THE TOVCH-STONE of the Reformed Ghospell.

Wherin sundry chiefe Heads and Tenets of the Protestants Doctrine (obiected by them commonly against the Ca­tholicks) are briefly refuted.

BY The expresse Texts of the Protestants owne Bible, set forth and approued by the Church of England.

With the ancient Fathers Iudgments thereon, in confirmation of the Catholike Doctrine.

The fourth Edition, augmented.

Out of thy owne mouth will I Iudge thee.

Luc. 19.22.

Permissu Superiorum. 1634.

TO THE CATHOLIQVE READER HEALTH, AND ENCOVRAGEMENT in his Holy Fayth.

COurteous Reader before thou peruse this litle Booke, I would intreate thee, to reade these ensuing points very necessary to serue thy selfe of, with fruit and profit.

1. The first point is, that in the Textes of Scriptures alledged throghout this Treatise, it is not specified out of which English Bible, the said passages are extra­cted, [Page 4] for as much, as this were ouer troublesome vnto thee, sith En­gland hath set forth within these few yeares past, a great number of seuerall sorts of Bibles, much diffe­ring one from another; So that our Aduersaries (to whome I wish from very hart, as I do to thee, that this litle Booke may prooue profitable) haue not all one sort of Bibles themselues. Notwithstan­ding know for certaine, that they are all faithfully taken forth of the Bibles in quarto, & octauo, printed at London by Robert Barker, anno 1615. So as if by chance any one shall shew thee some other Bible wherein they be not set downe, word, for word, as heere thou findest; yet rest assured, and out of doubt, that thou shalt find them so written, & faithfully cited [Page 5] out of the foresaid Edition of Ro­bert Barker, set forth by his Ma­iesties speciall Commandement.

2. The second point is, That thou admire the splēdor of Truth, the which is such, and so passing bright, that notwithstanding our Aduersaries mayne, and serious endeauours to obscure the same, by so many varieties of Transla­tiōs, & by such a number of grosse corruptions and falsifications; yet neuertheles their condemnation is so expressely set downe in this their owne Bible, and is so cleere to all the world, that nothing els is needfull heerto, but that thou know to reade, and haue thine eyes to behold the same, at the ope­ning of this their Booke. This cannot choose but be an exceeding comfort vnto Catholikes agaynst [Page 6] their Aduersaries, concerning the vprightnes of their cause, to offer to be tryed, and to confound them by their owne Bible: the Translation whereof, notwith­standing doth in a number of pla­ces, and particularly in many of those that are in question, swarue and differ notoriously from the authenticall Latin, and to the in­credible disparagement, darkning, and obscuring of the Catholique cause. Neuer did yet (nor I pre­sume dare) our Aduersaries offer to giue the like aduantage vnto vs, as to stand to be tried by our Translations, and that in aboue fifty maine Heads, and Points of Doctrine, that are this day in con­trouersy between vs.

3. The third point is, That when thou shalt vrge, or alleadge [Page 7] any passage, in fauour of thine owne faith and doctrine; if any one returne their charge, be it by way of recrimination and blaming of the Roman Church, or by allead­ging some obscure texts, and those ill vnderstoode, to counterpoyze such as are brought by thee; do thou shew them amiably, that this is not to proceed in due order, nor to deale with thee as they ought, in oposing a passage darke, & obs­cure, to confund another that is most cleare and euident. For example, when we set before their eies these few words (as cleare as the Sunne at Noone day) Take, eate, this is my body, this is my bloud which shall be shed for you &c. (Marc. 14.25.) they will straight suppose to haue found another important place, yea, and [Page 8] to haue giuen vnto vs the ouer­throw, if they presently do reply, that our Sauiour saith in S. Iohn 6.63. The flesh profiteth nothing, the wordes that I speake vnto you, they are spirit, and they are life; a passage far more obscure, then that which is in question, & which affirmeth nothing lesse, then that which they pretend to prooue therby. For how absurd were it to say, that the flesh of Christ pro­fiteth nothing? And if (as they themselues say) we must interpret one passage by another, then doubtles it is better to explicate an obscure one, by one that is clere, then one that is cleere, by a passage obscure: and that one text giue place to many, rather then many giue place to one.

4. The fourth point is, That if [Page 9] they shall reiect any of the passages which thou producest, pretending the same to be Apocriphall; know that to preuent this obiection, no such Scriptures as they cal Apocri­phall are here produced alone, but that allwayes there goe accom­panied with them others that be Canonicall, euen by their owne confession: and so far forth as Apo­criphall Scriptures, shall, and do agree with Canonicall, they them­selues, by their owne Rule, are bound to receiue them. Which will also stop their mouth, in their common pretence of Conference of places; for rarely hast thou heere lesse then three, or foure seuerall passages cited at large (besides references) for the proofe of euery seuerall point: All our Aduersaries put togeather, being neuer able, [Page 10] in their defence, to do the like; that is, to produce so many in num­ber, so expresse and cleere, and for so great a number of Controuer­sies, as are heere disputed, and cou­ched in so litle a Treatise.

5. The fift point is, that if they shall contend with thee, not about the wordes themselues, as being cleere, but about the sense and meaning of them; for such places, I say, as may be subiect to this ca­uill, thou shalt forthwith haue re­course vnto that which the Scrip­tures call, The Rule of Faith, to wit, vnto the euer-constant and vniforme Iudgemēt of the Church and Ancient Fathers, who in eue­ry age since Christ, haue vnder­stood the points in question, in that sense which Catholiques do. An example wherof thou maist [Page 11] lay downe before them, out of that learned Treatise, intituled, The Summary of Controuersies, debating the question of the Bles­sed Sacrament. Which thou ha­uing done, bid them do the like, and thou wilt yield vnto them; (a thing which they can neuer do in their defence.) So as, no man of reason will reiect this Rule, groun­ded so cleerly in holy Scripture, and preferre the priuate interpre­tation of some silly Cobler before S. Chrysostome, of a Baker before S. Basill, of some Tinker before Tertullian, or of any Nouellist whatsoeuer, before the iudgement of the Church, and the whole streame of ancient Fathers.

This point therfore being [...] important, shall be the first, which I will fortify, and proue by the [Page 12] word of God in this present Trea­tise, I meane this Rule; and ther­fore in no wise forget, allwayes to inuolue thine Aduersary within this Rule, as often as he shall be­come so vnruly, and thou shalt be sure to get the victory.

6. The sixt, & last point is, That I heere protest, in the presence of God (whome I call to witnes in this behalfe, and pray thee also to call vpon, for the saluation and reduction of all those that walke astray) that it is not in the power of any one, no not of all our Ad­uersaries that are in England, to find in their owne Bible, one only expresse Text, I say one only, I say, in their owne Bible, by which they cā possibly proue, one only point of their false Doctrine, without their vsuall art of adding, diminishing, [Page 13] chopping or changing it by some interpretation, or other: which yet should be to alter the Text it selfe, and to employ mans fancy, insteed of the pure word; a thing by their owne Confession, flatly forbidden vnto them, protesting, that the Word of God, doth in such sort containe all that which is ne­cessary to saluation, that it is not lawfull neither for men, nor An­gells, to adde, diminish, or alter ought therof; and commanding their followers and adherents, vt­terly to renounce all Antiquity, Custome, Multitude, Humane, Wisedome, Iudgement, Decrees, Edicts, Counsailes, Visions, yea and Miracles themselues, to the contrary.

THE TOVCH-STONE of the Reformed Ghospell.

Protestants affirme. I. That there is not in the Church one, & that an infaillible Rule, for vnderstāding the holy Scrip­tures, and conseruing of Vnity in matters of Faith.

COntrary to the expresse wordes of their owne Bi­ble, Rom. 12.6. Hauing then giftes, differing according to [Page 15] the grace that is giuen to vs, 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 giftes which God bestoweth on his Church. Therefore there is in the Church, one, and that an in­fallible Rule, for vnderstanding to the holy Scriptures.

Philip. 3.16. Neuertheles where­to we haue already attained, let vs mind the same thing. Loe how plainly the Apostle speaketh in this second place, of a certaine Rule to be walked by: cleerly presup­posing, that in matters of faith, we can neuer be of the same mind vn­les we walke by the same Rule.

Gal. 6.16. And as many as walke according to this Rule, Peace be [Page 16] on them, and mercy. And 2. Cor. 10.15. Hauing hope when your faith is increased, that we shall be enlarged by you, according to our Rule, aboundantly, to preach the ghospell in the Regions beyond you, and not to boast in another mans line. Lo heere againe because that euery man is to direct, and order his beliefe, according to the do­ctrine of the Church, therfore it is called by S. Paul, both the Rule, and Line of our holy Faith.

Againe 1. Cor. 11.16. But if any man seeme to be contentious, we haue no such Custome, nor the Churches of God. Loe how S. Paul still pleadeth the Rule, and Cu­stome of the Church, agaynst the contentious: which if it could then, by the sole prescription of twenty, or thirty yeares, and by [Page 17] the authority of so few Pastours, stop the mouthes of new Sect-maysters, what ought not the Cu­stome of sixteene hundred yeares, and the Decrees of so many hun­dred Pastours gayne of reasonable, modest, and humble men?

And heer I would haue it to be noted, that this Analogy, or Rule of Fayth (besides the tytles already recited) the holy Scripture in other places, calleth by the name of Forme 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 euer most carefully to be kept by her, 1. Tim. 6.20. And withall in the very selfe same places, alwayes stileth that which is contrary to this Rule, by the name of Disunion, Discord, [Page 18] Disobedience, forsaking of our first vocation, Diuision, Conten­tion, Prophane and vayne babling, Opposition of sciences &c. Whence plainly appeareth, how great the necessity is for euery Christian, to keep this Rule; the least breach wherof, 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. Actes 15.2. 1. Tim. 6.20. Rom. 12.16.

¶ According to this very Rule, the Ancient Fathers affirme the same. S. Irenaeus l. 4. cap. 45. Tert. de praescrip. And Vincent. Lyr. in suo Commonitorio, saith: It is very needfull in regard of so many errors proceeding from the mis-interpretation of Scriptures, [Page 19] that the Line of Propheticall and Apostolicall exposition, should be directed according to the Rule of the Ecclesiasticall and Catholique sense. Thus writeth this most wor­thy witnesse. Tertul. praescrip. adu. haeres. cap. 15. & cap. 19. saith: We do not admit our aduersaries to dispute out of Scripture, till they can shew, who their Ancestors were, and from whom they receiued the Scriptures. For the orderly course of doctrine requires, that the first Question be, whose the Scriptures are by right, from whome, and by whom, and to whom the Forme of Christian Religion was deliuered? Otherwise prescribe against him as a stranger &c. Thus he.

Loe, how these two last an­cient Fathers, lay hold off, and vrge these two very termes, Rule, [Page 20] and Forme of Faith, and Reli­gion, euen as before the Holy Scripture did, from whēce doubt­les they tooke the phrase. And with very great reason: for the knowledge of Tradition (which is this Forme or Rule) goes before the knowlege of the Scripture: for the Rule must be first knowne, before the thing ruled can be as­suredly knowne; as the Carpen­ter cannot knowe certainly, that he hath measured his timber, nor the Taylor that he hath measured his cloth aright, except he first as­suredly know, that his measure be both true & right: but the Rule of Faith, to wit, the Summe of those points that euery Christian is bound expresly to know, as deli­uered to him from hand to hand, is the knowledge of Tradition.

Protestants affirme, II. That in matters of Fayth we must not rely vpon the Iudgment of the Church, and of her Pastours, but onely vpon the Written Word.

COntrary to the expres wor­des of their owne Bible. Mar. 23.2. The Scribes and the Pharises sit in Moyses seat, all ther­fore whatsoeuer they bid you ob­serue, that obserue and do. In which wordes, Christ not onely com­mandeth vs in matters of Faith, to haue recourse to somwhat else besides the only written word (to wit, to the Pastours of the [Page 22] Church) but biddeth vs more­ouer to obey them: and that not only in some principall matters, but in all whatsoeuer, without di­stinction or limitation. Therfore in matters of fayth, we are not tyed to rely only vpon the writ­ten Word.

Luc. 10.16. He that heareth you, heareth me; and he that despi­seth you, despiseth me: and he that despiseth me, despiseth him that sent me. Heere againe Christ our Lord honoureth, and giueth as much authority to the Preachers of the Word, as he can possibly do to the word it selfe, saying: He that hea­reth you &c.

Matt. 16.19. Whatsoeuer thou shalt bind on earth, shalbe bound in heauen: and whatsoeuer thou shalt loose on earth, shall he loosed [Page 23] in heauen. Where it is to be noted, that he doth not say whosoeuer, but whatsoeuer; giuing vs thereby to vnderstand, that, not onely the bondes of sins, but as well all other knots and difficulties in matters of fayth, are to be loosed by S. Peter and by the Pastours that succeed in the Church.

See more Deut. 17.8. Aggeus 2.11. 2. Chron. 19.8. vnto the end. 2. Thes. 2.15.

¶ The holy Fathers that affirme the same, are S. Gregory Naz. in orat. excusat. Tertul. lib. de praes­crip. aduersus haer. S. Cyprian lib. 1. epist. 3. S. Aug. lib. 1. cont. Cresc. cap. 33. & lib. cont. Fund. cap. 5. Vincent. Lyr. in suo commonit. And S. Anselme lib. de incar. c. 1. writing to Pope Vrban, saith thus vnto him: Vnto no other is more [Page 24] rightly referred to be corrected, whatsoeuer ariseth in the Church against the Catholique fayth &c.

They affirme, III. That the Scriptures are easy to be vnderstood, and that therefore none ought to be restrayned from reading of them.

COntrary to the expresse words of their owne Bible, 2. Pet. 3.16. where S. Peter spea­king of S. Pauls Epistles, saith: In which are some thinges hard to be vnderstood, which they that are vnlearned and vnstable, wrest, as they do also the other Scriptures, vnto their owne destruction. But all vnlearned Reformers, do both [Page 25] read, and are allowed to read those hard thinges (yea the Booke of Apocalyps also, yet harder) without any restraint to man, or woman, which yet they vnder­stand not: therefore they wrest them, as also other Scriptures, to their owne destruction.

Actes 8.30. And Philip said: Ʋnderstandest thou what thou readest? And be said: How can I, except some man should guide me? Where first may be noted, that this Noble Eunuch freely con­fessed, he could not vnderstand the Scriptures, without an inter­preter to expound them, albeit he was a great, and serious student in them, and withall a holy and humble man, as S. Hierome noteth of him Epist. ad Paulin. de stud. Scrip. and next, that he sayth, [Page 26] Except some man guide me: So as he fled not to his priuate spirit, nor yet to conferring of place with place, as our Aduersaries do, Therfore the Scriptures are not easy.

Luc. 24.25. & 27. Christ cal­led two of his Disciples fooles, and slow of hart &c. And begin­ning at Moyses, and all the Pro­phets he expounded vnto them in all the Scriptures, the thinges con­cerning himselfe. How then are the Scriptures so easily to be vn­derstood of the vnlearned, when Christs Disciples themselues could not vnderstand them, till first they were expounded to them?

Reuelat. 5.1. &c. The Angell speaking of the Booke sealed with seauen seales, wept much because no man in heauen, nor in earth, was [Page 27] able to open the booke, nether to looke theron. A strange case! to read in Scripture it selfe, that the booke of Scripture should be shut with so many seales: but much more strange, that euen in S. Iohns and the Apostles time, none could be found, nether in heauen nor earth, able to open the same, nor to looke theron, which euery Apprentice now a dayes without, any diffi­culty will vndertake to doe.

See more 2. Pet. 1.20. Mat. 13.11. & 36. Luc. 24.45. 1. Cor. 12.10. Luc. 8.10. & 54. Luc. 2. 50.2. Tim. 3.7. 1. Iohn 4.6. Iohn 5.35. Psal. 119.18. & 34 Reuel. 51. &c.

¶ The Holy Fathers that affirme the same are, S. Irenaeus l. 2. cap. 47. Origen l. cont, Cels. S. Amb. epist 44. ad Constant. where he [Page 28] calleth it: A sea, and depth of pro­pheticall riddles. S. Hier. in prae­fat. comment. in Ephes. 5. And S. Aug. epist. 119. cap. 21. saith: The thinges of holy Scripture that I know not, are many more then those that I know. So S. Greg. hom. 6. in Ezech. and many other Fa­thers confesse the same of them­selues. S. Denis Bishop of Corinth cited by Eusebius lib. 7. hist. Ec. 20. saith: Of this Booke (of Scrip­ture to wit) this is my opinion, that the matter therof is far more pro­foūd then my wit can reach vnto.

They affirme. IV. That Apostolicall Traditions and ancient Customes of the Church, (not found in the written word) are not to be receiued, nor do oblige vs.

COntrary to the expresse wordes of their owne Bible. 2. Thes. 2.15. Therfore Brethren stand fast, and hold the Traditions, which yee haue bene taught, whe­ther by word, or by our Epistle. Hence it is cleere, that some Tra­ditiōs were deliuered 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 [Page 30] in being:) yea it is certaine, that before the new Testament was written the Apostles deliuered all by Tradition, and word of mouth. Therfore Apostolicall Traditions are to be receiued, and do obli­ge vs.

2. Thes. 3.6. Now I command you bretheren, in the name of our Lord Iesus-Christ, that yee with­draw your selues from euery bro­ther that walketh disorderly, and not after the Tradition which he receiued of vs. Lo, he saith not, I counsell you, but, I command you. But these men reiecting all Traditions, walke disorderly: ther­fore they breake the Apostles cō ­mandment. Yea, they stand not, but are fallen; they let goe, what the word it selfe, doth will them to hould: and therfore in the name [Page 31] of our Lord Iesus-Christ, let all good men withdraw themselues from them.

1. Cor. 11.2. Now I praise you brethren, that you remember me in all thinges, and keepe the Tra­ditions, as I haue deliuered them vnto you. But these reiect all Tra­ditions: therfore needes must S. Paul speake thus vnto them: Now (none of my brethren) I dispraise you, for that you forget me in all thinges, and keepe not the Tra­ditions, as I haue deliuered them vnto you.

Lastly, If nothing at all be to be belieued, but only that which is left vs written, wherein should the Church haue exercised her­selfe from Adam to Moyses, the space of two thousand six hun­dred yeares?

[Page 32]See more 1. Tim. 6.3.20. & 2. Tim. 1.13.2. Tim. 2.2. Iohn. 20.30. & 21.25. & 16.12.1. Cor. 11.16.34.2. ep. Iohn 12. 3. ep. of. S. Iohn 13. Actes 16.4. & 15.28.

¶ The Fathers that affirme the same are S. Irenaeus l. 3. c. 4. Ori­gen. in cap. 6. ad Rom. S. Da­mas. l. 4. c. 17. S. Chrysost. in 2. Thes. 2. And S. Basil. de Spiritu sancto saith: Some thinges we haue from Scripture, other thinges from the Apostles, both which haue like force vnto Godlines. S. Chrysost. hom. 4. in 2. Thes sayth. If is a Tradition, seeke thou no further.

They affirme. V. That a man by his owne vnder­standing or Priuate spirit, may rightly iudge & interprete Scri­pture.

COntrary to the expersse wor­des of their owne Bible 1. Cor. 12.8. &c. To one is giuen by the spirit, the word of wisdome: to another the word of knowledge by the same spirit: to another the wor­king of miracles: to another Pro­phesie: to another discerning of spirits: to another kindes of tongues: to another the interpretation of tongues, but all these worketh that one and the selfe same spirit, deui­ding to euery man seuerally, as he will. Where the Apostle in ex­presse [Page 34] words, opposeth & refelleth this vnsauory doctrine, teaching that the gift of prophecying, or truly to interpret the holy Scrip­ture, is not giuen to all the faith­full, but to some only in particular: yea, he presupposeth that one may haue the gift, euen to worke mi­racles, and yet may want the gift, truly to interpret the word of God. Therfore a man by his owne priuat spirit cannot righly inter­prete Scripture.

2. Pet. 1.20. Knowing this first, that no Prophesy of the Scripture is of any priuat interpretation, for the Prophesy came not in old time (in the margent, or at any time) by the will of man, but holy men of God speake as they were moued by the holy Ghost. Loc, how clearly the Apostle taketh this faculty & [Page 35] authority, from a priuate and pro­phane man, restrayning the same to a company and society of men, and those also of some speciall note for their sanctity and holines, assuring vs that they spake as they were moued by the holy Ghost.

1. Iohn. 4. Beloued, belieue not euery spirit, but try the spirits, whether they are of God. By which wordes we are taught, that the spirits of others are to be exami­ned, whether they proceed from God or not: but this Caueat can­not be vnderstood of the spirit of the whole Church, sith then it would follow, that there should be none left to try the said spirit of the Church (euery particular man being included therin.) If then it be to be meant of priuate men (as needes it must) it followeth, that [Page 36] a priuat spirit cānot be this Iudge, sith it selfe is to vndergoe the iudg­ment, and examination of some other.

¶ The Fathers that affirme the same, are S. Aug. epist. 162. & l. de Baptismo cap. 18. ad Epicte­tum, S. Basil. epist. 78. S. Amb. epist. 32. S. Leo epist. 53. S. Hier. lib. cont. Luciferianos. Vincent. Lyr. cont. prophan. heres. nouita­tes. Yea Martin Luther himselfe (the Protestants great Grand-Fa­ther) saith, lib. de potest. Papae: We are not certaine of any priuat person, whether he hath the reuela­tion of the Father or no: but that the Church hath it, we ought not to doubt.

VI. That S. Peters faith hath fayled.

COntrary to the expresse wor­des of their owne Bible Luc. 22.31.32. Simon, behould Sa­than hath desired to haue you that he may sift you as wheate: but I haue prayed for thee, that thy faith fayle not. Loe Sathan required to sift them all (the Apostles) but our Lord heere prayed for Peter only, that his faith principally might not fayle. Therfore S. Pe­ters faith hath not failed.

Mat. 16.18. And I say vnto thee, that thou art Peter, and vpon this rock I will build my Church, and the gats of hell shall not preuay­le against it. But had S. Peters faith fayled, the gates of hell had [Page 38] long ago no doubt preuailed.

Mat. 23.2. The Scribes, and the Pharisies sit in Moyses seat, all therfore whatsoeuer they bid you obserue, that obserue and do. How could Christ bid the people of the old law, do all whatsoeuer he should bid them, by those that sate in Moyses Chaire, if they could erre? But God hath no lesse pre­serued the truth of Christian Re­ligion, in the chaire of S. Peter, which is in the new Law, answer­able to that of Moyses in the old. Therfore neither S. Peters Fayth, nor Chayre hath fayled.

Iohn 11.49.51. speaking of Caiphas the High Priest, saith: And this be spake not of himselfe, but being High Priest that yeare, he prophesied, that Iesus should die for that nation. Lo, how in this [Page 39] most wicked time of the Sinago­gue, the very Dregges and out­cast of that disobedient people, yet speaking forth of that Chaire which Christ had commanded to be heard and obeyed, touching mattters of fayth, they answere truly, and their chiefe Bishops prophesy.

¶ S. Leo ser. 3. de assump. sua affirmeth the same: The danger was common to all the Apostles, but our Lord tooke speciall care of Peter, that the state of all the rest, might be more sure, if the Head were inuincible.

VII. That the Church can erre, and hath erred.

COntrary to the expresse wor­des of their owne Bible, Isa. [Page 40] 59 21. As for me, this is my Co­uenant vnto them, saith the Lord. My spirit that is vpon thee, and my wordes which I haue put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seede, nor out of the mouth of thy seedes seed, from hence forth, and for euer. Therfore the Church cannot erre.

Ioan. 14.16. I will pray the Fa­ther, and he shall giue you another Comforter, that he may abide with you for euer, euen the spirit of truth. But the Apostles themselues aboad not for euer, therfore this is to be vnderstood of the perpetuall aboad of the spirit of Truch, with their Successors.

Mat. 18.17. And if he ne­glect to heare the Church, let him be vnto thee as an heathen man, [Page 41] and a Publican. Whence is clearly to be gathered, that the Church in her Censure cannot erre. Isa. 35.8. And a high way shal be there, and a way, and it shall be called the way of Holines; the vncleane shall not passe ouer it, but it shall be for those: the way faring men though fooles, shall not erre ther in. How far de­ceiued then are many simple sou­les, who do affirme, that the whole Church, and all holy men that euer haue bene therein, for these thousand yeares (how wise soeuer) haue all erred?

Ephes. 5.27. That he might present it to himselfe a glorious Church, not hauing spot, or wrin­kle, or any such thinge, but that it should be holy and without blemish. Note well these wordes, without spot, wrinkle, any blemish, and tell [Page 42] me now if it be possible, that rea­ding this, thou canst euer belieue, that she hath euer taught such hor­rible blasphemies & abhomina­tions, as at this day she is charged with?

See more Iohn 16.13. Ephes. 5.27. Isay 9.7. Ezech 37.26. Luc. 22.32. Mat. 23.3. 1. Pet. 2.9. Iohn. 17.17. 1. Cor. 11.25. Psal. 101.23.29. Ephes. 2.10. Ihon 10.16. Acts. 4.32. Ephes. 4.5.11. Luc. 10.16. Deut. 17.8. Ierem. 3.15. Malac. 2.7. Mat. 16.18. Acts. 15.28. 2. Cor. 13.8. 1. Tim. 3.15.

¶ The Fathers affirme the same expressely. S. Aug. cont. Crescon. lib. 1. cap. 3. Also vpon the 1 [...] 8. Psal. the place beginneth: Ne au­feras de ore meo verbum veritatis vsquequaque. S. Cypr. epist. 55. [Page 43] ad Cornel. num. 3. S. Ireneus lib. 3. cap. 4. with many others.

VIII. That the Church hath bene bid­den and inuisible.

COntrary to the expresse wor­des of their owne Bible. Mat. 5.14.15. Yee are the light of the world, a Citty that is set on a hill, cannot be hid. Neither do men light a candle, and put it vnder a bushell, but on a candlestick, and it giueth light to all that are in the house. But the Catholique Church is such a light, such a candle, and such a Citty, built vpon Christ as vpon a mountaine, therfore hath not, nor cannot be hidden, nor is inuisible.

Mat. 18.17. Tell the Church, if he neglect to heare thee: but if [Page 44] he neglect to heare the Church, let him be vnto thee, as a Heathen man, and a Publican. But it were a very hard case to be condemned for a Heathen, for not telling, or hearing a Church which hath so closely layne hid, that no man could heare, see, feele, or vnder­stand it, for a thousand yeares.

2. Cor. 4.3. But if our Ghospell be hid, it is hid to them that are lost. Loe the censure of S. Paul vpon all such as affirme that the Church, or her Ghospell can be hid.

Isa. 2.2. And it shall come to passe in the last dayes, that the mo­untaine of the Lords house, shall be established in the top of the moun­taynes, and shall be exalted aboue the hilles, and all nations shall flow vnto it. In hundred of places do [Page 45] the Prophecies make mētiō of this Kingdome of Christ, as Dan. 7.14. Mich. 4.7. &c. which should be all in vaine if this his kingdome could be inuisible; for a prophecy must be of things, which may be seene and perceiued by our senses; otherwise euery man might be a Prophet, and fortell of thinges to come, which if they should not come to passe, he might answere, that they had come to passe in very deed as he had prophecied, but that they were inuisible to the world. Loe the visible absurdities of this inuisible Church.

See more Psal. 27.8. Rom. 10.14. 1. Cor. 11.19. Psalm. 19.3.4. Isa. 60.20. Acts. 20.28. Isa. 61.9.

¶ The Fathers commonly af­firme the same. Origen. hom. 30. in Matt. The Church is full of [Page 46] light, euen from the east to the west. S. Chrysostom. hom 4. in 6. of Isa. It is easier for the sunne to be extinguished, then the Church to be darkned. S. Aug. tract. in Ioan. calleth those blind, that do not see so great a mountaine. Also S. Cyp. de vnitate Ecclesiae.

They maintayne. IX. That the Church was not alwayes to remaine Catholique, or Vni­uersall: and that the Church of Rome is not such a Church.

COntrary to the expresse wor­des of their owne Bible Psalm. 2.8. Aske of me, and I shall giue thee the Heathen for thine inheritance, and the vtter­most parts of the earth for thy pos­session. [Page 47] And Luc. 1.33. He shall raigne ouer the house of Iacob for euer, and of his kingdome there shalbe no end. But none of these promises haue beene any where els so much verified, as in the Church of Rome; therfore both the church hath bene alwayes vniuersall, and the Church of Rome only such a Church.

Colos. 1.3. &c. We giue than­kes to God for you &c. since we heard your faith &c. for the hope which is laid vp for you in heauen wherof yee heard before in the word of the truth of the ghospell, which is come vnto you, as it is in al the world, and bringeth forth fruit, as is doth also in you, since the day you heard of it, and knewe the grace of God in truth. But no Faith, or Ghospell hath, or is, so [Page 48] dilated in all the world, nor hath fructified, and growne (for so we read) as the faith of the Roman Church hath done, as appeareth more plainely by this which fol­loweth.

Rom. 1.8. First I thanke my God through Iesus-Christ for you all, that your faith is spoken of throughout the whole world. Where in expresse termes. S. Paul calleth the fayth of the whole world (or Catholique 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. 1.23. Gen. 22.18. Mat, 24.46. Acts 1.8. Dan. 2.35. Luc. 24.47. Psal. 46.9. Psal. 72.8.(we 7 [...].) Marc. 6.20. Ezech. 13.3. Math. 28.19. Actes 1.8.

[Page 49]All which places are to be vn­derstood, not that the whole world should be Catholique at one and the same tyme, but that the whole should be conuerted to Christ at sundry times, and that it should comprehend a greater part of the world, then any Sect of heretikes should euer do: and this is the true sense of being Ca­tholike, or Vniuersall.

¶ And to follow still our for­mer Rule, heare the Fathers that affirme the same. S. Cypr. ep. 57. writing to Cornelius Pope of Ro­me, sayth: Whilst with you there is one mind, and one voyce, the whole Church is confessed to be the Ro­man Church. S. Aug. de vnitat. Eccles. cap. 4. sayth. Who so dis­sent from the body of Christ, which is the Church, that they do not [Page 50] communicate with all the whole corps of Christendome, certayne it is, that they are not in the Catho­like Church. S. Hierome in his Apologie against Ruffinus, and in other places, saith, that it is all one to say the Roman Fayth, and the Catholike Fayth. Agayne, S. Aug. vpon the Psal. 45. (we 44.) but much more excellently in ep. 161. ad Honorat. The place beginneth: Dignare ergo rescribere nobis. As also cont. lit. Petil. l. 2. cap. 16.

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

COntrary to the expres wor­des of their owne Bible. Ephes. 4.5. One Lord, one Faith, [Page 51] one Baptisme. Therfore Vnity is necessary in all points of faith. The reason is, for that the Church being a Congregation of the faith­full, one Faith is necessary to make one Church; but our Aduersaries differ in matters of faith, therfore they haue not the Vnity requisit to one Church.

Iames 2.10. Whosoeuer shall keepe the whole law and yet offend in one point, he is guilty of all. And euen so is it in our faith, for who so denieth one article, denieth all.

Acts 4.32. And the multitude of them that belieued, were of one hart, and of one soule. And againe 1. Cor. 1.10. Now I beseech you Brethren, by the name of our Lord Iesus-Christ, that yee all speake the same thing, and that there be no diuisions among you, but that yee [Page 52] be perfectly ioyned together in the same mind, and in the same iudge­ment. But our aduersaries will needs ioyne with vs in vnity of the Church (yea and with others also) who differ from them in matters of faith. But this as you see, can­not be.

See more Ierem. 32.29. Can. 2.6. Psal. 67.7. Mat. 12.25. Marc. 3.24. Luc. 11.17 Mat. 18.19. Ephes. 2.14.15.16.18.22. Ephes. 5.27. Philip. 3.16. Philip. 1.26.27. Ga­lat. 59. & 1.8. Colos. 3.15. Iohn. 17.11.2. Cor. 13.11. Psal. 121.3.

¶ And lastly to checke by our common Rule, the breakers of this Vnity and Rule, S. Aug. cited by the Manuduc. p. 134. saith: In Cathedra vnitatis posuit Deus doctri­nam veritatis: In the chaire of Vnity God hath placed the do­ctrine [Page 53] of verity. As also cont. ep. Par. l. 3. cap. 5. The place begin­neth: Qui non vult sedere. S. Cy­prian lib de vnitate Eccles. num. 3. saith: This vnity of the Church, he that holdeth not, doth he thinke he holdeth the faith? S. Hilary lib. ad Constantium Augustum, and many others.

XI. That S. Peter was not ordained by Christ the first Head, or Chiefe amongst the Apostles, and that amongst the twelue, none was greater, or lesser then other.

COntrary to the expresse wor­des of their owne Bible. Mat. 10.2. Now the names of the twel­ue Apostles are these: The first Si­mon, who is called Peter. All the Euangelists doe put Peter in the [Page 54] first place, and wicked Iudas in the last. And wherfore this, but because the one was first in dig­nity and worthiest of the rest; and contrariwise, the other last, worst, and vnworthiest of al his fellowes? Againe, why, as Peter is called First, are not the rest called, Se­cond, Third &c. but to shew ther­by, that they did not therfore call Peter First, because he occurred first to be named; but because he was the First, both in dignity and authority, whom therfore they all number First, and call the First?

Mat. 16.18. And I say also vn­to thee, that thou art Peter, and vpon this rocke I will build my Church, and the gates of hell shall not preuaile against it. Wordes clearly insinuating S. Peters Su­premacy in the Church of God; [Page 55] for according to the Greeke and Syriack text (as our Doctors note) these words; Thou art Peter, sound thus: Thou art a rocke, and vpon this rocke I will build my Church. So that, to say, that Peter is the rocke of the Church, is as much, as to call him Chiefe, or Head of the Church.

Neither without especiall my­stery, did our Lord impose vpon him this new name, the name of Peter (a Rocke or Stone) being one of the most excellent names of Iesus-Christ, who is many times in holy Scripture, tearmed by the name of a Rocke, or Stone, as Psal. 117.22. Isa. 28.6. Dan. 2.34. Mat. 21.42. Rom. 9.33. So that this So­ueraigne, and absolute Pastour of the Church, did communicate this new name vnto his Vicar, to re­present [Page 56] the more liuely, the su­preme authority, which he would giue vnto him ouer his flocke.

And not, that Christ sayth not, I haue built, or, I do build, but I will build; the Church being built vpon himselfe from his Incarna­tion: so as these wordes referred to Christ (as our Reformers vse to do) do not well agree, to the buil­ding of the Church vpon Christ, as head thereof for the time to co­me; but do most fitly agree to S. Peter, as Head thereof, for the ti­me to come.

Matt. 16.19. And I will giue vnto thee, the keyes of the kingdome of Heauen &c. By these wordes also, no lesse then by the former, is clearly signified S. Perers Supre­macy. For none hath the gouern­ment or commandement of the [Page 57] keyes of any Towne, or Citty, but the Prince, Gouernour, or Ma­gistrats of the same. And that soueraigne Power is signified by the Keyes, is likewise proued by that of our Sauiour Christ: I haue the keyes of hell and of death. Apoc. 1.18. As also by the key of Da­uid, which openeth, and no man shutteth, shutteth and no man ope­neth.

Now adde to this that hath bene sayd, the correspondency of the wordes of our Sauiour to S. Peter, with the wordes of S. Peter agayne to him, and how cleare will this doctrine appeare? For when our Lord asked his disciples Matt. 16.15. Whome say yee that I am? he demaunded not, how they called his name, which was Iesus (for that they knew full well [Page 58] before) but what his quality, of­fice, and dignity was? And S. Peter answering: Thou art Christ the Sonne of the liuing God, Iesus tould him not his Name (which was Simon) but gaue him another name, and such a one, as likewise signifyed the office, quality and dignity that he bestowed vpon him, saying: Thou art Cephas, or Petrus, that is to say, Rocke or Peter. Therefore he ordayned him Head &c.

1. Cor 3.4.22. For while one sayth, I am of Paul, I am of Apollo, I of Cephas, I of Christ &c. Loe, how from those he would haue esteemed lesser, he ascendeth to those whome he would haue es­teemed greather, and placeth Pe­ter next to Christ.

Luc. 22.31.32. And the Lord [Page 59] sayd, Simon, Simon &c. when thou art conuerted strengthen (we read confirme) thy brethren. Now what other thing is it for Peter, to strengthen (or confirme) his bre­thren, but to practise and exercise his greatnes ouer them? For he that doth strengthen (or confirme) others, is the greater: and they who are strengthened (or confir­med) are made therby inferiour to him who doth strengthen (or confirme) them.

Luc. 22.26. He that is grea­test amongst you, let him be as the younger: and he that is chiefe, as he that doth serue. Where the wor­des, He that is greatest is chiefe do euidently shew, that amongst the twelue, one was greater then another, and was so accounted euen by Christ himselfe.

[Page 60]Iohn 21.15.16.17. Iesus said to Simon Peter: Simon louest thou me more then these? Feede my lambes, feed my sheep (where the Greeke hath in the second place for feed, gouerne, or rule.) Hence it followeth, that either the Apo­stles were not accounted to be in the flock of Christ, or else they were subiect to S. Peter, as to their head, when Christ comman­ded him to feed or gouerne, not only his lambes (to wit, the lay people) but his sheep also, to wit, the Apostles and Pastours them­selues: for besides lambes & sheep, there is nothing in the Church of God. Againe, if S. Peter loued our Lord more then al his fellow-Apostles did; it followeth necessa­rily, that he receiueth more power to feed, then all the rest did. For [Page 61] it cannot be conceiued, that he is willed to loue, more then to feed: but he loueth more then others, therfore he is willed to feed more then the others; and consequently, to be head of the others.

Mat. 12.25.26. Euery king­dome deuided against it selfe, is brought to desolation. And if Sathan cast out Sathan &c. Sa­than therefore hath a Kingdome whereof he is the Chiefe. If then there be, not only a visible Head of the Church triumphant in heauen, but also a visible head euen in Hell; why not a visible head also on Earth?

See more, Psal. 18.42. Psal. 45.16. (we, 46.) Marc. 2.16. Actes 1.13. Luc. 1.33.2. Cor. 11.5.

¶ The holy Fathers do com­monly affirme the same. Theophi­lactus [Page 62] 23. Luc. calleth Peter, Prince of the Disciples. Eusebius in Chron. calleth him the First Bishop of Christians. S. Cyril of Hier. cat. 2. Prince, and most ex­cellent of all the Apostles. S. Chry­sost. ho. 55. in Mat. Pastour and Head of the Church. Euthym. in cap. vlt. Ioan. Maister of the whole world. S. Leo epist. 89. Head and chiefe of the Apostles.

They hold. XII. That a woman may be Head or su­preme Gouernesse of the Church in all causes, as the late Queene Elizabeth was.

COntrary to the expresse wor­des of their owne Bible. [...]1. Tim. 2.11.12. Let the woman [Page 63] learne in silence, with all subiection. But I suffer not a woman to teach, nor to vsurpe authority ouer the man. Therfore a woman cannot be Head of the Church,

1. Cor. 14.34. Let women hould their peace in the Churches, for it is not permitted thē to speake, but to be subiect, as also the Law saith. Therfore &c.

¶ I produce no Fathers for disproose of this point, for neuer was any Woman so presumptuous in our Forefathers dayes, as to take vpon her such authority: but will content my selfe to refure the folly, with this euident and conuincing argument.

Whatsoeuer power an inferior Minister of the Church hath, that the Head of the same church hath (at the least) if not much more. [Page 64] But euery inferiour Minister of their Church, hath power to Bap­tize, to giue the Communion, to marry, to bury, and to preach in the pulpit: therfore Queene Eliz. could Baptize, giue the Commu­nion, marry, bury, and preach in the pulpit. And who now is so simple, as sees not the ridiculous sequele of this doctrine? For the deniall of which notwithstanding, hundreds of Catholikes haue bene hanged, drawne, and quartered, as traytors to her Person, and the State.

But that no secular King can be this Head, an infinity of Fathers do affirme. S. Iohn Damascen ser. 1. The place beginneth: Tibi ô Rex. And againe. Non assentior: I consent not that the Church of God be gouerned by Kings Theod▪ [Page 65] hist. Eccles. l. 4. c. 28. recounteth of one Eulogius that he answered to an officer of the Emperor Ʋa­lens (telling him the Emperor would haue it so) with this pretty quippe, saying: What, was he made a Bishop, that day that he was crowned Emperor? The place beginneth: Tum ille. S. Ignatius Epist. ad Philadelph, willeth all men without exception, euen the Emperour himselfe, to be obedient vnto the Bishop: the place begin­neth: Principes obedite Caesari. S. Chrysost. hom. 5. de verbis 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 beginneth: Quia in rebus spiritualibus.

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

COntrary to the expresse wor­des of their owne Bible. 2. Thes. 2.3. Let no man deceaue you by any meanes, for that day shall not come, except there come a fal­ling away first, and that man of sinne be reuealed, the sonne of per­dition. Where these wordes, man of sinne, and, sonne of perdition, do plainly prooue, that a succes­sion of men (as the Popes are) cannot be this man of sinne: for so S. Peter also should be Antichrist, for he was Pope, and the very first of all the Popes. Therfore Anti­christ shall be a particular man.

Reuelat. 13.18. Let him that [Page 67] hath vnderstanding, count the number of a man. Therfore the great Antichrist, that egregious Apostata, or notable Enemy of Iesus-Christ, shall be a particular man.

1. Iohn 2.22. Who is a lier, but he that denyeth that Iesus is Christ? This is Antichrist, which denyeth the Father, & the Son. But the Po­pe denyeth neither of both: Ther­fore the Pope is not Antichrist.

Agayne, in 2. Thes. 2. before alledged v. 4. the Scripture saith, that Antichrist shall be extolled aboue all that is called God: and vers. 8. that our Lord Iesus shall kill him with the spirit of his mouth, at his comming: But none of all these agree to the Po­pe, no more then that our Lord Iesus is come the second tyme.

[Page 68]Iohn 5 43. I am come in my Fathers name, and yee receaue me not: If another shall come in his owne name, him yee will receiue. He meaneth specially the wicked Antichrist: how then can the Po­pe be he, seeing the Iewes receyue him not?

See more Dan. 7.7. and cap. 12.11. Reuel. 13.17. and cap. 17.8.11. Luc. 13.14. Mat. 24.25.

¶ To follow our common Ru­le, the Fathers that affirme the same are, S. Chrysoft. and S. Cyril, who do both thus vnderstand this very place last alleadged. S. Amb. vpon the 2. Thes. 2. Hierom. in ep. ad Algas. quaest. 11. S. Aug. 29. tract. in loan. S. Irenaeus l. 5. cont. haeres. Valentin. Theodoret in his epitome of the diuine decrees, cap. de Antichristo.

XIV. That no man, nor any but God, can forgiue, or retayme sinnes.

COntrary to the expresse wor­des of their owne Bible Iohn 20.21. As my Father hath sent me, euen so send I you. Now Christ was sent by his Father, not only to teach, preach, administer Sacraments, and to worke mira­cles, but also to forgiue sinnes: But the Disciples were sent with po­wer to teach, preach, administer Sacraments, and to worke mira­cles: Therefore also to forgiue sinnes.

Ibid. v. 22.23. When he had said this, he breathed on them, and sayth vnto them: Receiue yee the holy Ghost; whose soeuer sinnes yee remit, they are remited vnto them, [Page 70] and whose soeuer sinnes yee retaine, they are retained. Christ hauing first shewed his owne commission, which was to pardon sinnes, pre­sently giueth his Apostles power to do the same, breathing vpon them the holy Ghost. He ther­fore that denieth man to haue this power, either denyeth, that the Holy Ghost can forgiue sin­nes, or that Christ gaue 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 maruelled, and glorified God, which had giuen such power vnto men, as to forgiue sin­nes. Which though they knew to appertaine to God only by nature, yet they perceiued that it might be [Page 71] done by mans ministry on earth, to the glory of God. Yea those who affirme God only so to remit sinnes, that the ministeriall power therof cannot be communicated to men; deny the one part of Chri­stes distinct, or double manner of remitting of sinnes, to wit, only in heauen, and not in earth.

See more Mat. 16.19. & Mat. 18.1. Cor. 5.5.1. Tim. 1.20.2. Cor. 2.10.2. Cor. 5.19. Num. 5.6.

¶ The ancient Fathers which affirme the same are, S. Aug. tract, 49. in Ioan. And in his booke of fifty homilies hom. 9. S. Chrysost. de sacerdotio l. 3. S. Ambr. l. 3. de poenitentia. S. Cyril. l. 12. cap. 50. or 56. in Ioan. sayth: It is not ab­surd, that they should remit mans sinnes, who haue in them the holy Ghost. S. Basil. l. 5. cont Eunom. [Page 72] proueth the holy Ghost to be God (which that destable Heretike de­nyed) because he forgiueth sinnes by the Apostles. S. Irenaeus l. 5. cap. 13. S. Greg. hom. 6. in Euang.

XV. That we ought not to confesse our sinnes, to any man, but to God only.

COntrary to the expresse wor­des of their owne Bible, Mat. 3.5.6. Then went out to him (to wit, to S. Io. Baptist) Hierusa­lem, and all Iudaea &c. and were baptized of him in Iordane, con­fessing their sinnes. Not by ack­nowledging themselues in gene­rall to be sinners, but euery man to vtter, and tell his particular and secret sinnes. Therfore we may [Page 73] confesse our sinnes, not only to God, but also to man.

Actes 19 18.19. And many that belieued came and confessed, and shewed their deedes (behould Confession.) Many also of them which vsed curious artes, brought their bookes together, and burned them before all men: and they coun­ted the price of them, and found it fiue thousand peeces of siluer (be­hould Satisfaction.) Therfore we may confesse our sinnes to man.

Num. 5.6. When a man, or wo­man shall commit any sinne that men commit &c. then they shall confesse their sinne, which they haue done &c. And that this is not vn­derstood to be confessed to God in heauen, but also to his Priest on earth, the whole Chapter, from verse 12. vnto the end, doth clear­ly [Page 74] testify. Adde heerto, that he saith not, they shall confesse their sinnes (to wit, in generall) but their sinne, to wit in particular.

See more Marc. 1.4. Iames. 5.16. Mat. 18.18. Mat. 17.14.

¶ See the holy Fathers that af­firme the same. S. Iraeneus l. 1. cap. 9. Tertull. l. de poenitentia, where he reprehendeth some, who for human shamfastnes, neglected to goe to Confession. It is written of S. Ambrose, that he himselfe sate to heare Confessions, Amb. ex Paulino. S. Clement S. Peters successor, speakes wonderfull pi­thily to this purpose Epist. ad fratr. Dom. But of all others Origen is most plaine for this point l. 3. Pe­riar. S. Chrysost. l. 3. de sacerd. & hom. 85. in Ioan. S. Aug. cited as before. S. Amb. orat. in muliere [Page 75] peccatrice saith: Confesse freely to the priest, the hidden secrets of thy soule.

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

COntrary to the expresse wor­des of their owne Bible. 2. Cor. 2.10. To whome yee forgiue any thing, I forgiue also: for if I forgaue any thing to whome I for­gaue it, for your sake forgaue I it, in the person of Christ. The Co­rinthian aforesaid, was excommu­nicated, and put to pennance by the Apostle, as plainly appeareth 1. Cor. 5.3. and heere in 2. Cor. 2. cited aboue, he giueth order for his pardon. A playne proofe of the Apostles power, there of bin­ding, heere of loosing: there of pu­nishing, [Page 76] heere of pardoning. Ther­fore pardons were in vse 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 cleare, that it lyeth in the hands of the spirituall Ma­gistrates, to measure the tyme of such punishment, or pennance imposed.

See more Matt. 18.18. and Mat. 16.19.

¶ As also the Fathers that af­firme the same. Tertul. lib. ad Mart. cap. 1.5. S. Cyp. lib. 3. ep. 15. and serm. de lapsis. Concil. Lateran. Can. 62. The decrees of Innocentius 3. and 4. de paenitent. and remis. cap, Quod autem. S. Amb. l. 1. de poenit. cap. 2. the place beginneth; Dominus per ius. [Page 77] S. Aug. ep. 75. ad Auxil. Episcop. The place beginneth, Spiritalis poena. S. Chrysost. l. 3. de sacerdot. the place beginneth: Si rex aliquis. Lastly, Pope Vrban the 2. granted a plenary Indulgence to such, as went vnto the Holy Warre.

They Protestants hold. XVII. That the actions, and passions of the Saintes, do serue for no­thing to the Church.

COntrary to the expresse wor­des of their owne Bible. Co­los. 1.24. I now reioyce in my suf­ferings for you, and fill vp that which is behind (we reade wanting) of the afflictions of Christ in my flesh, for his bodies sake, which is the Church. Hence hath the groūd [Page 78] bene alwayes taken, of Indulgen­ces (but much more principally, from the superaboundant merits of Iesus-Christ.) There the actions & passions of the Saintes, do serue for something to the Church.

Philip. 2.30. Because for the worke of Christ, he was nigh vnto death, not regarding his life, to supply your lacke of seruice tow­ards me.

Contrary also to an article of our Creed, I belieue the Commu­nion of Saintes. For to what pur­pose belieue we this, if their actions and passions may not be imparted to vs, nor serue to any purpose to the Church?

See more Psal. 119.63. (we 118.) 1. Cor. 12.12.2. Cor. 11.28. Psal. 53. (we 52.) 9.2. Mac. 15.16. Mat 17.3. Luc. 9.30.31. Mat. 27.52. [Page 79] Apoc. 5.8. Gen. 26.5. & 48.16, Exod. 32.13. Iob. 5.1. Hier. 15.1. Isa. 37.35. Marc. 14.36. Luc. 8.44. Acts 5.15.

All these passages contayne a­ctions, or prayers of the Church triumphant, for the militant or pa­tient, or for both, I care not which they graunt, and yet one they must needes confesse.

¶ See the Fathers that affirme the same, S. Aug. lib. de cura pro mort. cap. 1. The place beginneth; Etsinusquam. And againe the same Saint in the same booke, the pla­ce beginneth; Prouisus sepeliendis. S. Maximus ser. de sanctis Octa­uio & Aduentio, the place begin­neth; Cuncti martyres. S. Bede hist. Eccles. Angliae. l. 3. cap. 19. the place beginneth: Furseus. S. Aug. in Psal. 61. the place begin­neth: [Page 80] Vnus enim homo: as also S. Anselme vpon the same Psalme.

XVIII. That no man can do workes of Supererogation.

COntrary to the expresse wor­des of their owne Bible Mat. 19.21. If thou wilt be persect, go and sell that thou hast, and giue to the poore, and thou shalt haue trea­sure in heauen, and come and fol­low me. Hence it plainely appea­reth, that man by the assistance of Gods grace, may do some thinges counselled, which are of more per­fection then the thinges comman­ded: and these we call, Workes of Supererogation.

1. Cor. 7.25. Now concerning virgins, I haue no commandement of the Lord, yet I giue my iudgment [Page 81] (we read Counsell) as one that hath obtained mercy of the Lord to be faithfull. And v. 38. He that giueth her in mariage doth wel, but he that giueth her not in mariage, doth better. To do that which is counselled is not necessary, because one may neuerthelesse be saued: but he who omitteth what is com­manded (vnles he do pennance) cannot escape eternall paines.

Mat. 19.12. There be Eunuches which haue made themselues Eu­nuches for the kingdome of heauen: he that is able to receiue it (we read take it) let him receiue it. But this cannot properly be said of precepts, as S. Aug. noteth vpon this place, ser. 61. de temp. for of precepts it is not said, Keep them who is able, but keep them ab­solutly.

[Page 82]See more Luc. 10.25.1. Cor. 7.1. Reuel. 4.3. Actes 2.44. Actes 4.34.

¶ And the holy Fathers affir­me the same. S. Amb. l. de viduis. Origen in c. 15. ad Rom. Those things which we do ouer and aboue 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 more then they are commanded. S. Greg. Nissen. 15. Moral. cap. 5.

XIX. That by the fall of Adam, we haue all lost our Freewill: and that it is not in our owne power to choose good, but only euill.

COntrary to the expresse wor­des of their owne Bible, 1. [Page 83] Cor. 37. He that standeth stedfaist in his hart, hauing no necessity, but hath power ouer his owne will, and hath so decreed in his hart that he will keep his virgin, doth well. But if a man haue not free­dome of will, as well to the one, as to the other, why doth the holy Ghost (Prou. 23.26.) require of vs to giue him our hart, if we can­not consent but vnto euill? Ther­fore it is in our power to choose good, or euill.

Iohn 1.11.12. He came vnto his owne, and his owne receiued him not: but as many as receiued him, to them gaue he power to become the sonnes of God. Wordes which plainly imply a liberty of will. For when he sayth, some receiued him, and some not, who sees not the li­berty both of the one, and of the [Page 84] other: for these would not receiue him, and those would.

Deut. 30.19. I call heauen and earth to record this day against you, that I haue set before you life and death, blessing and cursing, ther­fore choose life, that both thou, and thy seede may liue. And rightly may we call heauen and earth to witnes against them, who com­mit the same fault touching Gra­ce, which the Turkes do touching Nature. For the Turkes belieue that the fire burnes not, nor wa­ter wets not, but that God doth it, by the fire and the water. And so our Aduersaries say, that a man desireth no good, nor doth no good, but only that God doth all by man: but this is false. Ther­fore &c.

Luc. 13.34. O Hierusalem, Hie­rusalem [Page 85] &c. how often would I haue gathered thy children to­geather, as a henne doth gather her brood vnder her winges, and yee would not. I would, (saith Christ) and yee would not. What, for Gods sake, can be spoken more plainly?

See more Luc. 10.42. Acts 5. 4. Ad Philem. v. 14.1. Cor. 7.37. & 9.1.14.2. Cor. 9.7. Ose. 3.9. Num. 30.14. Iosua 14.13.2. Reg. 24.12.3. Reg. 3.5. Eccles. 15.15. Mat. 19.17. Iosue 24.15.2. Sa­muel 12. Pro. 11.24. Reuel. 3.20. Isa. 1.19.20.

¶ See the ancient Fathers. Eu­seb. Caesar. de praep. l. 1. cap. 7. saith, that those who hould this opi­nion, do peruert, and ouerthrow Vniuersam vitam humanam, all the whole life of man. And in very [Page 86] deed his reason is good, for vpon this consideration of mans Free­will, are grounded all politicall lawes, precepts and prohibitions, paynes and rewards, which else were meerly superfluous, and a­gainst reason. S. Hilary l. 1. de Tri­nitate, saith: He would not, there should be a necessity for men to be the sonnes of God, but a power. S. Aug. l. 1. ad. q. 4. saith: To con­sent vnto Gods vocation, lyeth in a mans owne will. So teacheth S. Amb. in Luc. cap. 12. S. Chry­sost. hom. 19. in Genes. S. Iraeneus l. 4. cap. 72. S. Cyril. lib. 4. in Ioan. cap. 7. We cannot in any wise deny freedome of will in man. And S. Aug. afore recited saith lib. 2. cap. 4. de act. cum Felice Ma­nich. How should our Sauiour re­ward euery one according to their [Page 87] workes, if there were no Free­will?

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

COntrary to the expresse wor­des of their owne Bible. Phi­lip. 4.13. I can do al things, through Christ which strengthneth me. Therfore it is impossible to keepe the Commandements, or else it is false, that he could do all things.

Luc. 1.5.6. The Scripture speaking of Zachary and Eliza­beth, sayth: And they were both righteous before God, walking in all the commandements and ordi­nances of the Lord, blamelesse. Yet they vsually say, that none are so [Page 88] 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 belieue, S. Luke, or our Re­formers?

Luc. 11.27.28. Blessed is the wombe that bare thee, and the paps which thou hast sucked. But he sayd; Yea rather, blessed are they that heare the word of God, and keepe it. Christ pronounceth them blessed, who heare the word of God & keep it: but the comman­dements are the word of God (which they affirme no man can keep) therefore they affirme that no man can be blessed. And like vnto this is that of Iohn 13.17. Matt. 12.50. Iohn 14.23. with an infinite number of such like pla­ces, in their owne Bible: with all [Page 89] which this this new doctrine doth seeme to dally, in plaine termes.

Luc. 11.2. Thy will be done as in heauen, so in earth. In this peti­tion, either we demand a thing impossible; or else the Saints in Heauen fulfill not the will of God in all thinges; or els it may be ful­filled also by vs on earth (one of the three:) But the two first are full of absurdities: therefore the later is to be granted.

1. Iohn. 5.3. For this is the loue of God, that we keep his comman­dements, and his commandements are not grieuous. If the Comman­dements were impossible, they could bind no man: for it is not to be conceiued how one should sin­ne in a thing, which he could not possibly auoid. And Christ, saying to the young man in the Ghospell: [Page 90] If thou wilt enter into heauen' keepe the Commandements, is as much as if he had said; If thou wilt enter into heauen, take hold of the Moone betweene thy teeth.

See more Ezech. 36.27. Mat. 11.30. & 19.17. Eccles. 15.15. Rom. 13.8.10. & 7.3. Iosua 11.15. & 22.5. Psal. 17.3. Deut. 30.11. 1. Iohn 2.4. Iob. 27.6. & 1.22. Rom. 2.27. Luc. 10.28. & 15.7. 3. Reg. 14.8. & 15.5. Ephes. 1.4. Galat. 5.14. Gen. 6.9.

¶ See Origen. hom. 9. in Iosue. S. Cyril. l. 4. cont. Iulian. 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.

The maintayne. XXI. That fayth only iustifieth, and that good Workes are not absolutly necessary to saluation.

COntrary to the expersse wor­des of their owne Bible 1. Cor. 13.2. And though I haue the gift of Prophecy, and vnderstand all mysteries, and all knowledge; and although I haue all fayth, so that I could remoue mountaynes, and haue no charity, I am nothing. Therefore fayth only doth not iustify: yea this plainly proueth, that faith is nothing to saluation, without good workes.

Iames 2.24. Yee see therfore, how that by workes a man is iusti­fied, and not by fayth only. Wher­fore [Page 92] S. Aug. lib de fide and ope­ribus ca. 14. writeth that this He­resy, was an old Heresy, euen in the Apostles tymes. And in the preface of his Comment, vpon the 32. Psalm. he warneth all men, that this deduction vpon this spe­ach of S. Paul Abraham was iu­stifyd by faith, therfore workes be not necessary to saluation, is the right way to hell and damnation. See the Rhemes Testament vpon this place.

Iac. 2.14. What doth it profit my brethren, though a man say, he hath fayth, and haue not workes? Can fayth saue him? This proposi­tion (but especially the former) is directly opposite to that which our Aduersaries hould. Neither can they pretend that there is the like opposition or contradiction, [Page 93] betwixt S. Iames speaches and S. Paul: for though S. Paul say, Mā is iustified by fayth, yet he neuer sayth, by fayth alone.

Gal. 5.6. For in Iesus-Christ neyther Circumcision auayleth any thing, nor Vncircumcision, but fayth which worketh by loue. Note well this place; for if our Aduer­saries (who pretend conference of places, to be the only Rule to ex­plicate the hard passages of holy Scripture) had followed but this their owne Rule, this one text would haue cleered vnto them al other, wherein Iustice and Salua­tion might seeme to be attributed to Fayth alone.

See more Mat. 7.21.22. Mat. 5.21. Mat. 19.17. and 11.16. Mat. 12.33. Mat. 16.16. Gal. 3.12. 1, Tim. 5.8. 1. Ioan. 2.4. 1. Ioan. [Page 94] 3.22. Rom. 3.31. Philip. 2.12.

¶ The Fathers that affirme this are, Origen in 5. Rom. S. Hilar. cap. 7. in Matt. And S. Ambr. in 4. ad Heb. sayth: Fayth alone suf­ficeth not. S. Aug. de fide and ope­ribus cap. 15. sayth: I see not, why Christ should say, If thou wilt haue life euerlasting keep the cōmaun­dements, if without obseruing of them, by only fayth, one might be saued.

XXII. That no good Workes an meri­torious.

COntrary to the expresse wordes of their owne Bible. Matt. 16.27. For the Son of man shall come in the glory of his Father, with his Angells, and then he shall reward euery man according to his [Page 95] workes. He sayth not that he shall reward euery man according to his mercy, or their fayth, but accor­ding to their workes. So S. Au­gust. de verbis Apost. serm. 35. doth interprete.

Matt. 5.12. Reioyce and be glad, for great is your reward in heauen. The word Reward, in latin and greeke, signifyeth wages, and hyre due for workes, and so presuppo­seth a meritorious deed, as the Rhe­mish Testament noteth vpon this place.

Agayne Matt. 10.42. Whosoe­uer shall giue to drinke, a cup of cold water only, in the name of a Disciple, verily I say vnto you, he shall in no wise loose his reward. Therefore good workes are meri­torious.

1. Cor. 5.10. For we must all [Page 96] appeare before the iudgment seat of Christ, that euery one may re­ceiue the thinges in his body, accor­ding to that he hath done, whether it be good, or had. Wordes most cleere, that heauen is as well the reward of good workes, as Hell the stipend of euill works; how­soeuer the enemies of all good life and workes do teach the contrary.

See more 1. Cor. 9.17. & 18. 25. Heb. 11.26. Psal. 18.20. 1. Cor. 4.5. & 3.8.2. Esdras 15.19. Apoc. 22.12. Apoc. 16.6. Apoc. 3. 4. & 22.12. Rom. 2.6. Eccles. 12. 2. Colos. 3.23. Luc. 16.9. & 6.38. Gen. 15. 1. Ierem. 31.16. Sap. 5.16. 1. Tim. 4.8. 2. Thes. 1. Rom. 11.21.

¶ The holy Fathers affirme the same. S. Amb. de apolog. Dauid ca. 6. S. Hier. l. 3. cont. Pelag. S. Aug. de spiritu & lit. cap. vlt. and others.

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

COntrary to expresse words of their owne Bible, Luc. 8.13. They on the rocke, are they, which when they heare, receiue the word with ioy, which for a while belieue, and in time of tentation fall away. Therfore fayth once had, may af­terwards be lost.

1. Tim. 1.18.19. This charge I commit vnto thee, sonne Timothy, according to the prophesies which went before on thee, that thou by them, mightest warre a good war­fare, holding faith and a good con­science, which some hauing put a­way, concerning faith, haue made shipwrack. Both which places do plainly reproue this false doctrine, [Page 98] That no man can fall from the faith, which he once truly had.

2. Tim. 2.16. &c. Shun pro­phane and vaine bablinges for they wil increase vnto more vngodlines. And their word will eate as doth a canker, of whom is Hymeneus, and Philetus, who concerning be truth haue erred, saying that the resurre­ction is past already, and ouerthrow 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. Reuelat. 2.5. Luc. 19.24. Mat. 25.8. &c. Rom. 11.20.

¶ The Fathers affirme the same frequently, and among the rest S. Aug. de gratia & lib. arbit. de cor­rep. & gratia, & ad articulos falso impositos. Concil. Trid. sess. 6. cap. 9.12.13. and others.

They maintayne. XXIV. That God by his will, and ineuita­ble decree, hath ordained from all eternity, who shall be damned and who saued.

COntrary to the expresse words of their owne Bible 1. Tim. 2. 3.4. God our Sauiour, who will haue all men to be saued, and to come to the knowledge of the truth meaning, by his conditionall will, that is to say, if men will themsel­ues, by accepting, doing, or hauing done all thinges requisite by Gods law: for God vseth not his absolute will, or power towards vs in this case: therfore, he hath not willed, & incuitably decreed any at all to be damned, as our Aduersaries hold.

[Page 100]2. Pet. 3.9. The Lord is not slack concerning his promise &c. not willing that any should perish, but that all should come to repentance. Therfore he is far off, from euer making any such decree as our Ad­uersaries would perswade vs.

Wisedome 1.13. For God made not death, neither hath he pleasure in the destruction of the liuing. The reasons which conclude this truth are manifest: for we must assure nothing of those thinges, which depend vpon the only will of God, without cleere and euident reuela­tion. But predestination is such. Therfore &c.

See more Ose 13.9. Ezech. 18. 32. Wis. 11.24. Ioan. 3.16. Rom. 11.20.32. Prou. 20.9. & 28.14. Phil. 2.12. 1. Cor. 4.4. & 9.27. & 10.12. Eccles. 5.5. Iob. 9 21. [Page 101] Ioel 2.14. Ionas 3.9. Acts 8.20. Ierem. 17.9. 2. Ioan. 1.8.

¶ See the Fathers that affirme the same: in particular S. Aug. l. 1. Ciuit. Tertul. orat. ca. 8. S. Cypr. l. 4. epist. 2. And S. Amb. lib. 2. de Cain & Abel, will not, that we re­fer vnto God, the preuarication of Adam, or the treason of Iudas, though he knew the sinne before it was committed.

Moreouer they hould. XXV. That euery one ought infallibly to assure himselfe of his Saluation, and to belieue, that he is of the number of the Predestinate.

COntrary to the expresse words of their owne Bible. 1. Cor. 9.27. I keepe vnder my body, and [Page 102] bring it into subiection, least that by any meanes when I haue prea­ched to others, I my selfe should be a cast-away. A man would thinke, that S. Paul might be as sure, and as confident of Gods grace and saluation, as any one of our Prote­stants be; and yet you see he durst not adhere vnto their presump­tuous, and vnhappy security.

Rom. 11.20.21. Thou standest by faith, be not high-minded, but feare, for if God spared not the na­turall branches, take heed least he also spare not thee. Behould ther­fore the goodnes, and seuerity of God: on them which fell, seuerity; but towards thee goodnes, if thou continue in his goodnes, otherwise thou also shalt be cut off.

And Philip. 1.12. Worke out your owne saluation, with feare & trem­bling. [Page 103] Most plaine and forcible pla­ces, against the vayne security of saluation.

See more, Pro. 28.14. Eccles. 9. 1.2.2. Tim. 2.15.2. Pet. 1.10. Tob. 12.2.13. Pro. 20.9. Eccles. 5.5. Iob. 9.20. Psal. 18.13. 1. Cor. 4. 4. Deut. 4.29.2. Cor. 10.18.1. Pet. 1.17.

¶ See S. Amb. ser. 5. in Psal. 118. S. Basil in constit. monast. cap. 2. S. Hieron. l. 2. aduers. Pelagianos, & l. 3. in Ierem. cap. 13. S. Chry­sost. hom. 87. in Ioan. And S. Aug. in Psal. 40. sayth: I know full well that the Iustice of my God remai­neth; Whether my owne iustice re­maine or no, I know not; for the Apostle terrifieth me saying: He that thinketh himselfe to stand, let him take heed least he fall. S. Bern. ser. 3. de Aduent. & serm. 1. de sep­tuages. [Page 104] sayth: Who can say, I am one of the Elect &c.

XXVI. That euery man hath not an An­gell Guardian, or Keeper.

COntrary to the expresse words of their owne Bible. Matt. 18. 10. Take heed that yee despise not one of these litle ones; for I say vn­to you, that in heauen, their Angells do alwayes behold the face of my Father, which is in heauen. Ther­fore they haue their Angell-kee­per. A thing so plaine, that Iohn Caluin durst not deny it, although he would (forsooth) needes doubt of it. lib. 1. Inst. cap. 14. sect. 7.

Psal. 91. (we 90.) 11.12. He shall giue his Angels charge ouer thee, to keepe thee in all thy wayes: they shall beare thee vp in their handes, [Page 105] least thou dash thy foote against a stone. This very passage S. Cyrill. of Alexandria lib. 4. cont. Iulian. applieth to our Angell-keeper.

Acts 12.13. &c. S. Peter knoc­king at the doore, they said; It is his Angell. Loe, how apparantly the faith of the primitiue Church appeareth, concerning this point.

See more, 1. Cor. 11.10. Za­chary 3.10. Luc. 15.10. Luc. 16. 22. Tob. 5.15.20. Tob. 12.12. Tob. 5.27. Exod. 23.23. Iosue 5.13. Numb. 22.22.31. Gen. 24. 40. Dan. 6.22.

¶ See S. Greg. dial. l. 4. cap. 58. S. Athanas. de 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. & epist. 69. ad fratres in eremo. lib. 11. cap. 31. [Page 106] ciuit. S. Hierom. vpon these words; Their Angels &c. Matt. 18.10. teacheth; That it is a great digni­ty, and maruelous benefit, that eue­ry one hath from his natiuity, an Angel for his custody & patronage.

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

COntrary to the expresse wor­des of their owne Bible. Za­charie 1.9.10.11.12. Then the Angell of the Lord answered and said: O Lord of Hostes, how long wilt thou not haue mercy on Hie­rusalem, and on the Citties of Iuda, against which thou hast had indig­nation these threescore, and ten yeares. And what, I pray you, is a prayer, if this be not? Therefore [Page 107] the holy Angells pray for vs.

Tob. 12.12. Now therfore, when thou didst pray, and Sara thy daug­ter-in-law, I did bring the remem­brance of your prayers, before the holy One. He who pleaseth to read the whole Chapter, shall cleerly see the manifold benefits besides this one, which men receyue at the hands of Angels; for which see the annotations of the Catho­like Bible vpon this place.

Reuelat. 8.4. And the smoke of the incense of the prayers of the Saints, ascended from the hand of the Angell before God. What can be possibly spoken more plaine, to proue that Angells offer vp pray­ers before God? yea this very place is so vnderstood by S. Irenaeus l. 4. cap. 34. towards the end.

See more. Gen. 19.18. & 20. [Page 108] Dan. 8.15. Dan. 9.20. Act. 5.19.

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

XXVIII. That we may not pray to them.

COntrary to the expresse wor­des of their owne Bible. Gen. 48.16. The Angell which redee­med me (we read, deliuered me) from all euill, blesse these laddes &c. Heere some perhaps will say, that this was God, and not an Angell. This is but a sorry shift, for God had not then redeemed man, but long afrer. Yea this very passage is applyed by S. Chrysost. to our Angell Gardian hom. 3. vpon the [Page 109] 1. to the Colos. And by S. Hie­rome vpon the 66. of Isa. Also S. Basil l. 3. cont. Eunom. affirmeth, that this was spoken of a true An­gell, and not of God: which being so, who can with reason say, he prayed not vnto him?

Tobie 5.16. And when his son­ne had prepared all thinges for the iorney, his father said: Goe thou with this man, and God which dwel­leth in heauen, prosper your iorney, and the Angel of God keep you com­pany. Lo, both God is heere pray­ed vnto, and his Angell also at the same instant, saying: God prosper you in your iorney, and the Angell of God keep you company.

Osee 12.4. Yea, he had power ouer the Angell, and preuailed; he wept, and made supplication vnto him. Loe, what is plaine, if this be [Page 110] not, for proofe of prayer to the blessed Angels?

But some perhaps will say; I could be perswaded to pray to An­gells, if I could assure my self that they could heare me, and knew what passeth here on earth. To this I answere likewise out of their owne Bible, Luc. 15.10. There is ioy in the presence of the Angells of God ouer one sinner that repen­teth. Now what more playne then that the Angells in Heauen know what we do on earth; which if they did not, how could they re­ioice at the conuersion of a sinner? Therefore we may pray lawfully vnto them.

See more, Osee 12.4. Song of the three Children vers. 36. Psal. 148. Num. 22.34. Gen. 19.18. & 20. Psal. 148.2.

[Page 111]¶ S. Augustine expounding those words of Iob. 19.21. Haue pitty vpon me, haue pitty vpon me, O yee my friendes, for the hand of God hath touched me, saith expre­ssely, that holy Iob addressed them to the Angells. As also those other of Iob. 5.1. Call now, if there be any that will answere thee &c. the same S. Aug. expoundeth of pray­ing to Angels, in his Annot. vpon Iob.

XXIX. That the Angells cannot helpe vs.

COntrary to the expresse wor­des of their owne Bible. Dan. 10.13. Michael one of the chiefe Princes came to help me. Which is further verified Reuel. 12.7.10. where the selfe same Angell, with his fellow-Angells, fought a battell [Page 112] with the Dragon, and with his An­gells. Therefore they can help vs.

Ibid. verse 21. And there is none that holdeth with me in these things, but Michael your Prince. Ther­fore the Angells can help vs.

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

See more Mat. 2.13. Mat. 4.6. Psal. 91. (we 90.) 11.12. Act. 5.19. Act. 27.23. Psal. 104. (we 103.) 4. Heb. 1.7. Luc. 16.22. Gen. 19.10.15.16. Gen. 21.17. Isa. 63.9.

¶The ancient Fathers affirme the same. S. Iustin. Apol. 2. S. Amb. l. de vid. Vict. Vticens. l. 3. de per­sec. Vand. And S. Aug. de Ciuit. l. 12. cap. 31. sayth: The holy An­gels do help vs without all difficulty, because with their spirituall mo­tions [Page 113] (pure and free) they labour or trauell not. Againe in Psal. 62. he sayth; The Angells waite vpon vs Pilgrimes, and by the command­ment of God, do help vs: the pla­ce beginneth; Attendunt nos pere­grinos.

XXX. That no Saint deceased, hath af­terwards appeared to any vpon earth.

COntrary to the expresse wor­des of their owne Bible. Mat. 17.3. And behould there appeared vnto them Moyses, and Elias tal­king with them. Therfore Saints deceased, haue afterwards appea­red to some on earth.

Matt. 27.52. And the graues were opened, and many bodies of Saints which slept, arose, and came [Page 114] out of the graues after his resurre­ction, and went into the holy Citty, and appeared vnto many &c.

2. Mac. 15.12. Onias the High Priest after he was dead, appeared to Iudas Machabaeus aliue. The like did Samuel vnto Saul. What shall we say then to those, that will deny a truth to cleere? For some such my selfe haue met withall.

See more Luc. Luc. 16.27.28. Ioan. 11.44. Luc. 7.15 & 23. Mat. 9.25. Marc. 5.42.

¶ See S. Bede l. 5. cap. 13. hist. of England. S. Gregory in his booke of Morals, in sundry places.

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

COntrary to the expresse words of their owne Bible. Luc. 16. [Page 115] 29. Where Abraham knew that there were Moyses and the Pro­phets Books heere on earth, which he himselfe had neuer seene when he was aliue, as S. Aug. witnesseth lib. de cura pro mortuis cap. 14. Therefore the Saints deceased, know what passeth here on earth.

Iohn 5.45. Doe not thinke that I wil accuse you to the Father, there is one that accuseth you, euen Moy­ses in whome we trust. But, how could Moyses (dead two thousand yeares before) accuse those that were then liuing, if the Saints de­ceased, know not what passeth heere on earth?

Like vnto this, is that Reuel. 12.10. And I heard a loud voyce saying in heauen &c. The accuser of our brethren is cast downe, which accuseth them before our God, day [Page 116] and night. Now she diuels cannot accuse men day and night before God, but they must first know wherof: who then will for shame deny that vnto Saints and Angels, which must needes be granted to the very deuill?

2. Kings 6.12. (we 4. Kings) O King, Elisha the Prophet that is in Israel, telleth the King the of Is­rael words that thou speakest in thy bed-chamber. Hence I thus argue: If the light of Prophecy could ex­tend it selfe so far, as to make knowne, see, and vnderstand things so secret, yea euen to in­ward thoughts: who can with rea­son deny, that the light of glory can do the same in the soules of the blessed?

The like is proued out of many other places of holy Scripture as [Page 117] 2. Reg. 5.26. where the Prophet Elizeus being a far of, saw all that passed betwixt Naaman, and Giesi his seruant. S. Paul was rapt into the third Heauen, and saw that which was not to be tould to man 1. Cor. 12. S. Stephen saw from earth, Christ sitting at the right hand of his Father, Act. 7. The Rich-glutton saw from hell to heauen (as Protestants confesse;) how then say they, that the Saints cannot know, or see from heauen to earth?

And without some reciprocall knowledge, there could be no communion at all, betweene the Saints in Heauen, and the fayth­ful on earth (the which is an arti­cle of our creed;) which notwith­standing the continuall passage of soules thither, doth conuince.

[Page 118]See more Matt. 19.28. Reuel. 2.26. Luc. 22.30. Acts. 5.3.1. Kinges 28.14. Eccles. 4.6.23.

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

XXXII. That the Saints pray not for vs.

COntrary to the expresse wor­des of their owne Bible, Re­uelat. 5.8. The foure and twenty Elders fell downe before the Lam­be, hauing euery one of them harpes, and golden vialls, full of odours, which are the prayers of Saints. Lo, how among so many diui­ne and vnsearchable mysteries set downe in holy Writ without ex­position, it pleased God, that the Apostle himselfe should cleerly open this point vnto vs, saying: [Page 119] which (odours) are the prayers of Saints, that so our Aduersaries may haue no excuse of their errour. Therfore the Saints pray for vs.

2. Machab. 15.14 Then Onias answered saying: This is a louer of the brethren, who prayeth much for the people, and for the holy Citty, to wit, Ieremias the Prophet of God. Ancient Origen hom. 18. in Ioan. saith: It appeareth that Saints departed from this life haue care of the people, as it is writen in the actes of the Machabees, many yeares after the death of Ieremy.

Ierem. 15.1. Though Moyses and Samuel stood before me, yet my mind could not be towards this people. Hence S. Hierom. in his Commentaries, and S. Greg. lib. 9. of his Moralls cap. 12. do gather, that Moyses and Samuel [Page 120] after their death, both could, and did sometimes, pray for the same people: for otherwise it should be absurd to say: Though Moyses and Samuel stood before me &c.

Baruch. 3.4. O Lord almighty, thou God of Israel, heare now the prayers of the dead Israëlites (we read) of the dead of Israël.) And Theodoret paraphrasing vpon the Prophet Baruch, interpreteth this place as Catholiques do. Therfore the dead of Israel, prayed for the liuing.

Reuel. 2.26.27. And he that ouercommeth & keepeth my works vnto the end, to him will I giue power ouer the nations, and he shall rule them with a rod of iron. Sin­ce Iesus-Christ therfore imparteth his power vnto them vpon na­tions, therfore they may with Ie­sus-Christ, [Page 121] pray for those ouer whom they are thus established. So S. Augustine expoundeth the same, writing vpon the 2. Psalme.

We read also in the 16. of S. Luc. that the Rich-glutton in hell, prayed for his brethren that were on earth. If therefore the Saints in heauen pray not for vs their brethren on earth, then we may say that greater is the Charity of the damned, then of the saued. But this were too absurd to say. A conclusion which S. Aug. draweth from this very place.

¶ See S Aug. serm. 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 graunt our prayers in fauour of the Saints, or their Merits: nor do we receiue any benefit therby.

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

The proofe of the first is con­trary to the expresse words of their owne text, Exod. 32.13. Remem­ber Abraham, Isaac, and Israell [Page 123] thy seruants, to whom thou swarest by thine owne selfe, and saidst vn­to them: I will multiply your seed, as the starres of heauen &c. And our Lord repented (we read, was pacified) of the euill, which he thought to do vnto his people. Loe, how plainly Moyses prayed to God, by the meditation of the holy Patriarches. A forme of pray­er so pleasing to him, as hauing said a litle before, that for their sinne of Idolatry, he would con­sume them, the memory of his ho­ly Seruants being but laid before him, he presently pardoned them. Therfore we may beseech God to grant vs our prayers in fauour of them. Theod. quaest. 67. in Exod. writeth that Moyses not thinking himselfe sufficient, to appease God by himselfe, added the interces­sion [Page 124] of the holy Patriarkes. And the like doth S. Aug. quaest. 149. in Exod.

2. Chron. 6.16. Now therfore, O Lord my God of Israel, keep with thy seruant Dauid, that which thou hast promised him. And Psal. 132. (we 131.) Lord remember Dauid, and all his afflictions. Loe againe the faith of the ancient Church of God, before the comming of Ie­sus-Christ, and how seruent they were in this deuotion, still allead­ging the memories and merits of their Saints deceased, thereby to mooue Gods mercy towards them. So prayed Salomon 2. Chron. 1.9. So prayed Isay 63.17. So prayed Hester 13.14. So prayed Dauid 1. Chron. 29.18. naming Abraham, Isaac, and Iacob, for his interces­sors. Who euer heard a Protestant [Page 125] to say; Lord remember thine owne mother, and all her afflictions; or Peter and Paul and their persecu­tions? Nay they desire the Papists to hould them blameles for feare (forsooth) least they should blas­pheme.

Exod. 20.5. I the Lord thy God, am a iealous God, visiting the ini­quity of the fathers, vpon the chil­dren, vnto the third and fourth generation of them that hate me, and shewing mercy vnto thousands of them that loue me, and keep my commandements. Heere againe God threatneth to punish the de­merits of wicked men deceased, vnto the fourth generation of their children aliue: and to reward the merits of good men deceased, vnto the thousand generation of their children aliue. Therfore, we [Page 126] at this very day, receiue benefits by meanes of our godly Aunce­stors, deceased a thousand genera­tions agoe. Thus much for the proofe of the first point, and now to passe vnto the second.

XXXIV. That we ought not expressely to pray them, to pray, or inter­cede to God for vs.

COntrary to the expresse wor­des of their owne Bible, Luc. 16.24. Father Abraham, haue mercy on me, and send Lazarus, that he may dip the tip of his fin­gar in water, and coole my ton­gue, for I am tormented in this fla­me. Loe, two Saints are prayed vnto, and besought, in one verse; and yet our Reformers vsually bid vs shew them so much as one place [Page 127] in all the Bible for proofe 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 often renow­ned and Ancient Fathers, all af­firming this to be a true history, & not a Parable, as Theophilact. Ter­tullian, Clemens Alex. S. Chry­sostome, S. Irenaeus, S. Ambrose, S. Augustine, S. Gregory, Euthy­mius, and our owne Contreyman Venerable Bede.

But grant it to be a Parable, what doth this make, either for them, or against vs? For euery Parable is either true in it selfe, & 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 [Page 128] a fiction or fable, which I pre­sume they will neuer deny.

Wherupon I thus conclude, as S. Aug. did a litle before vpon the selfe same history: If the rich Glut­ton in Hell, prayed to Abraham who (as our Reformers say) was in heauen; why may not we, who are in earth pray to them who are in heauen?

Iob 5.1. Call now, if there be any that will answere thee, and to which of the Saints wilt thou turne? (we read, and turne to some of the Saints.) Now if it had not bene the custome in the time of Iob, to inuocate the holy Saints, it had bene friuolous for Eliphas, to haue asked Iob, to which of the Saints he would turne him. Whereto I adde, that S. August. expoundeth this very place in his annotations [Page 129] vpon Iob, in the same sense that Catholikes do; yea and long be­fore him the seauenty Interpreters.

See more 2. Pet. 1.15. Dan. 3. 28. Hester 13.14. 1. Chron. 29.18. Luc. 16.9. & 15.10.

¶ The Fathers that affirme the same are, S. Dionysius cap. 7. Ec­cles. Hier. S. Athanasius serm. de Annunt. S. Basil. orat. in 40. Mart. S. Chrysost. hom. 66. ad popul. Finally S. Hierome prayed to S. Paula, in Epitaph. S. Paulae. S. Maximus to S. Agnes, serm. de S. Agnete. S. Bernard to our B. Lady, and the like.

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

COntrary to the expresse words of their owne Bible. 2. Kinges (we 4.) 13.22. where it is written, that the Bones of Eliseus, being touched by one that was dead, they did reuiue him. But this could not be, had not some vertue pro­ceeded from them.

Acts 5.14.15. And belieuers were the more added to the Lord, multitudes both of men and wo­men: in so much that they brought forth the sick into the streetes, and layd them on beds and couches, that [Page 131] at the least the shadow of Peter pas­sing by, might ouershadow some of them. It followeth in ours (and that they all might be deliuered from their infirmities) which is quite left out in the later English Bi­bles, though those set forth in the beginning of Q. Elizabeths raygne haue it as ours, in particuler, that of anno 1560. Wherupon S. Aug. ser. 39. de Sanctis saith: If the shadow of S. Peters body could help then, how much more now the ful­nes of his power? Wherin he sup­poseth two thinges. The one; that the shadow of his body being heere on earth, did both help and heale infirmities (which the late English Bibles all leaue out, as I said, and I know no reason for it.) The other; that being in heauen, he can still help vs, by his power.

[Page 132]Act. 19.11.12. And God wrought speciall miracles by the handes of Paul, so that, from his body were brought vnto the sick, hand-ker­chers, or approns, and the diseases departed from them, and the euill spirits went out of them. S. Chry­sostome tom. 5. cont. Gentiles, Quod Christus sit Deus, in a whole booke proueth hereby, and by the like vertue of other Saints, and their Reliques, that Christ their Lord and Maister is God, whose seruants shadowes, and napkins, could do such wonders.

See more Exod. 13.19.2. Reg. 2.8.14. Iohn 1.27. where S. Iohn had a reuerend esteeme of the very latchet of our Sauiours sho, as of a Relique, which he was not wor­thy to vnbuckle, or touch with his hand: And the woman with the [Page 133] bloudy flux, of the hemme of his holy garment.

¶ See the ancient Fathers that affirme the same. Euseb. lib. 7. hist. cap. 15. S. Athanasius in vita S. An­tonij. S. Basil in Psal. 115. S. Chry­sost. serm. de sanctis Iuuentio & Maximo. And S. Ambrose sayth: But if you aske me, what I honour in flesh dissolued? I honour in the martyrs flesh his woundes receiued for Christs name: And, I honour his ashes, made holy by the confes­sion of Christ.

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

COntrary to the expresse words of their owne Bible. 1. Tim. [Page 134] 4.4. For euery creature of God is good, and nothing to be refused, if it be receiued with thanks giuing, for it is sanctified by the word of God, and prayer. Yea it was a com­mon vse in the primitiue Church, to bring Bread to the priests to be hallowed, Author oper. imp. hom. 14. in Mat. and being blessed, to sēd it for sacred presents from one Christian to another, as S. Aug. witnesseth, ep. 31 34.35.36.

Mat. 23.17. Yee fooles & blind, whether is greater, the gold, or the temple that sanctifieth the gold?

Mat. 23.19 Yee fooles 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 Al­tar the Gift: & generally all crea­tures, [Page 135] seuered from common and profane vse, to religion and wor­ship of God, are therby made sa­cred and holy. Are not they ther­fore 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 Angell Raphaell vsed the liuer of a fish, to driue away the diuel. 1. Samuel (we 1. Kinges) 16. where Dauids Harpe and Psalmody, kept the euill spirit away from Saul.

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

XXXVII. That children may be saued by their Parents fayth, without the Sa­crament of holy Baptisme.

COntrary to the expresse wor­des both of truth it selfe, and also of their owne Bible. Iohn 3. 5. Verily, verily, I say vnto thee, except a man be borne of water, and of the spirit, he cannot enter into the kingdome of God. Ther­fore they cannot be saued without Baptisme.

Titus 3.5. Not by workes of righ­teousnes which we haue done, but according to his mercy he saued vs, by the washing of regeneration, and renewing of the holy Ghost.

Marc. 16.16. He that belieueth, and is baptized, shall be saued: but he that belieueth not, shall be dam­ned. [Page 137] Seing infants therfore cannot belieue, they must at the least be baptized, or els they cannot be saued.

Heere they will obiect against vs, that of S. Paul 1. Cor. 7.14. That the children of the faythful are sanctified. But if they vnder­stand by their sanctification, that they are borne without sinnes, they do directly oppugne S. Paul, who affirmeth (Ephes. 1.) that we are all borne the sonnes of wrath. Yea S. Paul in the selfe same place sayth, the vnbelieuing woman, is sanctified by the belieuing man: and yet I hope they will not say, that she obtaines therby, the full remission of her sinnes.

Gen. 17.14. The vncircumcised man-child, whose flesh of his fore-skin is not circumcised, that soule [Page 138] shal be cut off from his people. But Circumcision, was not more ne­cessary to the Israelites, then Ba­ptisme to the Christians. There­fore &c.

¶ See S. Aug. lib. 1. de peccat. merit. and remiss. cap. 30. and epist. 90.92. S. Leo. epist. 80. ad Episcop. Campaniae. S. Irenaeus lib. 3. cap. 19 S. Cyp. lib. 3. ep. 8. ad Fidum.

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

COntrary to the expresse wor­des of their owne Bible. Acts 8.14. Peter and Iohn prayed for them, that they might receiue the holy Ghost (for as yet he was fallen vpon none of them, only they were [Page 139] baptized in the name of the Lord Iesus.) Then laid they their handes on them, and they receiued the holy Ghost. Lo the holy Ghost is giuen in Confirmation, which was not giuen in Baptisme: how then is it not necessary, nor to be vsed?

Heb. 6.1. Therfore leauing the principles of the doctrine of Christ, let vs goe on vnto perfection, not laying againe the foundation of re­pentance from dead workes, and of fayth towards God, of the do­ctrine of Baptisme, and of laying on of handes. Lo, Confirmation is heere called, one of the Principles of the doctrine of Christ, and a foundation of repentance: How then not necessary, nor to be vsed?

¶ See the Fathers that affirme the same. Tertul. lib. de Resur. car­nis. S. Pacianus lib. de Baptismo. [Page 140] S. Ambr. lib. de Sacram. S. Hie­rom. contra Lucifer. And lastly S. Cypr. lib. 2. epist 1. speaking both of Baptisme and Confirma­tion, sayth: Then they may be san­ctifyed, and be the sonnes of God, if they be borne in both Sacramēts.

XXXIX. That the bread of the supper of our Lord, was but a figure or re­membrāce of the body of Christ receiued by fayth, and not his true, and very body.

COntrary both to the expresse wordes, and truth of their owne Bible. Luc. 22.15. With desire I haue desired to eate this pass-ouer with you before I suffer. Now to refer these wordes, to a figuratiue eating only by fayth, were most absurd: for we cannot [Page 141] say that Iesus Christ could receyue or eate himselfe in this sense, sith all Diuinity forbids vs to admit fayth in the Son of God: There­fore, that Pasche which he so gre­atly desired to eate with his Dis­ciples before he suffered, was the Pasche of his owne true body.

Luc 22.16. For I say vnto you, I wil not any more drinke of the fruite of the vine, vntill it be ful­filled in the Kingdome of God. Wordes of wonderfull force, and which cannot be vnderstood figu­ratiuely, no more then the former; it being a thing as cleare as the Sunne, that of material bread and drinke, there is no vse at all aboue in heauen.

Iohn. 6.51. I am the liuing bread, which came downe from heauen; if any man eate of this bre­ad, [Page 142] he shall liue for euer And the bread that I wil giue, is my flesh, which I will giue for the life of the world. Beza is very angry, when we ask him, If the bread that ca­me downe from heauen, be liuing, or life-giuing bread? He willingly granteth vs the later, but cannot endure to heare tell of the former, and therefore translateth life-gi­uing, insteed of liuing. But this is absurd, or the Sunne is life-giuing but is not liuing: and being gran­ted to be liuing, what else is it then his body?

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

Mat. 26.26. Take, eate, this is my body. And Luc. 22.19. This is my body which is giuin for you. What I pray can be spoken more [Page 143] plaine? Notwithstanding, they wil needes mantaine and affirme, that what he gaue, and they re­ceiued, was nothing else but bare bread.

Note also, that our Lord spake this at the very giuing 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 breake, is it not the communion of the body of Christ? And 1. Cor. 11. he addeth: He that eateth and drinketh vn­worthily, eateth and drinketh damnation to himselfe, not discer­ning the Lords body. Loe how both before our Lord gaue it, at the very giuing of it, and his Apostles and disciples after he had giuen it vnto them, and they to others, all of them call it our Lords Body.

[Page 144]Finally, against their true and reall receiuing of Christ by faith, I say: Either the soule ascendeth to heauen, there to feed on Christ by fayth (which Caluin confes­seth:) or els Christ descendeth to earth to feed the same. Not the first, for so the vnglorified soule of man, should be in two places at once, which yet they deny euen to the glorified body of Iesus-Christ. Not the second, for so Christ should be in two places at once, whom yet they say, that the Heauens must contayne till the day of iudgement, Acts 3.

¶ See Fathers that affirme the same. S. Ignat. in ep. ad Smyr. S. Iustin Apol. 2. ad Antoninum. S. Cyprian serm. 4. de lapsis. S. Amb. lib, 4. de Sacram. saith: It is bread before the words of the Sa­crament, [Page 145] but after &c. of bread it is made the flesh of Christ. S. Remigius saith: The flesh which the Word of God tooke in the Virgins wombe, and the bread consecrated in the Church, are one body.

XL. That we ought to receiue vnder both kindes: and that one alone sufficeth not.

COntrary to the expresse wor­des of their owne Bible, Iohn 6.51. If any man eate of this bread, he shall liue for euer, and the bread which I will giue, is my flesh. Loe, euerlasting life is attributed by our Lord himselfe, to the eating only vnder ohe kind. Therfore one alone doth suffice.

Luc. 24.30.8.35. Christ at [Page 146] Emaus, communicated his two Disciples vnder one kind. Both S. Augustine and Theophilact ex­pound this place of the B. Sacra­ment lib. de consens. euang. 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. Iohn, Vnles you eate the flesh of the Sonne of man and drinke his bloud, you shall not haue life in you. The answere hereto, is very easy; which is, that the coniunction and, is there ta­ken disiunctiuely insteed of or, as is learnedly obserued by Doctor Kellison, in his Reply to M. Sut­clisse pag. 189. Againe, Christ in those words, teacheth vs the pre­cept, and not the manner of the precept; that is to say, he comman­deth [Page 147] vs to receiue his body and his bloud, without determining, whether vnder one kind or vnder both, as the Councell of Trent de­clareth. For he that said; Vnles you eate the flesp of the Sonne of man, and drinke his bloud you shal not haue life in you, hath also said; If any one eate of this bread, he shall liue for euer. And he that said; He that eateth my flesh, and drin­keth my bloud, hath life euerla­sting, hath also said; The bread which I will giue, 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 liue for­euer. Therefore one alone doth suffice.

See more Act. 2.42.

XLI. That there is not in the Church, a true and proper Sacrifice: and that the Masse is not this Sa­crifice.

COntrary to the expresse wor­des of their owne Bible, Ma­lachy 1.11. From the rising of the sunne, euen to the going downe of the same, my Name shall be great among the Gentils, and in euery place Incense shall be offered to my Name, and a pure offering. But this Sacrifice, or pure Offering cannot be vnderstood of Christ vpon the Crosse (as they would haue it) which was offered only once, and in once place, and then also not among the Gentils, nor yet can be euer iterated: therfore neither is, nor can be other, then [Page 149] the dayly Sacrifice of the Masse.

Psal. 110. (we 109.) 4. The Lord hath sworne, and will not repent: Thou art a Priest foreuer, after the order of Melchisedech. But Mel­chisedechs Sacrifice was made in bread and wine: therefote it must either be granted, that our Sauiour doth now sacrifice (yea and euer shall) in bread and wine aboue in Heauen (which were absurd to say:) or els, that this is meant of the Sacrifice of the Masse, wher­on the Eternity of his Priesthood doth depend on earth. Nor can this be in a spirituall sort only, for that would not make him a Priest of any certaine order, as Melchi­sedech was.

Luc. 22.19. This is my body, which is giuen for you. Which wordes do plainly proue, not only [Page 150] that Christs body is truly present, but withall so present, as that it is giuen, offered, or sacrificed for vs. For Christ sayth not, which is giuen to you, broken to you, or shed to you, but, for you; Which clearly sheweth it to be a sacrifice: it being euident, that one would neuer say of the Sacrament (in the quality of a Sacrament) that it is giuen for man, but to man: that it to say, that a man receiueth it: and con­trary wise of a Sacrifice, that it is offered, not to man, but for man.

See more Heb. 7.15.16.17. Heb. 8.1.3. Heb. 9.11.

¶ The Fathers that affirme the same are S. Clement Apost. const. lib. 6. cap. 23. who calleth it: A rea­sonable, vnblouly, and mysticall Sa­crifice. S. Aug. A singular, or most excellent sacrifice. lib. 1. cont. [Page 151] aduers. leg. and prophet cap. 18.19. S. Chrysost. hom. in Psal. 95. The mysticall table, a pure and vn­bloudy host, a heauenly and most reuerend Sacrifice. Isichius in Le­uit. cap. 4. sayth; that Christ pre­uenting his enemies, first sacrificed himselfe in his mysticall supper, and afterwards on the Crosse. S. Greg. Nissen. orat. 4. de Resur­rectione, prouing that our Sauiour gaue his body and bloud in sacri­fice for vs in his last supper, sayth excellently; That a man cannot eate the sheepe, vnles the slaughter goe before; and yet auerreth this to haue been done by Christ in his last supper.

XLII. That Sacrament all Vnction, is not to be vsed to the sicke.

COntrary to the expresse words of their owne Bible. Iames 5.14. Is any sick among you? Let him call for the Elders of the Churth, and let them pray ouer him, anointing him with oyle in the name of the Lord: and the prayer of faith shall saue the sick, and the Lord shall rayse him vp, and if he haue committed sinnes, they shall be forgiuen him. Hardly is there any Sacrament, wherof the mat­ter, the minister, and the effect, are more expresly specified in all the Scripture, then of this. The forme is the prayer, Let them pray ouer him. The matter, the oyle, Anoynting him with oyle. The mi­nister, [Page 153] a Priest, or Elder of the Church, Let him call for the El­ders of the Church. The primary effect is, the forgiuenes of sinnes, and the secondary, the easing of the sick in body, saying: And the Lord shall raise him vp, and if he haue committed sinnes, they shalbe forgiuen him. Therfore Sacramen­tall Vnction, is to be vsed to the sicke.

Marc. 6.13. And they annoin­ted with oyle, many that were sicke, and healed them. Where it is cleare, that the Apostles themselues, put in practice this holy vnctiō. Which Beza confesseth in his Annota­tions; saying that it was a Symbole of admirable and supernatural ver­tue. And had he not reason so to say? For oyle of it selfe, could not be naturally the Antidote of all [Page 154] diseases: and albeit it were, yet the Apostles were not sent to practice phisick, but to preach the ghospell; Yea it were a thing both ridicu­lous, and impious to make them Triaclers, Druggers, or Paracel­sians.

Marc. 16.18. They shall lay han­des on the sicke, and they shall re­couer. But first, our Reformers are no true Priests. Secondly, they lay not their handes vpon the sick. Thirdly, they annoint them not with oyle in the name of the Lord, as S. Iames willeth. Let them say the truth then, and shame the di­uell, are not they sick in their wits, who will oppose so plaine Scrip­tures?

¶ See the Fathers that affirme the same, Origen. hom. 2. in Leuit. S. Chrysost. lib. 3. de sacerd. S. Aug. [Page 155] in Speculo & serm. 215. de temp. Venerable Bede in 6. Marc. & 5. Iac. with many others.

XLIII. That no interiour Grace is giuen by imposition of handes, in holy Orders. And that ordinary Vo­cation, and Mission of Pastours is not necessary in the Church.

COntrary to the expresse wor­des of their owne Bible. 1. Tim. 4.14. Neglect not the gift (we read grace) that is in thee, which was giuen thee by Prophesy, with the laying on the hands of the Presbitery. Loe how playne it is that holy Orders doe giue grace. Doctour Kellison handling this question touching the mission of the Reformers, proueth learnedly, (in his Reply pag. 7. & 44.) that [Page 156] this foundation being disproued, the whole frame of their Church and Religion falleth: yea that they haue 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 & ministers of their mission, where there is no mission (as they haue none) there can be no true fayth, nor lawfull administration of Sacraments, and consequently no Religion. Therfore vocation is necessary in the Church.

1. Tim. 1.6. Wherefore I put thee in remembrance, that thou stir vp the gift of God which is in thee, by the putting on of my hands. Loe how playne the holy Scripture is against them. But they reply, [Page 157] that laying on of hands is not needfull to them who haue already in them the spirit of God, and inward annointing of the holy Ghost. To which very question Theodoret maketh answere, that God commanded Moyses (Numb. 27.) to lay his hands vpon Iosue, wheras by the testimony of God himselfe Iosue had already in him the spirit of God. S. Paul althogh he were called immediatly from heauen, yet was afterward sent, with laying on of hands. Acts 13.3.

Heb. 5.4. And no man taketh this honour vnto himselfe, but he that is called of God, as was Aaron. Heere our Aduersaries reply a­gayne, that Aaron had no exter­nall vocation. But this is easily solued, for Aaron was the first of his Order, and therefore could [Page 158] not haue his calling by succession, and whose case is farre vnlike to our Reformers, vnles they will confesse also that they are the first or their order, wherein they shall be easily belieued.

See more Act. 13.2. Tim. 1.6.1. Tim. 5.22.2. Tim. 1.8. Nūb. 27.23.

¶. See also the Fathers S. Aug. lib. 4. quaest super Num. S. Cypr. ep. ad Magnum. Optat. Mileuit. the place beginneth: Ne quis mire­tur. Tertull. in praescript. The place beginneth; Edant origines.

XLVI. That Priests, and other Religious persons who haue vowed their chastity to God, may freely mar­ry, notwithstanding their vow.

COntrary to the expresse wor­des of their owne Bible. Deut. [Page 159] 23.22. When thou shalt vow a vow vnto 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 sinne in thee: but if thou shalt forbeare to vow, it shall be no sinne in thee. Out of which wordes, two thinges are clearly proued. The one, that it is both lawfull, and laudable to make vowes. The other, that Vowes being once made, do bind, where otherwise there was no oblagation before. Therfore such as haue 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 widdowes refuse, for when they haue begun to wax wanton against Christ, they will marry, hauing [Page 160] damnation, because they haue cast off their first fayth. All the aun­cient Fathers that write vpon this place, expound these words of the Apostle, of the vow of Chastity, or of the faith and promise made to Christ, to liue continently; as is abundantly proued in the Rhemes Testament vpon this place.

1. Tim. 5.15. For some are al­ready turned aside after Sathan. Loe, to marry, after the vow of chastity once made, is heere ter­med by the Apostle himselfe, tur­ning aside after Sathan. And her­upon it is; that we call the Reli­gious that after marry (as Luther, Bucher, Peter Martyr, and the rest of that lasciuious rabble) Aposta­ta's, Gods adulterers, incestuous, sacrilegious, and like.

See more Psal. 66.16. Numb. [Page 161] 6.2.18. Iosue 21.26. Ierem. 35.18. Eccles. 5.3. Act. 21.23.

¶ See also the Fathers in con­firmation heerof. S. Aug. lib. de bono viduit. cap. 9. S. Athanasius lib. de virginitat. S. Epiphanius hae­ref. 48. S. Hier. cont. Iouin. lib. 1. cap. 7. What is it to breake their first faith (saith S. Aug?) They vowed and performed not, in Psal. 75. The place beginneth: Quid est primam fidem &c.

XLV. That fasting, and abstinence from certaine meates, is not groun­ded on holy Scripture, nor cau­seth any spirituall good.

COntrary to the expresse wor­des of their owne Bible. Ie­rem. 35.5. And I set before the sonnes of the house of the Recha­bits, [Page 162] pots full of wine, and wine-cups, and I said vnto them, drinke yee wine. But they said, we will drinke no wine, for Ionadab the sonne of Rechab our Father, com­manded vs saying; Yee shall drinke no wine, neither yee, nor your son­nes for euer. Thus haue we obeyed Ionadab our Father, in all that he hath charged vs. Therfore fasting is grounded in holy scripture.

Luc. 1.15. For he shall be great in the sight of the Lord, and shall drinke neither wine, nor stronge drinke. Loe abstinence not only foretould, but also prescribed by the Angell; which plainly proueth that it was both a worthy thing and also an act of Religion in S. Iohn Baptist, as it was in the Na­zarites, and Rechabits afore-men­tioned.

[Page 163]Actes 13.3. And when they had fasted and prayed, and laid their handes on them, they sent them a­way. Hence the Church of God hath sufficient ground and war­rant, for the vsing, and prescri­bing of publique fastes, (which was not fasting from sinne, as our Reformers (forsooth) pretend, for such fasting they were euer 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 euery man lists, or the toy takes him in the head, as Aerius and other He­reticks did teach, testified by S. Aug. haeres. 53.

Mat. 17.21. Howbeit, this kind of deuills goeth not out, but by pray­er and fasting. Loe the great force of prayer and fasting, able to ex­pell [Page 164] the very deuill. Therfore it causeth great spirituall good.

See more Ioel. 2.12. Mat. 6.16. Mat. 9.15.29. Toby 12.8. Luc. 2.37. Act. 14.22. 2. Cor. 11.27. 2. Cor. 6.5. Numb. 30.14. 1. Tim. 4.3.

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

XLVI. That Iesus-Christ descended not into hell, nor deliuered thence the soules of the Fathers.

COntrary to the expresse words of their owne Bible. 1. Ephes. 4.8. When he ascended vpon high, he led Captiuity captiue (in their margent, or a multitude of cap­tiues [Page 165] and gaue gifts vnto men. Now, that he ascended, what is it, but that he also descended first, into the lower parts of the earth? These freed Captiues to be the soules of the glorified, no man in his right wits will say; Nor the soules of the damned, for so the deuils should be brought againe into heauen; therefore they were the soules of the Fathers, which Christ deliue­red out of Limbus.

Actes 2.27. Because thou wilt not leaue my soule in hell, neither wilt thou suffer thine holy one, to see corruption. These very wordes S. Aug. applieth to the proofe of a third place, and saith: Who but an Infided, will deny Christ to haue descended into Hell? Epist. 99. ad Euod.

1. Pet. 3.18.19. Being put to [Page 166] death in the flesh, but quickned by the spirit, by which also he went, and preached vnto the spirits in pri­son. Now to vnderstand by the word prison, heauen, there is no sense, sith it is called the seate of God, and not the prison of God. To vnderstand it of the wicked, Caluin himselfe opposeth this opi­nion, and maintayneth, that S. Pe­ter speaketh of the good, which were knowne from the dayes of Noe. Adde heerto, that this do­ctrine destroyeth an article of our Creed: Therefore Christ descen­ded into hell.

Heb. 11.38.39.40. And these all hauing obtained a good testimo­ny, through faith, receiued not the promise (to wit, of Heauen) God hauing prouided some better thing for vs, that they without vs, should [Page 167] not be made perfect: to wit, in their perfect & complete glory. When­ce it followeth necessarily, that they must needes grant another place, distinct as well from the Heauen of the saued, as from the Hell of the damned, wherin these holy soules were detayned.

Mat. 12.40. For as Ionas was three dayes and three nights in the Whales belly, so shall the Sonne of man be three dayes & three nights, in the hart of the earth. But how I pray, is this Figure fulfilled, if Christ were not as many dayes and nightes in the heart of the earth, as Ionas was, who was not in the whales belly in body only, but also in soule? Whence it fol­loweth, that either Christs holy soule, was three dayes, and three nights in the hart of the earth, as [Page 168] well as his body, or that this place of Scripture, is either false, or vn­fulfilled. But this were most ab­surd to say.

Mat. 27.52.53. And the gra­ues were opend, and many bodies of Saints which slept, arose, and came out of the graues after his re­surrection, and went into the holy Citty, and appeared vnto many. Vnderstood by S. Ignatius Bishop of Antioch, of Limbus Patrum, writing to the Cittizens of Trallis thus: Many arose with our Lord, for the Scripture saith, that many of the bodies that slept arose with our Lord. He descended alone, but returned with a multitude.

Zachary 9.11. As for thee also, by the bloud of thy Couenant, I haue sent (we read let) forth thy prisoners, out of the pit, wherin is [Page 169] no water. Both S. Hierome and S. Cyril, vnderstand this pit, to be meant of Limbus Patrum. And with very great reason, for how absurd were it to say, that the damned haue their share in the bloud of the Couenant? Or that they are let forth of their infernall pit? Or that they may be said to be thy prisoners (that is Christs) but rather the prisoners of the di­uell? Yea, where I pray (to speake properly) hath Christ had any pri­soners at all (which he hath let forth) if not out of this place? Therfore, either Christ let forth prisoners our of Limbus Patrum, or this place likewise as the for­mer, is either false, or not yet ful­filled.

Like vnto this, is that of 1. Sa­muel 2.6. The Lord killeth, and [Page 170] maketh aliue, he bringeth downe to the graue (we read, hell) and bringeth vp (we read, back againe.) Loe, how plaine and conforme, the faith of that old Church, was & is to this of ours, bringeth downe to hell, and bringeth backe againe, which hardly in any cleare sense can be auerred, if Limbus Patrum be denyed. As for the word Graue, which they erroneously haue ad­ded insteed of Hell, to diminish the force of so plaine a place; why do they not aswell foist the same into their Creed, insteed of Hell, as heere they haue done, and say, Was crucified, dead and buried, he descended into the graue? How ab­surd this is, who doth not see?

See more Osee 6.3. Psal. 16.10.2. Pet. 3.19. Zach. 9.11. Rō. 10.6. Ec­cles. 24.45. Ps. 23.7. Genes. 37.35.

[Page 171]¶ See also the Fathers that af­firme the same. S. Hier. in 4. ad Ephes. S. Greg. lib. 13. Moral. cap. 20. S. Aug. in Psal. 37. v. 1. The place beginneth: Futurū est enim.

XLVII. That there is no Purgatory fire, or other prison, wher in sinnes may be satisfied for, after this life.

COntrary to the expresse wor­des of their owne Bible. 1. Cor. 3.13.15. The fire shall try euery mans worke, of what sort it is. If any mans worke shal be burnt, he shall suffer losse, but he himselfe shall be saued, yet so, as by fire. S. Augustine writing vpon the 37. Psalme, and drawing these very wordes of the Apostle into his dis­course, sayth: Because it is said (he himselfe shall be safe) that fire is [Page 172] therfore contemned. Yea verily, though safe by fire, yet that fire shall be more grieuous then whatsoeuer a man can suffer in this life. Thus he. Therfore there is a Purgatory fire, wherein sinnes may be satis­fied for after his life.

Iohn 11.22. But I know, that euen now, whatsoeuer thou wilt aske of God. God will giue it thee. S. Martha, the sister of S. Mary Mag­dalen belieued, that our Lord (whom then, she held only for a holy man or Prophet, and not for the Sonne of God) could obtaine of God, something profitable to her brother Lazarus, who was de­ceased. For hauing said: Lord if thou hadst bene heere, my brother had not bene dead, she presently added: But I know, that euen now whatsoeuer thou wilt aske of God, [Page 173] God will giue it thee. Which speach she could neuer haue vsed in any good sense, if she had not learned this doctrine of the Sinagogue, who offered sacrifices, almes, and prayers for the departed, and vn­les she had knowen and belieued, that the dead might be holpen by the piety of the liuing; as Cardi­nall Allen learnedly concludeth, in his Treatise of Purgatory.

Actes 2.14. Whom God hath raised vp, loosing the sorrowes of hell. In which wordes two things are to be noted which clearly make for the proofe of Purgatory. The one, that in this place where Christ was, there were certaine sorrowes and paines. The other, that some there were inflicted for sinne v­pon whome he bestowed that gratious benefit, as to discharge [Page 174] and loose them of those paines. For as the Rhemes Testament very well noteth, Christ was not in paines himselfe, but loosed other men of their paines.

1. Cor. 15.29. Otherwise what shall they doe, that are baptized for the dead? From this place an eui­dent proofe is drawen, touching the help which the soules depar­ted our of this world, may receiue by the Church on earth, and con­sequently [...] [...]urgatory; vn­derstanding the paines and affli­ctions which voluntarily we doe inflict vpon our selues, to exempt those that are therin: for to bap­tize, signifieth to afflict ones selfe, to do penance, to suffer death &c. as is euident in S Luc. 12.30. But I haue baptisme to be baptized with: and Marc. 10.38.

[Page 175]Luc. 16.9. And I say vnto you, Make to your selues friendes of the mammon of vnrighteousnes, that when yee faile, they may receiue you into euerlasting habitations. S. Ambrose vpon this place, and S. Aug. lib. 21. de Ciuit. cap. 27. say, that, it is to receiue succour after death according as the word (faile) inforceth.

Luc. 23.42. Lord remember me, when thou commest into thy kingdome. S. Aug saith in his fifth Booke against Iulian (about the middest) that the good thiefe in this prayer, presupposed, that (according to the eommon opi­nion) soules might be holpen af­ter death.

2. Mac. 12.44.45. For if he had not hoped, that they that were slaine should haue risen againe, it [Page 176] had bene superfluous and vaine, 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 cleare for prayer for the dead: for had it not beene the continuall do­ctrine and practise of the Church to pray for the dead, neither could Iudas Machabaeus (who was himselfe a Priest) haue euer thought of any such remedy, as to gather twelue thousand drach­mes of siluer, to send to Hierusa­lem, to haue prayers made for the reliefe of the soules slaine in the warrs: neither would the multi­tude of people haue either con­tributed, or the Priests of the Temple, receiued the same, had they thought (as these men doe) that it had bene superstition to [Page 177] pray for the departed, or, that there had byn no other place, then the Hell of the damned, or the Heauen of the saued.

See more 2. Tim. 1.18.1. Iohn 5 16. Isa. 4, 4. Isa 9.18. Acts 2.24. Matt. 3.11. Mat. 12.32. Mat. 5.26. Micheas 7.8. Psal. 66.12. Tobie 4.18. Phil. 2.10. Zachary 9.11.

¶ As also the Fathers that af­firme the same. S. Amb. vpon the 1. Cor. 3. and serm. 20. in Psal. 118. S. Hier. lib. 2. cap. 13. aduers. Iouin. S. Greg. lib. 4. Dialog. cap. 39. Origen. hom. 6. in cap. 15. Exod. with many others.

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

COntrary to the expresse words of their owne Bible, Exod. 25.18. And thou shalt make two Cherubims of gold, of beaten worke shalt thou make them, in the two endes of the Mercy seate. These grauen Angells, were Images of the highest order of Angells (one excepted) which is in heauen, and were made with faces of beauti­full young men, and commanded to be set vp by God himselfe in the Holy of Holyes: which S. Hie­rome witnesseth the Iewes to haue worshipped, epist. ad Marcellam. Therefore it is lawfull to make Images.

1. Kings 6.35. And he carued [Page 179] thereon Cherubims, and Palme-trees, and open Flowers, and co­uered them with gold, fitted vpon the carued worke. Hence is to be gathered, that the precept of not making grauen Idolls, doth no­thing at all concerne Images, that is to say, the true representation of thinges meerly imaginary and not subsisting, for as S. Paul sayth 1. Cor. 8. An Idoll is nothing. So that the Idoll representeth that which is not, the Image that which is (a most remarkable difference.)

Agayne, seeing an Idol is that properly, which being nothing (as S. Paul sayth) is represented to be something, or that which re­presents the thing that is not; if our Reformers belieue the Images of Christ crucified to be an Idoll, they then belieue, that Christ was [Page 180] neuer crucifyed: for so it would follow necessarily, that the Image of Christ crucifyed, being an Idoll, therfore christ was neuer crucified.

Heb. 9.1.5. Then verily, the first Couenant, had also ordinances of diuine seruice, and a worldly san­ctuary &c. and ouer it, the Cheru­bims of glory, shadowing the mercy-seate. Loe S. Paul calleth the images of the Cherubims which Salomon made, an ordinance of diuine seruice, which our Refor­mers call, the making of Idols: whome shall we sooner belieue, Blessed S. Paul, or a Reformed Brother?

To conclude, an Image, is of such diuine and naturall right, that all vnderstanding, imagina­tion, and sense, as well interiour, as exteriour, is made by way of [Page 181] Images, called species sensibiles, & insensibiles. The body cannot be in light, without its shadow: the Moone, and the Starres imprint their image in the water: a man cannot looke in a glasse, without making his Image; Therefore, eyther God, and Nature it selfe, doth breake this commandement as well as we, or else it is absurd to say, that we do breake it, in making of Images.

See more 1. Kinges 7.36.42.44. Num 21.8. Mat. 22.20. Exod. 31.2. Exod. 33.30. where pain­ting and engrauing of Images, is so far from being counted Ido­latry, that it is proued to be a sciēce diuinely infused into Beseleel by God himselfe; and so the inuen­tion of good Images, came first from God.

[Page 182]¶ The Fathers that affirme 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. euang. cap. 10. witnesseth, that in his time, Christ was to be seene painted, in many places, between S. Peter and S. Paul.

XLIX. That it is not lawfull to worship Images; nor to giue any honour to dead, or insensible thinges.

COntrary to the expresse words of their owne Bible. Exod. 3.5. And he said, Draw not nigh hither, put off the shoes from off thy feete, for the place whereon thou standest, is holy ground. Loe, how cleare a place is heere produced against our Reformers, wherin an [Page 183] insensible Creature was comman­ded by God himselfe to be honou­red: for the refrayning to tread vpon it, was the doing of honour to it. Therfore all dead Images, representing vnto vs a holy thing may be honoured.

Psal. 99.5. Adore yee the foote­stoole of his feete. Which place is spoken litterally of the Arke of the Testament, according to that of 1. Chron. 28.2. I had in my hart to build a house of rest, for the Arke of the Couenant of the Lord, and for the footstoole of our God. Now the principall reason, why the Arke was worshipped, was in regard of the Images, that were set vpon it, which the Iewes did worship, as S. Hierom witnesseth in his Epistle ad Marcellam.

Philip. 2.10. That at the Name [Page 184] of Iesus, euery knee should bow, of thinges in heauen, and thinges in earth, and thinges vnder the earth. Now, that is the Name of Iesus, which either is pronounced by anothers mouth, printed in a booke, or painted and engrauen in a image: but at any of these we are commanded to bow the knee.

Againe, if Images ought not to be worshipped, we may not (what­soeuer the Apostle saith) bow our knee at the Name of Iesus; seeing wordes (as Aristole saith, and as the truth is) are signes represen­tatiue of the thinges they signifie; and are the images of the eares, as the others are of the eyes.

Num. 21.8. And the Lord said vnto Moyses: Make thee a fiery Serpent, and set it vp vpon a pole: and it shall come to passe, that euery [Page 185] one that is bit, when he looketh vpon it, shall liue. Hence are euidently proued diuers thinges, against our Reformers. 1. That God comman­ded the making of this Image. 2. The setting of it vp for a signe. 3. He promised that the lookers theron, should assuredly receiue succour and help. 4. He warran­ted the making, the setting vp, the behoulding, and the reuerencing thereof, to be exempted from breach of the first Commande­ment, by working so many, and so manifest miracles, at, and be­fore the presence thereof. Ther­fore an Image may be made, may be set vp, may be looked on, and be reuerenced, as Doctor Sanders most learnedly concludeth, in his Treatise of Images.

¶ See Fathers that affirme the [Page 186] same. S. Amb. serm. 1. in Psal. 118. S. Aug. lib. 3. de Trinit. S. Greg. lib. 7. epist. 5. ad Ian. Fi­nally S. Basill saith (in Iulian. citat. in 7. Sinod.) I honour the histories of Images, and do publi­ckly worship them, for this being deliuered vs from the holy Apo­stles is not to be forbidden. S. Chry­sostom in his Masse, turned into Latin by Erasmus, sayth. The Priest boweth his head to the Image of Christ. S. Damascen. lib. 4. cap. 17. saith: The worshipping of the Crosse, and of Images, is a Tradi­tion of the Apostles.

But before I cōclude this Point, I desire to solue a few obiections, which vsually our Reformers bring against the Honour of holy Images.

Their 1. Obiection.

Is taken out of 2. Kings (we 4.18.) where King Ezechias, broke downe the brasen serpent (wher­of we last made mention) seing it to be the cause of Idolatry.

Answere.

This indeed is a common place, from whence our Aduersaries col­lect sundry false and sophisticall arguments, to wit, from the abuse of any good thing, to destroy it vtterly, together with the right vse thereof. But by the same ar­gument, they may as well collect, that the Sunne and the Moone should be taken out of the Firma­ment, because they were worship­ped by the Gentils for Gods. Like­wise that the holy Bible should be burnt, because many a one draw­eth damnable heresies forth of the [Page 188] same, to his owne perdition. Yea, this silly argument borrowed from the abuse of thinges, serues very fitly to proue the quite contrary, thus: Images haue byn sometimes abused, therfore they were good in themselues: for those thinges which are euill by abuse only, must needes be good, being well vsed.

Their 2. Obiection.

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

Answere.

We say the contrary, which thus we proue. The difference of honour, proceedeth principally from the minde, and not from the exteriour bowing or demea­nour of the body: For if I pro­strate [Page 189] my selfe before an Image, or kisse the same, well knowing the while, that it is no God, nor reasonable Creature, but only a rememhrance of God, towards whome I desire to shew myne af­fection; God knoweth how far off mine honour is, from that ho­nour which is due to him alone. As contrary wise, if I lay prostrate at Christes feet indeed, kissed them, knocked my breast, held vp my hands vnto him, called him the Sonne of God; yet all this while, thinke him not to be so in my hart, myne honour truly should be no honour at all, but a very con­tumely, and affront vnto Christ. Adde heereunto that the wordes which betoken honour, adoration, worship and the like, are in a maner confounded in all languages: but [Page 190] the hart from whence the honour proceedeth, knoweth well the dif­ference of euery thing. D. Sanders de Imag. pag. 10.

Their 3. Obiection.

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

Answere.

Our Reformers themselues con­fesse to honour the Sacrament of Christs Supper, which they teach to be an Image, or representation of Christs body and bloud. And seeing they belieue no other sub­stance to be in the Sacrament, be­sides bread, and wine, nor will not giue the honour of latria (as we call it) thereunto; hence it follow­eth inuincibly, that they do wor­ship, or honour some Image. Now, as they would not for all this haue [Page 191] vs to iudge, or call them Idolaters: euen so, let it please them (for their owne sakes) to spare vs. For as they do not place, or stay this ho­nour in the bread and wine, but from thence refer it to Christ him­selfe: euen so do we transfer all our honour from all Images, vnto the first forme or patterne, not suffe­ring the same to rest, or end in the Image which we honor. Sander. ibid. pag. 52.

Their 4. Obiection.

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

Answere.

Images are set vp in Churches, not specially to the intent that the people should worship, or adore them, but partly to instruct the [Page 192] simple, and partly to stir vp our mindes to follow the example of those holy men, whose Images we do there behold. So that the wor­ship and reuerence which is there giuen to Images, is giuen as it were by a consequence, and rather, be­cause it may be lawfully giuen, then because it is principally sought to be giuen. As for the Idolatry which is obiected, we are to vnderstand, that the word is compounded of Latria, and Idolum, and is as much to say, as, the giuing of La­tria, or of Gods honour, vnto an Idol. But our Images, are no Idols, nor the honor we giue vnto them, is that of Latria; how then can it be said, that Images are set vp to be vsed to Idolatry?

¶ Thus much haue I thought good to adde in this place, for [Page 193] the instruction of the ignorant and vnlearned people, who vse to stumble at the doctrine Of the worship of Images, because indeed they vnderstand it not. And what is said for the worship of them, may also serue for the lawfulnes of making them since the one sup­poseth the proofe of the other.

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

COntrary to the expresse wor­des of their owne Bible. Gen. 3.8. where God appeared vnto Adam walking in the garden of Paradise, in a corporall forme. And Gen. 28.12.13. to Iacob, standing aboue the ladder, whereon [Page 194] the Angells ascended, and des­cended. For we must know that it is only the outward shape and forme of the thing, which is ex­pressed, eyther in this, or the like Image, and not the inward sub­stance thereof, which is not possi­ble for any Painter or Caruer 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 vs. Yea, why may not God be ex­pressed in the same forme & man­ner, wherein he hath manifested himselfe to mortall eyes? Ther­fore his Picture, or Image may be made.

Exod. 33.11. God appeared, & spake vnto Moyses face to face, as one man speaketh to another. To the Prophet Isay 6.1.5. Sit­ting [Page 195] vpon a throne. To Daniel 7.9. Sitting, wearing garments, and hauing haire on his head, like pure woll. 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 conceiued by an in­ward?

1. Kinges (we 3.) 22.19. I saw the Lord sitting on his throne, and all the host of heauen, standing by him on his right hand, and on his left. But perhaps they will say, that God commandeth vs to heare his word, and the Histories which speake of his apparitions, but not to paint them. I answere, that seeing we learne by our eyes, as well as by our eares, there is no reason, why that may not be pain­ted before our eyes, which may [Page 196] be preached to our eares. Againe, seeing we may find the aforesaid Visions and Histories in the Bible; why may we not as well see them painted in pictures, as written in a booke of white paper?

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

COntrary to the expresse wor­des of their owne Bible. Re­uelat. 7.3. Where one Angell sayd to foure other Angels: Hurt not the earth, neither the sea, nor the trees, till we haue sealed (we read, signed) the seruants of our God in their foreheads.

Againe, Marc. 10.16. And he tooke them vp in his armes, put his handes vpon them, and blessed [Page 197] them. Therefore signing and bles­sing is founded in holy Scripture.

Luc. 24.50. And he led them out as far as to Bethany, and he lift vp his handes, and blessed them. Therfore &c.

¶ See the Fathers that affirme the same. Dionys. Areopagita cap. 4.5.6. Eccles. Hier. Tertul. lib. de corona milit. Origen. in Exod. cap. 5. hom. 6.5. S. Cyril. Cat. 1. S. Basil. lib. de spir. sanct. cap. 37. S. Chrysost. hom. 55. in Mat. cap. 16.

LII. That Concupiscence remayning af­ter Baptisme, is truly and pro­perly sinne, though not imputed to the faithfull.

COntrary to the expresse words of their owne Bible, Iames 1. [Page 198] 14.15. But euery one is tempted, when he is drawne away of his owne lust, and entised. Then when lust hath conceaued, it bringeth forth Sinne: and Sinne when it is finished, bringeth forth death.

Heere 4. thinges are distingui­shed, Concupiscence, that is, a power of couering, prone to euill and her 3. motions Suggestion, De­lectation, and Consent. Now, Con­cupiscence and her first motion, S. Iames doth not call Synne, but a Temptation to Sinne. Delight, but not fully deliberate, he calleth Sinne, but not mortall; the which only Consent causeth.

¶ See in confirmation heerof S. Cyril l. 4. in Ioan. e. 51. S. Au­stine l. 5. cont. Iulian. c. 3. & 5. where he calleth Concupiscence not Sin­ne, but, the punishment of sinne; [Page 199] besides the whole streame of Fa­thers.

LIII. That Bishops, and Priestes are not bound to liue a single life, but may lawfully marry wiues.

COntrary to the words of their owne Bible. Exod. 19.22. And let the Priests which come neere to the Lord sanctify themselues, lest the Lord breake forth vpon them (we read strike them.) Those also that were to eat the Paschal Lam­be, were commanded to haue their Loynes guirt, Exod. 12.11. that is, as S. Gregory expoundeth, ob­seruing Continency. hom. 22. in Euangel.

In the New Testament S. Paul teacheth that a Bishop must be gi­uen to hospitality, gentle, sober, iust, [Page 200] Chast, 1. Tim. 3. where insteed of the word Chast, the Protestants in their later Editions, translate of good behauiour, therby to elude their state of liuing without wiues. Also 2. Tim. 3.4. Thou therefore endure hardnes, as a good souldier of Iesus-Christ. No man that war­reth, intangleth himselfe with the affaires of this life, that he may please him who hath chosen him to be a souldier. Which all the Fa­thers do vnderstand of liuing a sin­gle life, and not to be entangled with wiues.

¶ See Concil. 2. Carthag. can. 2. Where it is expressely decreed that all Bishops, Priests, Deacons, and those that handle the Sacra­ments, be keepers of Chastity, and to abstaine themselues, euen from wiues. S. Hieron. l. 1. cont. Iouin. [Page 201] & Apol. ad Pamach. c. 3. Origen. hom. 23. in Num. Epiphan. haer. 59. Ambr. in 2. Tim. 3. and others.

LIIII. That the publique seruice of the Church, ought not to be said, but in a language that all the people may vnderstand.

COntrary to the expresse wor­des of their owne Bible, Luc. 1.8. And it came to passe, 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 burne 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. That this was then the common custome. 2. All the peo­ple [Page 202] were without, and the Priest within; how then did they vnder­stand him? Therfore the publique seruice of the Church may be so said, as all the people vnderstand it not.

Leuit. 16.17. And there shalbe no man in the Tabernacle of the congregation, when he goeth in to make an attonement in the holy place, vntill he come out, & haue made an attonement for himselfe, and for his househould, and for all the Congregation of Israel. Therefore &c.

I shal not need to produce the au­thorities of Fathers for this point, when the as practise of the whole Christian world, for these many hundred yeares together hath byn directly contrary to our Refor­mers heerin, against which to dis­pute [Page 203] (as S. Aug sayth) were inso­lent madnes. See to Rhe. Test. pag. 46. But against this they will obiect out of Scripture this their probablest place, 1. Cor. 14.16. When thou shalt blesse with the spirit, how shall he that occupyeth the roome of the vnlearned, say Amen, at thy giuing of thankes, seeing he vnderstandeth not what thou sayest? For thou verily giuest thankes, but the other is not edifyed.

Heer to I answere, that there be two kindes of prayer, or giuing of thankes in the Church. The one Priuate, which euery man sayes by himselfe alone. The other Publique, which the Priest sayth, in the name and person of the whole Church. As concerning priuate prayer, no Catholique denies, but it is very expedient, that euery man [Page 204] pray in his owne tongue, to the end he may vnderstand what he sayes. But for the Publike praiers of the Church it is not necessary that the common people vnderstand them, because it is not they who pray, but the Priest in the name of the whole Church. For as it was inough for the people of the old Law to know and vnderstand, that in such a Sacrifice consisted the worship of God, although they had not so cleare an vnderstanding of euery thing that was done therein (as hath bene said:) euen so in the new Law, when the people assist at the sacrifice of the Masse, ac­knowledging thereby that God is worshipped, and that it is institu­ted for the remembrāce of Christs death and passion, although they vnderstand not the Latin tongue, [Page 205] yet are they not destitute of the vtiltty and fruit therof; besides the help of the Godly Ceremonies therein, which do instruct them in the whole.

And indeed this place by them alledged serueth nothing to the purpose, but rather agaynst them, seeing it proues, that the common seruice of the Church, was not then in a tongue which euery man vnderstood, but in another lan­guage, which was not so common vnto all. For S. Paul saying, How shall he that occupieth the roome of the vnlearned, say, Amen, at the giuing of thanks, seeing be vn­derstandeth not what thou sayest, shewes, that such giuing of than­kes, was not accustomed to be made in the vulgar, tongue; and requires, or rather supposes, that [Page 206] in the seruice of the church, there should be some other to supply the place of the vnlearned, that is, one that should haue further vnder­standing of that tongue, in which the seruice of the Church is said. But had the Seruice bene in the vulgar tongue, there needed no man, to haue supplied the place of the Idior, that vnderstandeth not. So that, S. Paul shewes most clear­ly, that such seruice 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 contrary extreme, that is to say, wholy strange, or vtterly barbarous.

And seeing our Aduersaires haue this place continually in their [Page 207] mouthes, and thereby deceyue the simple people, I would haue them to know that this text of S. Paul, is greatly peruerted by the Refor­mers themselues. For whereas the Greeke and Latin text hath, He who supplies the place of an Idiot, how shall he say, Amen? the Mini­sters of Geneua, in many of their Bibles, haue turned the same most deceitfully and maliciously, thus: He that is an idiot, how shall he say Amen? As if there were no dif­ferēce betwixt an Idiot, & he who supplyes the place of an Idiot?

Moreouer, the thankesgiuing to which S. Paul sayth Amen should be answered, is not at all practised in many of our Reformed Chur­ches, where neyther Idiots, nor those that supply the place of I­diots, do answere Amen as S. Paul [Page 208] willeth; seeing they haue altered Amen, into So be it, which is plain­ly repugnant to his meaning, as also to the practice of the whole Church. For they can not say for their excuse, that S. Paul wrote to those, who spake in the Hebrue tongue (for Amen is Hebrue) since he wrote to the Corinthians who had their publike seruice in Greek, and not in Hebrue: A mayne ar­gument, that the word Amen, ought to be retayned in all lan­guages, as it hitherto hath euer been amongst all Christians, be­fore the dayes of our Reformers; in so much that the most learned S. Augustin writeth, that it is not lawfull to turne Amen, into any other vulgar language, without the scandall of the whole Church. Aug. epist. 118. & 2. de Doct. c. 20.

[Page 209]To conclude, I cannot but much meruaile at the simplicity of the common people, who not­withstanding the great light of their reformed Ghospell, see not the loosenesse and vanity of this their Leaders cauill. For, neyther the maysters, or schollers, are so senselesse, I hope, as to say that their own seruice, consisting part­ly of the Psalmes of Dauid (the hardest part of all the Bible) and partly of lessons taken out of the old and new Testament, is vn­derstood of all the people present thereat; since the greatest Diuines that euer were, durst neuer say so much of themselues. How wrong­fully then, do they wrangle with vs about this matter? But perhaps they will say, that thogh the simple people vnderstand not the hard [Page 210] places contayned in the psalmes and Seruice, yet (to their great comfort) they vnderstand at least some part thereof: euen so say we of our Masse, and of our simple people who assist therat: And so conclude as I began in the title of this Booke, By thyne owne mouth I iudge thee, naughty seruant.

A TABLE OF THE CONTROVERSIES handed in this Booke.

  • 1. COncerning the Rule of Faith. Pag. 14.
  • 2. Of the Iudge of Con­trouersies in matters of Faith. pag. 21.
  • 3. That the Holy Scripture is not easy to be vnderstood. pag. 24.
  • [Page] 4. Of Apostolicall Traditions & Customes of the Church. p. 29.
  • 5. Whether one may iudge and in­terprete holy Scripture by his Priuate Spirit. pag. 33.
  • 6. Whether S. Peters Faith haue failed. pag. 37.
  • 7. Whether the Church can erre, or hath erred. pag. 39.
  • 8. Of the inuisibility of the Church. pag. 43.
  • 9. Of the Vniuersality of the Church. pag. 46.
  • 10. Of the Vnity of the Church. pag. 50.
  • 11. Of S. Peters Headship. p. 53.
  • 12. Whether a secular Man, or Woman, may be head of the Church. pag. 62.
  • 13. Whether the Pope be Anti-christ. pag. 66.
  • 14. Whether none but God can [Page] forgiue sinnes. pag. 69.
  • 15. Whether Confession ought to be made vnto a Priest. pag. 72.
  • 16. Of Pardons, or Indulgences. pag. 75.
  • 17. Whether the Actions and Suf­ferings of Saintes be profita­ble to the Church. pag. 77.
  • 18. Of workes of Supererogation. pag. 80.
  • 19. Of Freewill; Whether lost by the fall of Adam. pag. 82.
  • 20. Of the Possibility of keeping Gods Commandments. pag. 87.
  • 21. Whether faith alone without workes iustifieth. pag. 91.
  • 22. Whether Good workes be me­ritorious. pag. 94.
  • 23. Whether faith once had may be lost. pag. 97.
  • 24. Whether God haue ineuitably decreed who shalbe damned, & [Page] who saued. pag. 99.
  • 25. Whether euery one ought to assure himselfe of his saluation. pag. 101.
  • 26. Whether euery one haue an Angell Guardian. pag. 104.
  • 27. Whether Angells pray for men on Earth. pag. 106.
  • 28. Whether men may pray vnto them. pag. 108.
  • 29. Whether Angells can helpe men or Earth. pag. 111.
  • 30. Whether Saints deceased haue appeared to men on Earth. pag. 113.
  • 31. Whether they know what pas­seth heere on earth. pag. 114.
  • 32. Whether Saints pray for vs. pag. 118.
  • 33. Whether we may alledge their merits in our behalfe. p. 122.
  • 34. Whether we may pray vnto [Page] them. pag. 126.
  • 35. Whether Reliques of Saints may be honoured. pag. 130.
  • 36. Of the blessing or hallowing of Creatures. pag. 133.
  • 37. Whether Children may be sa­ued without Baptisme. pag. 136.
  • 38. Of the Sacrament of Confir­mation. pag. 138.
  • 39. Whether Christs body be truly in the Sacrament of the Altar. pag. 140.
  • 40. Whether we ought so receaue vnder both kindes. pag. 145.
  • 41. Whether the Masse be a Sa­crifice. pag. 148.
  • 42. Of Extreme-Vnctiō. pag. 152.
  • 43. Of Holy Orders, and Or­dinary Vocation, and mission of Pastours in the Church. pag. 155.
  • 44. Of Vowes. pag. 158.
  • [Page] 45. Of fasting and abstinēce from certayne meates. pag. 161.
  • 46. Of Limbus Patrum, and whe­ther Christ descēded into Hell. pag. 164.
  • 47. Of Purgatory. pag. 171.
  • 48. Whether Images may be law­fully made. pag. 178.
  • 49. Of the worship of Images. pag. 182.
  • 50. Of making the picture of God the Father. pag. 193.
  • 51. Of the signe of the Crosse. p. 196.
  • 52. Whether Concupisence after Baptisme be sinne. pag. 197.
  • 53. Whether Bishops and Priests may lawfully marry. pag. 199.
  • 54. Of seruice in the Church in an vnknown tongue. pag. 201.
FINIS.

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