shal see what is be­twene the iust & the impious; betwene him that ser­ueth God, & serueth him not.]

4 Of this Iudge, and general Iudgement, S. Iohn Mat. 3. v. 12. Luc. 3. v. 17. S. Iohn Bap­tist, and also Christ, admo­nished to flee from sinne for feare of hel. Baptist preached to al sinners saying: [His fanne is in his hand, and he shal cleane purge his s [...]oore, and wil gather his wheate into his barne, but the chaffe he wil burne with vnquencheable fire.] Our Sauiour also admonished al [not to feare them that kil the bodie, and are not able to kil the soule, but feare him that can destroy both soule, and bodie into hel] For an example decla [...]eth that when [poore Lazarus for Luc. 16. v. 22. his patience was caried by Angels into Abrahams bosome; the rich glutton was bu [...]ied in hel] most ex­presly Mat. 25. v. 31. 41. 46. foretold vs that [the sonne of man (him self) wil, at the last day, come in Maiestie with his Angels, and then wil seperate one from an other, as the Pa­stor seperateth the sheepe from the goates; on his right hand, and left] where after he shal haue called the iust vnto eternal glorie; he wil iudge the wic­ked saying [Get ye away from me ye cursed into Mat. 13. v. 42. 50. fire euerlasting; and these shal goe into torment e­uerlasting. then shal the Angels cast them into the fournace of fire; there shal be weping, and gna­shing of teeth.]

5 S. Paul deliuered the same doctrine to the Gen­tiles The Apostles often admoni­shed the same. saying: [Our Lord Iesus wil come in flame of 2. Thes. 1. v. 8. 9. Iac. 1. v. 15. fire, geuing reuenge to them that know not God, & that obey not the Gospel, who shal suffer eternal paines in destruction.] S. Iames teacheth, that [sinne, when it is consummate (committed by deli­berate consent of the wil) engendreth death.] If [Page 460] the iust man (saith S. Peter) shal scarcely be sa­ued; 1. Pet. 4. v. 17. 18. where shal the impious & sinner appeare? For iudgement beginneth at the house of God] signify­ing that punishment is also due for sinnes remitted. And that wicked men shal not escape; he further sheweth by Goddes iustice towardes Angels, and first sinners. [for (saith he) if God spared not An­gels 2. Pet. 2. v. 4. 5. 9. sinning, nor the original world, nor Sodome & Gomorrha, deliuering neuerthelesse the iust, but re­serueth the vniust vnto the day of Iudgement to be tormented.] By the same example of Sodome and other Cities, S. Iude also confirmeth the doctrine Iude. v. 7. of eternal fire ordained for the wicked. Finally the whole troupe of the wicked, signified by Babilon de­priued Apoc. 18. v. 21. 22. Ch. 20. v. [...]3. of al maner of ioy, consolation, or content­ment [shal be throwne into the bottomles pitte of hel with such violence, as if a milstone were throwne into the sea, and shal be found nomore: So shal their Ch. 21. v. 8. portion be for euer and euer, in the poole burning with fire and brimstone, which is the second death.] Contrariwise, the portion of the blessed, is God him self, whose eternal fruition they shal enioy, through Ch. 22. v. 2. 12. [Christ his Sonne, the tree of life] who thus conclu­deth the vision shewed to S. Iohn [Behold I come quikly, and my reward is with me, to render to euerie man according to his workes.]

It was foreshewed, & there haue bene, are, & wil be, Heresies against the true Faith. ARTICLE. 52.

WArning beforehand of mischeif to come Notice of euil, is a warning to seke remedie. is a good kind of arming: Likewise the record of euils past, is a good document to be watchful, lest the same returne vnwares; but [Page 461] most especially present irruption of anie pestilent ma­ladie, is a singular admonition to flee from it, to vse preseruatiues against it, strongly to resist it, and neuer by consent of mind to geue entrance nor way vnto it. For so much therfore as to eternal saluation which al desire, the true faith is absolutely necessarie, as is de­clared in the first Article of this Christian doctrine, & particularly confirmed in the rest of this first part: it remaineth consequently to be considered, that wher­as Heresie is the poyson of true faith. heresie is most ranke poisen of christian soules, [the worst kind of al infidelitie] it hath pleased God 2. Pet. 2. v. 21. of his singular prouidence, not only to foreshew by holie Scriptures, that there should come heresies, false and peruerse opinions against the true faith; but also to note certaine such, which haue bene raised, both in the time of the old Testament; and in the Apostles time, before al the New Testament was wri­ten; and withal so to describe heresies and heretikes, most strictly forbidding al participation with them: that al which wil, may sufficiently know them to be false, and are bound vnder paine of damnation, to auoide al spiritual communication with them.

2 The first figures, or rather examples of heretikes, Gen. 4. v. 16. Ch. 10. v. 10. There were heresies, or er­rors, against true faith, be­fore N [...]es floud. And more after it, were Cain before Noes floud, and Nemrod after. But the whole race and complices of the former, were vtterly destroyed by the floud, and the others were dispersed when their tongues were confounded, and presently deuided into manie sectes of Infidels; mul­tiplying false goddes, and imaginarie religions; the Ch. 5. v. 3. ad. 31. Ch. 11. v. 10. ad, 1. Exo. 3. v. 2. 6. Ch. 6. v. 16. 26. true Church of God continuing without interrupti­on, or change of faith, euen vnto Abraham; and so to Moyses; and to Christ: sundrie sortes of schis­matikes, heretikes, and other infidels in that long time, breaking from it; stil more and more deuising and holding manie, no lesse absurde, then execra­ble, errors.

3 God therfore, nere two thousād & fiue hūdred ye­ares Heresies, & al other Infideli­ties, are con­demned by the law of Moyses. Deut. 12. v. 31. Ch. 18. v. 10. Exo. 20. &c. Leuit. [...] Deut. 12. v. 32. Ch. 13. v. 1. ad 12. frō the beginning of the world, geuing his people a written Law, most especially commanded them, neither to make, nor admitte, anie false god, nor false Religion; but to serue and adore him, the only true God; and that in prescript maner, as he then instructed them by particular preceptes. Often in­culcating, that they should neuer harken to false pro­phets, nor folow new doctrine in matter of Religion [If there rise in the midest of thee (saith our Lord to his people) a prophet, or one that saith, he hath seene a dreame, and foretel a signe and wonder, and it come to passe which he spake; and he say to thee, let vs goe and folow strange goddes which thou knowest not, & let vs serue them; thou shalt not heare the wordes of that prophet or dreamer. For the Lord your God tempteth you, that it may appeare whe­ther you loue him or noe, with al your hart, & with al your soule. And that prophet or forge [...] of dreames shal be slaine, because he spake, that he mgiht auert you from the Lord your God, that he might make thee to erre from the way that the Lord thy God cō ­manded thee; and thou shalt take away the euil out of the midest of thee. with sto [...]es shal he be stoned to death, because he would haue withdrawne thee from the Lord thy God.] And as particular men Cities, or coū ­t [...]ies were pu­nishable for heresie, by the same law of Moyses. being false prophets, heretikes, or sowers of new doctrine, were punished by the Law: so likewise 12. 13. &c. Ch. 18. v. 20. whole Cities, that mantained false religion amidest the people of God, were either to be corrected, or destroyed. Which diuine ordinances, did presup­pose, and forewarne, that both priuate persons, and tumultuous people, would somtimes reuolt from the true faith; and make seperation from the faithful: some auouching false thinges in the name of the true Heretiks falsly pretended Gods word. God, which are properly heretikes; and some prea­ching [Page 463] the like falsitie in the name of strange goddes, which are plaine Apostataes. As Moyses relateth, Apostataes pretend false goddes, or false Christes. that some [prouoked God in strange goddes, and in Ch. 22. v. 18. 19. abominations stirred him to anger. they immolated to diuels, and not to God; to goddes which they knew not.] Yea they inuented new, and newer goddes, as Sectaries doe now daily come new here­sies [There came new and fresh goddes, whom their fathers worshipped not] euen so doe Puritanes hold new conceiptes, which neither Luther, Zuinglius, Cranmer, nor Iuel, euer knew, or allowed. They Eliu, Iobs last aduersarie, much resem­bleth a Puri­tane. were herein very liuely represented, by the yong & last disputer against holie Iob, vaunting [Elin, whose Iob. 32. v. 18. 19. belie, (as him self protested) was as new wine with­out a vent, which breaketh new vessels] who round­ly condemned both Iob, and his other three aduer­saries [For I see (said he) here is none of you that 12. can reproue Iob, and answear to his wordes] And so he talketh at randome calumniating Iobes wordes, falsly charging him with thinges that he did not say: But Iob hauing co [...]inced the former three with so­lide reasons; ouercame this last, and most arrogant, with silence▪ which their errour, was not for al this an heresie, nor they heretikes for defending it, be­fore God him self resolued the case; but they were Ch. 42. v. 7. 9. 10. figures resembling heretikes, in holding and mantai­ning erronious opinions, touching goddes iudge­ment, in suffering the iust to be temporally af­flicted.

4 Diuers other persons, and peoples, were also fi­gures Vnder the name of Idola­ters, king Da­uid prophecied of Heretikes in this time of the new testa­ment. of heretikes: especially such as descended of Abraham and his nere kindred, and neighbours, and dissented religion, and persecuted the true Church [...] vnder whose names the Royal Psalmist Dauid, pro­phecied of heretikes, and other persecuters of Chri­stians; speaking thus in his prayer to God [O God Ps. 82. v. 2. 3. 4. [Page 464] who shal be like to thee? Hold not thy peace, nei­ther be thou appeased o God. for behold thine e­nemies haue made a sound: they that hate thee haue lifted vp their head. they haue taken malignant counsel vpon thy people: and they haue deuised a­gainst thy Sainctes. they haue said: Come and let vs destroy them out of the nation (that they be no more accounted a nation of God) and let the name of Israel be remembred no more. Because they haue deuised with one consent, they haue together made a couenant against thee.] The [Idumians, Ismahe­lites, 7. 8. 9. Moabites, Agarenes, Gebalites, Ammonites, Amalacites, Philistians, Tyrians, and Assirians] As if you wil now say; Lutherans, Zuinglians, Anabap­tistes, Caluenistes, Protestantes, Puritans, Hugo­nets, Brownistes, Atheistes, Turkes, al Sectaries, and other Infidels, combine in one to persecute Catholiques.

5 Salomon doth also at large describe such peruerse Salomon de­scribeth here­tikes by the resemblance of inticing strum­pettes. Prou. 2. v. 13. 14. 15. sinners, as reuolte from vertue, and veritie; pro­phetically heretikes, who leaue the right way, and walke by darke waies [who are glad when they haue done euil, reioice in most wicked thinges; whose waies are peruerse, and their steppes infamous] Al which, are very proper to heresie, and so the rest of his discourse; calling this inuiting strumpet [the strange 16. 17. 18. 19. womā the forener which mollifieth her wordes; for­saketh the guide of her youth, & hath forgottē the co­uenāt of her God. For her house is bowed downe to death & her pathes to hel. Al that goe in vnto her, shal not returne, neither shal they apprehēd the pathes of life] The reason of which difficultie, to returne from heretical errour, is, because heretikes doe wi­tingly adhere to a priuate opinion, els they were not heretikes: and so chosing to folow either their owne, or some other priuate spirits; exclude the meanes [Page 465] from them selues, wherby they might be reduced to the truth, refusing to be taught, or iudged by anie other, but according to their owne vnderstanding and iudgement. Againe the same wise Salomon, de­scribeth Ch. 7. v. 10. 11. 12. ad 26. the maner of this womans inticing, by car­nal and worldly allurementes, both to carnal & spi­ritual fornication (very proper to the sectaries of this time) with the destruction of those which are seduced by her. But more breifly, he compriseth al Ch. 14. v. 12. Ch. 16. v. 25. Ch. 21. v. 2. Ch. 30. v. 21. 22. 23. in this pithie sentence, which he thrice reciteth in his diuine prouerbes [There is a way (saith he) which semeth to a man iust, but the later endes therof lead to death.] He admonisheth also that [By three thinges the earth (or man in earth) is moued, yet susteineth them. By a seruant when he shal reigne: by a foole when he shal be filled with meat,: by an odious woman, when she shal be taken in matrimo­nie. But the fourth is intollerable, and can not be sustained; A bond woman, when she shal be heire to her Mistris] most properly spoken of heresie, where it doth dominire ouer Catholique Religion. We haue the very like description of heresie vnder the figure of a wicked woman, in the booke of Ecclesi­asticus [There is no head worse, then the head of a Eccl. 25. v. 22. &c. serpent: and there is no anger, aboue the anger of a woman.]

6 Al that the Prophets preached or writte concer­ning The great re­semblance be­twixt Idolatrie, and Heresie, is further decla­red by holie Scriptures. Idoles; is mystically vnderstoode of heresies in the new Testament. For as Idolaters are very foo­lish, in that [thē selues making an Idole doe imagine Isa. 44. v. 9. 11. 12. 13. &c. that the thing which they made, is their god; them selues being witnesses, that those thinges which they made, doe not see nor vnderstand, because they were made of iron, or wood, or siluer, or gold] or of o­ther mettal or matter which hath no sense at al, much lesse no vnderstanding, much lesse diuine power: [Page 466] euen so heretikes deuise new doctrines & adore their owne inuentions, which they know were imagined, and framed by them selues, and so draw their simple folowers, to admitte and esteme the same fictions, for diuine doctrines, being nothing els, but phanta­sies of mens braines, and abominable blasphemies, vn­der the false title of Goddes word.

7 But besides figures and Prophesies, there were Examples of heresies in the old Testament. also formal heresies in the old Testament. As Caines negatiue opinion, that there was no reward for ver­tue, nor punishment for sinne; wherupon he offered the worse fruictes to God, keping the best to him self, and enuying his brothers good workes, slew him, and afterwardes [went out from the face of our Gen. 4. v. 5. Lord.] Also the like impious persuation of Nemrod that men were not beholding to God, but to them selues, and their owne strength for temporal prospe­ritie; & so became [a valiant hunter against beastes] Gen. 10. v. 8. & a vioient tirant ouer men. And as then such errors descēded into plaine Idolatrie: so in this time of the new Testamēt, heresies cōmōly procede to Turcisme, & paganisme, & soner or later, into Atheisme. An other particular example of the faithful degenerating into infidelitie, is recorded in the time of the Iudges, of one [ Michas, of the Tribe of Ephraim, who toge­ther Iudic. 17. v. 4. 5. with his mother, made an Idol of siluer, and cal­led it his god. For which he furnished a seperated rowme as a chapel or litle temple, within his owne house. So he made an Ephod, and Teruphim, that is A right paterne of Protestants Ministers. to say, a Preistly vestiment; and Idoles [and filled the hand of one of his sonnes (after an apish imitati­on of annointing his handes with oile, but prophane for lacke of sacred) and he became his Preist] such a god, such a preist. Yet to amend the matter, with an other grosse sacrilege (for one absurditie admitted, a thousand wil folow) This Michas, a new maker [Page 467] of a god, and of a Preist, knowing al was not right, [hired also a Leuite, and in the same maner filled 7. 10. 12. (that is annointed) his hand and head, and held him for a preist; glorying and presuming, that God our Lord would blesse him for his fact saying: Now I 13. know that God wil doe me good, hauing a preist of the Leuitical kind] though indeede no preist, but an Apostata Leuite. Very like to this, but much more King Ieroboam made goddes, Preistes, feasts, and mantained false Prophets, like to his new religion. general was the schisme of Ieroboam king of Israel, with the heresies and Idolatries therupon ensuing. Who in his wicked pollicie [fearing that if his peo­ple 3. Reg. 12. v. 27. should goe vp to make Sacrifices in the house of our Lord, into Ierusalem; their hart would be turned to their Lord Roboā king of Iuda; finding out a deuise, he made two golden calues, & said to his people; Goe 28. vp nomore into Ierusalem; behold thy goddes which brought thee out of the land of Egipt. And he made 31. Temples in the excelses; and preistes of the abiectes of the people, which were not of the children of Leui] And in that respect, more absurd then the Leuite that serued Michas, and his false god; wheras none Nu. 3. v. 10. were at that time lawful Preistes, but only of the stock of Aaron. For the honour also of these new made goddes, dedication of their temples, and exercise of their imaginarie preistes, this king the proper head of such a church [instituted a solemne feast after the 32. similitude of the solemnitie that was celebrated in Iu­da] lest forsoth such men might forgeate to be apes, yet were they fondly ouerseene, their great maister the diuel blinding their hartes, in that being one king­dome, and one only supreme king & visible head, they One schismati­cal kingdome had two gods. had two goddes, that is to say, two golden calues, 29. Ch. 18. v. 19. Ch. 22. v. 11. the one in Bethel, the other in Dan; neither did there want great store of false prophets in that schismatical kingdome. Amongst which, one Sedecias, that he might seme like to true prophets (which prophecied [Page 468] both by factes and wordes [made him self hornes A ridiculous false Prophet made him self hornes of Iron. 3. Reg. 11. v. 30. Is. 20. v. 3. Iere. 13. v. 11. Ib. v. 6. 8. 17. 21. 22. 24. 2. Par. 18. v. 5. 10. 11. 20. 21. 23. of iron, and said to Achab king of Israel, thus saith our Lord: with these shalt thou strike Syria til thou destroy it. and al the other false prophets aboue four hundred, said the same] not knowing the truth, be­cause they would not beleue the true Prophet Miche­as; and so God suffered them to be deceiued, & to deceiue Achab by a lying spirit, who offered his ser­uice saying: [I wil goe forth (said the diuel) and be a lying spirit in the mouth of al his prophets] Al which when Micheas plainly reueled to the king; the furious horned false prophet Sedecias, to reuenge him self, further proceding, a verbis, adverbera, to­gether with calumnious wordes, strooke him on the face.] The of spring of heresie, is the multiplica­tion of innu­merable here­sies.

8 Moreouer this king Achab, and his wife Iezabel, 3. Reg. 12. v. 33. Ch. 16. v. 31. 32. 4. Reg. 17. v. 29. not satisfied with the heresie that Ieroboam had for­ged out of his owne hart, teaching that golden calues were goddes: worshiped Baal for god, building a temple and an altar to him in Samaria. After this when the Assirians had made the kingdome of tenne Tribes captiue and had placed there peoples of diuers Nations, who mixing the Israclites Religion, with manie sortes of paganisme; manie new herefies rose vp amongst them, euerie Nation together with the Israelites that dwelt with them, hauing in seueral cō ­uenticles, their particular goddes, to witte, of [the v. 30. 31. 32. 33. Babilonians, Cutheites, Ematheites, Heueites, Se­pharuehemites] and the rest, who al neuerthelesse (as they pretended) worshiped our Lord. Of the Mat. 3. v. 7. Ch. 5. v. 21. Ch. 22. v. 15. 16. Pharisees friuolous Traditions, and of the plaine he­resies of Sadduces, and Herodians, we haue no te­stimonies in the old Testament. But Christ our Sa­uiour, and his Apostles, make cleare mention of them. Christ and his Apostles fore­warned that

9 And more amply foretel of other heresies to come Act. 5. v. 17. Ch. 23. [Page 469] geuing some notes wherby to know them, and most v. 6. 7. 8. Mat. 7. v. 15. 16. heresies would molest the Church. diligently admonishing al the faithful to auoid them [Take ye great heede (saith our Sauiour) of false pro­phets which come to you in the cloathing of sheepe, but inwardly are rauening wolues: by their fruictes you shal know them. Looke wel and beware of the Ch. 16. v. 6. 12. Ch. 24. v. 4. 5. 11. Mar. 13. v. [...]3. Luc. 21. v. 8. leauen of the pharisees, and Sadduces, not of the lea­uen of bread, but of the doctrine of the Pharisees & Sadduces. Beware that no man seduce you. for ma­nie shal come in my name. Manie false prophets shal rise, and shal seduce manie. Take therfore heede; behold I haue foretold you al thinges, and the time is at hand; goe not therfore after them] As it came to passe shortly after Christes Ascension, and so wil the like hapen til the end of the world.

10 For first [there arose the Synagogue of the Li­bertines, Act. 6. v. 9. Some heresies rose very short­ly after Christs Ascension. and of the Cyrenians, of the Allexan­drians, and of them that were in Cilicia, and Asia, disputing whith Stephen] against Christ. Not long Act. 15. v. 1. after certaine Iewes which had bene conuerted to Christ, and were baptized, comming downe from Iu­rie (to Antioch, where Christs disciples were first cal­led Ch. 11. v. 16. 5. Christians) taught the brethren that vnles you be circumcised according to the maner of Moyses you cannot be saued] with whom the Pharesees in this a­greed, that Christiās must be crircumcised, & kepe the law of Moyses. In like maner S. Paul forewarned Ch. 20. v. 29. 30. the cleargie, and Christian people of Ephesus, and other partes adioyning, that false teachers should arise amongst them [I know (said he) that after my departure, there wil rauening wolues enter in among you not sparing the flocke, & out of your owne selues shal arise men speaking peruerse thinges, to draw a­way 1. Cor. 11. v. 18. 19. disciples after them selues.] To the Corinthi­ans he writeth thus. [I heare that there are schismes among you, and in part I beleue it. For there must [Page 470] be heresies also, that they which are approued, may be made manifest among you.] In particular he in­structeth S. Timothie in both his Epistles, that [in 1. Tim. 4. v. 1. 2. 3. 2. Tim. 3. v. 1. the last daies, shal approach perilous times, that cer­taine shal depart from the faith, attending to spirites of errour, and doctrines of diuels, speaking lies in hi­pocrisie, and hauing their conscience seared; forbid­ding to marie (as did the Manichees, Encratites, Marcionistes, Ebionites, and Patritians) and tea­ching to absteine from meates which God created] as did the same Maniches, the Tatians, and other he­ritikes, saying, that they were not made of God, but of an euil God. S. Peter also fore telleth vs, that [as 2. Pet. 2. v. 1. 2. there were false prophets in the people (of the Iewes) so among Christians, there shal be lying maisters, which shal bring in sectes of perdition. & manie shal folow their riotousnesses, by whom the way of truth shal be blasphemed.] S. Iohn not only sheweth, that heretikes should come in this time of the new Testament, which he calleth the last hour (or last time and state of this world) especially that most enor­mious enemie of Christ, therof called Antichrist, that is contrarie to Christ: but also saith [as you haue 1. Ioan. 2. v. 18. heard that Antichrist cometh, and now (euen in the Apostles [...]ime) manie are become Antichristes] plain­ly teaching▪ that al such Christians, as departing from the Church, hold new opinions against the same Church, are the forerunners of the singular man of sinne, the infamous Antichrist; and so they become Antichristes. Of which singular great Antichrist, more is to be said in the next Article. For that S. Iohn distinguisheth betwene him and other heritikes is manifest, in that he calleth this one [the Anti­christ] and none other the Antichrist, but [an An­t [...]christ] saying [there were then manie such, & that manie false prophets are gone out into the world] of Ch. 4. v. 1. [Page 471] which sort were [those that said them selues to be Apoc. 2. v. 2. Apostles and were not.] And besides the principal beast which appeared with seauen heades and tenne hornes [he saw an other beast (a notorious wicked Apoc. 13. v. 1. 11. 12. persecuter) coming vp from the earth, with two hornes, who made the inhabitantes of the earth, to adore the first beast.]

11 Now to know who are heretikes, and so to a­uoide Markes of He­tikes. them, it behoueth to consider such markes as we finde them to be branded withal in holie Scrip­tures. Of which it may suffice here to note some few, which more peculiarly discipher the Sectaries of this time; for the exact trial therof requireth the discus­sing Doctrine ten­ding to neglec­ting Goddes commande­ments, and to corruption of life. of al matters of faith controuersed. Of false Prophets ingeneral our Sauiour saith [that by their Mat. 7. v. 16. 20. fruictes you shal know them] explicating the same to be badde fruictes, for that the tree and the fruict are of the same qualitie, both nought. wherupon we 1. Tim. [...]. v. 19. may rightly obserue that as those [which repel good conscience, commonly make ship-wrakke of faith] euen so such doctrines are false, and being obstinatly mātained are heretical, as tending to loosenes of life, haue litle care to keepe Goddes commandements, lesse desire of Euangelical councels, of contempt of this world, of mortification of the flesh, and the like. It is recorded in the history of the Machabes, that whē 2. Mac. 4. v. 14. 15. true Religion was oppressed [the Preistes were not now occupied about the offices of the Altar: but the Temple being contemned, and the Sacrifices neglec­ted, they hastened to be partakers of the gamme of wrastling, and of the vniust mantenance therof, and in the exercise of the coyte. And setting nougt by the honours of their fathers, they estemed the Greeke glories for the best] so doth the diuel ouersow his Mat. 13. v. 25. cocle vpon the wheate which was first sowed. And so doe euil men and seducers rise after and [prosper to Rising after. [Page 472] the worse.] An other certaine marke of false pro­phets, Not sent. 2. Tim. 3. v. 13. Iere. 23. v. is their coming not being rightly sent, which God condemneth saying [I sent not the prophets, and they ranne; I spake not to them, and they pro­phecied. 21. Heb. 5. v. For neither doth anie man take the honour to him self, but he that is called. He that entreth not 4. Io. 10. v. 1. 2. 12. by the doare into the folde of the sheepe, but climeth vp an other way, is a theefe and a robber, he is a wolf not a pastor.] By this marke the Apostles declared them to be seducers, which preached that Christians must be circumcised, writing thus to the brethren at Antioch [We haue heard, that certaine going forth Act. 15. v. 24. from vs, haue troubled you with wordes, subuerting your soules, to whom we gaue no commandement.] Wilful. Disobedient. False Apostles are also discouered by their disobedi­ence to the lawful prelates. For our Sauiour coun­teth it al one, to disobey those whom he sendeth, as to disobey him self saying: [he that despiceth you, Luc. 10. v. 16. Io 15. v. 20. Tit. 1. v. 10. Gal. 1. v. 6. 1. Tim. 1. v. 3. Ch. 6. v. 3. 2. Io. v. 10. [...]ud. v. 8. 10. 11. 12. 13. 16. despiceth me. If they haue kept my word; yours al­so wil they kepe. But there be manie disobedient Teaching no­uelties. (saith S. Paul) vaine speakers, and seducers.] A­gaine they are to be knowne, by teaching otherwise then the doctrine, to which Christians were first conuerted [For there is not an other Gospel, but false preachers doe inuert the Gospel.] S. Iude in brief Replenished with bad qua­lities. describeth heretikes by sundrie badde properties, that [they defile the flesh, despice dominiō, blaspheme maie [...]ie: These (indeede beleuing nothing at al for the testimonie of the Church, but) what thinges so­euer naturally as dumme beaftes they know, in those they are corrupted (they are enuious) like Cain, (couetous) like Balaam (rebellious against ordina­rie superiours, and intruders into spiritual functions wherto they are not called) as Core. These are in their bankets, sportes, festing together without feare, seding them selues, cloudes witthout water which [Page 473] are caried about with windes, trees of autumne, vn­fruictful, twice dead, plucked vp by the rootes, raging waues of the sea, foming out their owne confusion, wandring starres, to whom the storme of darknes is reserued for euer.] Thus sharply doth this holie A­postle inueigh against teachers of new doctrines, [beseching al Christians to stand fast, yea to contend 3. 17. 18. for the faith once deliuered to the faithful, and to be mindful of the wordes which haue bene spoken before by the Apostles of our Lord Iesus Christ, who tould you, that in the last time shal come mockers, walking according to their owne desires, in im­pieties.

12 For conseruation of which first and only true The proper re­medie against al heresie, is to hold the Reli­gion first recei­ued, and to fo­low the ordina­rie Pastors. faith, S. Paul testifieth, that Christ hath geuen his Church, ordinarie Pastors & Doctors [that (saith he) Ephes. 4. v. 11. 14. we be not children, wauering and caried about with euerie wind of doctrine, in the wickednes of men, in craftines, to circūuention of error.] Accordingly he exhorted the Bishops in Asia [to be vigilant as Act. 20. v. 28. 31. 2. Tim. 4. v. 2. 3. Iac. 3. v. 1. Apoc. 2. v. 6. 15. him self was.] And particularly S. Timothee [to preach the word, vrging in al patience and doctrine. For there shal be a time, when they wil not heare sound doctrine; but hauing itching eares, wil, accor­ding to their owne desires, heape to them selues mai­sters.] And this time euen then beginning, hath of­ten returned. As we see in some Christians, called after the names of their new pleasing maisters, Nico­laites; Manichees; Arrians; Pelagians; Donatistes; Lolardes; Lutherans; Zuinglians; Caluenistes.

Antichrist, the head of al Heritikes, is to come: nere the end of this world. ARTICLE. 53.

IF it be profitable, as al men wil easily graunt, to be forewarned, that heresies should come into the world, to the end Christians may be prepared to auoid them: more nedeful it is to know also before­hand, that once there wil come, the head of al here­tikes, the capital enemie of al faithful Christians, the professed aduersarie of our Lord Iesus Christ. who is therfore in the holie Scripture called Antichrist, that is, Contrarie to Christ. Euen as the Apostata Angel, which first opposed him self against God, the Crea­tor of al, was aptly called Satan, which signifieth Ad­uersarie. Iob. 1. v. 6. Zach. 3. v. 1. 2. Luc. 10. v. 18. For albeit, al the other wicked spirits, which tooke part, and fel from heauen with their ringlea­der, formally called Lucifer, are also aduersaries to God, and to al good persons, and so are commonly and by a general name called aduersarie spirites, and diuels; yet is the prince and head of them al, pro­perly, or Antonomastically, eminently called Satan, 3. Reg. 5. v. 4. 1. Pet. 5. v. 8. & Diabolus, the aduersarie, the diuel, the Calumnia­tor: As where S. Peter admonishing al Christians saith [Be sober and watchful; because your Aduer­sarie the diuel, as a roring Lyon goeth about, see­king whom he may deuoure.] And as our Redemer, the Sonne of God, and Sonne of man, is properly called Christ, the annointed, notwithstanding by par­ticipation of ointment; Prophets also, and kinges, and Preistes, are called Christes: So in like sense of Al heretikes are Antichrists in a general sense: but more properly the head of them is called Antichrist. contrary persons, though, al notorious persecuters of Christ, and his Religion, and especially Heretikes, or false prophets: are by the general name, called [Page 475] Antichrists, yet is the same name peculiarly appro­priated to the eminent aduersarie of Christ in al man­kind; who is designed and vnderstoode, when we say the Antichrist, to be a distinct person frō al other generally called Antichristes.

2 But because there is at this time, a most notable What pointes are principally to be decided touching Anti­christ. Controuersie raised about this important point of Religion; whether this Antichrist, taken in the par­ticular sense, be one singular determinate man, or some special denomination of diuers men, succeding one to, or after an other, in some seat of auctoritie, and office? Likewise whether he be as yet to come into the world; or be come alreadie? And diuers o­ther questions, concerning his doctrine, life, death, time, place, and other circumstances therto pertai­ning. For more cleare declaration wherof, distingui­shing thinges certaine, frō vncertaine; we shal shew by the holie Scriptures, first, that Antichrist properly taken for the eminent aduersarie, head of al other visible aduersaries of Christ; must be one certaine singular man, not anie companie, nor diuers persons succeding in place of power, or dignitie, lawful, or vnlawful. Secondly, that he is not yet come, but shal come hereafter, & that nere the end of this world. Then also we shal declare, some special, and assured thinges touching his doctrine, Idolatrie, tirannie, death, and destruction: with Christes, and his Chur­ches victorie: the conuersion of the Iewes to Christ; and that shortly after (which no man can punctually know) the end of this world shal folow.

3 To procede therfore in order, that Antichrist That Anti­christ shal be one singular man is proued by the Prophe­cie of Dani [...]l. must be one determinate singular man, is proued by the prophecie of Daniel, who hauing [seene in a vision four beastes, coming vp out of the sea; the fourth of which, had tenne hornes; amidest those tenne, he see an other litle horne sprang vp: & three Dan. 7. v. 2. 3. [Page 476] of the first hornes were plucked of, at the presence of 7. 8. 17. the last: and loe eyes as it were the eyes of man, were in this horn, & a mouth speaking great wordes] which vision an Angel interpreted thus to the Pro­phet [These four great beastes (said the Angel) are four kingdomes which shal rise vp out of the earth] A litle after touching the fourth beast, in particular 23. he said [The fourth beast, shal be the fourth king­dome in the earth, which shal be greater then al the kingdomes, and shal deuour the whole earth, & shal conculcate and breake it in peeces. Moreouer the 24. tenne hornes of that same kingdome, shal be tenne kinges, and an other shal rise vp after them, and he shal be mightier then the former; and he shal bring downe three kinges.] That this eleuenth horne, and eleuenth king, shal be the great Antichrist, is cleare by this description, foreshewing, that [he shal be at first a litle one, but shal become mightier then the former.] And that he shal be one singular man is euident by this singular acte of [bringing downe (or killing) three kinges] of the tenne: which being once done, can by no meanes be the act of his suc­cessour, or predecessour; and so this description, can not be verified, of more then of one man only. The same is also confirmed, by diuers other his singular actes of [ouercoming & subduing the other seauen Apoc. 17. v. 13. Dan. 11. v. 21. Ch. 12. v. 11. kinges] the which can not be truly ascribed to anie o­ther but to the real conquerour, and the like of manie other actions, wherof mention is here to be made for a proofe also of other pointes.

4 In the meane season, this present doctrine is fur­ther The same is proued by Christes speach to the Iewes, and by his Apostles writinges. ther proued, and that most inuincibly by our Sauiour his owne speach saying to the Iewes [I am come in Ioan. 5. v. 43. the name of my Father, and you receiue me not; if an other shal come in his owne name, him you wil receiue] where our Lord expostulating with the blind [Page 477] and wilful Iewes, for not receiuing him as their true Messias, by way of comparing himself with an other, vrgeth the different maner of their coming, and dif­ferent effect, through their, as absurd, as malicious, preferring an other before him; so clearly opposing one person to an other, that it can not be vnderstoode but of one singular man, contrarie to an other; say­ing on the one part [I] on the contrarie part [An other] Againe on the one part [In the name of my Father] on the other part [in his owne name] thirdly on the one part [you receiue not me] on the other part [you wil receiue him] most plainlly sig­nifying him self to be Christ, the other to be Anti­christ. him self one Person [I:] Antichrist also one person saying: [An other] to witt an other man, not diuers other men in order of succession. Likewise [my Fathers name] and [his owne name] not their owne name, or names, lastly [me] and [him] not them. Wherfore seing Christ is one Person, Antichrist also must be one Person. Reason also conu [...]nceth, that the Iewes wil not receiue manie, no not successiue­ly, but one only singular man, for their Messias. S. Paul likewise speaking of this greatest Aduersa­rie of Christ, sheweth that he shal be one singular man; calling him, not by his place where he shal reigne, or haue power, nor by the office which he shal beare, but by his singular wickednes, aboue al 2. Thes. 2. v. 3 other men, before him, or after him [the man of sinne] & [the sonne of perdition] so designing him by this article [the] that al may vnderstand one cer­taine man, distinct from al other men. In the same maner S. Iohn distinguisheth this one notorious ad­uersarie, from others also called Antichristes saying 1. Io. 2. v. 18. [You haue heard that Antichrist cometh] which he also expresseth with this Article [the] (in the greeke text) and without Article telleth of other aduersa­rie [...] [Page 478] his members and forerunners saying [Now there are manie become Antichristes] prouing ther­by that the last hour, (the last age, and state of this world) was then alreadie begunne, because manie Antichristes, forerunners of the great Antichrist, who must come in the last time, were then come. From which proofe is firmely deduced, that the eminent Antichrist must be a singular man, distinct from al o­ther Antichristes, and that he is the head of them al, and al the rest his members. Againe the proper name which Antichrist shal haue, sheweth that he shal be a singular man. For albeit the same is meruelous mi­stical, and no mortal man can as yet tel, what this name shal be, yet S. Iohn hath plainly written, that it is comprehended [in the number of sixe hun­dred, Apoc. 13. v. 18. sixtie, sixe] & that [it is the number (& name) of a man] not of an office, nor of manie men, but of one man. And withal hath foretold, that [no man 17. shal be suffered to buy, or to sel, but that hath the character, or the name of the beast, or the number of his name.] By which it wil also appeare, (when this prophecie shal be fulfilled) both what his name is, and by the same name, amongst manie other signes concurring, Antichrist shal be knowne, to al that shal not be wilfully blind.

5 Now for proofe, & explication of the next point, That Anti­christ is not yet come, is pro­ued by the sig­nes that shal come before him, with him, and shortly af­ter him. that Antichrist is not hitherto come, we may obserue, that as his comming, and extreme persecution, shal be a signe that the end of the world shal then be nere at hand: for our Sauiour saith [Immediatly after the Mat. 24. v. 29. 33. tribulation of those dayes, the sunne shal be darkned &c] and concluding faith: [when ye shal see these thinges, know ye that it is nigh, euen at the doares.] So our experience that the end of the world is not yet come, is a demonstratiue signe that Antichrist is not come manie hundred yeares since: according to [Page 479] the common opinion of Protestantes, who generally say, that he was reuealed aboue a thousand yeares agoe, either in the time of S. Gregorie the great, or streight after: about the six hundred yeare of Christ. But let vs also consider of other signes, as This world shal end shortly af­ter Antichrist. wel coming before Antichrist, as occurring together with him: which are also for most part, signes of the 2. Thes. 2. v. 7. nere approaching consummation of the world. One The Romaine Empyre shal be vtterly de­stroyed before Antichrist come. signe of them both, is by S. Paules doctrine, the de­struction of the Romane Empire, which, though much decaied, is not hitherto destroyed [nor (as the Apostle speaketh) taken away.] For the plaine sense of which mistical wordes, seing S. Paul remit­ted the Thessalonians [to that which he had told them before when he was with them] we also remitte the reader to other larger discourses written of this mat­ter. The Gospel shal be prea­ched in al the earth. An other signe which must come before the end Mat. 24. v. 14. of the world, our Sauiour foretelleth, that [his Gospel of the kingdom, shal be preached to the whole world, for a testimonie to al Nations. and then shal come the consummation.] And in the very next wordes Abomination of desolation shal be in Anti­christes time. interposeth an other signe, nearer adioyned to the 15. 21. end of the world: which is [ the Abomination of de­solation] and extreme persecution [such as neuer was before, nor shal be after] which can be none other, then that which Antichrist shal make. Wherupon is clearly gathered, that the preaching of Christes Gospel to al Nations, in the whole world, must be ful­filled before Antichrist come. Wheras therfore it is certaine, that in a great part of the world, now cal­led by the general name of America; Christes Go­spel is but very lately within these last hundred yeares first preached; neither is yet to this day preached in manie great kingdomes therof; it is hereby manifest that Antichrist did neither come long since, nor is as yet come, at least is not yet renealed. But when the [Page 480] holie Gospel shal be propagated in al the nations, in which hitherto it neuer yet was preached; then may the great Antichrist be expected; and with him assu­redly cōeth the horrible great persecutiō, described by the Prophets, by Christ him self, & his Apostles. 6 In the same time also of Antichristes tyranical Enoch, and E­lias, shal preach in the time of Anti­christ. reigne; Enoch and Elias shal come againe amongst mortal men, resist his most wicked doctrine, and man­taine the truth of Christes Gospel. As the holie Scriptures doe clearly witnesse of Enoch. Moyses Gen. 5. v. 24. (writing that the other first Patriarches dyed) saith that [he walked with God, and was seene nomore, because God tooke him.] Agreable wherto the Auc­tor of Ecclesiasticus writeth, that [Enoch pleased Eccle. 44. v. 16. Heb. 11. v. 5. God and was translated into Paradise, that he may geue repentance to Nations.] S. Paul also saith more plainly [Enoch was translated, that he should not see death: and he was not found, because God translated him.] Of Elias it is likewise written, 4. Reg. 2. v. 11. 1 [...]. that [When he and Elizeus going, talked together, behold a fyrie chariot, and fyrie horses, parted them two asunder; & [...]lias ascended by a whirlwind into heauen. And Eliseus saw him and cried: My father, my father, the chariot of Israel, and the guider ther­of. And he saw him nomore. And [their Disciples 16. 17. sent fiftie men, who, when they had sought three daies found him not.] Of him also it is written in Eccle­siasticus, Eccle. 48. v. 9. 10. that [he was receiued in a whirlwind of fire, in a chariot of fyrie horses: who is written in the Iudgementes of times, to appease the wrath of our Lord; to reconcile the hart of the father to the sonne, and to restoare the Tribes of Israel.] Likewise God him self saith by the penne of Malachias [I wil send Mal. 4. v. 5. 6. you Elias the Prophet, before the great & dredful day of our Lord come; and he shal conuert the hart of the fathers to the children, and the hart of the chil­dren [Page 481] to their fathers, lest perhaps I come and strike the earth with Anathema] By which prophecie it is certaine, that Elias shal come before the day of Iudge­ment, called there [the great and dreadful day] Not at our Sauiours first coming, wherof the Disciples Mat. 17. v. 10. 11. demanded; and our Sauiour answeared [ Elias indeede shal come, and restoare al thinges.] But concer­ning their expectatiō of Elias at Christes first coming, he answeared them further, that [Elias is alreadie 12. come (mening S. Iohn Baptist) who came in the Luc. 1. v. 17. Mat. 11. v. 14. spirit and vertue of Elias (as S. Luke explaneth it) & they did not know him, but wrought on him what soeuer they would] which the disciples then wel vn­derstoode to be spoken of S. Iohn Baptist. And so it is cleare, that Elias was not to come in his owne person, but in spirit, at our Sauiours first coming; & that he is indeede to come in his owne person before the second coming of our Lord. And that this shal be performed in the time of Antichrist, is further pro­ued by the testimonie of S. Iohn, writing our Saui­ours Apoc. 11. v. 3. reuelation made thus vnto him [It is geuen to the Gentiles (that is to say, it is permitted to the per­secuters, Antichrist and his ministers) that they shal treade vnder foote the holie Citie, fourtie two mo­nethes: and I wil geue to my two witnesses; & they shal prophecie, a thousand two hundred sixtie daies, cloathed in sacke-cloathes] what other two witne­ses can these be, but Enoch, and Elias? who are so plainly recorded in the aboue recited holie Scrip­tures, to be extraordinarily reserued aliue, which must needes be for such an important purpose: for that the necessitie of the Church, in that most deso­late hard time, requireth such preachers. Goddes prouidence is neuer wanting; and al these diuine Scriptures are written, for the consolation of the e­lect, to assure vs of his diuine protection in al distresses. [Page 482] Whiles therfore, these two so special witnesses, are not come into the world; neither is it possible that Antichrist should be come.

7 More proofe of so cleare a thing, may indeede to reasonable men seeme needelesse: but because our aduersaries are so peremptorie in auouching the con­trarie fiction, that he is come long since, & yet reig­neth, we presse them yet further to tel vs, and that by the auctoritie of holie Scriptures, by which only they pretend to trie, and decide al doubted in religi­on, how long he shal reigne, and what maner of end Antichrist shal reigne but a short time. he shal haue? The holie Scriptures to vs are plaine in this point, that he shal reigne a very short time: but three yeares and a halfe, and then shal come to a most miserable destruction in the sight of the whole world. Christ our Lord who is truth it self, hath plainly foretold vs, that his persecution wil be so ex­treme [that vnlesse those dayes had bene shortned Mat. 24. v. 21. 22. Apoc. 17. v. 10. (by Goddes sweete prouidence) no flesh should be saued: but for the elect the dayes shal be shortned.] which wordes alone, though they be spoken in gene­ral, doe clearly conuince their folie that dare auouch Antichristes persecution, to haue alreadie continued a thousand yeares; neither know they how long it It shal be only three yeares & a halfe. may indure. Moreouer other sacred textes in par­ticular, describe the space of his persecution, to be but three yeares and a half. In the prophecie of Daniel, it is foreshewed, that [the last springing Dan. 7. v. 25. horne of the fourth beast] to witte, that king which shal subdue tenne kinges, shal be suffered [to speake wordes against the high one; and to destroy the Sainctes of the Highest (persecute the faithful) euen to a time, and times, and half atime] for that by one time, he signifieth one yeare, is gathered by his like prophecie, concerning the transfiguring of Nabucho­donosor into the shape of a beast, the space of seauen [Page 483] yeares, which he expressed by the terme of [seauen Ch. 4. v. 13. Ch. 12. v. 7. 22. times] and by the same wordes, he also describeth the continuance of Antiochus his persecution, who was a figure of Antichrist saying [it should be vnto a time, and times, and half a time.] So likewise the Apoc. 1 [...]. v. 14. Angel signified to S. Iohn, that [the woman (the Church of Christ) shal be nourished in the desert, for a time, and times, and half a time, from the face of the serpent] which is yet more plainly expressed by the Ch. 11. v. 2. Ch. 13. v. 5. Dan. 12. v. 11. number of [fourtie two monethes] which are iust three yeares and a half. And by the number of daies, the Prophet Daniel saying: that [from the time, when the continual Sacrifice shal be taken away, & the abomination of desolation set vp, a thousand two hundred, ninetie daies] which make very nere three yeares and a half. Our Lord also saying, that his Apoc. 11. v. 3. Ch. 12. v. 6. [two witnesses, whom he wil send, shal prophecie a thousand two hundred sixtie daies] And S. Iohn saw in his vision, that the woman, whom the dragon would deuoure, shal be fedde in the wildernes, (the Church in her most distressed state) a thousand two hūdred sixtie daies.] Which so exact agrement, in number of daies sheweth wel that the afflicted Church shal especially be comforted and strengthned against Antichrist, by these two extraordinarie seruantes of God, the Patriarch Euoch, & the Prophet Elias. As for the other thirtie daies of Antichristes reigne, lon­ger then their preaching, no man may neede to doubt, but the Church shal also be protected, conserued, & more & more sanctified, by her Spouse our Sauiour, whose hande is neuer weakened.

8 These being the principal thinges, necessarie for It is probable that Antichrist shal be a Iew borne. al Christians to know concerning Antichrist, that he shal be one singular man, and that he is not come into the world: it may suffice our present purpose, aswel for more ample declaration of the same, as for [Page 484] further notice of his badde qualities, and al circum­stances of his person; to obserue also, that it is very probable, but not certaine, he shal be a Iew borne, which wil make the Iewes more readie to receine him; probable also, that he shal be of the Tribe of Dan; as it may seme by the prophecie of Iacob saying: [Be Gen. 49. v. 17. Dan a snake in the way, a serpent in the path▪ byting the hoofes of the horse, that his rider may fal back­ward.] And for that in the recital of the Tribes of Israel in the Apocalipse, where, of euerie one of the Apoc. 7. v. 4. &c. other Tribes, S. Iohn had heard [that twelue thou­sand were signed] the Tribe of Dan is omitted. what soeuer is the meaning of the former prophecie, & of this Mysterie; it is certaine by the holie Scriptures It is certaine that the Iewes wil receiue him. that the Iewes wil receiue him for their Christ, in Hebrew called Messias. Daniel calleth Antiochus E­piphanes, Dan. 11. v. 22. or rather him that was prefigured which is Antichrist [Prince of the league] For this Anti­ochus was their vtter enemie, and had not anie league with the Iewes. Most expresly our Sauiour said to the Iewes, that [they wil receiue that other man (his Ioan. 5. v. 43. opposite) which wil come in his owne name] S. Paul testifying the same thing, yeldeth the reason, that God in punishment of their sinne, in refusing, and impugning Christ our Sauiour, who came in the name of his Father, wil suffer them [to beleue lying 2. Thes. 2. v. 11. 12. that al may be iudged which haue not beleued the truth, but haue consented to iniquitie] As whē they cried with open mouth before Pilate [Crucifie him, Mat. 27. v. 22. 23. 25. Io. 19. v. 12. 15. crucifie him: his bloud be vpon vs, and vpon our chil­dren; If thou release this man, thou art not Cesars frend: we haue no king but Cesar:] And for their in [...]eterate malice against Christ & Christians. Which iust punishment, the Royal Prophet foreseing, in form of praier, prophecied thus of them saying: [Appoint Ps. 9. v. 11. o Lord a Law▪ geuer ouer them, that the Gentiles may [Page 485] know that they are men.] The same thing also Za­charias foretelleth saying: [I wil raise vp a Pastour Zach. 1 [...]. v. 16. saith our Lord in the land, which shal not visit thinges forsaken, the thing dispersed he shal not seeke, & the broken he shal not heale, and that which standeth he shal not nourish; & he shal eate the flesh of the fatte ones, & their hoofes he shal dissolue.]

9 It is also certaine that he shal haue a proper name, Apoc. 13. v. 18. Ibid. v. 16. 17. He shal haue a proper name And a special character. which is comprised [in the number sixe hundred six­tie sixe:] But very vncertaine what that name shal be. Likewise it is certaine, that he shal haue a speci­al [ character, (badge, or coigniscence) which he wil make al, litle and great, rich and poore, free men & bond men to haue in their hand, or in their forheades. And that no man may buy or sel, but he that hath the character, or the name of the beast, or the number of his name] but very vncertaine it is, what this cha­racter shal be, vntil it shal come in practise. He shal rise from base state.

10 He shal rise from very base state, to excee­ding great temporal dominions, and power, and that through wonderful craft, and deceipt: wherin he shal be most cunning by the diuels art, and instructi­on, so that he shal be a notorious Oedipus, a Ridle reader, [Impudent of face (saith Daniel) and vnder­standing Dan. 8. v. 23. Ch. 7. v. 8. propositions] (hard obscure speaches.) His vile condition at first, the same Prophet sheweth say­ing: [I considered the hornes (the tenne hornes of the fourth beast) and behold an other litle horne sprang out of the midest of them.] And hauing de­scribed the ruine of a certaine king he saith: [there Ch. 11. v. 21. shal stand in his place one despised, and kingly honour shal not be geuen him: and he shal come secretly, & shal obteyne the kingdome by fraud.] The same Prophet further saith that [three of the first hornes Ch. 7. v. 8. were plucked of at the presence of this last litle horne: and loe eyes, as it were the eyes of a man were in this [Page 486] horne, and a mouth speaking great wordes] which is afterwardes thus explicated [the tenne hornes shal 24. be tenne kinges: and an other shal rise vp after them, and shal be mightier then the former, and he shal bring downe three kinges. And he shal speake wor­des 25. against the high one] Further explaning his pro­gresse in enlarging his dominion, the Prophet addeth that [he shal lay his hand vpon the landes, & the land Ch. 12. v. 42. 43. of Egipt shal not escape. And he shal rule ouer the treasures of gold, and of siluer, and in al the precious thinges of Egipt. Through Lybia also, and Ethio­pia he shal passe.] When therfore Antichrist shal haue ouercome, pulled downe, and slaine, these three kinges of Egipt, Lybia, and Ethiopia, and haue cō ­quered their kingdomes; then wil the other seauen kinges, submitte them selues with their kingdomes, to his dominions As may appeare by that which S. Iohn prophecieth of al the tenne saying: [These haue Apoc. 17. v. 13. one counsel and force, and their power they shal de­liuer to the beast.] Thus shal he be made the grea­test Monarch that euer was or shal be in this world.

11 Where his cheif Imperial seate shal be, is vn­certaine; It is probable that his cheese residence shal be in Ierusalē. though it seme more probable that it shal be in Ierusalem. Because the holie Scripture saith that [he shal sitte in the Temple of God] By which may wel be vnderstoode, that he wil in some sort repaire Salomons Temple to please the Iewes, as king He­rode did: And because it is expresly written in the Apocalipse, that [he shal kil the two especial witnes­ses of Christ, in the great Citie, which is called spi­ritually Sodome and Egipt. where their Lord also Apoc. 11. v. 8. was crucified.]

12 But whersoeuer his principal seate shal be, he He wil reigne tyrannically in al the earth. wil dominire in al partes of the earth; and most ty­rannically persecute, al Catholique Christians: vr­ging them by al maner of subtiltie, and [...], to [Page 487] renounce their faith; and to become conformable to his most impious heresies, and Apostasie against al Christian Religion. Wherof also he shal be called He wil auouc [...] foure capital errors against the Church. Abaddon, Appollyon, Exterminans, a destroyer, espe­cially in these four capital pointes. First that our Lord Iesus of Nazareth, is not Christ, wherin he had some forerunners in the Apostles time, of whom S. 1. That our Lord Iesus is not Christ. Iohn maketh mention, and calleth them Antichristes, Apoc. 9. v. 11. & preparers of of the way to the Antichrist which co­meth, but was not yet come saying: [you haue heard that Antichrist cometh] And in confirmation that he wil come indeede, he addeth [now manie are become Ioan. 2. v. 18. 22. Antichristes] And a litle after he expresseth this spe­cial point saying: [who is a lyer, but he which de­nieth that Iesus is Christ? this is Antichrist.] And for this cause he wil impugne, and also abolish al the ordinances of our B. Sauiour; namely his Sacraments of Baptisme, Confirmation, Eucharist, Penance, and the rest, especially the most holie Sacrifice: and wil bring in place therof, Circumcision, with some other Iudaical Rites, keepe the Sabbath day, not our Lords day, nor anie feast of our Lord, nor of anie Sainct. Secondly he wil auouch himself, to be the promised That him self is the promised Messias: Christ, the Annointed. Messias: And not only the Iewes, but also the whole troupes of the sinful people, Turkes heritikes, world­ly and fearful christians, wil receiue him; making that general re [...]olt wherof S. Paul speaketh saying: that [euen then in his time, the mysterie of the iniquitie 2. Thes. 2. v. 7. did worke] that is, iniquitie did then worke in se­cret; as when heritikes preach false doctrine in the name of Christ: But when Antichrist shal come and shal be reueled, he and his ministers wil teach ini­quitie and falshood, openly and pubikly preaching an other Christ [him that shal come in his owne name] 3. That him self is God. Thirdly therfore, he wil proclame him self to be God, as S. Paul foretelleth vs [He wil sitte in the Temple [Page 488] of God, shewing him self as though he were God. [...] Ibid. v. 4. And fourthly he wil arrogate, to be the only God; 4. [...]e wil denie the true God the B. Trini­tie. denying and reiecting, not only the true God al­mightie, creator of al thinges: but also al false gods besides him self. For he wil be the singular [man of Ibidem. sinne; the sonne of perdition; the aduersarie which is extolled aboue al that is called God, or that is worshipped] Fulfilling that thing, wherof king Na­buchodonozor was but a figure [when he comman­ded his captaine Holofernes, to destroy the Goddes of the earth, that he alone might be called God of those Nations which could be subdued. A [...]d that e­uery Iudith. 3. v. 13. Ch. 5. v. 29. Nation might know, that Nabuchodonozor is God of the earth; and that besides him, there is no other.] But Antichrist wil surpasse al this so farre, as heauen is aboue earth. For that Pagan king was con­tent to be called the only God of the earth: but An­tichrist wil be accounted the only God both of heauen and earth. For as Daniel nath prophecied [He wil Dan. 11. v. 37. 38. not account of the God of his fathers: and he shal be in the concupiscences of women (carnally, and spiri­tually) neither shal he care for a [...]ie of the Goddes, because he shal rise vp against al thinges, but god Ma­ozim Yet secretly he wil adore the diuel. by whose power he shal reigne, and doe al his vilanies. he shal worship in his place] that is (according to the probable coherence of this whole prophecie) he wil glorifie his owne strength, as paganes honour Iupiter their imagined greatest only omnipotēt God. For so Maozim signifieth, fortified strengthes and re­fuges. which sense is confirmed by this reason. For that Antichrist publikly contemning both the only true God, and al false goddes; must and wil secretly adore the diuel, the great dragon, of whom he lear­neth al this craft, and receiueth his force; for which he must needes doe him correspondent seruice. And so it appeareth by the next wordes of Daniels pro­phecie saying [And he shal doe it to fense Maozim 39. [Page 489] (to fortifie him self) with a strange god (to witte with the diuel) whom he acknowledgeth, and he shal mul­tiplie glorie.]

13 By which meanes, he shal become the most di­uelish He shal be a most diuelish sorcerer. sorcerer, that can be imagined, hauing al the diuels skil and power; which shal also be communi­cated Apoc. 13. v. 12. Mat. 24. v. 24. to his cheif ministets, according as our Sauiour hath forewarned saying [there shal rise false Christes and false prophets, and shal geue signes and wonders, so that the elect also (if it be possible) may be indu­ced into errour.] And S. Paul saith particularly 2. Thes. 2. v. 9. Apoc. 13. v. 2. of Antichrist, that [his coming is according to the o­peration of Satan, in al power and lying signes and wonders, and in al seducing of iniquitie.] S. Iohn also saith: that [the Dragon wil geue him his owne force, and great power.] And foretelleth three special examples of lying miracles. The first, that [one of the [...]2. dragons heades (most like the great Antichrist him self) shal be as it were slaine to death; & the wound of his death cured. And al the earth was in admira­tion after the beast. The second, that he, or rather his cheif seruant (a great nigromancer) shal make fire to▪ come downe from heauen vnto the earth, in the sight of men.] The third, that [he shal make the I­mage 13. of the beast to speake.]

14 Thus therfore being armed with al worldlie, & And the most execrable ty­rant that euer was, or after­wardes shal be. diuelish power, he shal become a most execrable Ty­rant [For his strength (saith Daniel) shal be made Dan. 8. v. 24. 25. strong, but not in his owne strength: and more then can be beleeued shal he wast al thinges, and shal pro­sper and doe. And he shal kil the strong, and the people of the Sainctes (holie people) according as he wil; and craft shal be directed in his hand: and he shal magnifie his heart, and in the abundance of al thinges he shal murder very many: and against the Prince of princes he shal arise: but without hand he [Page 490] shal be destroyed.] In the meane while to this his sauage most cruel purpose, [the diuel hauing great wrath, knowing that he hath but litle time] and An­tichrist Apoc. 12. v. 12. seing some to stand constant against al his impietie, notwithstanding the worldes applause, & multitudes seruing him, he wil leauie in al partes of the world, and send abrode manie huge armies [For Apoc. 20. v. 7. 8. Satan shal be loosed out of his prison, and shal goe forth and seduce the nations, that are vpon the foure corners of the earth: God, and Magog, shal gather them into battle; the number of whom, is as the sand of the sea. And they ascended vpon the breadth of the earth, and compassed the campe of the Sainctes, & the beloued Citie.] In this prophecie we may ob­serue diuers thinges. First, that Antichristes armies shal consist of al sortes of men, and diuers Nations, especially of such as are most cruel, described by [ Gog Gen. 10. v. 2. and Magog] as the barbarous Saytirs descended from Magog the sonne of Iapheth, and the like, with their Princes or Captaines signified by Gog. Secondly, that these armies shal be in al partes of the world [vpon the four corners of the earth, ascending vpon the breadth of the earth.] Thirdly, that [they shal cō ­passe the campe of the Sainctes] that is of faithful ho­lie Christians. Fourthly of this it necessarily folow­eth, that there shal be euen in that hottest and most general persecution, manie visible good Christians, knowne Confessors of Christ. Els they could not be compassed by manie armies. but are called [one campe] because they are al vnited by one faith, one Baptisme, in one Christ, and one God. therfore also here called [the beloued Citie.] Further we may obserue, that for the time permitted, Antichrist and his wicked princes and peoples shal outwardly pre­uaile against the bodies and persons of the godlie. Yet so, that the proud and insolenc pe [...]secuters, shal [Page 491] be excedingly vexed, by the constancie of the good.

15 And namely by the most diligent, zelous, and True Christiās shal stil resist him. powerable preaching of Enoch and Elias. So Dani­ [...]l Dan. 7. v. 21. 22. beheld in his vision [Loe (saith he) that horne, (the eleuenth horne which sprange after the tenne, & ouercame them) made warre against the Sainctes, & preuailed ouer them, til the Ancient of daies came, & gaue iudgement to the Sainctes on high; & the time came, and the Sainctes obtained the kingdome.] More amply S. Iohn writeth this very thing, rather as an historie, then a prophcie [It is geuen (that is Apoc. 11. v. 2. 3. 4. to say permitted) to the Gentiles (the troupes of the wicked) that they shal treade vnder foote the holie Citie fourtie two monethes. And I wil geue (saith Enoch, and E­lias, shal con­firme their doctrine by miracles. our Lord by the penne of S. Iohn) to my two wi­tnesses; and they shal prophecie a thousand two hun­dred sixtie daies, cloathed in sack-cloathes. these Zach. 4. v. 3. 14. Cant. 3. v. 5. Ch. 8. v. 4. 3. Reg. 17. v. 1. are the two oliue trees, and the two candle-stickes, that stand in the sight of the Lord of the earth. And if anie man wil hurt them, fyre shal come forth of their mouth and shal deuoure their enemies: And if anie man wil hurt them, so must he be slaine. These haue power to shutte heauen, that it raine not in the daies of their prophecie: and they haue power ouer waters, to turne them into bloud; and to strike the earth with al plagues as oftē as they wil.] And when 7. they haue finished their testimonie, the beast which In the end he shal kil them. ascendeth from the depth, shal make warre against them, and shal ouercome them, and kil them. And their bodies shal lye in the streetes of the great Citie, which is called spiritually Sodome and Egipt; where 8. 9. their Lord also was crucified▪ And there shal of [...]ribes & peoples, & tongues, & Gentiles, see their bodies for three daies & a half; and they shal not suffer their bodies to be laid in monumentes. And the inhabi­tantes of the earth, shal be glad vpon them, & make [Page 492] merie, and shal send giftes one to an other, because 10. these two Prophets tormented them that dwelt vpon the earth. And after three daies and a half, the spi­rit But they shal rise againe af­ter three dayes and a half, and ascend into heauen 11. of life from God, entred into them; and they stoode vpon their feete: and great feare fel vpon those that saw them. And they heard a lowde voice 12. from heauen saying vnto them: Come vp hither. And they went vp into heauen in a cloude; & their enemies saw them; and in that hour there was made 13. a great earthquake, and the tenth part of the Citie fel, and there were slaine in the earthquake names of men, seauen thonsand, and the rest were cast into a feare, & gaue glorie to the God of heauen.] Thus writeth the Apostle S. Iohn, and concludeth this pagent thus; 14. [The second woe is gone, and behold the third woe wil come quickly] which may be thus vnderstoode. It wll be a miserable grief & torment vnto Antichrist, and his adherents, that so manie blessed Confessors, especially these potent Prophets, Enoch and Elias, shal resist them. Secondly, that these two visibly, shal gaine the victorie against them al, & against the diuel and death▪ The third woe wil be, when Anti­christ him self, shal quickly after be slaine, and so­danly destroyed.

16 Of which his final ruine, diuers Prophets haue Antichrist shal then be suden­ly destroyed. foretold. Isaias describing Christes excellencie, and Is. 11. v. 4. victorious power against al enemies, particularly a­gainst Antichrist, saith [He shal strike the earth with the rodde of his mouth; and with the spirit of his lippes, he shal kil the impious.] Ezechiel saith thus Ezech. 39. v. 3. 4. 5. to Gog and his armie [I wil strike thy bow in thy left hand; and thine arowes wil I cast downe out of thy right hand saith our Lord; vpon the mouncaines of Israel shalt thou fal, and al thy troupes, and thy peo­ples that are with thee, to the wild beastes, to the birdes, and to euerie foule; and to the beastes of the [Page 493] earth haue I geuen thee to be deuoured; thou shalt fal vpon the face of the feild, because I haue spoken saith our Lord.] To this iust Iudge Christ our Re­demer, thus saith the Prophet Abacue, congratula­ting Abac. 3. v. 13. his victorie [Thou wentst forth, the saluation of thy people; saluation with thy Christ: thou stro­kest the head out of the house of the impious.] To al which accordeth the aduertisment of S. Paul say­ing, that [he which shal be reueled, shal be destroi­ed, 2. Thes. 2. v. 3. 8. the man of sinne, that wicked one, whom our Lord Iesus shal kil with the spirit of his mouth; a [...]d shal destroy with the manifestation of his Aduent.] The same thing did the Angel reuele vnto S. Iohn saying [The beast which thou sawest, was, and is not; Apoc. 17. v. 8. and shal come vp out of the bottomlesse depth, and goe into destruction. And the inhabitantes of the earth, shal meruel, seing the beast that was & is not.] 17 But whiles they shal meruel at the sudaine de­struction Al his a [...]mies, and folowers, shal presently fal to nothing. of the great Antichrist, his whole armies, shal in like sudaine maner, miserably, & most strange­ly perish. As is signified in the same vision [when Ch. 20. v. 8. 9. 10. they compassed the campe of Sainctes, and the holie Citie (saith the Angel) there came downe fyre from God out of heauen and deuoured them, and the diuel which seduced them, was cast into the poole of fyre and brimstone.

18 Finally, an other most certaine and cleare signe, Then shal the Iewes general­ly be conuer­ted to Christ. not of Antichristes coming, but whē he shal be come and gone, is the general conuersion of the Iewes, who as manie holie Scriptures doe witnesse, shal at last be conuerted to Christ our Sauiour. So Moyses said to that Nation [In the later time, thou shalt returne Deut. 4. v. 30. Is. 10. v. 22. to the Lord thy God; and shalt heare his voice. [The remnant (saith Isaias) shal be conuerted, the remnant, I say, of Iacob, to the strong God. For if thy people o Israel, shal be as the sand of the sea; the [Page 494] remnant therof shal be conuerted; consummation abbridged, shal make iustice ouerflow.] Likewise saith Ezechiel: [Thou and thy daughters, shal re­turne Ezech. 16. v. 55. Mich. 4. v. 6. 7. to your antiquitie.] Also Micheas foretelleth the same saying: [In that day, saith our Lord, I wil gather her that halteth, and her that I had cast out, I wil gather vp; and her whom I had afflicted. And I wil make her that halted, into a remnant, and her that had laboured, into a mightie Nation. And our Lord wil reigne ouer them in mount Sion, from this time now & for euer.] Againe saith our Lord (by his prophet Zacharias) [I wil strengthē the house of Iu­da, Zach. 10. v. 6. and the house of Ioseph I wil saue; and I wil con­uert them, because I wil haue mercie on them, and they shal be as they were when I had not cast them of, for I am the Lord their God, and wil heare them. These are the remaines of the Iewes, that shal be a­gaine ingrafted in their owne oliue] as S. Paul ex­poundeth Rom. 9. v. 27. 28. Ch. 11. v. 24. 25. Isa. 59. v. 20. the Prophets, adding for the instruction of the Romane Christians saying: [I wil not haue you ignorant brethren of this Mysterie, that blindnes in part hath chaused in Israel, vntil the fulnes of the Gentiles might enter, and so al Israel might be saued: as it is written: there shal come out of Sion, he that shal deliuer; and shal auert impietie from Iacob.]

19 Which Mysterie when it shal be accomplished, After al these signes the end of this world shal be nere. But the houre, nor day, none can know. then assuredly the end of this world wil aproach. But of the verie day albeit some doe coniecture by the prophecie of Daniel, that it wil be [fourtie fiue Dan. 12. v. 12. dayes after Antichristes destruction] yet certaine it is that no man, nor Angel can certainly know it. Daniel him self saith [I haue heard, and vnderstood 8. not. And I said (to the Angel) my Lord what shal be after these thinges? And he said: Goe Daniel 9. 13. because the wordes are shutte vp, and sealed vntil the prefixed time.] The Apostles also demaunding to Mat. 24. v. 37. 38. [Page 495] know this day our Sauiour answered, that [neither 39. Mar. 13. v. 32. 33. 35. 36. 37. man, nor Angel can know it. But as in the dayes of Noe, so likewise shal the coming of the Sonne of man be. For as they were in the dayes before the floud, eating, and drinking, marying, and geuing to ma­riage, euen vnto that day in which Noe entred into the arcke, and knew not til the floud came, and tooke them: so also shal the coming of the Sonne of man be. Take heede (saith our Lord) watch, and pray, for you know not when the time is. Watch ye ther­fore (for you know not when the Lord of the house cometh, at euen, or at midnight, or cocke crowing, or in the morning) lest coming vpon a soden, he find you sleeping. And that which I say to you, I say to al, watch.]

20 Wherfore S. Paul admonished the Thessaloni­ans, It is in vaine to be inquisitiue when the day of Iudgement shal be. not to be ouerm [...]ch inquisitiue, when the day of general Iudgement, and Resurrection shal be, saying to them: [Of the times and moments, you neede not 1. Thes. 5. v. 1. 2. 3. brethren that we write to you, for your selues know perfectly, that the day of our Lord shal so come, as a theefe in the night. For when they shal say, peace and securitie, then shal soden destruction come vpon them, as the paines to her that is with child, & they shal not escape. But you brethren are not in darknes, But necssarie for al to watch. that the same day may, as a theefe, ouertake you.] Euen so doe I confidently exhort you that shal read this Treatise, not to be curious to know, when your owne death and particular Iudgement shal be. For your selues assuredly know, that as death is most cer­taine: so the day of our death is vncertaine. Ther­fore be you al readie [because at what hour you know Mat. 24. v. 44. not, the Sonne of man wil come] first in particular to euerie one; and at last to al in general.