THE TOUCH-STONE OF THE Reformed Gospel: Wherein The principal Heads and Tenents of the Protestant Doctrine (obje­cted against Catholicks) are briefly refuted, By the express Texts of the Prote­stants own Bible, set forth and ap­proved by the Church of England.

With the ancient Fathers judgements thereon, in confirmation of the Catholick Doctrine.

The last Edition exactly Corrected.

Luke. 19.22. Out of thy own mouth will I judge thee.

Permissu Superiorum.

Printed in the Year, 1676.

To the Catholick READER Health, and incouragement in his Holy Faith.

Courteous READER,

BEfore thou peruse this little Book, I would intreat thee to read these ensuing Points which are very necessary for thy better in­struction.

1. The first is, that in the Text of Scripture alledged throughout this Treatise, it is not specified out of which English Bible the said passages are ex­tracted, for as much, as this were over [...]roublesome unto thee, since England [...]ath set forth within these few years [...]ast, a great number of several sorts [...]f Bibles, far different one from ano­ [...]her; So that our Adversaries (to [...]hom I wish from my heart, as I do [...] thee, that this little Book may [Page]prove profitable) have not all one sor [...] of Bibles themselves. Notwithstand­ing know for certain, that they are a faithfully taken out of the Bibles i [...] ­quarto; and Octavo, printed at Lon­don by Robert Barker, anno 1615. S [...] as if by chance any one shall shew the some other Bible, wherein they are n [...] set down, word for word, as here the are; yet rest assured, that thou sha [...] find them so written, and faithful [...] cited out of the foresaid Edition Robert Barker, set forth by his M [...] ­jesties special commandement.

2. The second is, That thou a mire the splendor of Truth, which such, and so refulgent, that notwit [...] ­standing our Adversaries main a serious endeavours to obscure [...] same, by so many varieties of Tra [...] ­slations, and by such a number of gr [...] corruptions and falsifications; yet th [...] condemnation is so expresly set do [...] in this their own Bible, and is so cl [...] to all the world, that nothing else needfull hereto, but that thou know read, and have thine eyes to behold [Page]same, at the opening of this their Book, This cannot chuse but be an exceeding [...]omfort to Catholicks, concerning the [...]prightness of their cause, to offer [...]hemselves to be tryed, and to confound [...]heir advers [...]ries by their own Bible: [...]he translation whereof notwithstand­ing, d [...]th in a number of places, and [...]articularly in many of those that are [...]n question, swerve and differ noto­riously from the authentical Latin, [...]nd to the incredible disparagement, [...]nd obscuring of the Catholick cause. Never did yet (nor I presume dare) our Adversaries offer to give the like ad­ [...]antage unto us, as to stand to be tried [...]y our Translations, and that in above [...]fty Heads, and Points of Doctrine. [...]hat are this day in controversy be­ [...]ween us.

3. The third is, That when thou [...]alt urge, or alledge any passage, [...]n [...]avour of thine own faith and doctrine; [...]f any one return their charge, be it ei­ [...]her by way of recrimination & blam­ [...]ng of the Roman Church, or by al­ [...]dging some obscure texts, and those [Page] [...] [Page] [...] [Page]ill understood, to counterpoyze such as are brought by thee; do thou shew them amiably, that this is not to proceed in due order, nor to deal with thee as they ought, in opposing a passage dark, and obscure, to confound another that i [...] most clear and evident. For example when we set before their eyes these few words (as clear as the Sun at noone day) Take, eat, this is my body, this is my bloud which shall be shed for you, &c. (Mark 14.25.) they will straight sup­pose to have found another importan [...] place, yea, and to have given us th [...] overthrow, if they presently reply, tha [...] our Saviour saith in S. John 6.63 The flesh profiteth nothing, the word that I speak unto you, they are spirit and they are life; a passage far mor [...] obscure than that which is in question and which affirmes nothing less, tha [...] that which they pretend to prove there by. For how absur'd were it to say, tha [...] the flesh of Christ profiteth nothing And if (as they themselves say) w [...] must interpret one passage by another thou doubtlesse it is better to explicat [...] [Page]an obscure one, by one that is clear, than one that is clear, by a passage obscure; and that one Text give place to many, rather than many to one.

4. The fourth is, That if they shall reject any of the passages which thou producest, pretending the same to be Apocryphal; know, that to prevent this objection, no such Scriptures, as they call Apocryphal are here produced a­lone, but that alwayes there go accom­panied with them, others that are Ca­nonical, even by their own confession: And so far as Apocryphal Scriptures shall, and do agree with Canonical, they themselves by their own Rule, are bound to receive them. Which will al­so stop their mouth in their common pretence of Conference of places; for rarely hast thou here less then three, or four several passages cited at large (be­sides references) for the proof of every several Point: All our Adversaries put together, being never able in their defence to do the like; that is, to pro­duce so many in number, so expresse and clear, and for so great a number [Page]of Controversies, as are here disputed and couched in so little a Treatise.

5. The fifth is, that if they shall contend with thee, not about the words themselves, as being clear, but about the sense and meaning of them; for such places, I say, as may be subject to this cavil, thou shalt forthwith have recourse unto that which the Scri­ptures call, the Rule of faith, that is, to the ever-constant and uniform Judgment of the Church, and Ancient Fathers, who, in every Age since Christ, have understood the point in question, in that sense which Catholicks do. An example whereof thou maist lay down before them out of that learned Trea­tise, intituled. A Manuel of Controver­sies, debating the question of the Bles­sed Sacrament. Which having done, bid them do the like, and thou wilt yield unto them; (a thing which they can never peform.) So as no man of reason will reject this Rule, grounded so clearly in holy Scripture, and prefer the private interpretation of some silly Cobler before S. Chrysostom, of a Ba­ker [Page]before S. Basil, of some Tinker be­fore Tertullian, or of any Novelist whatsoever, before the judgement of the the Church, and the whole stream of the Holy Fathers.

This point therefore being so im­portant, shall be the first, which I will fortifie, and prove by the word of God in this present Treatise, I mean this Rule; and therefore in no wise forget, alwayes to involve thine Adversary within this Rule, as often as he shall prove so unruly, and thou shalt be sure to get the victory.

The sixth and last point is, That I here protest, in the presence of God (whom I call to witness in this be­half, and pray thee also to call upon, for the salvation and reduction of all those that walk astray) that it is not in the power of any one, no not of all our Ad­versaries that are in England, to find in their own Bible, one onely expresse Text, I say, one onely, in their own Bible, by which they can possibly prove, one onely point of their false Doctrine [...] without their usual art of adding, di­minishing, [Page]chopping or changing it by some interpretation, or other: which yet should be to alter the Text it self, and to employ mans fancy, instead of the pure word; a thing by their own confession, flatly forbidden them, pro­testing, that the Word of God, doth in such sort contain all that which is ne­cessary to salvation, that it is not law­ful neither for men, nor Angels, to add, diminish, or alter any part thereof; and commanding their followers and adhe­rents, utterly to renounce all Antiqui­ty, Custom, Multitude, humane wis­dom, Judgment, Decrees, Edicts, Counsels, Visions, yea, and Miracles themselves, to the contrary.

THE TOUCH-STONE Of the REFORMED GOSPEL.

The Protestants affirm. I. That there is not in the Church one, and that an infallible Rule, for under­standing the Holy Scriptures, and con­serving of Ʋnity in matters of Faith.

COntrary to the express words of their own Bible, Rom. 12.6. Having then gifts, differing according to the grace that is given to us, whether Pro­phecy (that is interpretation) according to the proportion (or Rule) of faith, Whence we gather, that Prophecy, ac­cording to the Rule of faith, is one of the gifts which God bestoweth on his Church. Therefore there is in the [Page 2]Church one, and that an infallible Rule, to understand the holy Scriptures by.

Philip 3.16. Nevertheless, whereto we have already attained. Let us walk by the same rule, let us mind the same thing. Lo how plainly the Apostle speaks in this second place, of a certain Rule to walk by: clearly pre­supposing, that in matters of faith, we can never be of the same minde, unlesse we walk by the same Rule.

Gal. 6.16. And as many as walk according to this Rule, peace be on them, and mercy. And 2. Cor. 10.15. Having hope when your faith is in­creased, that we shall be enlarged by you, according to our Rule, abundant­ly to preach the Gosple in the Regions beyond you, and not to boast in another mans line. Here again, because every man is to direct, and order his belief, according to the doctrine of the Church, therefore it is called by S. Paul, both the Rule, & Line of our holy faith.

Again 1 Cor. 11.16. But if any man seem to be contentious, we have no such Custome, nor the Churches of [Page 3]God. Lo how S. Paul still pleads the Rule and Custom of the Church a­gainst the contentious: which if it could, then by the sole prescription of twenty or thirty years, and by the authority of so few Pastors, stop the mouthes of new Sect-masters, what ought not the Custome of sixteen hun­dred years, and the decrees of so many hundred Pastors gain of reasonable, modest and humble men?

And here I would have it to be no­ted, that this Analogy, or Rule of faith (besides the titles already recited) the holy Scripture in other places, calls by the name of Form of Doctrine, Rom. 6.17. A thing made ready to our hand, 2. Cor. 10.16. The Depo­situm (or Treasure) committed to the Churches trust, and ever most careful­ly to be kept by her. 1. Tim. 6.20. And withall in the very self same pla­ces, always stileth that which is con­trary to this Rule, by the name of Disunion, Discord, Disobedience, forsaking of our first Vocation, Di­vision, Contention, Prophane and [Page 4]vain babling, Opposition of sciences, &c. Whence plainly appear how great the necessity is for every Christian to keep this Rule; the least breach whereof, doth presently crack his Christian cre­dit with the Church of God, and with all good Christians.

See more Rom. 6.17. Gal. 1.6. Rom. 16.17. Acts 15 2. 1. Tim. 6.10. Rom. 12.16.

¶ According to this very Rule, the Ancient Fathers affirm the same. S. Irenaus l. 4. Cap. 45. Tert. de praesor. And Vincent. Lyr. in suo Commonito­rio, saith: It is very needfull in regard of so many errors proceeding from the mis-interpretation of Scriptures, that the Line of Propheticall and Aposto­lical exposition should be directed according to the Rule of the Ecclesi­astical and Catholick sense. Thus wri­teth this most worthy witnesse. Tertul [...] Praescrip. Adv. Haeres. Cap. 15, & Cap. 19. Saith. We do not admit our Adversaries to dispute out of Scri­pture, till they can shew who their An­cestors were, and from whom they re­ceived [Page 5]the Scriptures. For the orderly course of doctrine requires, that the first Question be, whose the Scri­ptures are by right, from whom, and by whom, and to whom the Form of Christian Religion was delivered? O­therwise prescribing against him as a stranger &c. Thus he.

Behold, how these two last ancient Fathers, lay hold of, and urge these two very terms, Rule, and Form of Faith; and Religion even as before the Holy Scripture did, from whence doubtlesse they took the phrase. And with very great reason, for the knowledge of Tradition (which is the Form or Rule) goes before the knowledge of the Scri­pture for the Rule must be first known, before the thing ruled can be assuredly known; as the Carpenter cannot know certainly, that he hath [...]easured his timber, nor the Taylor, [...]hat he hath measured his cloth aright, except he first assuredly know, that is measure be both true and right: but [...]he Rule of Faith, to wit, the Summe [...]f those points that every Christian is [Page 6]bound expresly to know, as delivered to him from hand to hand, is the knowledge of Tradition.

The Protestants affirm. II. That in matters of Faith we must not rely upon the Judgement of the Church and of her Pastors, but one­ly upon the written Word.

COntrary to the expresse words o [...] their own Bible, Mat. 23.2. Th [...] Scribes and the Pharisees sit in Mose [...] seat, all therefore whatsoever they bi [...] you observe, that observe and do. I [...] which words, Christ not only commands us in matters of Faith, to have recourse to somewhat else besides th [...] onely written words (to wit, to the Pa­stors of the Church), but bids more over, to obey them: and that not onely in some principal matters, but in al [...] whatsoever, without distinction o [...] limitation. Therefore in matters o [...] faith, we are not tied to rely onel [...] upon the written word.

[Page 7] Luke, 10.16. He that heareth you, heareth me; and he that despi­seth you, despiseth me: and he that dispiseth me, dispiseth him that sent me. Here again Christ our Lord ho­noureth and giveth as much authority to the Preachers of the Word, as he can possibly do to the word it self, saying: He that heareth you, &c.

Matth, 16.19. Whatsoever thou shalt binde on earth, shall be bound in heaven: and whatsoever thou shalt loose in earth, shall be loosed in heaven. Where it is to be noted, that he doth not say whosoever but whatsoever; giving us thereby to understand, that not onely the bonds of sins, but as [...]ell all other knots and difficulties in [...]atters of faith, are to be loosed by [...] Peter, and by the Pastors that suc­ [...]eed him in the Church.

See more Deut. 17.8. Aggeus 2.1. 2. Cron. 19.8. Ʋnto the end. 2. [...]hes. 2.15.

¶ The holy Fathers that affirm the [...]me, are S. Gregory NaZ In orat. [...]cus [...]t. Tertul. lib. de praescrip. ad­versus [Page 8]har. S, Cyprian lib. 1. epist. 3. S. Aug. lib. 1. cont. Crosc. cap. 33. and lib. cont. Fund. cap. 5. Vincent. Lyr. in suo commonit. And S. Anselm lib. de incar. cap. 1. writing to Pope Urban. saith thus unto him: Ʋnto n [...] other is more rightly referred to be cor­rected, whatsoever ariseth in the Church against the Catholick faith, &c.

They affirm. III. That the Scriptures are easie to be un­derstood, and that therefore non [...] ought to be restrained from readin [...] of them.

COntrary to the express words o­their own Bible, 2. Pet. 3.1 [...] Where S. Peter, speaking of S. Pau [...] Epistles, saith: In which are som [...] things hard to be understood, whi [...] they that are unlearned, and unstabl [...] wrest, as they do also the other Scri [...] ­tures, unto their own destruction. B [...] all unlearned Reformers, both rea [...] [Page 9]and are allowed to read those hard things (yea, the Book of Apocalyps al­so yet harder) without any restraint to man, or woman, which yet they un­derstand not: therefore they wrest them, as also other Scriptures, to their own destruction.

Acts 8.30. And Philip said, under­standest thou what thou readest? And he said: How can I, except some man should guide me? Where first may be noted, that this Noble Eunuch freely confessed, he could not understand the Scriptures without an interpreter to ex­pound them, albeit he was a great, and serious student in them, and withal a holy and humble man, as S. Hierom noteth of him, Epist. ad Paulin. de stud. Script. And next that he saith, Ex­cept some man guide me: So as he fled not to his private spirit, nor yet to con­ferring of place with place, as our Ad­versaries do. Therefore the Scriptures [...]re not easie.

Luke 24.25. and 27. Christ called [...]wo of his Disciples fools, and slow of [...]eart, &c. And beginning at Moses, [Page 10]and all the Prophets, he expounded unto them in all the Scriptures, the things concerning himself. How then are the Scriptures so easily to be un­derstood of the unlearned, when Christs Disciples themselves could not under­stand them, till first they were ex­pounded to them?

Rev. 5.1. &c, The Angel speaking of the Book sealed with seven seals, wept much, because no man in heaven nor in earth, was able to open the Book, neither to look thereon. A strange case! to read in Scripture it self, that the book of Scripture should be shut with so many seals: but much more strange, that even in S. John and the Apostles time, none could be found, neither in heaven, nor earth, able to open the same, nor to look thereon, which every Apprentice now adayes, without [...] difficulty will undertake to do.

See more 2 Pet. 1.20. Mat. 13.11 and 36. Luke 24..45. 1 Cor. 12.10 Luke 8.10. & 54. Luke 2.50. 2 Tim. 3 7. 1 John 4.6. John 5.35. Psal. 119 18. and 34. Rev. 5.1. &c.

[Page 11]¶ The holy Fathers that affirm the same are, S. Iraenus l. 2. Cap. 27. Ori­gen l. cont. Cels. S. Amb. Epist. 44. ad Constant. Where he calleth it: A sea, and depth of prophetical riddles, S. Jer. in praefat. comment. in Ephes. 5. And S. Aug. epist. 119. cap. 21. saith: The things of Scripture that I knew not, are many more then those that I know, So S. Greg. hom. 6. in Ezech. and many other Fathers confess the same of themselves. S. Denis Bishop of Corinth, cited by Euscbius lib. 7. hist. Eccl. 20. saith: Of this Book (of Scripture) this is my opinion, that the matter thereof is far more profound then my wit can reach unto.

They affirm. IV. That Apostolical Traditions, and an­cient Customs of the Church, (not found in the written word) are not to be received, nor to oblige us.

Contrary to the express word of their own Bible 2 Thes. 2.15. Therefore Brethren stand fast, and hold the Tra­ditions, [Page 12] which ye have been taught, whether by word or by Epistle. Hence it is clear, that some Traditions were delivered to the Thessalonians by word of mouth, and those of equal authority with what was written, if not of more: for the holy Ghost doth name them first, as they were indeed the first in be­ing,) yea it is certain, that before the new Testament was written, the Apo­stles delivered all by Tradition, and word of mouth. Therefore Apostolical Traditions are to be received, and do oblige us.

2 Thes. 3.6. N [...]w I command you brethen, in the name of our Lord Je­sus Christ, that ye with draw your selves from every brother that walketh dis­orderly, and not after the Tradition which he received of us. He saith not, I councel you, but I command you. But these men, rejecting all Traditions, walk disordered: therefore they break the Apostles commandment. Yea, they stand not, but are fallen; they let go, what the word it self doth will them to hold: and therefore in the name of [Page 13]our Lord Jesus Christ, let all good men withdraw from them.

1. Cor. 11.2. Now I praise you bre­ [...]hren, that you remember me in all [...]hings, and keep the Traditions, as I [...]ave delivered them unto you. But these [...]eject all Traditions: therefore needs must S. Paul speak thus unto them: Now (none of my brethren) I dispraise you, for that you forget me in all [...]hings, and keep not the Traditions, as [...] have delivered them unto you.

Lastly, if nothing at all be to be be­ [...]ieved, but onely that which is left us written, wherein should the Church [...]ave exercised herself from Adam to Moses, the space of two thousand six [...]undred years?

See more 1 Tim. 6.3.20. & 2 Tim. [...].13. 2 Tim. 2.2. John 20.30 and [...]1.25. and 16.12. 1 Cor. 11.16.34. [...]. ep. John. 12.3 ep. of S. John 13. Acts 16.4. and 15.28.

¶ The Fathers that affirm the same, [...]re S. Iraeneus l. 3. c. 4. Origen. in cap. [...]. ad Rom. S. Damas. l. 4. c. 17. S. Chrysost. in 2 Thes. 2. And S. Basil. [Page 14]de Spiritu sancto saith: some things [...] have from Scripture. (other things fr [...] the Apostles, both which have [...] force unto Godliness. S. Chrysostom 4. in 2. Thes. faith It is a Traditi [...] seek thou no further.

They affirm. V. That a man, by his own understandi [...] or private spirit, may rightly jud [...] and interpret Scripture.

COntrary to the express words their own Bible 1. Cor 12.8. a [...] 10. To one is given by the spirit, [...] word of wisedome: to another the wo [...] of knowledge by the same spirit: to [...] ­nother the working of miracles: to [...] ­nother Prophesie, to another discerni [...] of spirits: to another kinds of tongue [...] to another the interpretation of tongu [...] but all these worketh that one [...] the self same spirit, dividing to ev [...] man severally, as he will. Where [...] Apostle in express words, opposeth [...] refelleth this unsavory doctrine, tea [...] ­ing [Page 15]that the gift of prophesying, or truly to interpret the holy Scripture, is not given to all the faithfull, but to some only in particular: yea, he pre­supposeth that one may have the gift, even to work miracles, and yet may want the gift truly to interpret the Word of God. Therefore a man by his own private spirit cannot rightly inter­pret Scripture.

2 Peter 1.20. Knowing this first, that no Prophesie of the Scripture is of any private interpretation, for the Pro­phesie came not in old time (in the Mar­gent, or at any time) by the will of man, [...]ut holy men of God spake as they were moved by the holy Ghost. See how clear­ [...]y the Apostle taketh this faculty and [...]uthority from a private and prophane man, restraining the same to a company [...]nd society of men, and those also of [...]ome special note for their sanctity [...]nd holinesse, assuring us, that they [...]pake, as they were moved by the ho­ [...] Ghost.

1 John 4.1. Beloved, beleeve not very spirit, but try the spirits, whether [Page 16]they are God. By which words we a [...] taught, that the spirits of others are t [...] be examined, whether they proce [...] from God or not: but this Caveat ca [...] ­not be understood of the spirit of th [...] whole Church, since then it would fo [...] ­low, that there should be none left t [...] try the said spirit of the Church (eve [...] particular man being included therei [...]). If then it be to be meant of priva [...] men (as needs it must) it follows, th [...] a private spirit cannot be this Judg [...] since it self is to undergo the Judge­ment and examination of some other [...]

¶ The Fathers, that affirm the sa [...] are S. Aug. epist. 16.2. and l. de B [...] ­ptismo cap. 18. ad Epictetum. S. Ba [...] epist. 78. S. Amb epist. 32. S. L [...] epist. 53. S. Hier. lib. cont. Lucifer [...] nos. Vincent. Lyr. cont. prophan. her [...] novitates. Yea, Martin Luther hi [...] ­self (the Protestants great Grand-F [...] ­ther) saith lib. de potestate Papae: [...] are not certain of any private pers [...] whether he hath the revelation of the [...] ­ther or no: but that the Church hath [...] we ought not to doubt.

They affirm. VI. That S Peters faith hath failed.

COntrary to the express words of their own Bible Luke 22.31.32. [...]imon, behold Sathan hath desired to [...]ave you, that he may sift you as wheat: [...]ut I have prayed for thee, that thy [...]aith fail not. Sathan required to sift [...]hem all (the Apostles) but our Lord [...]ere prayed for Peter onely, that his [...]aith principally might not fail. There­ [...]ore S. Peters faith hath not failed.

Matth. 16.18. And I say unto thee, [...]at thou art Peter, and upon this rock [...] will build my Church, and the gates [...] hell shall not prevail against it. But [...]d S. Peters faith failed, the gates of [...]ll had long ago no doubt prevailed.

Matth. 23.2. The Scr [...]bes and the [...]harises sit in M [...]ses seat, all therefore [...]hatsoever they bid you observe, that [...]serve and do. How could Christ bid [...]e people of the old Law, [...]o all what­ [...]ever he shold bid them, by those that [Page 18]sate in Moses chair, if they could err [...] But God hath no lesse preserved th [...] truth of Christian Religion, in the cha [...] of S. Peter, which is in the new La [...] answerable to that of Moses in the o [...] Therefore neither S. Peters Faith, n [...] Chair hath failed.

John 11, 49, 51. Speaking of Caip [...] the High-priest, saith: And this he spa [...] not of himself, but being High priest th [...] year he prophesied, that Jesus should for that Nation. See, how in this m [...] wicked time of the Sinagogue, the ve [...] Dregs and out-cast of that disobedie [...] people, yet speaking forth of that Cha [...] which Christ had commanded to heard and obeyed, touching matters faith, answer truly, and their chief shops prophesie.

¶ So Leo ser. 3. de assump. sua affir [...] the same: The danger was common all the Apostles, but our Lord took spe [...] care of Peter, that the state of all the might be more sure, if the Head were vincible.

They affirm. VII. That the Church can err, and hath erred.

COntrary to the express words of their own Bible, Isai. 59.21. As [...]or me, this is my Covenant with them, saith the Lord. My spirit that is up­on thee, and my words, which I have but in thy mouth, shall not depant out of thy mouth, nor out of the mouth of thy [...]eed, nor out of the mouth of thy seeds seed, from henceforth, and for ever. Therefore the Church cannot err.

John 14.16. I will pray the Father, and he shall give you another Comfor­ter, that he may abide with you for e­ver, even the spirit of truth. But the Apostles themselves lived not for ever: therefore this is to be understood of the perpetual aboad of the spirit of truth with their Successors.

Matth. 18.17. And if he neglect to hear the Church, let him be unto thee [...]as an heathen man, and a Publican. [Page 20]Whence is clearly to be gathered, tha [...] the Church in her Censure cannot er [...] Isai. 35.8. And a high way shall [...] there, and a way, and it shall be call the way of Holiness, the unclean sha [...] not press over it, but it shall be for those the waifaring men, though fools, sha [...] not err therein. How far deceive then are many simple souls, who do a [...] ­firm, that the whole Church, and a [...] holy men that ever have been there [...] for these thousand years (how wi [...] soever) have all erred.

Ephes. 5.27. That he might prese [...] it to himself a glorious Church, n [...] having spot, or wrincle, or any su [...] thing, but that it should be holy a [...] without blemish. Note well these word without spot, wrincle, or any blemis [...] and tell me now if it be possible, tha [...] reading this, thou canst ever believ [...] that she hath ever taught such horrib [...] blasphemies and abominations, as a [...] this day she is charged with?

See more John 16.13. Ephes. 5.2 [...] Isai. 9.7. Ezech. 37.26. Luke 22.3 [...] Mat. 22.3. 1. Pet. 2.9. John 17.1 [...] [Page 21] Cor. 11.25. Ps [...]l. 10.25.29. Ephes. 2.10. John 10.16. Acts 4.32. Eph [...]s. 4.5.11. Luke 10.16, Deut. 17.8. Jerem. 3.15. Malac. 27. M [...]t. 16.18. Acts 15.28. 2. Cor. 13.8. 1. Tim. 3.15.

¶ The Fathers a firm the same ex­presly S. Aug. cont. Cres [...]on. lib. 1. cap. 3. Also upon the 118. Isal. t [...]e place begins: Ne auferas de ere meo verbum veritatis usquequaque. S. Cypr. Epist. 55. ad Cornel. num. 3. S. Irenaeus lib. 3. cap. 4. with many others.

They affirm. VIII. That the Church hath been hidden and invisible.

COntrary to the expresse words of their own Bible, Mat. 5.14.15. Ye are the light of the world, a City that is set on a hill, cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick, and it giveth light to all that are in the house. But the Catholick Church is such a light, such a candle, and such a [Page 22]City built upon Christ, as upon [...] mountain, therefore had not, nor ca [...] be hidden, nor is invisible.

Mat. 18.17. Tell the Church, if [...] neglected to hear thee: but if he neglect to hear the Church, let him be unto th [...] as a heathen man, and a Publican. Bu [...] it were a very hard case to be condem­ned as a Heathen, for not telling, [...] hearing a Church, which hath so close­ly lain hid, that no man could here see, feel, or understand it for a thou­sand years.

2 Cor. 4.3. But if our Gospel be hia [...] it is hid to them that are lost. Loe th [...] censure of S. Paul upon all such as af­firm that the Church, or her Gospel ca [...] be hid.

Isai. 2.2. And it shall come to pas [...] in the last days, that the mountain [...] the Lords house shall be established i [...] the top of the mountains, and shall b [...] exalted above the hills, and all nation shall flow unto it. In hundreds of place do the Prophesies mention this King­dom of Christ, as Dan. 7.14. Mich [...] 4.7. &c. Which should be all in vain [Page 23]if this his kingdom could be invisible; for a Prophesie must be of things, which may be seen and perceived by our sen­ses; otherwise every man might be a Prophet, and foretel of things to come, which if they should not come to passe, he might answer, that they had come to pass in very deed as he had prophesied, but that they were invisible to the world. Lo the visible absurdities of this invisible Church.

See more Psa. 27.8. Rom. 19.14. 1 Cor. 11.19. Psa. 19.3, 4. Isai 60.20. Act. 20.21. Isa. 61.9.

¶ The Fathers commonly affirmed the same. Origen. hom. 30. in Matth. The Church is full of light, even from the East to the West. S. Chrysostom. hom. 4. in. 6. of Isai. It is easier for the sun to be ex­tinguished, then the Church to be darkned. S. Aug. tract. in John calls those blinde, that do not see so great a mountain. S. Cyp. de Ʋnitate Ecclesiae, to the same purpose.

They maintain. IX. That the Church was not always to re­main Catholick or universal, and that the Church of Rome is not such a Church.

COntrary to the expresse words of their own Bible Psalm 2.8. Ask of me, and I shall gi [...]e thee the Hea­then for thine inheritance, and the ut­termost parts of the earth for thy posses­sion. And Luke 1.33. He shall reign over the h [...]use of Jacob for ever, and of his kingdom there shall be no end. But none of these promises have been any where else so much verified, as in the Church of Rome; therefore both the Church had been alwayes universal, & the Church of Rome only such a Church

Colos. 1.3. &c. We give thanks to God for you, &c. Since we heard your faith, &c. For the hope which is laid up for you in heaven, whereof ye heard be­fore in the word of the truth of the Go­spel, which is come unto you, as it is in [Page 25]all the world, and bringeth forth fruit, as it doth also in you, since the day, you heard of it, and knew the grace of God in truth. But no Faith, or Gospel hath, or is, so dilated in all the world, nor hath fructified, and grown (for so we read) as the faith of the Roman Church hath done, as appears more plainly by this which follows.

Rom. 1.8. First I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. Where in express terms, S. Paul calls the faith of the whole world (or Catholick faith) the faith of the Romans, that is, of the Church of Rome. Therefore the Church of Rome, and no other, is truly, and indeed such a Church.

See more Colos. 1.32. Gon. 22.18. Mat. 24.46. Acts 1.8. Dan. 2.25. Luke 24.4.7. Psal. 46.9. Psal. 72.8. (we 71.) Mark 16.20. Ezech. 13.3. Mat. 21.19. Acts 1.8.

All which places are to be under­stood, not that the whole world should be Catholick at one and the same time, [Page 26]but that the whole should be converted to Christ at sundry times, and that it shold comprehend a greater part of the world, then any Sect of hereticks shold ever do: and this is the true sense of being Catholick, or Universal.

¶ And to follow still our former Rule, hear the Fathers that affirm the same. S. Cypr. ep. 57. writing to Cor­nelius, Pope of Rome, saith: Whilest with you there is one mind and one voice, the whole Church is confessed to be the Roman Church. S. Aug. de unitat. Ec­cles. cap. 4. saith. Who so dissent from the body of Christ, which is the Church, that they do not communicate with all the whole corps of Christendom, certain it is, that they are not in the Catholick Church. S. Hierom in his Apologie a­gainst Ruffinus, and in other places, saith, that it is all one to say Roman faith, and the Catholick faith. Again, S. Aug. upon the Psal. 45. (we 44.) but much more excellently in ep. 161. ad Honorat. The place begins: Dignere ergo rescribere nobis. As also cont. lib. Petil. l. 2. cap. 16.

The Reformers hold. X. That the Churches Ʋnity is not necessary in all points of faith.

COntrary to the express words of their own Bible, Ephes. 4.5. One Lord, One Faith, One Baptism: There­fore Unity is necessary in all points of faith. The reason is, for that the Church, being a Congregation of the faithful, one Faith is necessary to make one Church, but our Adversaries differ in matters of faith, therefore they have not the Unity requisite to one Church.

James 2.10. Wh [...]soever shall keep the whole Law, and yet offend in one point, he is guilty of all. And even so it is in our faith, for who so denies one Arti­cle denies all.

Acts 4.32. And the multitude of them that believed, were of one heart, and of one soul. And again 1 Cor. 1.10. New I beseech you Brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and [Page 28]that there be no divisions among you, that ye be perfectly joyned together the same minde, and in the same judgment. Whereas our Adversaries are a hundred several minds and judgments, there being an infinity of Se [...] among them, without any the le [...] shew of Unity; And therefore ca [...] not be the true believers mentioned [...] the Apostles.

See more Jerem. 32.39. Cant. 2. [...] Psal. 67.7. Mat. 12.25. Mark. 24. Luk 11.1. Mat. 18.19. Ephe [...] 2.14, 15, 16.8.22. Ephes. 5.2 [...] Philip. 3.16. Philip. 1.26, 27. Ga [...] 5.9. and 1.8. Colos. 3.15. John. 1.11. 2 Cor. 13.11. Psal. 121.3.

¶ And lastly to check, by our common Rule, the breakers of this Uni [...] and Rule, S. Aug. (eited by the M [...] nuduc. p. 134.) saith: In Cathedra un [...]tatis, posuit Deus doctrinam verstatis In the chair of Unity, God hath place the Doctrine of verity. As also cont [...] Par. l. 3. cap. 5. The place begin Qui non vult sedere, S. Cyprian li [...] de unitat. Eccles. nu. 3. saith: Thi [...]unity [Page 29]of the Church, he that h [...]ldeth not, [...]oth he think he holds the faith; S. [...]ilary lib. ad Constantinum Augu­ [...]um, and many others.

XI [...]hat S. Peter was not ordained by Christ the first Head, or Chief a­mong the Apostles, and that among the twelve, none was greater, or lesser than other.

Contrary to the expresse words of their own Bible, Mat. 10.2. Now he names of the twelve Apostles are [...]hese: The first Simon who is called Peter. All the Evangelists do put Pe­ [...]er in the first place, and wicked Ju­das in the last. And wherefore this, but because the one was first in dignity and worthiest of the rest; and contra­ri wise; the other last, and unworthiest of all his fellows? Again, why, as Pe­ter is called First, are not the rest cal­led, Second, Third &c. But to shew thereby, that they did not therefore call Peter first, because he occurred first to [Page 30]be named; but because he was th [...] First, both in dignity and authority whom therefore they all number First and call the First?

Mat. 16.18. And I say also un [...]thee, that thou art Peter, and upon th [...] reck I will build my Church, and th [...] gates of hell shall not prevail agains [...] it. Words clearly insinuating S. Peter Supremacy in the Church of God; fo [...] according to the Greek and Syria [...] text (as our Doctors note) these words Thou art Peter, sound thus: Thou ar [...] a Rock, and upon this Rock I will build my Church. So that, to say, that Peter is the rock of the Church, is as much, as to call him chief, or head of the Church.

Neither without special mystery, did our Lord impose upon him this new name, the name Peter (a Rock o [...] Stone) being one of the most excellent names of Jesus Christ, who is many times in holy Scripture, termed by the name of a Rock or Stone, as Psal. 117.22. Isai. 28.6. Dan. 24. Mat. 21.42. Rom. 9.33. So that this Sove­reign, & absolute Pastor of the Church, [Page 31]did communicate this new name unto his Vicat, to represent the more lively the supreme authority, which he would give him over his flock.

And note, that Christ saith not, I have built, or, I do build, but I will build; the Church being built upon himself from his Incarnation: and so as these words reserred to Christ (as our Reformers use to do) do not well agree, to the building of the Church upon Christ, as head thereof for the time to come; but most fitly agree to S. Peter, as Head thereof, for the time to come.

Matth. 16.19. And I will give un­to thee the keys of the kingdom of Hea­ven, &c. By these words also, no less than by the former, is clearly signified S. Peters Supremacy. For none hath the government or commandement of the keys of any Town, or City, but the Prince, Governour, or Magistrates of the same. And that sovereign Power signified by the Keyes, is likewise proved by that of our Saviour Christ: I have the keys of hell, and of death. Apoc. 1.18. As also by [Page 32]the key of David, which openeth, and no man shutteth, shutteth and no man openeth.

Now add to this that hath been said the correspondency of the words of ou [...] Saviour to S. Peter, with the words of S. Peter again to him, and how clear will this doctrine appear? For when our Lord asked his disciples Matth. 16.15. Whom say ye that I am? he de­manded not, how they called his name▪ which was Jesus (for that they knew full well before) but what his quality, office, and dignity was? And S. Peter answering: Thou art Christ the Son of the living God, Jesus told him not his Name (which was Simon) but gave him another name, and such an one, as like­wise signified the office, quality, and dignity, that he bestowed upon him, saying: Thou art Cephas; or Petrus, that is to say, Rock or Peter. Therefore he ordained him Head, &c,

1 Cor. 3.4 22. For while one saith, I am of Paul, I am of Apollo, I of Ce­phas, I of Christ, &c. See, how from those he would have esteemed lesser, he [Page 33]ascends to those whom he would have esteemed greater, and placeth Peter next to Christ.

Luke 22.31, 32. And the Lord said, Simon, Simon, &c. When thou art con­ [...]erted, strengthen (we read confirm) thy b [...]ethren. Now what other things is it for Peter, to strengthen (or confirm) his brethren, but to practise and exer­cise his greatnesse over them? For he that doth strengthen (or confirm) o­thers, is the greater: and they who are strengthened (or confirmed) are made thereby inferior to him, who doth strengthen; (or confirm) them.

Luke 22.26. He that is greatest a­mongst you, let him be, as the yonger: and he that is the chief, as he that doth serve; Where the words, (He that is greatest, is chief) do evidently shew, that amongst the twelve, one was great­er than another, and was so accounted even by Christ himself.

John 21.15.16.17. Jesus said to Simon Peter: Simon lovest thou me more than these? Feed my Lambs: feed my sheep (where the Greek hath in the [Page 34]second place for feed, govern or rule.) Hence it follows, that either the Apo­stles were not accounted to be in the flock of Christ, or else they were sub­ject to S. Peter, as to their head, when Christ commanded him to feed or go­vern, not onely his Lambs (to wit, the lay people) but his sheep also, that is, the Apostles and Pastors themselves: for besides Lambs and Sheep, there is nothing in the Church of God. Again, if S. Peter loved our Lord more than all his fellow-Apostles did; it follows necessarily, that he received more pow­er to feed, than all the rest did. For it cannot be conceived, that he is wil­led to love, more than to feed: but he loveth more than others, therefore he is willed to feed more than the others; and consequently, to be head of the others.

Matth. 12.25, 26. Every kingdom divided against it self, is brought to des [...]lation. And if Satan can cast out Satan, &c. Satan therefore hath a Kingdom, whereof he is the chief. If then there be not onely a visible Head [Page 35]of the Church triumphant in heaven, but also a visible head even in hell; why not a visible head also on earth?

See more Psa. 18, 43. Psa. 45.16. (we 49.) Wark 2.16. Act. 1.13. Luke 1.33. 2 Cor. 11.5.

¶ The Holy Fathers doe commonly affirm the same. Theophilactus in Luke 22. calls Peter Prince of the Disciples. Eusebius in Chron. cals him the First Bi­shop of Christians: S. Cyril of Hier. cat. 2. Prince and most excellent of all the A­postles. S. Chrysost. hom. 55. in Matth. Pastor and head of the Church. Euthym. in cap. ult. John. Master of the whole world. S. Leo epist. 89. Head and chief of the Apostles.

They also hold. XII. That a woman may he Head, or su­preme Governess of the Church in all causes, as the late Queen Eli­zabeth was.

COntrary to the expresse words of their own Bible, 1 Tim. 11.12. Let the woman learn in silence, with all subjection. But I suffer not a wo­man to teach, nor to usurpe authority over the man. Therefore a woman cannot be Head of the Church.

1 Cor. 14.34. Let women hold their peace in the Churches, for it is not permitted them to speak, but to be sub­ject, as all the Law saith, There­for, &c,

¶ I produce no Fathers for disproof of this point, for never was any woman so presumptuous in our Fore-Fathers days, as to take upon her such authori­ty: but will content my self to refute the folly, [...] this evident and convin­cing argument.

[Page 37]Whatsoever power an inferiour Mi­nister of the Church hath, that the head of the same Church hath, (at the least) if not much more. But every inferiour Minister of their Church, hath power to Baptize, to give the Communion, to marry, to bury, and to preach in the Pulpit; Therefore Queen Elizabeth could Baptize, give the Communion, marry, bury, and preach in the Pulpit.

And who now is so simple, as not to see the ridiculous sequele of this do­ctrine? For the denial of which not­withstanding, hundreds of Catholicks heve been hanged, drawn and quar­tered, as Traytors to her person, and the State.

But that no secular King can be this Head, an infinity of Fathers do af­firm, S. John Dam [...]scen. ser. 1. The place begins Tibi O Rex. And again. Non assentior: I consent not that the Church of God be governed by Kings. Theod. hist. Eccles. l. 4. c. 28. makes mention of one Eulogius, who (being told by an officer of the Emperour Va­lens, that the Emperour would have it [Page 38]so, answered thus, What? was he mad [...] a Bishop that day that he was crowned Emperour? The place begins: Tum­ille. S. Ignatius Epist. ad Philadelph [...] Wills all men without exception, ever the Emperour himself, to be obedient unto the Bishop; the place begins, Prin­cipes obedite Caesari. S. Chrysost. hom. 5. de verhis Isaiae calleth the Bishop, a Prince as well as the King: yea, and that a greater also. And hom. 38. in Mat. 21. The place begins, Quia in rebus spi­ritualibus.

XIII. That Antichrist shall not be a particu­lar man; and that the Pope is An­tichrist.

COntrary to the expresse words of their own Bible, 2 Thessal. 2.3. Let no man deceive you by any means, for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition. Where these words, man of sin, and son of perdition, do plainly prove, that a suc­cession [Page 39]of men (as the Popes are) cannot be this man of sin: for so S. Peter also should be Antichrist, for he was Pope, & the very first of all the Popes. There­fore Antichrist shal be a particular man.

Rev. 13.18. Let him that hath under­standing count the number of a man: ther­fore the great Antichrist, that egregious Apostata, or notable enemy of Jesus Christ, shall be a particular man.

1 John 2.22. Who is a liar, but he that denieth that Jesus is Christ? This is Antichrist, which denieth the Father, and the son. But the Pope denieth nei­ther of both: Therefore the Pope is not Antichrist.

Again in 2. Thes. 2. Before alled­ged vers. 4. The Scripture saith, that Antichrist shall be extolled above all that is called God: and verse 8. That our Lord Jesus shall kill him with the spirit of his mouth at his coming: But none of all these agree to the Pope, no more than that our Lord Jesus is come the second time.

John 5.43. I am come in my Fa­thers name, and ye receive me not: if [Page 40]another shall come in his own name, him ye will receive. He means especially the wicked Antichrist: how then can the Pope be he, seeing the Jews receive him not?

See more Dan. 7.7. and cap. 12.11. Revel. 13.17. and cap. 17.8, 11. Luk. 13.13. Mat. 24.15.

¶ To follow our common Rule, the Fathers that affirm the same are S. Chrysost. and S. Cyril. who do both thus understand this very place last al­ledged. S. Amb. upon the 2. Thes. 2. Hier. in ep. ad Algas. quaest. [...]1. S. Aug. 29. tract. in Joan. S. Irenaeus. l. 5. cont. heres. Valentin. Theodoret in his epitome of the divine decrees, cap. de Antichristo.

XIV. That no man, nor any but God, can for­give, or retain sins.

COntrary to the expresse words of their own Bible, John 20.21. As my Father hath sent me, even so send I you. Now Christ was sent by his Father, not onely to Teach, Preach, Administer Sacraments, and to work [Page 41]miracles; but also to forgive sins: but the Disciples were sent with power to Teach, Preach, Administer Sacraments and to work miracles: Therefore also to forgive sins.

Ibid. vers. 22.23. When he had said this, he breathed on them, and said unto them. Receive ye the holy Ghost: whose sins ye remit, they are remit­ted unto them, and whose sins ye retain, they are retained. Christ having first shewed his own commission, which was to pardon sins, presently gi­veth his Apostles power to do the same, breathing upon them the holy Ghost. He therefore that denieth man to have his power, either denieth that the ho­ly Ghost can forgive sins, or that Christ gave not his Disciples the holy Ghost to this end and purpose: both which are clearly false, and against the Scri­pture.

Mat. 9.3.8. but when the multi­tude saw it, they marvelled, and glori­fied God who had given such power un­to men, as to forgive sins. Which though they knew to appertain to God onely [Page 42]by nature, yet they perceived that it might be done by mans ministry on earth, to the glory of God. Yea, those who affirm God onely so to remit sins that the ministerial power thereof can­not be communicated to men; deny the one part of Christ distinct, or double manner of remitting of sins, to wit, only in heaven and not in earth.

See more Mat. 16.19. and Mat. 18.1. Cor. 5.5. 1. Tim. 1.20. 2. Cor. 2.10.2. Cor. 5.19. Num. 5.6.

¶ The ancient Fathers, who affirm the same, are S. Aug. tract. 49. in Joan. And in his book of fifty homi­lies hom. 9. S. Chrisost, de sacerdotio l. 3. S. Amb. l. 3. de poenitentia, S. Cyril. l. 12. cap. 50. in Joan saith: It is absurd, that they should remit mans sins who have not in them the ho­ly Ghost, Basil. l. 5. cont. Eunom. Proves the holy Ghost to be God (which that detestable Heretick deni­ed) because he forgiveth sins by the A­postles. S. Irenaeus l. 5. cap. 13. S. Greg. hom. 6. in Evang.

XV. That we ought not to confess our sins to any man, but to God onely.

COntrary to the expresse words of their own Bible, Matth. 3.5.6. Then went out to him (to wit, to S. John Baptist) Hierusalem, and all Ju­dea, &c. and were baptized of him in Jordan, confessing their sins. Not by acknowledging themselves, but every man to utter, and tell his particular and secret sins. Therefore we may confesse our sins, not onely to God but also to man.

Acts 19.18.19. And many that believed, came and confessed, and shew­ed their deeds (behold confession) Ma­ny also of them which used curious Arts, brought their books together, and burned them before all men: and they counted the price of them, and found it five thou­sand pieces of silver (behold Satissacti­on) Therefore we may confesse our sins to man.

Num. 5, 6. When a man, or wo­man shall commit any sin that men com­mit. &c. Then they shall confesse [Page 44]their sin, which they have done, &c. And that this is not understood to be confessed to God in heaven, but allso to his Priest on earth, the whole Cha­pter, from vers. 12. unto the end, doth clearly testifie. Adde hereto, that he saith not, they shall confesse their sins (to wit, in general) but their sin, to wit in particular.

See more Mark. 1.4. James 5.16. Mat. 18.18. Mat. 17.14.

¶ See the holy Fathers that affirm the same. S. Iren. l. 1. cap. 9. Tertul. l. de poenitentia, where he reprehend's some, who for humane shamefastness neglected to go to confession. It is written of S. Amb. that he himself sate to hear confessions, Amb. ex Paulino S. Clement S. Peters successours, speaks wonderfully pithily to this purpose, ep. ad fratr. Dom. But of all others Origen is most plain for this point. l. 3. Periar. S. Chrys. l. 3. de Sacerd. & hom. 85. in Joan. S. Aug. cited as before. S. Amb. oret. in muliere peccatrice saith, Confesse freely to the Priest the hidden secrets of thy soul.

XVI. That Pardons, and Indulgences, were not in the Apostles times.

COntrary to the expresse words of their own Bible, 2. Cor. 2.10. To whom ye forgive any thing, I forgive also: for if I forgave any thing to whom I forgave it, for your sake forgave I it, in the person of Christ. The Corinthian aforesaid, was excommunicated, and put to penance by the Apostle, as plainly appeareth 1 Cor. 5.3. and here in 2 Cor. 2. cited above, he giveth or­der for his pardon. A plain proof of the Apostles power, there of binding, here of loosing, there of punishing, here of pardoning. Therefore pardons were in use in the Apostles times.

2 Cor. 2.6. Sufficient to such a man, is this punishment (or Censure) which was inflicted of many. Whence it is clear, that it lieth in the hands of the spiritual Magistrates, to measure the time of such punishment, or penance imposed.

[Page 46]See more Matth. 18.18. and Matth. 16.19.

¶ As also the Fathers that affirm the same. Tertul. lib. ad Mart. cap. 1.5. S. Syp. lib. 3. ep. 15. and serm. de lap­sis. Concil. Lateran. Can. 62. The de­grees of Innocentius 3. and 4. de poeni­tent. and remis. cap. Quod autem. S. Amb. l. 1. de poenit. cap. 2. the place begins; Dominus per jus. S. Aug. ep. 75. ad Auxil. Episcop. The place be­gins, spiritualis poena. S. Chrysost. l. 3. de sacerdot. The place begins, Si rex a­liquis. Lastly Pope Ʋrban the 2. gran­ted a plenary Indulgence to such, as went unto the Holy War.

The Protestants hold. XVII. That the actions, and passions of the Saints, do serve for nothing to the Church.

COntrary to the express words of their own Bible Colos. 1.24. I now rejoyce in my sufferings for you, and fill up that which is behinde (we read, wan­ting) of the afflictions of Christ in my [Page 47]flesh for his bodies s [...]ke, which is the Church. Hence hath ground been always taken of Indulgences (but much more principally, from the super abundant merit of Jesus Christ;) There the acti­ons and passions of the Saints, do serve for something to the Church.

Philip. 2.30. Because for the work of Christ, he was nigh unto death, not regar­ding his life, to supply your lack of service towards me.

Contrary also to an Article of our Creed, I beleeve the Communion of Saints. For to what purpose believe we this, If their actions and passions may not be imparted to us, nor serve to any purpose to the Church?

See more Psal. 119.63. (we 118.) 1 Cor. 12.12. 2 Cor. 11.28. Psa. 53. (we 52.) 9.2. Mac. 15.16. Mat. 17.3. Luke 9.30, 31. Mat. 27.52. Apoc. 5.8. Gen. 26.5. and 48.16. Exod. 32.13. Job 5.1. Hier. 15.1. Isa. 37.35. Mark. 14.36. Luke 8.44. Act. 5.15.

All these passages contain actions, or prayers of the Church triumphant [...] for the militant or p [...]tient, or for [Page 48]both, I care not which they grant, and yet one they must needs confesse.

¶ See the Fathers that affirm the same, S. August. lib. de cura promort. cap. 2. The place begins: Etsi nus­quam. And again the same Saints in the same book, S. Maximus ser. de sanctis Octavio & Adventio, the place begins, Cuncti Martyres. S. Bede hist. Eccles. Angliae, l. 3. cap. 19. S. Aug. in Pfa. 61. the place begins, Ʋnus enim homo: as also S. Anselm upon the same Psalm.

XVIII. That no man can do works of super­errogation.

COntrary to the expresse words of their own Bible, Mat. 19.21. If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven, and come and follow me. Hence it plainly appears, that man, by the assistance of Gods grace, may do some things coun­selled, which are of more perfection then the things commanded: and [Page 49]these we call, Works of Supererrogation.

1 Cor. 7.25. Now concerning Virgins, I have no Commandement of the Lord, yet I give my judgement) we reade Counsel) as one that hath obtained mercy of the Lord to be faithful. And verse 38. He that giveth her in marriage doth well, but he that giveth her not in Mar­riage doth better. To do that which is counselled is not necessary, because one may neverthelesse be saved: but he who omits what is commanded (un­lesse he do pennance) cannot escape e­ternal pains.

Matt. 19.12. There be Eunuchs which have made themselves Eunuchs for the kingdom of heaven, he that is able to re­ceive it (we reade take it) let him receive it. But this cannot properly be said of precepts, as S. August. noteth upon this place, ser. 61. de temp. for of precepts it is not said, keep them who is able, but keep them absolutely.

See more Luke 10.25. 1 Cor. 7.1. Rev. 3.3. Acts 2.44. Acts 4.34.

¶ And the holy Fathers affirm the same, S. Ambr. l. de viduit. Origan in [Page 50]which we do over and above our duty, Eu­seb. 1. Demonstrat. cap. 8. S. Chrysost. hom. 8. de act. poenit. Blame not our Lord, he commandeth nothing impossible; yea, ma­ny do no more then they are commanded. S. Greg. Nicen. 1. Moral. cap 5.

XIX. That by the fall of Adam, we have all lost our Free-will, and that it is not in our power to choose good, but onely evil.

COntrary to the express words of their own Bible, 1 Cor. 37. He that standeth stedfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart, that he will keep his virgin, doth well. But if a man have not freedom of will, as well to the one as to the other, why doth the holy Ghost ( Prov. 23.26.) require of us to give him our heart, if we cannot consent but unto evil? Therefore it is in our power to choose good or evil.

John 1.11, 12. He came unto his own, and his own received him not: but as many as received him, to them gave [Page 51]he power to become the sons of God; words which plainly imply a liberty of will: For when he saith, some received him, and some not, who sees not the libetty both of the one, and of the other; for these would not receive him, and those would.

Deut. 30.19. I call heaven and earth to record this d [...]y against you, th [...]t I have set before you life and death, blessing and cursing, therefore choose life, that both thou, and thy seed may live. And right­ly may we call heaven and earth to wit­nesse against them, who commit the same fault touching Grace, which the Turks do touching Nature, For the Turks believe that the fire burns not, nor water wets not, but that God doth it, by the fire and water. And so our adversaries say, that a man desireth no good, nor doth no good, but only that God doth all by man: but this is false. Therefore, &c.

Luke 13.34. O Hierusalem, Hieru­salem, &c. How often would I have gathered thy children together, as a Hen doth gather her brood under her [Page 52]wings, and ye would not. I would, (saith Christ) and ye would not. What, for Gods sake, can be spoken more plainly?

See more Luke 10.42. Act. 5.4. Ad Philem. verse 14. 1 Cor. 7.37. and 9.1.13. 2 Cor. 9.7. Hosea 3.9. Num. 30.14. Josua 14.13. 2 Reg. 24.12. 3 Reg. 3.5. Eccles. 15.15. Matth. 19.17. Jos. 24.15. 2 Sam. 12. Prov. 11, 24. Revel. 3.20. Is [...]i 1.19, 20.

¶ See the ancient Fathers, Eus. Cae­sar. de praep. l. 1. c. 7. saith, that those who hold this opinion, do pervert and overthrow, Ʋniversam vitam huma­nam, all the whole life of man. And in very deed his reason is good, for upon this consideration of mans free-will, are grounded all politicall laws, pre­cepts and prohibitions, pains and re­wards, which else were meerly super­fluous and against reason. S. Hilary, 1. Trinitate, saith: He would not there should be a necessity for men to be the Sons of God, but a power. S. Aug. l 1. ad Simpl. q. 4. saith: To consent, or not to consent unto Gods vocation, lieth in a mans own will. So teacheth [Page 53]S. Ambr. in Luke cap. 12. S. Chrysost. hom. 19. in Genes. S. Irenaeus l. 4. cap. 27. S. Cyril. lib. 4. in Joan. cap. 7. We cannot in any wise deny freedome of will in man. And S. Aug. afore-cited, saith, lib. 2. cap. 4. de Act. cum Felic. Manich. How should our Saviour reward every one according to their works, if there were no free-will.

XX. That it is impossible to keep the Com­mandements of God, though assist­ed with his Grace, and the holy Ghost.

COntrary to the expresse words of their own Bible, Phil. 4.13. I can do all things, through Christ that strengthneth me. Therefore it is possi­ble to keep the Commandments, or else it is false, that he could do all things.

Luke 1.5, 6. The Scripture speak­ing of Zachary and Elizabeth, saith: And they were both righteous before God, walking in all the Commande­ments, [Page 54]and ordinances of the Lord, blame­lesse. Yet Protestants usually say, that none are so righteous as that they can keep any of them: but these two were so righteous as they kept all of them: now whether of these wilt thou believe S. Luke or our Reformers?

Luke 11.27, 28. Blessed is the womb that bare thee, and the paps which thou hast sucked. But he said; Yea, rather blessed are they that hear the Word of God, and keep it. Christ pronounceth them blessed, who hear the word of God and keep it: but the commande­ments are the word of God, (which they affirm no man can keep) there­fore they affirm that no man can be bles­sed. And like unto this is that of John 13.17. Matth. 12.50. John 14.23. With an infinite number of such like places, in their own Bible: all which this their false doctrine doth in plain terms con­tradict.

Luke 11.2. Thy will be done as in heaven, so in earth. In this petition, ei­ther we demand a thing impossible; or else the Saints in Heaven fulfil not the [Page 55]will of God in all things; else it may be fulfilled also by us on earth, (one of the three) But the two first are great absurdities; therefore the latter is to be granted.

1 John 5.3. For this is the love of God, that we keep his commandements, and his commandements are not grievous. If the commandements were impossible, they could bind no man: for it is not to be conceived how one should sin in a thing, which he could not possibly avoid. And (if this were admitted) Christ saying to the young man in the Gospel: If thou wilt enter into heaven, keep the commandements, were as much as if he had said; If thou wilt enter into heaven, take hold of the Moon be­tween thy teeth.

See more Ezech. 36.27. Matth. 11.30. and 19.17. Eccles. 15.15. Rom. 13.8.10. and 73. Josua 11.15. and 22.5. Psal. 17.3. Deut. 30.11.1. John 2.4. Job. 27.6. and 1.22. Rom. 2.27. Luke 10.28 &c. 15.7.3. Reg. 14.8. and 15.5. Ephs. 1.4. Galat. 5.14. Gen. 6.9.

[Page 56]¶ See Origen. hom. 9. in Josue. S. Cy­ril l. 4. cont. Julian. S. Hilar. in Psal. 118. S. Hier. l. 3. cont. Pelag. S. Basil, who saith: It is an impious thing to say, that the commandements of God are im­possible.

They maintain. XXI. That faith onely justifieth; and that good Works are not absolutely necessary to salvation.

COntrary to the expresse words of their own Bible 1 Cor. 13.2. And though I have the gift of Pro­phesie, and understand all misteries, and all knowledge; and although I have all faith so that I could remove moun­tains, and have no charity, I am no­thing. Therefore faith onely doth not justifie: yet, this plainly proves that faith is nothing to salvation, without good works.

James 2.24. Ye see therefore how that by works a man is justified, and not by faith onely. Wherefore S. Aug. [Page 57]lib. de fide & operibus, cap. 14. writes, that this Heresie, was an old Heresie, even in the Apostles times. And in the preface of his comment. upon the 32. Psalm. He warns all men, that this de­duction upon this speech of S. Paul, Abraham was justified by faith, there­fore works be not necessary to salvation, is the right way to hell and damna­tion. See the Rhemes Testament upon this place.

Jac. 2.14. What doth it profit my brethren, though a man say, he hath faith, and not works? Can faith save him? This proposition (but especially the former) is directly opposite to that which our Adversaries hold. Neither can they pretend, that there is the like opposition or contradiction, betwixt S. James speeches and S. Pauls: for though S. Paul say, Man is justified by faith, yet he never saith, by faith only.

Gal. 5 6. For in Jesus Christ neither Circumcision, availeth any thing, nor uncircumcision, but faith which work­eth by l [...]ve. Note well this place: for if [...]u Adversaries (who pretend Confe­rence [Page 58]of places, to be the onely Rule to explicate the hard passages of holy Scri­pture) had followed but this their own Rule, this one text would have cleared unto them all other, wherein Justice and salvation might seem to be attributed to faith alone.

See more Mat. 7.21, 22. Mat. 5.21. Mat. 19.17. and 11.26. Mat. 12.33. Mat. 16.16. Gal. 3.12. 1 Tim. 5.8. 1. Joan 2.4. 1. Joan. 3.22. Rom. 3.31. Phil. 2.12.

¶ The Fathers that affirm this are, Origen in 5. Rom. S. Hilar. cap. 7. in Mat. And S. Ambr. in 4. ad Heb. saith: Faith alone sufficeth not. S. Aug. de fide & operibus cap. 51. saith: I see not, why Christ should say. If thou wilt have life everlasting, keep the com­mandements, if without observing of them, by onely Faith, one might be sa­ved.

XXII. That no good Works are meritorious.

COntrary to the expresse words of their own Bible, Mat. 16.17. For [Page 59]the Son of man shall come in the glory of his Father, with his Angels, and then he shall reward every man according to his works. He saith not that he shall re­ward every man according to his mer­cy, or their faith, So S. August. de ver­bis Apost. serm. 35. doth interpret.

Mat. 5.12. Rejoyce and be glad, for great is your reward in heaven. The word Reward, in Latine and Greek, signifieth wages and hire, due for works, and so presupposeth a meritorious deed, as the Rhemish Testament noteth upon this place.

Again Mat. 10.42. Whosoever shall give to drink, a cup of cold water onely, in the name of a Disciple, verily, I say unto you, he shall in no wise lose his re­ward. Therefore good works are meri­torious.

2 Cor. 5.10. For we must all appear before the judgement seat of Christ, that every one may receive the things in his body, according to that he hath done, whe­ther it be good, or bad; Words most clear, that Heaven is as well the reward of good works, as hell is the stipend of evil [Page 60]Therefore they must needs be enemies of a good life, and of all good works, who teach the contrary.

See more 1 Cor. 19.17. and 18.25 Heb. 11.26. Psal. 18.20. 1 Cor. 4.5. and 3.8. 2. Esdras 15.19. Apo [...]. 22.12. Apoc. 16.6. Apoc. 3.4. and 22.12. Rom. 26. Eccles. 12.2. Colos. 3.23. Luke 16.9. and 6.38. Gen. 15.1. Jerem. 31.16. Sap. 5.16. 1. Tim. 4.8. 2 Thes. 1.6. Rom. 11.21.

¶ The holy Fathers unanimously af­firm the same, S. Amb de apolog. Da­vid cap. 6. S. Hier. l. 3. cont. Pelag. S. Aug. de spiritu & lit. cap. ult. and others.

XXIII. That faith once had, cannot possibly be lost.

COntrary to the expresse words of their own Bible, Luke 8.13. They on the rock, are they, which when they hear, receive the word with joy, which for a while believe, and in the time of tentation fall away. Therefore faith once had, may afterwards be lost.

[Page 61] 1 Tim. 1.18.19. This charge I com­mit unto thee, Son Timothy, according to the prophesies which went before on thee, that thou by them, mightest war a good warfare, holding faith and a good con­science, which some having put away, concerning faith have made shipwrack. Both which places do plainly reprove this false doctrine. That no man can fall from the faith, which he once truly had.

2 Tim. 2.16. &c. Shun profane and vain bablings, for they will increase unto more ungodliness. And their word will eat as doth a canker, of whom is Hymeneus, and Philetus, who con­cerning the truth have erred, saying, that the resurrection is past already, and overthrow the faith of some. If faith once had could not be lost, this saying of the Apostle should be false.

See more 1 Tim. 6.20. Rev. 2.5. Luke 19.24. Matth. 23.8., &c. Rom. 11 20.

The Fathers affirm the same fre­quently, and among the rest S. August. de gratia & lib. de correp. & [Page 62]gratia, & ad articulo falso impositos. concil. Trid. less. 6. cap. 9.12.13. and others.

They maintain. XXIV. That God by his will, and inevitable Decree, hath ordained from all eter­nity, who shall be damned, and who saved.

COntrary to the express words of their own Bible, 1 Tim. 2.3, 4. God our Saviour, who will have all men to be saved, and to come to the knowledge of the truth. Meaning, by his conditional will, that is to say, if men will themselves, by accepting, do­ing, or having done all things requisite by Gods Law: for God useth not his absolute will, or power towards us in this case. Therefore he hath not wil­led, and inevitably decreed any at all to be damned, as our Adversaries hold.

2 Pet. 3.9. The Lord is not slack concerning his promise, &c. not wil­ling that any should perish, but that [Page 63]all should come to repentance, Therefore he is farre from ever making any such decree, as our Adversaries would per­swade us.

Wisdom 1.13. For God made not death, neither hath he pleasure in the destruction of the living. The reasons, which conclude this truth, are manifest; for we must assure nothing of those things, which depend upon the onely will of God, without clear and evident revelation. But predestination is such. Therefore, &c.

See more Ose 13.9. Ezech. 18.32. Wis. 11.24. Joan. 3.16. Rom. 11.20.32. Prov. 20.9. and 28.14. Phil. 2.12. 1 Cor. 4.4. and 9.27. and 10.12. Eccles. 5.5. Job 9.2. Joel 2.14. Ionas 3.9. Act. 8.20. Ier. 17.9. 2 Ioan. 1.8.

¶ See the Fathers that affirm the same in particular, S. Aug. l. 1. civit. Tertul. orat. c. 8. S. Cypr. lib. 4. epist. 2. And S. Amb. lib. 2. de Cain and Abel, will not that we refer unto God the prevari [...]a­tion of Adam, or the treason of Judas, though he knew the sin before it was com­mitted.

Further they hold. XXV. They every one ought infallibly to as­sure himself of his Salvation, and to believe, that he is of the number of the Predestinate.

COntrary to the expresse words of their own Bible, 1 Cor. 9.27. I keep under my body, and bring it into subjection, lest that by any means, when I have preached to others, I my self should be a cast away. A man would think, that S. Paul might be as sure, and as confident of Gods grace and salvation, as any one of our Protestants be; and yet you see he durst not adhere unto their presumptuous, and unhap­py security.

Rom. 11. 20 21. Thou standest by faith, be not high minded, but fear, for if God spared not the natural branches, take heed lest he also spare not thee. Behold therefore the goodness and severity of God, on them which fell, severity; but towards thee good­ness, [Page 65]if thou continue in his goodness, o­therwise thou also shalt be cut off.

And Philip. 2.12. Work out your own salvation, with fear and trembling. Most plain forcible places against the vain security of salvation.

See more, Prov. 28.14. Eccles. 9.1, 2. 2 Tim. 2.15. 2 Pet. 1.10. Tob. 12.2. 13. Prov. 20.9. Eccles. 5.5. Iob 9.20. Psa. 18.13. 1 Cor. 4.4. Deut. 4.29. 2 Cor. 10.18. 1 Pet. 1.17.

See S. Amb. ser 5. in Psa. 118. S. Basil in constit. monast. c. 2. S. Hier. l. 2. advers. Pelagianos, & l. 3. in Ierem. cap. 13. S. Chrysost. hom. 87. in Ioan. And S. Aug. in Psa. 40. saith: I know full well that the justice of my God remaineth; Whether my own justice remain or no, I know not; for the Apostle terrifieth me, saying. He that thinketh himself to stand, let him take heed lest he fall: S. Bern. ser. 3. de Adven. & ser. 1. de Septuages. saith, Who can say, I am one of the Elect, &c.

XXVI. That every man hath not an Angel-Guardian, or keeper.

COntrary to the expresse words of their own Bible, Mat. 18.10. Take heed that ye despise not one of these little ones; for I say unto you, that in heaven, their Angels do always behold the face of my Father, which is in heaven. There­fore they have their Angel-keeper. A thing so plain, that John Calvin durst not deny it, although he would seem to make a doubt of it. lib. 1. Instit. cap. 14. sect. 7.

Psa. 91. (we 90) 11, 12. He shall give his Angels charge over thee, to keep thee in all thy ways; they shall bear thee up in their hands, lest thou dash thy foot against a stone. This very passage, S. Cyril of Alexandria lib. 4. cont. Iulian, applieth to our Angel-keeper.

Acts 12.13. &c. S. Peter knocking at the door, they said, It is his Angel. Lo, how apparently the faith of the primitive Church appeareth concern­ing this point.

[Page 67]See more, 1 Cor. 11.10. Zachary 3.10. Luke 15.10. Luke 16.22. Tob. 5.15.20. Tob. 12.12. Tob. 5.27. Exod. 23.23. Joshue 5.13. Nun. 22.22.31. Gen. 24.40. Dan. 9.22.

¶ See S. Greg. dial. 4. cap. 58. S. A­thanas. do communi Essentia. S. Chry­sost. hom. 3. in ep. ad Colos. lib. 6. de sa­cerd. Greg. Turonens. lib. de gloria. mart. S. Aug. ep. ad Probam cap. 9. and epist. 69. ad fratres in eremo lib. 11. cap. 31. civit. S. Hier. upon these words, Their Angels, &c. Mat. 18.10. teacheth; That it is a great dignity, and marvelous benefit, that every one hath from his nativity, an Angel for his cu­stody and patronage.

XXVII. That the holy Angels pray not for us, nor know our thoughts, and desires on earth.

COntrary to the express words of their own Bible, Zachary 1.9.10.11.12. Then the Angel of the Lord answered and said, O Lord of [Page 68]Hosts, how long wilt thou not have mercy on Hierusalem, and on the Cities of su­da, against which thou hast had indigna­tion these threescore, and ten years, And what, I pray you, is a prayer, if this be not? Therefore the holy Angels pray for us.

Tob. 12.12. Now therefore, when thou didst pray, and Sarah thy daughter­in-law, I did bring the remembrance of your prayers before the holy One. He who pleaseth to read the whole Chap­ter, shall clearly see the manifold bene­fits besides this one, which men receive at the hands of Angels: for which see the Annotations of the Catholick Bible upon this place.

Revel. 8.4. And the smoke of the in­censes of the prayers of the Saints, ascen­ded from the hand of the Angel before God. What can be possibly spoken more plain, to prove that Angels offer up prayers before God? yea this very place is so understood by S. Irenaeus l. 4. cap. 34. towards the end.

See more Gen. 19.18.19.20. Dan. 8.15. Dan. 9.20. Acts. 5.19.

[Page 69]¶ See also S. Hilary in Psal. 129. who saith: The intercession of Angels Gods nature needeth not, but our infir­mity doth. S. Amb. lib. de viduis. Victor. utic. lib. 3. de persecut. Vandal.

XXVIII. That we may not pray to them.

COntrary to the express words of their own Bible Gen. 48.16. The Angel which redeemed me (we read, deli­vered me) from all evil, bless these lads, &c. Here some perhaps will say, that this was God, and not an Angel. This is but a sorry shift; for God had not then redeemed man, but long after. Yea this very passage is applyed by S. Chrysost. to our Angel-Gardian hom. 3. upon the 1. to the Colos. And by S. Hie­rom. upon the 66. of Isa. Also S. Basil. l. 3. cont. Eunom. affirmeth, that this was spoken of a true Angel, and not of God: which being so, who can with reason say he prayed not unto him?

Tob. 5.16. And when his son, had prepared all things for the journey, [Page 70]his father said, Go thou with this man, and God which dwelleth in heaven pro­sper your journey, and the Angel of God keep you company. Both God is here prayed unto, and his Angel also at the same instant, saying, God prosper you in your journey, and the Angel of God keep you company.

Ose 12.4. Yea, he had power over the Angel, and prevailed; he wept, and made supplication unto him. Lo, what is plain, if this be not, for proof of pray­er to the blessed Angels?

But some perhaps will say; I could be perswaded to pray to Angels, if I could assure my self that they could hear me, and knew what passeth here on earth. To this I answer likewise out of their own Bible, Luke 15.10. There is joy in the presence of the Angels of God over one sinner that repenteth. Now what more plain then that the Angels in hea­ven know what we do on earth; which if they did not, how could they tejoyce at the conversion of a sinner? There­fore we may pray lawfully unto them.

See more, Hos. 12.4. Song of the [Page 71]three Children vers. 36. Psal. 14.8. Num. 22.34. Gen. 19.18.19.20. Psal. 148.2.

¶ S. Augustine expounding those words of Iob. 19.21. Have pitty upon me, have pitty upon me, O ye my friends, for the hand of God hath touched me, saith expresly, that holy Iob addressed them to the Angels. As also those o­ther of Iob 5.1. Call now, if there be any that will answer thee, &c. the same S. Aug. expoundeth of praying to An­gels, in his Annot. upon Job.

Protestants hold XXIX. That the Angels cannot help us.

COntrary to the expresse words of their own Bible, Dan. 10.13. Mi­chael one of the chief Princes came to help me. which is further verified Revel. 12.7.10. Where the self-same Angel, with his fellow- Angels, sought a battel with the Dragon, and with his Angels. Therefore they can help us.

[Page 72]Ibid. vers. 21. And there is none that holdeth with me in these things, but Mi­chael your Prince. Therefore the An­gels can help us.

Acts 12. from verse 7. to verse 12. Now I know of a surety, that the Lord hath sent his Angel and hath delivered me.

See more Mat. 2.13. Mat. 4.6. Ps. 91. (we 90) 11, 12. Act. 5.19. Act. 27.23. Psa. 104. (we 103.) 4. Heb. 1.7. Luke 16.22. Gen. 19.10, 15, 16. Gen. 2.17. Isa. 63.9.

¶ The ancient Fathers affirm the same. S. Justtn. Apol. 2. S. Amb. lib. d [...] vid. Victor. Ʋticens. l. 3. de per sec. V and. And S. Aug. de civit. l. 12. c. 31. saith. The holy Angels do help us without all dif­ficulty, because with their spiritual moti­ons (pure and free) they labour or tra­vel not. Again in Psa. 62. he saith: The Angels wait upon us pilgrims, and by the commandments of God, do help us: the place begins, Attendunt nos peregrinos.

XXX. That no Saint deccased, hath afterward appeared to any upon earth.

COntrary to the expresse words of their own Bible, Matth. 17.3. And behold there appeared unto them Moses and Elias talking with them. Therefore Saints deecased, have afterwards ap­peared to some on earth.

Matth. 27.52. And the graves were opened, and many bodies of Saints which slept, arose, and came out of the graves af­ter his resurrection, and went into the holy City, and appeared unto many, &c.

2 Maccab. 15.12. Onias the High-Priest, after he was dead, appeared to Indas Macchabaeus alive. The like did Samuel unto Saul. What shall we say then to those, that will deny a truth so clear? For some such my self have met withall.

See more Luke 16.27, 28. Ioan. 11.44. Luke 7.15. and 22. Matth. 9.25. Mark 5.42.

¶ See S. Bede l. 5. cap. 13. hist. of [Page 74]England, and S. Gregory in his book of Morals, in sunory places.

XXXI. That the Saints deceased, know not what passeth here on earth.

COntrary to the expresse words of their own Bible, Luke 16.29. Where Abraham knew that there were Moses and the Prophets Books here on earth, which he himself had never seen when he was alive, as S. Aug. witnesseth, lib. de cura pro mor­tuis, cap. 24. Therefore the Saints de­ceased, know what passeth here on earth.

John 5.45. Do not think that I will accuse you to the Father, there is one that accuseth you, even Moses in whom ye trust. But, how could Moses (dead two thousand years before) ac­cuse those that were then living, if the Saints deceased know not what passeth here on earth?

Like unto this, is that Revelat. 12.10. And I heard a loud voice, saying in [Page 75]heaven, &c. The accuser of our brethren is cast down, which accuseth them before our God day and night. Now the devils cannot accuse men day & night before God, but they must first know where­of: who then will for shame deny that to Saints and Angels, which must needs be granted to the very devils?

2 Kings 6.12. (we 4. Kings) O King Elisha, the Prophet that is in Israel, tel­leth the King of Israel the words, that thou speakest in thy bedchamber. Hence I thus argue, if the light of Prophecy could extend it self so far, as to make known, see, and understand things so secret, yea, even to inward thoughts: who can with reason deny, that the light of glory can do the same in the souls of the blessed?

The like is proved out of many other places of Holy Scripture, as 2 Reg. 5.26. where the Prophet Elizeus, being afar off, saw all that passed betwixt Naaman, and Giesi his servant. Saint Paul was wrapt into the third Heaven, and saw that which was not to be [Page 76]told to man, 1 Cor. 12. S. Stephen saw from earth Christ sitting at the right hand of his Father, Acts 7. The rich­glutton saw from hell to heaven (as Protestants confesse;) how then say they, that the Saints cannot know or see from heaven to earth?

And without some reciprocal know­ledge, there could be no communion at all, between the Saints in Heaven, and the saithful on earth (the which is an article of our Creed) which notwith­standing the continual passage of souls thither, doth convince.

See more Matth. 19.38. Revel. 2.26. Luke 22.30. Acts 5.3. 1 Kings 28.14. Eccles. 4.6.23.

¶ See Eusebius serm. de Annunt. S. Hier. in epitaph. Paul. S. Maximus sorm. de S. Agnete.

XXXII. That the Saints pray not for us.

COntrary to the expresse words of their own Bible, Revel. 5.8. The four and twenty Elders fell down before the [Page 77]Lamb, having every one of them harps and golden vials, full of odours, which are the prayers of Saints. Lo, how a­mong so many divine and unsearchable mysteries set down in holy Writ with­out exposition, it pleased God, that the Apostle himself shold clearly open this point unto us, saying, which (odours) are the prayers of Saints, that so our adversaries may have no excuse of their errour. Therefore the Saints pray for us.

2 Machab. 15.14. Then Onias ans­wered, saying, This is a lover of the bre­thren, who prayeth much for the people, and for the holy City, to wir, Jeremiah the Prophet of God. Ancient Origen hom. 18. in Joan. saith, it appeareth that Saints departed from this life, have care of the people, as it is written in the Acts of the Macchabees, many years after the death of Jeremy.

Jeremiah 15.1. Though Moses and Samuel stood before me, yet my minde could not be towards this people. Hence S. Hierom. in his Commentaries, and S. Greg. lib. 9. of his Morals. cap. 12. [Page 78]do gather, that Moses and Samuel af­ter their death, both could, and did sometimes, pray for the same people: for otherwise it should be absurd to say: Though Moses and Samuel stood before me, &c.

Baruch 3, 4. O Lord almighty, thou God of Israel, hear now the prayers of the dead Israelites (we read, of the dead of Israel.) And Theodoret para­phrasing upon the Prophet Baruch, in­terpreteth this place as Catholicks do. Therefore the dead of Israel, prayed for the living.

Revel. 2.26.27. And he that over­cometh and keepeth my works unto the end, to him will I give power over the nations, and he shall rule them with a rod of Iron. Since Jesus Christ there­fore imparteth his power unto them upon nations, therefore they may with Jesus Christ, pray for those over whom they are thus established. So S. Augustine expoundeth the same; wri­ting upon the 2. Psal.

We read also in the 16. of S. Luke. that the rich Glutton in hell, prayed for [Page 79]his brethren that were on earth. If therefore the Saints in Heaven pray not for us their brethren on earth, then we may say, that greater is the charity of the damned, then of the saved. But this were too absurd to say. A conclu­sion which S. Aug. draweth from this very place.

¶ See S. Aug. ser. 15. de verbis Apost. S. Hilar. in Psalm. 129. S. Damascen lib. 4. de fide cap. 16. With many others.

XXXIII. That we ought not to beseech God to grant our prayers in favour of the Saints, or their merits: nor do we receive any benefit thereby.

TWo wayes there are of praying by the mediation of the blessed Saints. The one by beseeching God to grant our desires in favour of them, and their merits. The other, by ex­presly praying them, to intercede, and pray to God for us. Both being impu­gned by our Reformers, we will prove them out of their own Bible.

[Page 80]The proof of the first is contrary to the expresse words of their own text, Exod. 22.13. Remember Abraham, Isaac, and Israel thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed, as the stars of heaven, &c. And our Lord repented (we read, was pacified) of the evil which he thought to do unto his people. See how plainly Moses pray­ed to God, by the mediation of the ho­ly Patriarchs. A form of prayer so pleasing to him, as having said a little before, that for their sin of Idolatry, he would consume them, the memory of his holy Servants being but laid before him, he presently pardoned them. Therefore we may beseech God to grant us our prayers in favour of them. Theod. quaest. 67. in Exod. writeth, that Moses not thinking himself suf­ficient to appease God by himself; ad­ded the intercession of the holy Patri­archs. And the like doth S. Aug. quaest. 149. in Exod.

2 Chron. 6.16. Now therefore, O Lord God of Israel, keep with thy [Page 81]servant David, that which thou hast promised him. And Psal. 1 [...]2. (we 131) Lord remember David, and all his afflictions. Lo, again the faith of the ancient Church of God, before the coming of Jesus Christ, & how servent they were in this devotion, still alledg­ing the memories and merits of their Saints deceased, thereby to move Gods mercy towards them. So prayed Solo­mon. 2 Chron. 1.9. So prayed Isai 63.17. So prayed Hester 13, 14. So prayed David 1 Chron. 29.18. na­ming Abraham, Isaac, and Jacob, for his Intercessours. Who ever heard a Protestant to say; Lord remember thine own mother, and all her afflicti­ons, or Peter and Paul and their perse­cutions: Nay, they desire the Papists to hold them blameless for fear (for­sooth) lest they should blaspheme.

Exodus 20.5. I the Lord thy God am a jealous God, visiting the ini­quity of the Fathers upon the chil­dren, unto the third and fourth genera­tion of them that hate me, and shewing mercy unto thousands of them that [Page 82]love me, and keep my commandements. Here again God threatneth to punish the demerits of wicked men, deceased, unto the fourth generation of their chil­dren alive: and to reward the merits of goodmen deceased, unto the thou­sand generation of their children alive. Therefore we at this very day, receive benefits by means of our godly Ance­stors deceased a thousand generations ago. Thus much proof of the first point, and to pass unto the second.

XXXIIII. That we ought not expresly to pray them to pray, or intercede to God for us.

COntrary to the express words of their own Bible, Luke 16.24. Fa­ther Abraham, have mercy on me, and send Lazarus, that he he may dip the tip of his finger in water, and cool my tongue, for I am tormented in this flame. Lo, two Saints are here prayed unto, and besought in one ver. & yet our Refor­mers [Page 83]usually bid us shew them so much as one place in all the Bible for proof hereof. Where then, for Gods sake, are their eyes?

But they will reply, and say, that this is a Parable and not a Prayer: which we deny, offering to be tryed by the voice of ten renowned and an­cient Fathers, all affirming this to be a true History, and not a Parable, as Theophylact, Tertullian, Clemens Alex. S. Chrysostom, S. Irenaeus, S. Ambr. S. Augustine, S. Gregory, Euthy­mius, and our Countreyman Venera­ble Bede.

But grant it to be a Parable: what doth this make, either for them, or a­gainst us? For every Parable is either true in it self, and in the persons na­med, or at least is, or may be true in some other; or else it were a flat lye, or at least a fiction or fable, which I presume they will never deny.

Whereupon I thus conclude as S. Augustine did a little before up­on the self-same History; If the rich Glutton in Hell, prayed to Abra­ham, [Page 84]who (as our Reformers say) was in heaven, why may not we, who are on earth, pray to them who are in heaven.

Job 5.1. Call now, if there be any that will answer thee, and to which of the Saints wilt thou turn? (we reade and turn to some of the Saints.) Now if it had not been the custome in the time of Iob, to invocate the holy Saints, it had been frivolous for Eliphas, to have asked Iob, to which of the Saints he would turn him. Whereto I adde, that S. August. expounds this very place in his Annotations upon Iob, in the same sense that Catholicks do; yea, and long before him the Seventy Interpreters. See more 2 Pet. 1.15. Dan. 3.28. Hester 13.15. 1 Chron. 29.18. Luke 16.9. and 15.10.

¶ The Fathers that affirm the same, are, S. Dionysius cap. 7. Eccles. Hier. S. Athanasius serm. de Annun. S. Basil. orat. in 44. Mart. S. Chrysost. hom. 66. ad popul. Finally, S. Hier. prayed to S. Pau­la, in Epi. S. Paula. S. Maximus to S. Agnes, serm. de S. Bernard to our B. Lady and the like.

XXXV. That the Bones, or Relicks of Saints, are not to be kept, or reserved, no vertue proceeding from them, after they be once dead.

COntrary to the expresse words of their own Bible, 2 Kings 4.13.22. where it is written, that the bones of Eliseus, being touched by one that was dead, did revive him. But this could not be, had not some vertue pro­ceeded from them.

Acts 5.14, 15. And believers were the more added to the Lord, multitudes both of men and women; insomuch that they brought forth the sick into the streets, and laid them on Beds and Couches, that at the least the shadow of Peter passing by, might overshadow some of them. It followeth in ours (and that they all might be delivered from their in­firmities) which is quite, left out in the English Bibles, though those set forth in the beginning of Queen Elizabeth's reign have it as ours, in particular, that of Anno 1560. Whereupon S. Aug. [Page 86]ser. 39. de Sanctis, saith: If the shadow of S. Peters body could help them, how much more now the fulnesse of his power? Wherein he supposeth two things. The one; that the shadow of his body be­ing here on earth, did both help and heal infirmities (which the late Eng­lish Bibles all leave out, as I said, be­cause it makes not for them.) The o­ther; that being in Heaven, he can still help us by his power.

Acts 19.11.12. And God wrought spe­cial miracles by the hands of Paul, so that, from his body were brought unto the sick, hand-kerchiefs, or aprons, and the diseases departed from them, and the evil spirits went out of them. S. Chry­sostom. tom. 5. cont. Gentiles, Quod Christus sit Deus, in a whole book pro­veth hereby, and by the like virtue of other Saints, and their Relicks, that Christ their Lord and Master is God, whose servants shadows, and napkins could do no such wonders.

See more Exodus 13.19. 2 Reg. 2.8.14. John 1.27. Where S. John had a reverend esteem of the very latchet of [Page 87]our Saviours shoe, as of a Relick, which he was not worthy to unbuckle, or touch with his hand: And the woman with the bloudy flux, of the hem of his holy garment.

¶ See the ancient Fathers that affirm the same. Euseb. l. 7. hist. cap. 15. S. A­thanasius, in vita S. Antonii. S. Basil in Psal. 115. S. Chrysost. ser. de sanctis Ju­ventio & Maximo. And S. Amb. saith, But if you ask me, what I honour in flesh dissolved, I honour in the Martyrs flesh his wounds, received for Christs Name. And, I honour his ashes, made holy by the confession of Christ.

Protestants hold. XXXVI. That creatures cannot be sanctified, or made more holy then they are already of their own nature.

COntrary to the express words of their own Bible, 1 Tim. 4.4. For every creature of God is good, and no­thing to be refused, if it be received with thanks-giving, for it is sanctified by the word of God, and prayer. Yea, [Page 88]it was a common use in the primitive Church, to bring bread to Priests to be hallowed, Author oper. imp. hom. 14. in Matth. and being blessed, to send it for sacred tokens from one Christian to another, as S. Aug. witnesseth, ep. 31.34.35.36.

Mat. 23.17. Ye fools and blind, whe­ther is greater, the gold, or the temple that sanctifieth the gold?

Mat. 23.19. Ye fools and blind whe­ther is greater, the gift, or the Altar that sanctifieth the gift? Lo, how plain­ly our Lord affirmeth in both these pla­ces, that the Temple sanctifieth the Gold, and the Altar the Gift: and ge­nerally all creatures, severed from common and profane use to religion and worship of God, are thereby made sacred and holy. Are not they therefore much to be blamed, who keep such a scoffing at Holy water, Holy ashes, and the like?

See more 2 Reg. 2. (we 4.2.) where the Prophet Eliseus applied salt to the healing and purifying of the waters. Toby 6.8. where the Angel Raphael u­sed [Page 89]the Liver of a Fish, to drive away the Devil. 1 Samuel (we 1 Kings) 16. Where Davids, Harp and Psalmody keep the evil spirit away from Saul.

¶ See S. Greg. l. 1. dial. cap. 4. S. Aug. lib. 18. de civit. Dei. S. Hier. in the the life of Hilarion, post medium S. Bede, lib. 1. cap. 30. hist. Angliae.

XXXVII. That children may be saved by their Parents faith, without the Sacra­ment of holy Baptism.

COntrary to the expresse words, both of truth it self, and also of their own Bible, Joh. 3.5. Verily, verily I say un­to thee, except a man be born of water, and of the spirit, he cannot enter into the Kingdom of God. Therefore they cannot be saved without Baptism.

Tit. 3.5. Not by works of righteous­ness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the holy Ghost.

Marc. 16.16. He that believeth, and is baptised, shall be saved: but he that [Page 90]believeth not, shall be damned. Seeing Infants therefore cannot believe, they must at the last be baptized, or else they cannot be saved.

Here they will object against us that of S. Paul, 1 Cor. 7.14. That the chil­dren of the faithful are sanctified. But if they understand by their sanctifica­tion, that they are born without sin, they do directly oppugne S. Paul. who af­firmeth ( Eph. 1.) that we are all born the Sons of wrath. Yea, S. Paul. in the self-same place saith, that the unbelie­ving Women is sanctified by the belie­ving Man: and yet I hope they will not say, that she obtains thereby the full re­mission of her sins.

Gen. 17.14. The uncircumcised Man­childe, whose flesh of his fore-skin is not circumcised, that Soul shall be cut off from his people. But Circumcision was not more necessary to the Israelites, than Baptism to the Christians; therfore, &c.

¶ See S. Aug. lib. 1. de peccat. merit. & remiss. c. 30. ep. 90.91. S. Leo. epist. 80. ad Episcop. Campaniae. S. Irenaeus. l. 3. c. 19. S. Cyp. l. 3. ep. 8 ad Fidum.

XXXVIII. That the Sacrament of Confirmation is not necessary, nor to be used.

COntrary to the expresse words of their own Bible, Act. 8.14. Peter and John prayed for them, that they might receive the Holy Ghost (for as yet he was fallen upon none of them, only they were baptized in the Name of the Lord Jesus.) Then laid they their hands on them, and they received the Holy Ghost. Thus the holy Ghost is given in Con­firmation, which was not given in Ba­ptism: how then is it not necessary, nor to be used?

Hebr. 6.1. Therefore leaving the principles of the Doctrine of Christ, let us go on unto perfection, not laying a­gain the foundation of repentance from dead works, and of Faith towards God, of the Doctrine of Baptisme, and of laying on of hands. Confirmation is here called one of the Principles of the Doctrine of Christ, and a foun­dation [Page 92]of repentance: How then not necessary, nor to be used?

¶ See the Fathers that affirm the same. Tertul. lib. de Resur. carnis. S. Pa­cianus lib. de Baptismo. S. Ambr. lib. de Sacram. S. Hierom. contra Lucifer. And lastly, S. Cypr. lib. 2. epist. 1. speaking both of baptism and confirmation, saith, That they may be sanctified, and be the sons of God, if they be born in both Sacra­ments.

XXXIX. That the bread of the Supper of our Lord, was but a figure, or remem­brance of the body of Christ received by faith, and not his true, and very body.

COntrary both to the expresse words and truth of their own Bible, Luke 22.15. With desire I have desired to eat this passeover with you before I suffer: Now to refer these words to a figura­tive eating onely by Faith, were most absurd: for we cannot say, that Jesus Christ could receive or eat himself in this sense sith all Divinity forbids [Page 93]us to admit Faith in the Son of God; Therefore that Pasche, which he so greatly desired to eat with his disciples before he suffered. was the Pasche of his own true body.

Luke 22.16. For I say unto you, I will not any more drink of the fruit of the vine, until it be fulfilled in the king­dom of God. Words of wonderfull force, and which cannot be understood figuratively, no more than the former; it being a thing as clear as the Sun, that of material bread and drink, there is no use at all above in Heaven.

John 6.51. I am the living bread which came down from Heaven: if any man eat of this bread, he shall live for ever: And the bread that I will give is my flesh, which I will give for the life of the world. Beza is very angry, when we ask him, If the bread that came down from Heaven, be living, or life-giving bread? He willingly grants us the latter, but cannot endure to hear tell of the former, and therefore transla­teth life-giving, instead of living. But this is absurd, for the Sun is life-gi­ving, [Page 94]but is not living: and being gran­ted to be living, what else is it but his body?

And note withall, that thus our Lord spake of this blessed bread, before he gave it.

Matth. 26.26. Take, eat, this is my body. And Luke 22.19. This is my body, which is given for you. What I pray can be spoken more plain? Not­withstanding, they will needs maintain and affirm, that what he gave, and they received, was nothing else but bare bread.

Note also, that our Lord spake this at the very giving thereof, 1 Cor. 10.16. The cup of blessing which we blesse, is it not the Communion of the bloud of Christ? The bread which we break, is it not the Communion of the body of Christ? And 1 Cor. 11. he addeth: He that eateth and drinketh unworthily, eateth and drinketh damnation to him­self, not discerning the Lords body. Thus both before our Lord gave it; at the very giving of it, and his Apostles and Disciples after he had given it unto [Page 95]them, and they to others, all of them call it expresly our Lords B [...]dy.

Finally, against their true and reall receiving of Christ by Faith, I say: Either the Soul ascendeth to Heaven, there to feed on Christ by faith (which Calvin confesseth:) or else Christ de­scendeth to earth to feed the same. Not the first, for so the unglorified Soul of man should be in two places at once; which yet they deny even to the glori­fied body of Jesus Christ. Not the se­cond, for so Christ should be in two places at once, whom yet they say the Heavens must contain till the day of Judgement, Act. 3.

¶ See the ancient Fathers that af­firm the same, S. Ignat. in [...]p. ad Smyr. S. Justin Apol. 2. ad Antoninum. S. Cy­prian ser. 4. de lapsis. S. Ambr. l. 4. de Sacram. saith, It is bread before the words of the Sacrament, but after, &c. of bread it is made the flesh of Christ. S. Remigi­us saith, The flesh which the Word of God took in the Virgins womb, and the bread consecrated in the Church, are one Body.

XL. That we ought to receive under both kinds; and that one alone sufficeth not.

COntrary to the expresse words of their own Bible, John 6.51. If any man eat of this bread, he shall live for ever, and the bread which I will give, is my flesh. Here everlasting life is promised by our Lord himself, to him that eats of this bread onely: There­fore one kinde doth suffice.

Luke 24.30.8.35. Christ at Emaus communicated to his Disciples under one kinde. Both S. Augustine and Theophilact expound this place of the B. Sacrament in the same sence, lib. de consens. Evang, cap. 35. S. Chrysost. hom. 17. operis imperfecti. S. Thomas of Aquin, and many others.

But they will alleadge to the contra­ry that of S. John, Ʋnless you eat the flesh of the Son of man, and drink his bloud, you shall not have life in you, The answer hereto is very easie, which [Page 97]is, that the conjunction and, is there ta­ken disjunctively instead of or, as is learnedly observed by Doctour Kelli­son, in his reply to M. Sutcliff, p. 189. Again, Christ in those words, teacheth us the precept, and not the manner of the precept; that is to say, he com­mands us to receive his body and his bloud, without determining whether under one kinde, or under both, as the Counsel of Trent declareth. For he that said; Ʋnless you eat the flesh of the Son of man, and drink his bloud, you shall not have life in you, hath also said, If any one eat of this bread, he shall live for ever. And he that said, He that eateth my flesh, and drinketh my bloud, hath life everlasting, hath also said; The bread which I will give, is my flesh for the life of the World. He that said; Who so eateth my flesh, and drinketh my bloud, dwelleth in me, and I in him, hath like­wise said; He that eateth this bread, shall live for ever. Therefore one alone doth suffice.

See more Acts 2.42.

They further hold. XLI. That there is not in the Church, a true and proper Sacrifice; and that the Mass is not a Sacrifice.

COntrary to the express words of their own Bible, Mac. 1.11. From the rising of the sun even to the going down of the same, my Name shall be great among the Gentiles, and in every place Incense shall be offered to my Name, and a pure offering. But this Sacrifice, or pure Offering cannot be understood of Christ upon the Cross (as they would have it) which was offered onely once, and in one place, and then also not among the Gentiles, nor yet can be ever iterated: therefore neither is, nor can be other, than the dayly Sacri­fice of the Mass.

Psal. 110. (we 109.) 4. The Lord hath sworn, and will not repent, Thou art a Priest for ever, after the order of Melchisedech. But Melchisedechs Sa­crifice was made in bread and wine: [Page 99]therefore it must either be granted, that our Saviour doth now sacrifice (yea, and ever shall) in bread and wine a­bove in Heaven (which were absurd to say:) or else that this is meant of the sa­crifice of the Mass, whereon the Eter­nity of his Priest-hood doth depend on earth. Nor can this be in a spiritual sort onely, for that would not make him a Priest of any certain order, as Melchisedech was.

Luke 22.19. This is my body, which is given for you. Which words do plainly prove, not onely that Christs body is truly present, but withal so present, as that it is given, offered, and sacrificed for us. For Christ saith not, which is given to you, broken to you, or shed to you, but, for you; Which clearly sheweth it to be a sacrifice: it being evident, that one would never say of the Sacrament (in the quality of a Sacrament) that it is given for man, but to man; that is to say, that a man receiveth it: and contrarywise of a Sacrifice, that it is offered, not to man, but for man.

[Page 100]See more Heb. 7.15, 16, 17. Heb. 8.1.3. He. 9.11.

¶ The Fathers that affirm the same, are S. Clement. Apost. cont. lib. 6. cap. 23. who called it: A reasonable, un­bloudy, and mistycal Sacrifice. S. Aug. A singular, or most excellent sacrifice. lib. 1. cont. advers. leg. and Prophet. cap. 18.19. S. Chrysost. hom. in Psal. 95. The mystical table, a pure and un­bloudy host, a heavenly and most reve­rend Sacrifice. Isichius in Levit. cap. 4. saith; that Christ, preventing his ene­mies, first sacrificed himself in his mysti­cal supper, and afterwards on the Cross. S. Greg. Nissen. orat. 4. de Resurre­ctione, proving that our Saviour gave his body and bloud in sacrifice for us in his last supper, saith excellently; That a man cannot eat the sheep, unless the slaughter go before; and yet aver­reth this to have been done by Christ in his last supper.

XLII. That Sacramental Ʋnction is not to be used to the sick.

COntrary to the express words of their own Bible, James 5.14. Is any sick among you? Let him call for the Elders of the Church, and let them pray over him, anointing him with oyl in the name of the Lord: and the pray­er of faith shall save the sick, and the Lord shall raise him up, and if he have committed sins, they shall be forgiven him. Hardly is there any Sacrament whereof the matter, the minister, and the effect, are more expresly specified in all the Scripture, then of this. The form is the prayer, Let them pray over him. The matter, the oyl, Anointing him with oyl. The Minister, a Priest, or Elder of the Church, Let him call for the Elders of the Church. The primary effect is, the forgiveness of sins, and the secondary, the easing of the sick in body, saying: And the Lord shall raise him up, and if he have com­mitted [Page 102]sins, they shall be forgiven him. Therefore Sacramental Unction, is to be used to the sick.

Mark 6.13. And they anointed with oyl many that were sick, and heal­ed them. Where it is clear, that the A­postles themselves, put in practice this holy Unction. Which Beza confesseth in his Annotations; saying, that it was a Symbole of admirable & supernatu­ral virtue. And had he not reason so to say? For oyl of it self, could not be na­turally the Antidote of all diseases: and albeit it were, yet the Apostles were not sent to practise Phisick, but to preach the Gospel; Yea, it were a thing both ridiculous, and impious to make them Trayclears, Carriers of Drugs, or Paracelsians.

Mark 16.18. They shall lay hands on the sick, and they shall recover. But first, our Reformers are no true Priests. Secondly, they lay not their hands upon the sick. Thirdly, they anoint them not with oyl in the name of the Lord, as S. James willeth. Let them say the truth then and shame the devil, [Page 103]are not they sick in their wits, who will oppose so plain Scriptures?

¶ See the Fathers that affirm the same. Origen. hom. 2. in Levit. S. Chrysost. lib. 3. de sacerd. S. Aug. in Speculo. & serm. 215. de temp. Venerable Bede in 6. Mark & 5. Jac. with many others.

XLIII. That no interiour Grace is given by imposition of hands, in Holy Orders. And that ordinary Vocation, and mission of Pastors, is not necessary in the Church.

COntrary to the expresse words of their own Bible, 1 Tim. 4.14. Neglect not the gift (we reade grace) that is in thee, which was given thee by prophesie, with the laying on the hands of the Presbytery. See how plain it is that holy Orders do give place. D. Kel­lison handling this Question touching the Mission of the Reformers, proveth learnedly (in his Reply page 7. & 44.) [Page 104]that this foundation being disproved, the whole frame of their Church and Religion falls: yea, that they have nei­ther true faith, nor worship of God; and his reason is this: if faith depend of hearing, hearing of Preaching, Preaching, and administration of Sa­craments of Ministers and Preachers, and Preachers and Ministers of their mission, where there is no mission (as they have none) there can be no true faith, nor lawful administration of Sa­craments, and consequently no Religi­on. Therefore vocation is necessary in the Church.

1 Tim. 1.6. Wherefore I put thee in remembrance, that thou stir up the gift of God which is in thee, by the putting on thy hands. How plain the Holy Scripture is against them. But they reply, that laying on of hands is not needful to them, who have already in them the spirit of God, and inward annointing of the holy Ghost. To which very question Theodoret maketh answer, that God commanded Moses ( Num. 27.) to lay his hands upon Jo­sue, [Page 105]whereas by the Testimony of God himself, Josue had already in him the spirit of God: S. Paul, although he were called immediately from Heaven, yet was afterward sent with laying on of hands, Act. 13.3.

Heb. 5.4. And no man taketh this ho­nour unto himself, but he that is called of God, as was Aaron. Here our adversa­ries reply again, that Aaron had no ex­ternal vocation; but this is easily sol­ved, for Aaron was the first of his Or­der, and therefore could not have his calling by succession, and whose case is far unlike to our Reformers, unlesse they will confesse also that they are the first of their Order; wherein they shall be easily believed.

See more Acts 13. 2 Tim. 1.6. 1 Tim. 5.22. 2 Tim. 1.8. Num. 27.23.

¶ See also the holy Fathers that af­firm the same, S. Aug. lib. 4. quaest. super. Num. S. Cyp. ep. ad Magnum. Optatus Milevit. the place begins; Ne quis Mi­retur. Tertullian in praescript. the place begins, Edant origines.

XLIV. That the Priests, and other Religious per­sons, who have vowed their chastity of God, may freely marry, notwith­standing their vow.

COntrary to the expresse words of their own Bible, Deut. 23.22. When thou shalt vow a vow unto the Lord thy God, thou shalt not slack to pay it; for the Lord thy God will surely require it of thee, and it would be sin in thee: but if thou shalt forbear to vow, it shall be no sin in thee. Out of which words, two things are clearly proved; The one, that it is both lawfull and laudable to make Vows; the other, that Vows being once made, do binde, where o­therwise there was no obligation be­fore, therefore such as have vowed Chastity, may not, nor ought not after­wards, attempt to marry; which if they do, they break their Vow.

1 Tim. 5.11, 12. But the younger widdows refuse, for when they have begun to wax wanton against Christ, they will marry, having damnation, because they have cast off their first [Page 107]faith. All the ancient Fathers that write upon this place, expound these words of the Apostle, of the Vow of Chastity, or of the faith and promise made to Christ, to live continently; as is abundantly proved in the Rhemes Testament upon this place.

1 Tim. 5.15. For some already turned aside after Satan, To marry, after the vow of chastity once made, is here termed by the Apostle himself, turning aside after Sathan. And here­upon it is, that we call the Religious that after marry (as Luther, Bucer, Peter Martyr, and the rest of that lascivious rabble) Apostates, Gods a­dulterers, incestuous, sacrilegious and the like.

See more Psal. 66.16. Numb. 6.2.18. Josue 21.26. Ierem. 35.18. Eccl. 5.3. Acts 21.23.

¶ See also the Fathers in confirmati­on thereof. S. Aug. lib. de bono viduit. c. 9. Athanasius lib. de virginitat. S. Epiphanius haeres. 48. S. Hier. cont. Jov. l. 1. c. 7. What is to break their first faith (saith S. Aug?) They vowed and [Page 108]performed not, in Psa. 75. The place be­gins; Quid est, primam fidem, &c.

XLV. That fasting, and abstinence from cer­tain meats is not grounded on holy Scripture, nor causeth any spiri­tual good.

COntrary to the expresse words of their own Bible, Jerem. 35.5. And I set before the Sons of the house of the Rechabites, pots full of Wine, and Wine-cups, and I said unto them, drink ye Wine. But they said, we will drink no Wine, for Jonadab the Son of Rechab, our Father, commanded us, saying; Ye shall drink no Wine, nei­ther ye, nor your sons for ever. Thus have we obeyed Jonadab our Father, in all that he hath charged us. There­fore fasting is grounded upon holy Scripture.

Luk. 1.15. For he shall be great in the sight of the Lord, and shall drink neither Wine nor strong drink. Thus was abstinence, not onely foretold, but also prescribed by the Angel; which plainly proveth that it was both a wor­thy [Page 109]thing, and also an act of religion in S. John Bapt. as it was in the Nazarites and Rechabites afore-mentioned.

Acts 13.3. And when they had fa­sted and prayed, and laid their hands on them, they sent them away. Hence the Church of God hath sufficient ground and warrant for the using and prescribing of publick fasts (which was not fasting from sin, as our Reformers (forsooth) pretend, for such fasting they were ever bound to keep) and that at such times, or seasons as the Church pleased to prescribe (as in Lent, or the like) and not when every man lists, or the toy takes him in the head, as Arius and other Hereticks did teach, testified by S. Aug. Haeres 53.

Matt. 17.21. Howbeit, this kinde of devils, goeth not out, but by prayer and fasting. Behold the great force of pray­er and fasting, able to expell the very devil. Therefore it causeth great spiri­tual good.

See more Joel 2.12. Matth. 6.16. Matth. 9.15.29. Toby 12.8. Luke 2.37. Act. 14.22. 2 Corinth. 11.37. [Page 110]2 Cor. 6.5. Num. 30.14.1. Tim. 4.3.

¶ And the Fathers. S. Ignat. ad Phi­lip. S. Basil orat. de jejunio. S. Chry­sost. orat. in sanct. Lavacrum. & hom. 1. in Gen. S. Ambr. ser. 4. S Hier. in cap. 18. Isa. and many others.

XLVI. That Jesus Christ descended not into hell, nor delivered thence the souls of the Fathers.

COntrary to the express words of their own Bible, Ephes. 4.8. When he ascended up on high, he led Captivity captive (in their margent, or a multi­tude of captives) and gave gifts unto men. Now that he ascended, what is it, but that he also descended first into the lower parts of the earth? These freed Captives to be the souls of the glorified, no man in his right wits will say; nor the souls of the damned, for so the devils should be brought again into heaven; therefore they were the souls of the Fathers which Christ deli­vered out of Limbus.

Acts 20.27. Because thou wilt not leave my soul in hell, neither wilt [Page 111]thou suffer thine holy one to see corrup­tion. These very words S. Aug. appli­eth to the proof of a third place, and saith: Who but an infidell, will deny Christ to have descended into hell? Epist. 99. ad Exod.

1 Pet. 3.18.19. Being put to death in the flesh, but quickned by the spirit, by which also he went, and preached unto the spirits in prison. Now to under­stand by the word prison, heaven there is no sense, since it is called the seat of God, and not the prison of God. To understand it of the wicked, Calvin himself opposeth this opinion, and maintains that S. Peter speaks of the good, who were known from the dayes of Noah. And hereto, that this do­ctrine destroieth an article of our Creed Therefore Christ descended into hell.

Heb. 11.38.39.40. And those all ha­ving obtained a good report, through faith received not the promise: (to wit of heaven) God having provided some better thing for us, that they without us should not be made perfect: to wit, in their perfect and compleat glory. [Page 112]Whence it follows necessary that they must needs grant another place, distinct as well from the Heaven of the saved, as from the Hell of the damned, where­in these holy souls were detained.

Mat. 12.40. For as Jonas was three days and three nights in the Whales belly, so shall the Son of man be three days and three nights, in the heart of the earth. But how I pray, is this Fi­gure fulfilled, if Christ were not as ma­ny days and nights in the heart of the earth, as Jonas was, who was not in the whales belly in body only, but also in soul? Whence it followeth, that either Christs holy soul, was three days, and three nights in the heart of the earth, as well as his body, or that this place of Scripture, is either false, or unfulfilled. Which were most absurd to affirm.

Matth. 27.52.53. And the graves were opened, and many bodies of Saints which slept, arose, and came out of the graves after his resurrection, and went into the holy City, and appeared unto many. Understood by S. Ignatius Bi­shop of Antioch, of Limbus Patrum, [Page 113]writing to the Citizens of Trallis thus: many arose with our Lord, for the Scri­pture saith, that many of the bodies that slep arose with our Lord. He descend­ed alone, returned with a multitude.

Zach. 9.11. As for thee also by the bloud of thy Covenant, I have sent (we read let) forth thy prisoners, out of the pit, wherein is no water. Both S. Hier, and S. Cyril, understand this pit, to be meant of Limbus Patrum. And with very great reason, for how absurd were it to say, that the damned have their share in the bloud of the Covenant? Or that they are set forth of their infer­nal pit? Or that they may be said to be thy prisoners (that is Christ) but rather the prisoners of the devils? Yea, where I pray (to speak properly) hath Christ had any prisoners at all (which he hath let forth) if not out of this place? There­fore, either Christ let forth prisoners out of Limbus Patrum, or this place likewise as the former, is either false, or not yet fulfilled.

Like unto this, is that of 1. Samuel 2.6. The Lord killeth, and maketh [Page 114]alive, he bringeth down to the grave (we read, hell) and bringeth up (we read back again.) See how plain and conform the faith of that old Church was, and is to this of ours, bringeth down to hell or bring-back again, which hardly in any clear sense can be aver­red, if Limbus Patrum be denied. As for the word (grave) which they erro­neously have added in stead of Hell, to diminish the force of so plain a place; why do they not as well foist the same into their Creed, in stead of Hell, as here they have done, and say, Was cru­cified, dead an buried, he descended into the grave? Who doth not see this absurdity?

See more Osee 6.3. Psal. 16.10. 2 Pet. 3 19. Zach. 9.11. Rom. 10.6. Eccl. 24 45. Psal. 23.7. Gen. 37.35.

¶ See also the Fathers that affirms the same. S. Hier. in 4. and Ephes. S. Greg. lib. 13. Moral. cap. 20. S. Aug. in Psal. 37. vers. 1. The place begins: Futurum est enim, &c.

XLVII. That there is no Purgatory fire, or other prison, wherein sins may be satisfied for after this life.

COntrary to the expresse words of their own Bible, 1 Cor. 3.13.25. The fire shall try every mans work; of what sort it is. If any mans work shall be burnt, he shall suffer loss, but he him­self shall be saved, yet so, as by fire. S. Augustine writing upon the 37. Psal. and drawing these very words of the Apostle into his discourse saith: Be­cause it is said (he himself shall be safe) that fire is therefore condemned. Yea verily, though safe by fire, yet that fire shall be more grievous than whotsoever a man can suffer in his life. Thus he. Therefore there is a Purgatory fire, wherein sins may be satisfied for after this life.

John 11.22. But I know, that even now, whatsoever thou wilt ask of God, God will give it thee. S. Martha, the sister of S. Ma. Magdalen believed, that our Lord (whom then, she held only for a [Page 116]holy man, or Prophet, and not for the Son of God, could obtain of God, something profitable to her brother Lazarus, who was deceased. For ha­ving said: Lord if thou hadst been here, my brother had not been dead, she presently added: But I know that even now whatsoever thou wilt ask of God, God will give it thee. Which speech she could never have used in any good sense, if she had not learned this do­ctrine of the Synagogue, who offered sacrifices, alms and prayers for the de­parted, and unless she had known and believed, that the dead might be hol­pen by the piety of the living; as Car­dinal Allen learnedly concludeth in his Treatise of Purgatory.

Acts 2.14. Whom God hath raised up losing the sorrows of hell. In which words two things are to be noted, which clearly make for the proof of Purgato­ry. The one, that in this place, where Christ was, there were certain sorrows and pains. The other, that some there were inflicted for sin, upon whom he bestowed that gracious benefit as to [Page 117]discharge and free them of those pains. For as the Rhemes testament very well notes, Christ was not in pains himself, but losed other men out of their pains.

1 Cor. 15.29. Otherwise what shall they do, that are baptized for the dead? From this place an evident proof is drawn touching the help which the souls departed out of this world may receive by the Church on earth, and consequently proveth Purgatory; un­derstanding the pains and afflictions, which voluntarily we do inflict upon our selves, to exempt those that are therein: for to baptize, signifieth to afflict ones self, to do pennance, to suf­fer death, &c. as is evident in S. Luke 12.30. But I have a baptism to be bapti­zed with, and Mark 10.38.

Luke 16.9. And I say unto you, make to your selves friends of the Mam­mon of unrighteousnesse, that when ye fail, they may receive you into ever­lasting habitation: S. Ambrose upon this place, and S. Aug. lib. 21. de Ci­vit. Dei, cap. 27. say, that it is to re­ceive succour after death, accord­ing [Page 118]as the word (fail) enforceth.

Luke 23.42. Lord, remember me when thou comest into thy kingdome. S. August. saith in his fifth Book a­gainst Julian about the middest) that the good Thief in this prayer, presup­posed, that (according to the common opinion) souls might be holpen after death.

2 Mac. 12.44, 45. For if he had not hoped, that they that were slain should have risen again, it had been superflu­ous and vain to pray for the dead. And in the next verse he concludeth, That it was an holy and good thought, &c. This place of holy Scripture, is most clear for prayer for the dead: for had it not been the continual doctrine and practise of the Church to pray for the dead, neither could Judas Macchabaeus (who was himself a Priest) have ever thought of any such remedy, as to ga­ther twelve thousand drachms of silver to send to Hierusalem, to have pray­ers made for the relief of the souls slain in the wars: neither would the multitude of people have either contri­buted, [Page 119]or the Priests of the Temple, re­ceived the same, and they thought (as these men do) that it had been super­stition to pray for the departed, or, that there had been no other place than the hell of the damned, or the heaven of the saved.

See more 2 Tim. 1.18. 1. John 5.16. Isa. 4.4. Isa. 9.18. Acts 24. Mat. 3.11. Mat. 12.32. Mat. 5.26. Micheas 7.8. Psal. 66.12. Toby 4.18. Philip. 2.10. Zach. 9.11.

¶ As also the Fathers that affirm the same. S. Ambr. upon the 1 Cor. 3. & serm. 20. in Psal. 118. S. Hier. lib. 2. cap. 13. advers. Jovin S. Greg. li [...]. 4. Dialog. cap. 39. Origen. hom. 6. in cap. 15. Exod. with many others.

XLVIII. That it is not lawfull to make, or have Images.

COntrary to the expresse words of their own Bible, Exod. 25.18. And thou shalt make two Cherubims of God, of beaten work shalt thou [Page 120]make them, in the two ends of the Mercy seat. These graven Angels were Images of the highest order of An­gels (one excepted) which is in heaven, and were made with faces of beautifull young men, and commanded to be set up by God himself in the Holy of Ho­lies; which S. Hierom witnesseth the Jews to have worshipped, epist. ad Marcellam. Therefore it is lawfull to make Images.

1 Kings 6.35. And he carved thereon Cherubims; and Palm-ir [...]es, and open Flowers, and covered them with gold, fitted upon the carved work. Hence is to be gathered, that the pre­cept of not making graven Idols, doth nothing at all concern Images, that is to say, the true representation of things mecrly imaginary and not subsisting, for as S. Paul saith, 1 Cor. 8. An Idol is nothing. So that the Idol represent­eth that which is not, the Image that which is; a most remarkable difference.

Again, seeing an Idol is that pro­perly, which being nothing (as S. Paul saith) is represented to be something, [Page 121]or that which represents the thing that is not; if our Reformers believe the images of Christ crucified to be an idol, they then believe that Christ was never crucified; for it would follow necessa­rily, that the image of Christ crucifi­ed, being an idol, therefore Chri [...]t was never crucified.

Heb. 9 1.5. Then verily, the first Covenant had also ordinances of Di­vine service, and a worldly sanctuary, &c. and over it, the Cherubi [...]ns of glorie, shadowing the Mercy-seat. Here S. Paul calls the images of the Cherubims, which Solomon made, an ordinance of divine service, which our Reformers call the making of idols; whom shall we sooner believe, Blessed S. Paul, or a Reformed brother?

To conclude, an image is of such Di­vine and natural right, that all under­standing, imagination, and sense, as well interiour, as exteriour is made by way of images, called species sensib [...]les, & insensibiles. The body cannot be in light, without its shadow: the Moon and the Stars imprint their image in the [Page 122]water: a man cannot look in a glasse without making his Image, Therefore either God and nature it self doth breake this Commandement as well as we, or else it is absurd to say, that we break it in making of Images.

See more, 1 Kings 7.36.42.44. Numb. 21.8. Mat. 22.20. Exod. 31.2. Exod. 35.30. where painting and engraving of Images, is so far from being counted Idolatry, that it is pro­ved to be a science Divinely insused in­to Bezaleel by God himself; and so the invention of good Images came first from God.

¶ The Fathers that affirm the same are Tert. lib. 2. de pudicitia, S. Greg. Naz. ep. 49. ad Olymp. S. Basil. orat. in S. Barlaam. S. Aug. lib. 1. de con­sens avang. cap. 10. witnesseth, that in his time Christ was to be seen pain­ted in many places, between S. Peter and S. Paul.

XLIX. That it is not lawfull to reverence Ima­ges, nor to give any honour, to in­sensible things.

COntrary to the expresse words of their own Bible, Exod. 3.5. And he said, Draw not nigh hither, put off thy shooes from off thy feet, for the place whereon thou standest, is holy ground. How clear a place is here pro­duced against our Reformers, wherein an insensible Creature was commanded by God himself to be honoured: for the refraining to tread upon it, was the doing of honour to it. Therefore all dead Images, representing unto us a holy thing may be honoured.

Psal. 99.5. Adore ye the footstool of his feet. Which place is spoken literally of the Ark of the Testament, according to that of 1 Chron. 28.2. I had in my heart to build a house of the rest for the Ark of the Covenant of the Lord, and for the foot-stool of our God. Now the principal reason; why the Ark [Page 124]was worshipped, was in regard of the images that were set upon it, which the Jews did worship, as S. Hierom wit­nesseth in his Epistle ad Marcellam.

Philip. 2.20. That at the Name of Je­sus, every knee should bow, of things in Heaven, & things in earth, and things under the earth. Now, that is the Name of Jesus, which either is pro­nounced by anothers mouth, printed in a book, or painted and engraven in an image: but at any of these we are commanded to bow the knee.

Again, if images ought not to be worshipped, we may not (whatsoever the Apostle saith) bow our knee at the Name of Jesus; seeing words, (as Aristoile saith, and as the truth is) are signs representative of the things they signifie, and are the images of the ears, as the others are of the eyes.

Num. 21.8. And the Lord said unto Moses: Make thee a fiery Serpent, and set it up upon a pole: and it shall come to passe that every one that is bit, when he looketh upon it, shall live. Hence are evidently proved di­vers [Page 125]things against our Reformers. 1. That God commanded the making of this image. 2. The setting of it up for a sign. 3. He promised that the lookers thereon should assuredly re­ceive succour and help. 4. He warrant­ed the making, the setting up, the be­holding, and the reverencing thereof to be exempted from breach of the first Commandment, by working so many, and so manifest miracles, at and before the presence thereof. There­fore an image may be made, may be set up, may be looked on, and reveren­ced, as Doctour Saunders most learn­edly concludeth, in his Treatise of Images.

¶ See Fathers that affirm the same. S. Amb. serm. 1. in Psal. [...] 18. S. Aug. lib. 3. de Trinit. S. Greg. lib. 7. epist. 5 ad Joan. Finally. S. Basil saith ( in Ju­lian. citat. in 7. Sinod.) I honour the Histories of Images, and do publickly worship them, for this being delivered us from the holy Apostles, is not to be forbidden. S. Chrysostom in his Mass, turned into Latin by Erasmus, saith: [Page 126] The Priest boweth his head to the Image of Christ. S. Damascen. lib. 4. cap. 17. saith: The worshipping of the Cross, and of Images, is a Tradition of the Apostles.

But before I conclude this point, I desire to solve a few objections, which usually our Reformers bring against the Honour of holy Images.

The 1. Objection.

Is taken out of 2 Kings (we 4.) 18. where King Ezechias broke down the brasen Serpent (whereof we last made mention) seeing it to be the cause of Idolatry.

Answer.

This indeed is a common place, from whence our Adversaries collect sundry false and sophistical arguments, to wit, from the abuse of any good thing, to destroy it utterly, together with the right use thereof. But by the same Ar­gument, they may as well collect, that the Sun and the Moon should be taken out of the Firmament, because they were worshipped by the Gentiles for Gods. [Page 127]Likewise that the holy Bible should be burnt, because many a one draweth damnable Heresies forth of the same, to his own perdition. Yea, this silly Argu­ment borrowed from the abuse of things, serves very fitly to prove the quite contrary, thus: Images have been sometimes abused, therefore they were good in themselves: for those things which are evil by abuse onely, must needs be good, being well used.

Their 2. Objection.

You give that honour to Images, which is due to God alone; worship­ping, adoring, and creeping to them, as to God.

Answer.

We say the contrary, which thus we prove. The difference of honour pro­ceedeth principally from the minde, and not from the exterior bowing, or demeanour of the body: For if I pro­strate my selfe before an Image, or kiss the same, well knowing the while, that it is no God, nor reasonable Creature, but onely a remembrance of God, towards whom I desire [Page 128]to shew mine affection; God knoweth how far off mine honour is, from that honour which is due to him alone. As contrariwise, If I lay prostrate at Christs feet indeed, kissed them, knock­ed my breast, held up my hands unto him, called him the Son of God; yet all this while, think him not to be so in my heart, mine honour truly should be no honour at all, but a very contume­ly and affront unto Christ. Adde here­to, that the words which betoken ho­nour, adoration, worship, and the like, are in a manner confounded in all lan­guages: but the heart from whence the honour proceedeth, knoweth well the difference of every thing. D. Saunders de Imag. pag. 10.

Their 3. Objection.

It is expresly forbidden by God him­self, to fall down before any Image, or to worship it.

Answer.

Some of our Reformers themselves do honour the Sacrament of Christs [Page 129]Supper, which they teach to be an I­mage, or representation of Christs bo­dy and bloud. And seeing they be­lieve no other substance to be in the Sa­crament, besides bread and wine, nor will give the honour of latria (as we call it) thereunto; it follows invincibly that they do worship, or honour some Image. Now, as they would not for all this have us to judge, or call them I­dolaters: even so, let it please them (for their own sakes) to spare us. For as they do not place, or stay this honour in the bread and wine, but from thence refer it to Christ himself: so do we transfer all our honour from all I­mages, unto the first form, or pattern, nor suffering the same to rest, or end in the Image which we honour. San­der. ibid. pag. 52.

Their 4. Objection.

An Image is a Creature, and no God; and to set up a Creature to be worshipped, or adored is flat Idola­try.

[Page 130]Images are set up in Churches, not specially to the intent that the people should worship, or adore them, but partly to stir up our minds to follow the example of those holy men, whose Ima­ges we do there behold. So that the wor­ship and reverence which is there given to Images, is given as it were by a con­sequence, & rather, because it may be lawfully given, than because it is prin­cipally sought to be given. As for the Idolatry, which is objected, we are to understand, that the word is com­pounded of Latria, and Idolum, and is as much to say, as the giving of Latria, or of Gods honour unto an Idol. But our Images are no Idols, nor the honour we give unto them, that of Latria; how then can it be said that Images are set up to be used to Idolatry?

Besides, for further eviction of a Re­former, that should charge me with I­dolatry, for reverencing a Picture, or Image, I would before his face break a Crucifix, or tear a Picture of any Saint in pieces, and throw the pieces into the [Page 131]fire, and this not out of any contempt, or scorn of what the Crucifix, or Pi­cture represents, but to satisfie him, that I gave them onely an inferiour re­lative kind of honour, and used them as helps to my memory. And then would shew him the Councel of Trent. Session 25. in these words.

Images are not to be venerated for any virtue, or Divinity is believed to be in them, or for any thing that is to be Petitioned of them, or for any trust, or confidence, that is to be put in them, as the Gentiles did of old, who reposed their hope and trust in their Idols, but because the honour that is exhibited to them, is referred to the Prototypes repre­sented by them, &c. Thus for the Coun­cel. And who can be so ignorant, or malicious, as to say this is Idolatry?

¶ Thus much have I thought good to add in this place, for the instruction of the ignorant and unlearned people, who use to stumble at the doctrine of the worship of Images, because indeed they understand it not. And what is said for the worship of them, may [Page 132]also serve for the lawfulness of making them, since the one supposeth the proof of the other.

L. That no man hath seen God in any form, and that therefore his Picture, or I­mage cannot be made.

COntrary to the expresse words of their own Bible, Gen. 3.8. where God appeared unto Adam, walking in the garden of Paradise, in a corporal form. And Gen. 28.12.13. to Jacob, standing above the ladder, whereon the Angels ascended, and descended. For we must know, that it is onely the outward shape and form of the thing, which is expressed, either in this, or the like Image, and not the inward sub­stance thereof, which is not possible for any Painter, or Carver to expresse; which though it expresse not all that is therein, yet that which it expresseth is a truth: and thus may God be expres­sed to us. Yea, why may not God be expressed by Picture, or Image in the same form and manner, wherein he hath manifested himself to mortal eyes?

[Page 133] Ezod. 32.11. God appeared, and spake unto Moses face to face, as one man speaketh to another. To the Pro­phet Isa. 6.1.5. Sitting upon a Throne. To Daniel 7.9. Sitting, wearing gar­ments, and having hair on his head like pure wool. How then can any wise man, doubt, but that, that thing may be lawfully set forth, or expressed in an outward Image, which necessarily must be conceived by an inward?

1 Kings (we 3.) 22.19. I saw the Lord sitting on his Throne, and all the Host of Heaven, standing by him on his right hand; and on his left. But per­haps they will say, that God commands us to hear his word, and the Histories which spake of his apparitions, but not to paint them. I answer, That seeing we learn by our eyes, as well as by our eares, there is no reason, why that may not be painted before our eyes, which may be preached to our ears. Again, seeing we may finde the aforesaid Vi­sions and Histories in the Bible; why may we not as wel see them painted in pictures, as written in a Book of white paper?

LI. That blessing, or signing with the sign of the Crosse, is not founded on holy Scripture.

COntrary to the expresse words of their own Bible, Revelation 7.3. Where one Angel said to four other Angels: Hurt not the earth, neither the Sea, nor the Trees, till we have sealed (we read. signed) the servants of our God in their foreheads.

Again, Mark. 10.16. And he took them up in his arms, put his hands upon them, and blessed them. Therefore signing and blessing is founded in holy Scripture.

Luke 24.50. And he led them out as far as to Bethany, and he lift up his hands, and blessed them. Therefore, &c.

¶ See the Fathers that affirm the same, Dionys. Areopagita, cap. 4.5.6. Eccles. Hier. Tertul. lib. de corona mi­lit. Origen. in Exod. cap. 5. hom 6. [...]. S. Cyril. Cat. 1. S. Basil. lib. de spir­sanct. cap. 38. S. Chrysost. bom. 55. in Mat. cap. 16.

LII. That the publick service of the Church ought not to be said, but in a lan­guage that all the people may under­staend.

COntrary to the expresse words of their own Bible, Luke 1.8. And it came to pass, that while he executed the Priests Office before God, in the order of his course according to the custome of the Priests Office, his lot was to burn Incense in the Temple of the Lord; and the whole multitude of people were praying without at the time of Incense. Where it is to be noted. 1.

  • 1. That this was then the common custom.
  • 2. All the people were without, and the Priest within; how then did they understand him?

Therefore the publick service of the Church may be so said, as all the people understand it not.

Levit. 16.17. And there shall be no man in the Tabernacle of the congre­gation, when he goeth in to make an attonement in the holy place, untill he come out, and have made an attone­ment for himself, and for his house­hold, [Page 136]and for all the Congregation of Israel. Therefore &c.

I shall not need to produce the au­thorities of Fathers for this point, when the practice of the whole Christian world, for these many hundred years together hath been directly contrary to our Reformers herein, against which to dispute (as S. Aug. saith) were insolent madness. See the Rhe. Test. 463. But against this they will object out of Scri­pture this their probablest place, 1 Cor. 14.16. When thou shalt bless with the spirit, how shall be that occupieth the room of the unlearned, say Amen at thy giving of thanks, seeing he under­standeth not what thou sayest? For thou verily givest thanks, but the other is not edified.

Hereto I answer, that there be two kinds of prayer, or giving of thanks in the Church. The one Private, which every man sayes by himself alone. The other Publick, which the Priest saith, in the name and person of the whole Church. As concerning private prayer, no Catholick denies, but it is very ex­pedient, [Page 137]that every man pray in his own tongue, to the end he may under­stand what he sayes. But for the pub­lick prayers of the Church, it is not ne­cessary that the common people under­stand them, because it is not they who pray, but the Priest in the name of the whole Church For as it was enough for the people of the old Law to know and understand, that in such a Sacrifice con­sisted the worship of God, although they had not so clear an understanding of every thing that was done therein (as hath been said:) even so in the new Law, when the people assist at the Sa­crifice of the Masse, acknowledging thereby that God is worshipped & that it is instituted for the rememb [...]rance of Christs death and passion, although they understand not the Latine tongue, yet are they not distitute of the utility and fruit thereof; besides rhe help of the pious ceremonies therein, which do in­struct them in the whole.

And indeed this place by them al­leadged serveth nothing to the pur­pose, but rather against them, seeing it [Page 138]proves, that the common service of the Church, was not then in a tongue which every man understood, but in another language, which was not so common unto all. For S. Paul saying, How shall he that occupieth the room of the unlearned, say Amen, at the gi­ving of thanks, seeing he understandeth not what thou sayest, shews that such giving of thanks, was not accustomed to be made in the vulgar tongue; and requires, or rather supposes that in the service of the Church, there should be some other to supply the place of the unlearned, that is, one that should have further understanding of that tongue, in which the service of the Church is said. But had the service been in the vulgar tongue, there needed no man to have supplied the place of the Idiot, that understandeth not So that, S. Paul shews most clearly, that such service was not exercised in a vulgar tongue, but in another which was not common to the whole people (such as the Latin tongue is now in England, as also throughout the whole East) and yet was not in the [Page 139]contrary extream, that is to say, wholy strange, or utterly barbarous.

And seeing our Adversaries have this place continually in their mouths, and thereby deceive the simple people, I would have them to know that this Text of S. Paul, is greatly perverted by the Reformers themselves. For whereas the Greek and Latin Text hath, He who supplies the place of an Idiot, how shall he say Amen? the Ministers of Geneva, in many of their Bibles, have turned the same most deceitfully and maliciously, thus: He that is an Idiot, how shall he say Amen? As if there were no diffe­rence betwixt an Idiot, and he who supplies the place of an Idiot?

Moreover, the thanks-giving to which S. Paul saith Amen should be answer­ed, is not at all practised in many of our Reformed Churches, where neither Idiots, nor those that supply the place of Idiots, do answer Amen, as S. Paul willeth; seeing they have altered Amen, into So be it, which is plainly repu­gnant to his meaning, as also to the practice of the whole Church. For they [Page 140]cannot say for their excuse, that S. Paul wrote to those, who spake in the He­brew tongue (for Amen is Hebrew) since he wrote to the Corinthians, who had their publick service in Greek, and not in Hebrew: A main Argument, that the word (Amen) ought to be re­tained in all languages, as it hitherto hath ever been amongst all Christians, before the dayes of our Reformers; in­somuch that the most learned S. Aug. writeth, that it is not lawful to turn Amen, into any other vulgar language, without the scandal of the whole Church. Aug. epist. 18. and 2. de D [...]ct. cap. 20.

To conclude, I cannot but much mer­veil at the simplicity of the common people, who notwithstanding the great light of their reformed gospel, see not the loosness and vanity of this their Leaders cavil. For neither the Masters, or Schollars, are so senseless, I hope as to say, that their own service consisting partly of the Psalmes of David (the hardest part of all the Bible) and part­ly of lessons taken out of the Old and [Page 141]New Testament, is understood of all the people present thereat; since the greatest Divines that ever were, durst never say so much of themselves. How wrongfully then do they wrangle with us about this matter? But perhaps they will say, that though the simple people understand not the hard places, contain­ed in the Psalmes and Service, yet (to their great comfort) they understand at least some part thereof: The same say we of our Mass, and of our simple people who assist thereat: and so I con­clude as I began in the Title of this book. By thine own mouth I judge thee, naughty servant.

A TABLE OF THE CONTROVERSIES.

  • 1. OF the Rule of Faith. pag. 1
  • 2. Of the judge of Controversies in matters of Faith. pag. 6
  • 3. Of the Scriptures difficulty. pag. 8
  • 4. Of Traditions. pag. 11
  • 5. Of the private spirit. pag. 14
  • 6. If S. Peters Faith hath failed. pag. 17
  • 7. If the Church can erre. pag. 19
  • 8. Of the Churches invisibility. pag. 21
  • 9. Of her Ʋniversality. pag. 24
  • 10. Of her Ʋnity. pag. 27
  • 11. Of S. Peters Headship. pag. 29
  • 12. Of a secular Princes Headship. pag. 36
  • 13. Of Antichrist. pag. 37
  • 14. Whether none but God, can forgive sins. pag. 39
  • [Page] 15. Whether we ought to confess to none but of God. pag. 42
  • 16. Of Pardons. pag. 44
  • 17. Whether the actions and passions of the Saints, are profitable to us. pag. 45
  • 18. Of works of Supererogation. pag. 47
  • 19. Of Free will. pag. 49
  • 20. Of keeping the Commandments. pag. 52
  • 21. Of Faith and good works. pag. 55
  • 22. Whether good works are merito­rious. pag. 57
  • 23. Whether Faith once had, cannot be lost. pag. 59
  • 24. Of Gods inevitable decree who shall be damned, and who saved. pag. 62
  • 25. Whether we ought to assure our selves of our salvation. pag. 64
  • 26. Whether every one hath his An­gel-keeper. pag. 66
  • 27. Whether Angels pray not for us. pag. 67
  • 28. Whether we may not pray to them. pag. 69
  • 29. Whether they can help us, or no. pag. 71
  • 30. Of Saints apparitions. pag. 73
  • 31. Whether they know what passeth in earth. pag. 74
  • 32. Whether they pray not for us. pag. 70
  • [Page] 33. Whether we may alleadge their merits, in favour of our selves. pag. 79
  • 34. Whether we may not pray unto them. pag. 82
  • 35. Of the Relicks of Saints. pag. 85
  • 36. Of hallowing of Creatures. pag. 87
  • 37. Of the necessity of Baptism. pag. 89
  • 38. Of Confirmation. pag. 91
  • 39. Of the last supper. pag. 92
  • 40. Of receiving under one kind. pag. 96
  • 41. Of the sacrifice of the Mass. pag. 98
  • 42. Of extream Ʋnction. pag. 101
  • 43. Of holy Orders. pag. 103
  • 44. Of Religious vows. pag. 106
  • 45. Of fasting, and abstinence from meats. pag. 108
  • 46. Of Limbus Patrum. pag. 110
  • 47. Of Purgatory. pag. 115
  • 48. Of making of Images. pag. 119
  • 49. Of worshipping Images. pag. 123
  • 50. Of making of the picture of God. pag. 131
  • 51. Of blessing with the signe of the Cross. pag. 134
  • 52. Of service in an unknown tongue. pag. 135
FINIS.

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Text Creation Partnership. Searching, reading, printing, or downloading EEBO-TCP texts is reserved for the authorized users of these project partner institutions. Permission must be granted for subsequent distribution, in print or electronically, of this EEBO-TCP Phase II text, in whole or in part.