An antidote agaynst poperie: most necessarie for all in this back-slyding age. Wherein 1. The trueth is confirmed, by authoritie of scriptures, witnessing of antiquitie, and confession of the popish partie. 2. Popish scripturall arguments are answered, by the exposition both of father and of their own doctours / by William Guild.

AN ANTIDOTE Agaynst Poperie : Most necessarie for all in this Back-slyding Age .

Wherein

1. The Trueth is confirmed , by Authoritie of Scripture , Witnessing of Antiquitie , and confession of the Popish partie .

2. Popish Scripturall Arguments are answered , by the Exposition both of Fathers , and of their owne Doctours .

By WILLIAM GUILD , D. D. Preacher of Gods Word .

Iob . 6.25 . How forcible are right Words ?

ABERDENE , Printed by James Brown , 1656.

To the Right Honourable , and Religious LORD . DAVID , Earle of WEIMES , Lord ELCHO , &c. AND To His Noble & Religious Ladie D. MARGARET LESLIE , Countesse of VEIMES , &c.

IF ever any times , these now require , that as the Apostle willeth us , We earnestlie contend for that Fayth , which was once delivered to the saynts ; Jude 3. considering both the subtiltie and sedulitie of the Enemies of the Trueth , whose subtiltie & working in a Mysterie , as it should make al men the more warie ; so their sedulitie in seduction ( lyke that of the Pharisees of old ) should make all the LORDS Servants on the Watchtowre more watchfull and diligent . That while as the envyous man is so bussie to sowe Tares in their Masters Field , and draw men from the Trueth , they be not found slack and sleeping in sowing good seed , and keeping men with the Trueth .

This the Glorie of GOD requireth at our hands , wherof we should be zealous , This the command of CHRIST enjoyneth , whose Sheepe we we ought to feede and guard them from disguysed Wolves who come to devoure the Flocke , This the danger of our Church in these sad times craveth and calleth for . With this also doth our calling and conscience burden us , if ever we looke for the approbation of good & faithful servants . And to do this , the pittie that we ought to haue on many poore soules , should stimulat us , who like these who followed Absolon in the simplicitie of their heartes , are slielie seduced , craftilie captivated , & cruellie soule-murdered , by these devouring Wolves , in sheepes cloathing ; of whom the Apostle fore-warned Act. 20.29 . Who with the Pharisees of old , pretend Moses Chayre , and the infallibilitie of their Church , being in the meane while , not Apostolick , but Apostatick , not Pastors , but Impostors , not Leaders , but Misleaders , not Priests of Bethell , but of Babell , and lyke that Beast in the Revelation , tho horned like the LANB , yet speaking like the Dragon . And as it was said to Peter by the High-Priests Mayde , Their speech bewrayeth them , that tho they pretend to be for Christ , yet they serve Antichrist .

Of such , for GODS people to be aware , it is not only our part to fore-warne , act 20.29 as Paull did the elders of Ephesus , or to stand armed our selves , with the builders of the Walles of Jerusalem , but also for convincing of errour , & defence of the Trueth , to arme & furnish others out of the Lords Armorie of holy Scripture , whereby they may be both guarded from errour , & their feet guyded in the pathes of Trueth .

For which end these paines that I haue taken , Right Honourable , I haue Dedicate to your Honours : whom in like loue of the Trueth and incouragement both of Gods Servants , and others that are Religious in the bounds where yee liue , as yee are exemplar , So I beseech God you may continue to be Patrons and Paterns of pietie , Which doubtlesse shall tend in end to the procuring in Mercie of Gods blessing both on you & yours heere , and to your Eternall happienesse heere-after ; Which shall bee the hear●i●… wish of

Your Honours humbl●… Servant in Christ WILLIAM GUILD

The Table of the first part of this TREATISE . CHAP. I. OF Scripture , and the Canon thereof . PAG . 1. CHAP. II . Of the perfection of Scripture , agaynst unwritten traditions . PAG . 11. CHAP. III . Of the playnnes of Scripture in all things needfull to Salvation ; and therefore that people should not bee debarred from reading the same . PAG . 22. CHAP. IV . Of the perpetual visibility of the true Church . PAG . 32. CHAP. V. Of the Churches infal●…bilitie , and how it●…deth at last into Popes infallibility , w●… pretendeth that he●… head thereof . 〈…〉 CHAP. VI . Of the Popes supre●…cie . CHAP. VII . Of Prayers & publi●… worship , whether 〈…〉 same should bee i●… knowne tongue . CHAP. VIII . Of the invocation●… Saynts & Angels . PAG . 7●… CHAP. IX . Of the representing G●… by an Image , and t●… worshipping of such 〈…〉 CHAP. X. Of the adoration of Reliques . PAG . 9●… CHAP. XI . Of free-will in our Vo●…cation . PAG . 10●… CHAP. XII . Of our Iustification . PAG . 1●… CHAP. XIII . Of Sanctification , a●… man's abilitie to kee●… GODS Law . PAG . 140. CHAP. XIV . Of Glorification , & whether our good workes doe merite the same . PAG . 148. CHAP. XV . Of Purgatorie . PAG . 161. CHAP. XVI . Of the Sacraments , and first of the absolute necessitie of Baptisme . PAG . 175. CHAP. XVII . Of Transubstantiation in the LORDS Supper , PAG . 183. CHAP. XVIII . Of half Communion , or with-holding the Cup from the people . PAG . 208. CHAP. XIX . Of the Sacrifice of the MASSE . PAG . 215. FINIS .

An Antidote Against Poperie .

CHAPTER I. OF SCRIPTVRE .

SECT . I. Of the Canon thereof .

●… he state of the Contraversie .

COncerning the Canon of Scripture , there is no question betweene the Romanists and vs , of the ●… ookes of the New Testament , but ●… lie of the Old : to wit , Whether those Books which are placed af●… the Prophet Malachie , common called APOCRYPHA , bee Canoni●… Scripture : that is , ( as the word i●…porteth ) bee of that Divine Auth●…ritie , as to bee the Rule of our Fay●… and practise ; Concil . Trid . Sess. 4 decret 1. which the Councell Trent affirmeth , accursing th●… who will not receaue them as●…cred and Canonicall ; and which deny to bee such , because of th●… reasons following .

1. Authoritie of Scriptur●…

1. LVKE XXIV . 27. And●…ginning at Moses , and the Prophets , hee expounded 〈…〉 them in all the Scriptures , things concerning himselfe .

Whence it followeth , If ou●… ●…viour comprehendeth all the S●…tures of the Olde Testament in ●…ses and the Prophets , of whom M●…chi was the last : See Esdras 1.40 . 2 Machab . 9.27 . that then al ot●… which were written after , ( as Apocrypha Bookes were ) are no●…nonick Scripture . But ( as wee see by Saynct LVKE ) our Saviour comprehendeth all the Scriptures of ●… he Olde Testament in Moses and ●… he Prophets , of whome Malachi was ●… he last , as witnesseth Theodoret , and ●… heir owne Genebrard : therefore all ●… uch as were written after , ( as the Apocrypha Bookes were ) are no Ca●… onicke Scripture , Theod . in argum . Malachiae . Geneb l. 2. Chronol . ad annum mundé 3640. So Votablu● in 1. Mace . 9.27 . For thus sayeth ●… heodoret , Malachi as the last Pro●… het after all others , left the Divine Oracles in writ . So that from Mala●… hi to Iohn the Baptist ( sayeth Gene●… ard ) no Prophet arose .

2. ACTS XXVI . 22. Having ●… herefore obtayned help of GOD , 〈…〉 continue vnto this day , witnessing ●… oth to small & great , saying none ●… ther thinges , ( or , as the Rhemists● ranslate , nothing beside ) than those ●… hich the Prophets and Moses did ●… ay should come .

Whence it followeth agayne ; ●… eeing Saynct Paull comprehendeth 〈…〉 lyke manner all the Scriptures of ●… he Olde Testament in the writs of Moses and the Prophets onelie , leadging no other thinges for conf●…mation of his doctrine ; that the●…fore anie other writs which we neyther Moses nor the Prophets , ( su●… as the Apocrypha Books bee ) are Canonicke Scripture .

3. ROM . 3.2 . Unto th●… ( to wit , the Iewes ) were commit●… the Oracles of GOD ( or , as 〈…〉 Rhemistes translate , the wordes GOD ) that is , as Ferus a Roman and all others with him , expou●… the Canonicke Scriptures of Olde Testament .

But to subsume : Those Boo●… which are called Apocrypha , w●… not committed vnto them as Oracles of GOD , Bell . l. 1. de purg . c . 3. § ad primum . Aug. l. 17. de civit . Dei also l. c . 20. 15. c . 23. nor acknowl●…ged , read , or expounded by th●… ( as Bellarmine confesseth : ) th●…fore it followeth , that they are Canonicke Scripture . Wheref●… ( sayeth Augustine ) those thi●… are not sp●ken with such firmn●… or authoritie , which are not w●…ten in the Canon of the Iewes .

Where it is to be noted , that ●… ake of the Iewes , not as they are at ●… is daye , but as they were then , ●… hen they ONLY were the Church ●… f GOD vnder the Olde Testa●… ent : and therefore , whose testi●… onie of the Canonicke Bookes of ●… e Olde Testament , was then of ●… ore credit , than any other Church ●… ow can bee in the contrarie : in re●… ect that the Iewish Synagogue ( as ●… yeth Cordubensis , Fran . Cordub . in annot . cathol art . 2. c . 70. a minorit Friar ) ●… d then the infallible authoritie of ●… ecerning betweene Divine inspy●… d Scriptures which they receaued , and others which then they ●… ejected .

4. 2. TIM . 3.16 . All ●… cripture is given by Divine in●… iration .

Whence it followeth , That what 〈…〉 not given by Divine inspiration , ●… s not Canonicke Scripture . But ●… ich are the Apocrypha Bookes : ●… herefore , they are no Canonicke ●… cripture .

Now , that such are the Apocrypha● ookes , is proven , 1. out of themselues ; because the author of t●… Bookes of Maccabees acknowle●…geth that they are only the abridg●…ment of an humane Storie , 2 Mac 2.23 . done b●… great paynes ; 2 Mac 15.38 and wherein hee excuseth himselfe , That if hee hat●… done slenderlie , it is all that h●… could attayne vnto : Hieron . prolog in proverb . Greg . l. 19. moral in Iob c . 17. Bel . l. 1. de verbo . c . 2. § 20. et c . 10 § jam haec which is n●… the stile of Canonicke Scriptur●… Wherefore , sayeth Saynct Ierome the Church receaveth not th●… Bookes of the Maccabees as Can●…nicke Scripture . Which thing al●… Pope Gregorie , in his Moralls , clea●…lie acknowledgeth .

Next : This is a sure testimoni●… ( sayth Bellarmine ) that the Boo●… of holie Scripture are Divine ; b●…cause of the wonderfull and Divi●… agreement of the Writers ; as if the●… had bene all written with one Pe●… and by one Writer . Whence it fo●…loweth , that such Bookes , whic●… haue not this Divine agreemen●… but disagree from other Canonick Scripture , ( as the Apocrypha doe are not Divine or Canonick themselues ; which is proven by two o●… them , in place of all the rest : t●… wit , 1. the Booke of Tobit , chap. 5. ●… ers . 12. where the good Angell is ●… rought in vttering a lie : which is onlie proper , by Canonicke Scrip●… ure , to Satan , ( who is a liar from ●… he beginning ) and to evill Angells , ●… nd saying , that hee was of a humane kinred , and carnall procrea●… ion ; Heb . 1.14 . whose nature is onelie to bee created Spirits , appoynted for ministration .

Next : by conferring Apocrypha Esther , with Canonicke Esther , in these fewe places following , videlicet , in Apocrypha Esther , 12.5 . it is sayde , that Mordecai for detecting the Treason agaynst the King , by the two Eunuches , at that tyme , hee got a Reward : and in the Canonicke Esther , 6.3 . it is sayd the contrarie ; that at that tyme hee got no Rewarde . Agayne , in Apocrypha Esther , 15.10 . it is sayde , When Esther came before the King , hee looked on her fiercelie : and in Canonicke Esther , 5.2 . it is sayde the contrarie ; that hee looked on her favourablie . Lykewyse , in the Apocrypha Esther , 12.6 . it is sayd , that Haman hated Mordecai , because o●… the two Eunuches , whose Treaso●… hee detected : and in Canonicke Esther , 3.5 . it is sayde , that this he●… did because hee would not bow hi●… knee to Haman . And last , in Apocrypha Esther , 16.10 . Haman i●… called a Macedonian : and in Canonicke Esther , 3.1 . hee is declared that hee was an Agagite . Next they disagree amongst themselues , which Canonicke Scripture doeth not , as Bellarmine's former testimonie witnesseth : For 1. Macab . 6. it is sayde , that Antiochus died at home in his bed at Babylon : and 2. Macab . 9.28 . it is sayde , that he died in a strange countrey , amongst the mountaynes . Bell . l. .1 . de verbo .15 . And that this was one and the same man , Bellarmine witnesseth .

2. Witnessing of Antiquitie .

ATHANASIVS in his SYNOPSIS , declareth , That according to the number of the Hebrew Alphabet , there are onelie xxij Bookes of Canonicke Scripture , in the Olde Testament ; which he setteth down , ●… s wee haue them And vnto these sayeth hee ) let no man adde . And little after ; Besides these , there ●… re o●her Bookes , Hiler . in prolog . psalm Ruffin in expos . symboli . Damasc . l. 4. orthod fidei . c . 18. Hieron . pref . in proverb . Epist. c . p●ron . observ . 5. ( sayeth hee ) ●… hich wee put not in the Canon . ●… nd thereafter numbereth out the ●… ookes of Wisdome , Ecclesiasticus , ●… sther , Iudith , Tobias , &c. The lyke ●… hereof doeth Hilarie , Ruffinus , ●… amascene , and others .

But in place of all , Saynct Ierome● stifieth , in his tyme , what was the ●… ynde of the whole Church , say●… g , The Church indeede readeth ●… ese Bookes , but receaveth them ●… ot amongst Canonicall Scriptures . ●… o that according to Cardinall Pe●… n's wordes , this Testimonie is a ●… fficient evidence of the Fayth of ●… e whole Church then in this ●… oynt . For when the Fathers speak ●… ot as private Doctors , ( sayeth hee ) ●… ut as witnesses of those thinges ●… hich the Church did and believed 〈…〉 their tyme ; affirming , that such a ●… ing was the Fayth or practise of ●… e whole Church ; then their te●… imonie is sufficient to declare the unanime consent of the wh●… CHVRCH .

3. Confession of partie

Lyra prolog 1. in biblia . LYRA , after the enumeratio●… the Books of Canonicke Sc●…ture ; Whatsoever is beside t●… Bookes of the Olde Testament Saynct Ierome speaketh , ( sayeth the same is to bee placed amo●… the Apocrypha , which are the Bo●… that are not in the Canon : w●… the Church notwithstanding●…mitteth , as good and profitable , not as Canonicall .

Glossa decret dist . 16. c . canones . So lykewyse sayeth the Gl●… vpon the Decretalls ; The Wisdo●… of Salomon , the Booke of Iesus sonne of Sirah , which is called ●…clesiasticus , and the Books of Iu●… Tobias , and the Maccabees , are co●…ted Apocrypha , and not read ge●…rallie .

And if anie where thou fin●… the Apocryphall Bookes counte●…mongst those that are Canonic●… eyther in holie Councells , or●…cient Doctors , ( sayeth Card●… Cajetant ) let it not trouble thee , ●… ho art a Novice : Cajet . in f●ne comment . hist . vet . testam . for al such speaches are to bee reduced to Saynct ●… rome's manner of speach , or emen●… tion . They are not , therefore , ●… anonicke : that is , a Rule to con●… me matters of Fayth . But they ●… ay bee called Canonicke , ( sayeth ●… ee ) that is , Regular vnto edifica●… on : to wit , beeing receaved , and ●… thorised to this ende onlie . Ther●… re also sayeth Driedo , Professor at ●… ovane . Cyprian , Ambrose , and o●… er Fathers cited some sentences ●… ut of Baruch , De catal . script . l. 1. p. 22. and the thirde and ●… urth Bookes of Esdras , not as out ●… f Canonicall Bookes ; but as out of ●… ookes contayning some Godlie ●… octrines , &c.

SECT . II . Of the perfection of Scripture , agaynst vnwritten Traditions .

The state of the Question .

THE question herein betweene the Romanists and vs , is not of Traditions serving for explicati●… of Scripture , nor of Historical , ne●…ther Rituall , which concerne E●…clesiasticall Order and Policie ; b●… onlie of Doctrinall , added to Scri●…ture , for making vp a perfect Ru●… both of Fayth & Manners . Wher●…anent the Romanists affirme , Concil trid . sess , 4. decret . 1. in th●… Councell of Trent , that this D●…ctrine of Trueth pertayning bo●… to Fayth and Manners , is partlie o●…lie contayned in the Scriptures , a●… partlie in vnwritten Tradition which the Church receaveth wi●… alyke reverence , and pious affectio●… as the Scripture it selfe , ( say they and who so doeth otherwyse , is a cursed by them , Yea , the Scri●…ture ( sayeth their Charroneus ) is t●… least part of revealed Trueth ; Charron . verit . 3● . c . 4 Hosius c . 92. confessionis . a●… the farre greater part of the Gosp●… hath come vnto vs by Traditio●… ( sayeth their Bishop Hosius . )

On the contrarie , ( reverenci●… the plenitude and perfection Scripture ) wee affirme , That the●… is no Doctrine pertayning to Fay●… and Manners , necessarie to bee b●…lieved vnto Salvation , which is n●… in holy Scripture , eyther materially ●… ontayned therein , or which may ●… earlie bee deduced out of it , or ●… se evidentlie proven by the same , 〈…〉 these subsequent Testimonies ●… rue to confirme .

1. Authoritie of Scripture .

2. TIM . 3.15 . From a chyld ●… hou hast knowne the Scriptures , ●… hich are able to make thee ●… yse vnto Salvation . Therefore ●… so , ACT . 20.32 . they are called ●… he word of grace , which is able to ●… uild vs vp , and giue vs an inhe●… itance amongst the Sayncts .

Whence it followeth : If the ●… criptures be able to make vs wyse ●… nto Salvation , and to giue vs an ●… nheritance amongst the Saynctes , ●… hich is all wee can seeke ; therfore ●… hey contayne the whole Doctrine , ●… hich is necessarie to that ende . Wherefore Saynct Paull , Actes 26.22 28.23 to bring ●… is hearers to Salvation , professeth , ●… hat he taught them no other thing , ●… han was contayned in Scripture ; Actes 20.27 . which therefore hee calleth The ●… hole Councell of GOD . As also Saynct Augustine telleth vs , Aug. ●ract . 49. in Iohan . tha●… the writers of Scripture choose●… therefore those things which wer●… thought sufficient for the Salvatio●… of Believers , Cyril . Alex . l. 12. in Iohan . c . vlt . ( sayeth hee ) both fo●… Fayth and Manners . And so sayeth Cyrill , joyning this , That shyning so by a right Fayth , and Vertuou●… actions , ( sayeth he ) wee may come to the Kingdome of Heaven .

2. TIM . 3.16 . All Scripture is given by Divine inspiration , and is profitable for doctrine , reproofe , correction , and instruction in righteousnesse : that the man of GOD ( that is , chiefelie , the Minister of GOD'S word , 1. TIM . 6.11 . ) may bee perfect , throughlie furnished ( or , as the Rhemists translate , instructed ) vnto every good worke .

Whence it followeth : If the Scripture serue sufficiently to make him perfect , throughlie furnished vnto everie good worke , who is the Minister of the Word , and to whome it belongeth to declare the whole Councell of GOD ; that then it contayneth all perfect furniture of instruction tending to that ende . For that is perfect , Aquī , in 2. Tim . 3 ( sayeth Aquinas ) where there is no defect at all to be supplied .

But all or compleat Scripture , serveth to doe this , ( as the TEXT telleth vs ) therefore it is perfect it selfe ; having all perfect furniture in it tending to that ende . Wherefore , sayeth Cardinall Cajetane on this place , after that hee expoundeth [ all Scripture ] to comprehende both Olde and Newe Testament ; Beholde whither the vtilitie of Scripture tendeth ; even to the perfecting of the man of GOD : that is , of him who fullie giveth himselfe to GOD : yea , to such a perfection , ( I say ) that hee may be perfect vnto everie good worke , both in the intellectuall , and operatiue part , ( sayeth hee . ) As also , ( sayeth Estius ) tho everie part of Scripture is not profitable to all these vses ; yet in the whole Scripture all these foure vtilities are to bee found .

GAL. 1.8 . Tho wee , or an Angell from Heaven , preach vnto you beside that which wee haue preached vnto you , let him bee accursed .

Aug. l. 3. cont . lit . Petiliani c . 6. Basil summa moral 72. c . 1. See also Bel . l. 4. de verbo c . 11. § his notatis . Which wordes Augustine ( and with him Basill ) thus expoundeth : If an Angell from Heaven preach vnto you anie thing , beside that which is in the Scriptures , of the Law and Gospell , which yee haue receaved , ( sayeth hee ) let him bee accursed .

Next , ( sayeth Theophilact , and with him Chrysostome ; ) Neyther sayeth the Apostle , If they teach thinges contrary or repugnant : but , If they teach never so small a point , beside that which we haue taught : that is , adde never so little more than that , let him bee accursed .

The same also sayeth Cardinall Cajetane on this place , with Aquinas , and others : Wherefore the verie RHEMISTS haue translated , {αβγδ} , beside that ; and not , contrarie to that which is written .

Whence it followeth : If nothing ●… ust bee preached to GOD'S peo●… le , tho it were by an Angell from ●… eaven , but that onlie which is con●… yned in Scripture , vnder payne of ●… cursing : That therefore the Scri●… tures contayne in them all Do●… rines of Fayth , needfull to bee ●… owne , or necessarie to salvation . ●… nd whosoever addeth therevnto 〈…〉 written doctrinall Traditions , or ●… acheth the same , they fall vnder ●… e accursing of the Apostle .

EPHES . 4.20 . And are ●… uilt vpon the foundation of the Apostles and Prophets , IESUS ●… HRIST Himselfe beeing the ●… iefe corner stone . Which place ●… quinas , Caejetane , and others , thus ●… e expound : that is , vpon the do●… rine of the Prophets , and Apo●… es : and to showe that this do●… rine is onlie contayned in Scrip●… re : therefore saynct Ambrose , and ●… i th him Lombard , thus doe ex●… ayne it , saying ; That is , vpon the ●… I de and the New Testament .

Whence it followeth : If the doctrine of the Prophets and Aposles contayned in the Scriptures o●… the Olde and New Testament , be the onelie foundation where vpo●… the Church is built ; therefore it i●… not built partlie vpon vnwritte●… Traditions : vpon which whosoever buildeth his fayth in anie po it of doctrine , hee buildeth lyke th●… foolish builder , vpon a sandie an●… vnsure foundation .

GAL. 3.15 . Tho it bee but man's testament , yet if it bee confirmed , no man disanulleth , n●… addeth thereto : or , as the Rh●…mists translate , further disposeth .

Whence it followeth : If a man testament contayneth perfectlie h●… will , and therefore beeing confi●…med , that no man addeth theret●… then much more is the LORD●… Testament perfect , confirmed by h●… Blood : and therefore much le●… should anie man bee bolde to ad●… therevnto .

ACT . 17.11 . And the B●…reans searched the Scriptures da●…lie , whether those thinges were so , ( as Paull taught ) therefore manie believed .

Whence is is evident , that it was not vpon anie warrand of vnwritten Traditions ; but vpon the warrand onelie of Scripture , that they grounded their fayth : Therefore , sayeth Theophylact , and with him Oecumenius , Hence it is , that they were the more confirmed in the Fayth , that they searched the Scriptures , and founde whatsoever belonged to the LORD'S conversing in the flesh , to agree with the Oracles of the ancient Prophets . Where as on the contrarie , it is a manifest falling from the Fayth , and an argument of arrogancie , ( sayeth saynct Basill ) eyther to reject anie poynt of those thinges which are written , Basil . de fide or to bring in anie of those thinges which are not written .

2. Witnessing of Antiquitie .

THE holie and divine inspyred Scriptures , Athanasius l. cont . gentes Greg . Nyss . tom . 2 dialogo de anima et resur . Vinc . Lyri . adv . heres . c . 35. Tert . l. de resur . carn . c . 3. Greg . Nyss . l de cog . deicit ab Euthymi● in panop Tit 8. sect . 4. ex genes . 9. Cyril . hierosol . illuminat . catechis . 4. Bell . l. 4. de verbo . c . 11. § vltimo . ( sayeth Athanasius ) are sufficient for the full instruction of All Trueth . And in what onelie t●… Trueth must bee acknowledged ( sayeth Gregorie Nyssen ) where●… is seene the seale of Scripturall T●…stimonie . And agayne ; Therefo●… the onlie Canon of Scripture is su●…ficient for all doctrines of Fayth ( sayth Vincentius Lyrinensis ) So th●… take from Heretickes , wherein the agree with Heathens , that by Scripture onelie they may debate the questions , ( sayeth Tertullian ) an●… they can not stand . This beeing sure tenet to bee helde concernin●… all Doctrines wanting Scriptura warrand , which Gregorie Nyssen setteth downe , saying of such ; For a●… much as this is vpholden with n●… testimonie of Scripture , as false we reject it . Seeing the verie lea●… poynt that concerneth the holy an●… divine mysteries of Fayth , ( sayeth saynct Cyrill ) must not bee taugh●… without holie Scripture .

3. Confession of partie .

ALL Doctrines of Fayth & Manners , ( sayeth Bellarmine ) which are simplie necessarie for all men , ●… re playnelie set downe in Scrip●… ure . Therefore , ( sayeth Aquinas ) ●… othing should bee taught , which ●… s not contayned in the Gospels & Epistles , and in the holie Scriptures . Aquinas in gal. 1.8 . Ferus in Math . 11. excus . Paris . 1559. which whole testimonie is purged out , in that impression I haue at Rome by Pope Greg . 13 his authoritie 1577 , § Espeni●us 2. Tim , 3 , And it is but a Staffe of Reedes , whatsoever as a tradition is taught without the warrand of the word of GOD , ( sayeth their owne Fe●… us . ) For the worde of GOD is that onelie , wherevpon wee can safelie leane : and they are but wicked deceavers , who in place of GOD'S Word , propound their owne dreames . For the Scriptures themselues are able sufficientlie , to instruct a man to salvation , ( sayth Claudius Espenseus a Doctor of Sorbon ) and to make him learned therein . So also Aquinas , and Anselmu● : yea , ( say the verie Rhem , in their summe and Partition of the holie Bible , Rhemists of late ) by the vniforme consent of all learned Divines , the holie Bible , or written Word of GOD , contayneth expresslie or implyed all thinges that man is to belieue , to obserue , and to avoyde , for the obtayning of eternall salvation .

SECT . 3. Of the perspicuitie of Scripture in all thinges needeful to Salvation ; and therefor●… that people should reade th●… same .

The state of the Question .

THE Question between the R●…manists and vs heerein , is no●… Whether some thinges or places i●… Scripture , bee obscure , ( as sayn●… Peter sayeth ) which wee grant : b●… whether the same bee so obscu●… throughout , that people can n●… vnderstand therein , or knowe suc●… thinges as belong to Fayth & Ma●…ners , and consequentlie , to salvation , and that for the obscuritie an●… danger of reading the same , th●… people should bee altogether d●…barred there from . Which we denye , because of these Reaso●… following .

PSAL . 119.105.130 . Th●… Word is a lampe to my feet , and light vnto my pathes : yea , the verie enterance of thy Word giveth light , and vnderstanding to the simple .

Vpon which words sayeth Augustine , What is this wo●d which is called such a Light , that it is a Lamp also ? except wee vnderstand the Worde which was revealed to the Prophets , and preached by the Apostles , and which the interlinearie glosse calleth , therefore , the whole Sacred Scriptures : which for this cause is called a Lampe , and a Light , ( sayeth Genebrard on this place ) because it directeth vs to GOD in those thinges which wee shoulde doe , belieue , hope for , & loue , &c. For it is the Rule of our Fayth and lyfe , ( sayeth hee ) showing vs the way , in the darknesse of this world , vnto eternall lyfe .

Whence it will follow : If it bee a Lampe to direct , and show vs the waye in darknesse , that it is not darke and obscure it selfe : for this is the nature of a Lampe , to bee light it selfe , which is opposite to darknesse ; and to showe light others , that they walke not , 〈…〉 stumble in darknesse . Therefo●… ( PSAL . 19.8 . ) it is sayde , to enlig●…ten the eyes ; and ( PSAL . 119 . 13●… to giue vnderstanding to the ve●… simple .

2. TIM . 3.15 . From a chy●… thou hast knowne the Scriptures

Vpon which Text , ( sayth Est●… Professor in Duay ) Moreover , See also Arias Montanus praefat in Massoreth . t●… place teacheth . That verie child●… should not bee debarred from r●…ding of holie Scripture . And the●… after hee sayeth of Timothie , in●…spect that hee was instructed by 〈…〉 Mother , and Grand-mother , who fayth was commended in the f●… Chapter ; It is collected , ( saye●… hee ) that neyther women are to forbidden the reading of holy Sc●…pture . Therefore sayeth holie ●…natius ; Ignatius ad Philadelph . Fathers , bring vp your ch●…dren in Discipline , and knowled●… of the LORD , and teach them t●… holie Scriptures . So also saye●… Theophylact , vpon Ephes . 6.4 .

Whence it doeth follow : If chi●…dren may attayne to the knowledge ●… f GOD in Scripture , and should ●… ade the same ; then much more ●… ay their Parentes , who shoulde ●… struct them , whether they bee ●… en or women : And therefore , ●… hat They are not so obscure , nor ●… angerous , that Laickes shoulde ●… ee debarred from the reading ●… ereof .

IOHN 5.39 . Cyrill Al●x . {αβγδ} primo Chrysost . hom . 14. in Iohan . Orig . hom . 2. in I●aid . Search the Scrip●… res , for in them yee thinke yee ●… aue eternall lyfe , and they are ●… ey which testifie of Mee , ( sayeth ●… ur Saviour . )

Wherevpon sayeth saynct Cyrill , ●… his hee did crye alowde vnto the ●… wish people to doe . So also Chrystome ; Our LORD exhorted the ●… wes , to search the Scriptures , sayeth hee : ) and much more ●… oulde Hee induce vs to the sear●… ing thereof . Therefore , sayeth ●… rigen ; Would to GOD wee all ●… d that which is written , saying , ●… earch the Scriptures . Fo●●ra the ●… oing heereof , and meditating ●… erein , the blessed man is descrybed in the first Psalme . And this were the Bereans commen●… by the Apostle , ACTS 17.11 . A●… why then should Christians no●… bee condemned for doing of 〈…〉 same ?

EPHES . 6.17 . Take the sw●… of the Spirit , which is the W●… of GOD .

That is , ( sayeth Haymo , ancient Father , and with him Ca●…sian ) Take the doctrine and in●…ction of the holie Scriptures , w●… by , as by a sword , wee may p●… flight all the machinations of Devill , &c. sayeth hee .

Note then , that all Chris●… whatsoever , ( because all are●…tuall Warriours ) are bidden themselues with the Scripture that who forbiddeth them th●… and reading thereof , they them naked before their spiri●… enemie .

COLOSS . 3.16 . Let Word dwell in you richlie , ( ●… the Rhemists translate , abounda●… in all wisdome , teaching and a●…nishing one another . And bee yee ●… illed with knowledge , ( sayeth the Apostle , COL . 1.9 . )

Vpon which place , therefore , saye●h Chrysostome ) hearken vnto ●… ee so manie of you as haue wyues ●… nd children , howe even heere the ●… postle commandeth you to reade ●… e Scripture ; and that , not slight●… e , or p●rfunctoriouslie ; but with ●… reat ca●e , or diligence . And there●… fter subjoyneth ; I beseech you ●… hat are La●ckes , that yee get you ●… bles , the Medicine of the Soule . ●… nd if you can not get more , get ●… e New Testament .

This dwelling also of the word ●… boundantlie , which the Apostle ●… ill haue to bee in people . is , That ●… ey may haue ( sayeth Lombard ) ●… e vndestanding of the whole Scri●… tures . Which is farre from Po●… ish ignorance , and their forbid●… ing of the people to reade the ●… Vord at all : as who would for●… id children to looke into their fa●… er's Testament .

2. COR . 1.13 . For wee write none other thing vnto you , tha●… what you reade , &c. And agay●… EPHES . 3.4 . Whereby , w●… yee reade , yee may vndersta●… my knowledge in the mysteri●… CHRIST .

Where wee may see , that it 〈…〉 the practise of the primitiue C●…stians , to reade the Scriptures 〈…〉 the wrytinges of the holie Apo●… and that this was the fruite w●… they reaped thereby : to wit●… vnderstanding of the mysteri●… CHRIST ; made knowne fir●… to the Apostles , and by their●…tings made knowne vnto othe●… Basill reg . brevio rum q . 267 Aug. c . 2. de doct . Christ c . 9. and in Psal . 95. Aug. serm . 55. de temp .

2. Witnessing of Antiquit●…

WHAT seemeth amb●gu●… and obscurelie to bee sp●… in some places of holie Scrip●… may bee explayned , ( sayeth B●… by other places which are p●…cuous and cleare . Also , in 〈…〉 places which are clearlie set d●… in Scripture , ( sayeth Augustine those thinges are to bee fo●… ●… hich contayne both Fayth and ●… anners . And therfore , concerning the ●… ading of the same , hee thus speaketh ●… to the people : Neyther let it suf●… e you , that yee heare the holie ●… riptures read in the Church , ●… ayeth hee : ) but also in your owne ●… ouses , eyther reade them your ●… lues , or desire others to reade ●… em vnto you : and heare ye them ●… ladlie . Theophyl . in Eph. 6 4. Chrysost . hom . 2. in Matheum .

Neyther say thou , ( sayeth Theo●… ylact , and before him Chrysostome ) ●… at it is the part onelie of religious ●… ersons , to reade the Scriptures : ●… or it is the part of everie Chri●… ian so to doe ; and especiallie their ●… art who are occupied in worldlie ●… usinesses . Whereof S. Chrysostome ●… endereth this reason : Because they ●… ho are occupied about worldlie ●… usinesse , receaue wound vpon ●… ound daylie , ( sayeth hee : Chrysost . concione 32. d Laz●o , ) and ●… herefore haue neede of this divine ●… edicine , to cure them . And there●… ore , hee is so earnest with the people to ●… eade the Scriptures , that hee sayeth : ●… ever exhort you , and shall not ●… easse to exhort you , That not onlie you take heede to those thin●… which yee heare in this place : 〈…〉 also when you are at home , t●… yee busie your selues with the c●…tinuall reading of the Scriptu●… For ( sayeth hee ) is it not an abs●… thing , In 2. adcor . hom . 13. and preposterous , that wh●… wee are receaving moneyes , w●… will not trust others , but num●… and count them our selues : but 〈…〉 weyghtier matters , simplie to f●… low the opinion of others : chie●… lie seeing wee haue the moste j●… Ballance and Rule of Scriptu●… Therefore , I beseech , and intre●… you all , ( speaking to his hearers ) th●… yee leaue what s●emeth right to th●… or that man : and that , of all the●… things , ye inquire of Scripture .

Bel . l. 4. de verbo , c . 11. Pep . lomi●ica 2 avent . co● . 1 3. Confession of partie .

ALL Doctrines of Fayth & Ma●…ners , which are simplie nece●…sarie for all men , are playnlie 〈…〉 downe in Scripture , ( sayeth Bell●…mine . ) As also , ( sayeth Pepinus , 〈…〉 Dominion ) the Scripture it se●… alone , doeth teach perfectlie a●… playnl●e , whatsoever is to bee belie●…d as Articles of Fayth , and what to bee done as Divine Preceptes , ●… c . And therefore it is manifest by ●… e Apostles doctrine , ( COL . 3.16 . ) ●… d by the practise of the Church . ●… ayeth their Bistop Espenseus ) that of ●… de the publicke vse of Scripture 〈…〉 as permitted to people . Espen . in Tit . 2. Theod de cur grac . affect . l. 5. Where●… e , besi●e Theodoret his testimonie , ●… at in his tyme the Scriptures were ●… r that ende translated into all Lan●… ages , the verie Rhemistes doe wit●… sse , That altho the Bible , in the ●… ulgar , is not generallie permitted ; ●… et Saynct Chrysostome translated the ●… SALMES , and some other partes of ●… cripture , for the Armenians , Rhem epistle to the reader before their bible . when ●… ee was there in banishment . The ●… elavonians and Gothes also , ( say they ) ●… ad the Bible in their Languages . 〈…〉 was translated lykewyse in Italian , ●… y an Arch-Bishop of Genua : and wee ●… a● some parts therof in English trans●… ated by Venerable Beda , Mu● in Rome 6. p. 279. 2. as Malmes●… urie witnesseth ( say they ) The neglect ●… f the reading whereof , their owne Cor●… elius Mus , Bishop of Bitonto , so much ●… egrated , that hee sayde ; Alace , for griefe ! that the holie Scriptu●… hitherto , haue beene so neglec●… to the great hurt of all , &c.

CHAPTER II . OF THE CHVRCH .

SECT . I. Of the perpetuall visibili●… of the true CHVRCH : OR , to take away all ambigu●…tie in wordes ; Of the constant apparency a●… conspicuousnesse thereof .

The state of the Question .

THE Question is not of t●… perpetuitie and continuance●… the visible Church , simplie and a●…solutelie considered in the nature●… it , as it is the visible Church ; but the continuance of it , considered the perfection of the health therof , as beeing fullie orthodox in pr●…fessing the Trueth in all poyntes of Doctrine . For we acknowledge the ●… ontinuance of the Church in the ●… irst sense , and the perpetuitie of the ●… isibilitie thereof : which is all that ●… he Argumentes adduced by the ●… oman●stes doe proue . But we flat●… e denye the perpetuall continuance ●… hereof in the other sense : to wit , that the visible Church doeth ever ●… ublicklie before the worlde pro●… esse the Trueth in all poyntes : and , ●… hat there is ever a societie of men ●… rofessing so , lyke a Kingdome , or ●… epublicke , conspicuous to the eyes ●… f all men . Which thing our Adver●… ries are never able to proue . But , ●… n the contrarie , wee haue moste ●… rong and evident warrands in the Word , That the health and puri●… e of the Church , is subject to al●… eration , as the estate of the Iewish Church was of olde , and is cleare ●… ay these places following .

1. Authoritie of Scripture .

〈…〉 . KING . 19.10 . And Eliah sayde , I haue beene verie zealous for the LORD of hoste for the children of Israell ha●… forsaken thy Covenant , throw●… downe thyne Altars , and slay●… thy Prophets ; and I onelie a●… left ; and they seeke my lyfe .

I aske , then , Where was a vi●…ble companie of true worshipp●… in publicke at this tyme in Israe●… And that the lyke estate of true P●…fessoures was at one tyme both Israell and Iudah , is evident out 2. CHRON . 15.8 . and 1. KING . 〈…〉 9. The whole Kingdome of Iu●… beeing idolatrous in Abijam's lat●… raygne . And , at the same ty●… whole Israell beeing idolatrous●…der Ieroboam .

Agayne , 2. CHRON . 28.24 . i●… recorded , howe at once both Iu●… was alltogether idolatrous vn●… King Ahaz , and the LORD'S t●… worship vtterlie abrogated ; and the same tyme Israell was so vn●… their kings , 2. Kings 17.16 18. Pekah and Hoshea .

Of which tyme , it is sayde , T●… Israell having all ●ogether made●…fection to idolatrie , there was none ●… eft but the Tribe of Iudah onelie , ●… nd Iudah also kept not the Com●… andementes of the LORD their ●… OD , but walked also in the sta●… utes of Israell which they made : Ezek . 23.13 & 16 50. also Ierm . 3.6 . ●… nd so the LORD rejected all the ●… eede of Israell , complayning on ●… hem by His Prophet Ezekiell , That ●… hose two sisters , in their spirituall ●… horedomes , had both taken one ●… waye .

Note then : When both this peo●… le ( which onelie were then counted GOD'S Church ) made defe●… tion with their kinges in common , ●… o the publicke practise of idolatrie ●… nelie , and abrogated the true wor●… hip of the true GOD vtterlie , where was then the face of a visible Church of true Professours , having a publicke worship ? Or were ●… hey not a fewe onelie , professing in secret , and lurking vnder persecution ? Of whom● , therefore , Zephan . 3.12 . the LORD speaketh to ELIAS , I haue left mee 7000 in Israell , who haue not bowed their knees to Baa●l : and saying to Hierusalem ; I will lea●e in the midst of thee an afflicted and poore●…ple , Ier . 5.1 . that shall trust in the Name o●… LORD .

Whence I inferre , What b●… to the Church of GOD in this 〈…〉 at one tyme , may befall to the s●… at another . But this befell to●… Church of GOD at one tyme , 〈…〉 the true Prefessoures therein w●… not conspicuouslie knowne , ●…lurked Therefore this may befa●… another .

MATTH . 26.31 . Then say JESUS vnto them , All yee s●… bee offended because of mee 〈…〉 night : For it is written , I 〈…〉 smyte the Sheepheard , and 〈…〉 Sheepe of the flocke shall bee s●…tered abroad .

This dispersion , or scatte●… abroad , Lyra and Arboreus de●…reth to bee the D●sciples flee from their Master , thorowe gr●…nesse of feare ; which made s●… also , ( as Peter ) to denye Him . 〈…〉 aske , then : When this was fulfill●… where was the visible true Chur●… or multitude , professing CHRI●… IESVS ? seeing that sundrie Ro●… ●… stes of great Note , Durand . rational . l. 6. rubric 7 quia de jejuniis as Durand , A●… xander Halensis , and Turrecrema●… , with others , affirme , That at ●… e tyme of CHRIST'S Passion , ●… e Profession or Faith of CHRIST ●… mayned onlie in the Virgine MA●… IE ; and in her person onelie did ●… e Church ( as it were ) at that ●… me consist .

REVEL . 12.14 . Alex . Alenin 3 sent . in expositione symboli . Turre serem . summa de Eccclesia l. 3 c . 61. Ambrosius in apoc . Greg . 34. moral . c . 7. Ribera in Revel . 12.6 . And to the Woman were given two winges of 〈…〉 great Eagle , that shee might flie ●… nto the Wildernesse , vnto her ●… lace ; where shee is nowrished for 〈…〉 tyme , and tymes , and halfe a ●… yme , from the face of the Serpent .

This Woman , the Rhemistes and Romanistes ( as Lyra , Carthusian , and others , beside the Ancien●es ) expound to bee the true CHVRCH of CHRIST ; forced to flee , and ●… u●ke , from the tyrannie and persecution of Antichrist : where shee may eyther not bee inquired after , ( sayeth the Iesuit Ribera ) or else not found out , and yet , where she shall bee fedde with the Word GOD by her holie Bishops , 〈…〉 Preachers of the Trueth , ( sa●… hee ) who shall ●ee w●th her , 〈…〉 lurke also in secret , in which ty●… of persecution , Pererius in Dan . l 15. in verbo veniet temp{us} p. 714 So Acosta . de tempore Nov●ss l. 2. c . 15 Rh●m●st . on 2. Thess. 2. ( sayeth the Ie●… also Pererius ) the Chu●ches wor●… shall bee onelie private , and 〈…〉 in secret . And the externall sta●… the Romane Church , ( say the ●…mistes ) and publicke intercour●… the Faythfull , with the same , ●…ceasse , and their communion●… onelie in heart with it , and the p●…ctise thereof in secret , as it i●… places where open intercours●… forbidden .

By al whose speaches we may●… such an invisibilitie of the Chu●… granted by the Romanistes , as 〈…〉 doe affirme : and tho they say , t●… their Church is never thus to 〈…〉 obscured , but in the raygne of A●…christ ; yet thereby they grant , 〈…〉 much as wee affirme ; to wit , T●… the Church sometymes maye 〈…〉 hid , and invisible : and then 〈…〉 applye , That all that tyme of 〈…〉 true Churches invisibilitie hee●…tofore , was the tyme of Antichrist's ●… ne ; who is alreadie com● ▪ Aug. de vnit . Eccl. c . 20. Aug. Epist. 80 ad Hesychrum also in Psal . 10. de baptismo contra Donat . l. 6. c . 4. Amb. l. 4. Hexā . c . 8. et 2. Athā . ad solit . vitam agentes . and 〈…〉 as they dream● with the Iewes● erning their Messias ) as yet on●… o come .

2. Witnessing of Antiquitie .

●… Ometymes the Church is not ●… apparent , ( sayeth Augustine ) ●… en wicked Persecuters aboue ●… asure rage agaynst her . And com●… ing her to Corne vnder the ground , 〈…〉 sayeth ; Sometymes shee suffe●… h stormes for a season ; so that in ●… me places she is nowayes known , ●… t lurketh : but yet shee is infal●… lie knowne to GOD , and shall ●… owe even to the Harvest . Yea , ●… metymes , ( sayeth hee ) lyke the ●… oone , shee may bee so hid and ●… scured , that the members there●… shall not know one another .

In lyke manner : The Church , sayth Ambrose ) looking foorth lyke ●… he Moone , hath often tymes her ●… ayninges , or eclipses . And shee hath her owne tymes , ( to wit , of ●… ersecution and peace . ) For as the Moone , shee seemeth indeed so●…tymes , not to bee at all ; and yet hath not perished : for she may 〈…〉 bee eclipsed , or over-shado●… but shee can not perish .

Athā . ad solet . vitam agentes . Which made holie Athanasia●… complayne , saying ; What Chu●… now freelie doeth worship ? see●… if it bee Godlie , it is exposed dangers : and if in anie place th●… bee the Go●lie and zealous serva●… of CHRIST , lyke that great P●…phet Elias , they are h●d in den●… and caues of the earth , &c.

3. Confession of partie .

THE Church sometymes is 〈…〉 tossed , Greg . Val . an al. fid . l. 6 c 4. et comment . Theol . tom 3 p. 145 ( sayeth Gregorie of V●…lence ) with the waue , of Errour●… Schismes , and Persecutions , that●… such as are vnskillfull , and doe n●… discreetlie anough weygh the c●…cumstances of tymes , & matters , s●… shall bee verie hard to bee know●… Which then specially fell out , wh●… tyme the falsehood of the Arri●… bare rule almost over all the wor●… Therefore wee denye not , but th●… it will bee harder to discerne the ●… urch at some tymes , than at ●… er some . Yet this wee avowe , ●… at it allwayes might bee discer●… , by such as coulde wyselie ●… eme of thinges .

The Iesuit also Viegas , Virga in Revel . 12. Sect . 15. wryting on ●… xij of the Revelation , sayeth , That ●… the Woman flying to the Wil●… nesse , is signified , That so great ●… ll bee the Persecution of Anti●… st , agaynst the Christian Church , ●… t shee shall , for fleeing of esche●… ng the same , depart into solitarie ●… ces ; that so shee may lurke , and ●… de her selfe , the whole tyme of 〈…〉 raygne of Antichrist . And the ●… emistes themselues tell vs , Rhem annot in 2 Thess. 2.3 . That du●… g that tyme , the externall state of ●… e Romane Church it selfe , and ●… e publicke intercourse of the ●… ythfull with it , is lyke ( say they ) ●… ceasse ; and the communion of ●… hristians with the same , shall on●… bee in heart , and their worship 〈…〉 private .

SECT . II . Of the Churches infalli●…litie ; and howe it endet●… last in the Pope's infallib●…tie ; who pretendeth , tha●… is head thereof .

The state of the Question

WHat is truelie to bee held 〈…〉 the Churches infallibiliti●… generall , Turr . summa de Ecclesia l. 2 c . 91. their owne Cardinall ●…recremata , as one for all , declar●… saying , What wee say , to wit , 〈…〉 the Church in Fayth and Manners , 〈…〉 not erre , is so to bee taken , that G●… doeth so assist her , even to the cons●…mation of the World , that there 〈…〉 ever some , albeit not all , who haue 〈…〉 fayth which worketh by charitie . 〈…〉 ordinarilie , the Romanists , w●… they speake of the infallibilitie●… the Church in foundamentall●…ctrines , by [ the Church ] they●…derstand not the vniversall Chu●… of CHRIST , but the Romane or ●…sterne part thereof : which their o●… Bis●… op of Bit●nto in a publicke Ora●… at the Councell of Trent , ac●… wledged to bee but a Daughter ●… e Easterne and Greeke Church : ●… so but a part of the Catholicke , 〈…〉 which to call Vniversall and Ro●… e , implyeth a contradiction .

●… xt , they distinguish this their Ro●… e Church , to which they ascrybe ●… llibilitie onlie , into the essentiall ●… rch , Bell . l. 4. de pont . 2. et 3 Suarez tract . de fide disp . 5 sect . 6. parag . 10. Valen . tom 3 in 2● . 2a disp . 1 q . 1. punct . 7. which is the whole num●… of Believers ; the representatiue , ●… ch is the Bishops and others ●… eaned into a generall Coun●… and the virtuall , which is the ●… e himselfe .

●… nd this infallibilitie which they ●… ne at first so much to attribute to 〈…〉 Church , they neither grant to the ●… ntiall nor representiue Church , 〈…〉 to the Pope onelie : therefore ●… armine telleth vs , ( and with 〈…〉 Suarez , Valentia and others ) ●… t this infallibilitie is not in a ●… ncell , ( sayeth hee ) but onlie ●… he Pope . So that albeit they ●… ake of the Church , as tho it ●… re of the whole Catholicke ●… urch of CHRIST , yet from the Catholicke in common , See also Cusanus conc . l 2. c . 3. they c●… to the Romane Church in par●…lar , and from the Romane Ch●… to the B●shop of Rome onelie that in ende , the whole contra●…sie endeth in the prerogatiu●… one man onelie .

And this infallibilitie they n●… to bee in his person onlie , as●…cessour to Peter , altho they can●…ther proue this by Scripture , Bell . l. 4. de pont . c . 12. § at vero , & § observandum est 30. ●…anie institution of CHRIST , ( as ●…larmine granteth ) to w t , that 〈…〉 the Bishop of Rome was or is P●… successour in Rome at all , let●… that hee succeedeth in particula●… his infallibilitie , which was o●… proper and personall to Peter h●…selfe as an Apostle and Pen-ma●… holie Scripture , and to all ot●… onelie , that were Apostles 〈…〉 him . They stryving so much 〈…〉 this infallibilitie of the Bishop●… Rome , for this ende , that hee 〈…〉 bee acknowledged the onelie 〈…〉 supreame Iudge in contravers●… and so , that they may secure the●…selues in their bad cause agay●… all opponents , hee beeing b●… judge and partie , Bell . l. 4. de pont . c 1. Item . c . 3. et 5. fo● so sayeth Bel●… mine . If wee can demonstrate ●… ayeth hee ) that h● judgem nt of ●… e Pope is cert●yne and infallible , ●… en it will also bee seene , that the ●… ope is lyk●wyse the supreame ●… dge of the Chu●ch : as if it might ●… ee sayde of the Pope , that which ●… e Father from Heaven spak● of ●… is Sonne onelie , hunc audite , ●… eare him .

Now , because Bellarmine , to proue ●… he Popes infallibilitie , taketh his ●… rgument from the infallibilitie of ●… h● high Priest amongst the Iewes , 〈…〉 which wee haue answered in the ●… wne place heereafter ) ●herefore ●… giving , and not granting , that the Pope were the Christian high Priest ( which hee is not ) and had the ●… yke prerogatiue as the Iewi●● had , yet wee will show by the ensewing argument tak●n from the Iewish high Priest , that the ●ope who pretends to bee Christian h gh Priest , hath no infallibilitie at all .

1. Authoritie of Scriptur●…

EXOD . 32.5 . And wh●… Aaron saw the Calfe , hee 〈…〉 an Alter before it , and A●… made proclamation , and sayde ●…morrow is a Feast to the L●…

Vpon which Text ( sayeth●…dinall Cajetan ) Aaron not be●… wi ling to lose the high Pr●…hood , hee buildeth an Altar b●… the C●lfe , not tarrying till 〈…〉 were desired so to doe , but pr●…lie how soone hee saw the C●… hee first of all built an Altar to●…fer vp sacrific● vnto it , and ca●… proclayme , saying , To morrow 〈…〉 Feast to the LORD , which Blasp●…mie , of Aarons can not admit 〈…〉 excuse , but rath●r accusation , set●… hee was more mad than anie , 〈…〉 respect that he attributed that in●…fable and incommunicable Nam●… IEHOVAH , vnto an Idole , no 〈…〉 inst●gating him thereto : and wh●… was worst of all , doing this ( say●… hee ) by publicke proclamati●… Wherevpon most justlie thereafter ●… se● accused him , saying , What ●… h this people done to thee , that thou ●… ldest haue brought vpon them this ●… at sinne ? Whence it app●areth ●… yeth Cajetan ) that Moses knew ●… ll anough t●●●● Aaron was the ve●… cause o● suc● dolatrie , as this ●… s .

Where wee see , tha● al●ho Aaron● as the fi●st legal high Pri●st , hee ●… as so farre from having infall●bi●… ie , that hee was guiltie of Idola●… e , and Blasphemie himselfe , and ●… as the verie cause of the Idolatrie ●… mmitted by others , by bringing ●… t great sinne vpon the people cō●… itted to his charge . And therfore ●… om no infalli●●litie of the Iewish● gh Priest , can Romanists a●gue ( as ●… ey doe ) to the infallibilitie of the ●… ope , as the Christian high Priest .

2. KINGS 16.11 . And Urijah the Priest built an Altar , ●… ccording to all that King Ahaz had sent from Damascus , so Uri●… ah the Priest made it , agaynst King Ahaz came from Damas●… us , &c.

Vpon which place Lyra saye●… this high Priest , notwithstandi●… his l●call in personal successio●… that office , hee was jam cor●…tus Idololatria , and having ●e●…ved the Lords Altar out of its p●… hee erected another for Idola●… & as it is said verse 16 , did all w●… soever that wicked and idolat●… King Ahaz had commanded hi●…

MATTH . 26.65 . Then 〈…〉 high Priest rent his cloathes , ●…ing , Hee hath spoken blasphem●…

Remarke then heere , tha●… high P●iest sitting in Cathe●… pronounceth judiciallie , tha● w●… CHRIST most truelie had sp ke●… HIS D●●●ie , to bee playne blas●…mie , & so most grosselie erred i●… maine doctrin of Ve●ity : Whe●●… ( sayeth Arboreus a Parisian Doct●… that having heard CHRIST'S●…swere , th● high Priest turn d n●… and his furious madnesse made 〈…〉 to rent his clo●thes , and to say , 〈…〉 CHRIST had blasphemed , 〈…〉 partlie by Scriptures , and p●… by Miracles done by His o●… power , did proue Himselfe to bee 〈…〉 Sonne of GOD .

Whence it followeth , ( as hath ●… ene sayd ) that seeing the Iewish● gh-Priestes so grosslie erred , ●… th in deede and doctrine , or ●… t and fayth , ( as wee say ) there●… e from the Infallibilitie of the ●… ish High-Priest , ex pacto , ( as ●… y alleadge , MALACH . 2.7 . ) no ●… lid argument can be brought to ●… one the Pope's infallibilitie , as ●… e Christian High-Priest , ex aquo , 〈…〉 they pretend .

And as for their distinction , that ●… e may erre personallie , but 〈…〉 judiciallie , the same hath no ●… iditie : For suppose that some ●… ynt of Fayth , wherein the Pope ●… sonallie erreth , were by him at ●… e Churches intreatie , to bee de●… mined judiciallie , I aske , whe●… er his definitiue sentence would ●… e according to his owne private ●… dgement , or according to the ●… ueth ? If the first , then hee ●… oulde erre judiciallie . If the ●… st , I aske , by what meanes is hee ●… rought to pronounce that judiciallie to bee trueth , which p●…so●●lli● 〈◇〉 thin●●h to be erro●… If 〈…〉 they do th●● 〈…〉 th● insti●… of th● 〈…〉 then this we●… to make he 〈…〉 to be t●… author of a li● : so m●●●iri , is c●…tra mentem ire ; which ●s a mo●… impious absurditie . And if it b●… replyed , Th●t when ●t comme●… to such a pinch . GOD then wo●…derfullie , and suddenlie , illumin●…teth the Pope's vnderstandin●… that hee seeth his errour , a●… changeth his mynde , and so pr●…nounceth that which is trueth●…deede ; it will followe , That t●… Pope beeing an Hereticke , See Bell . l. 2. de Pont . c . 30. § 3● . oug●… not to be deposed by the Churc●… as is evident by the judgeme●… and practise of the eyght Cou●…cell , that the same ought to b●… done : as also by the Decrees 〈…〉 their Canon Lawe . For it is co●…trarie to charitie and lenitie , 〈…〉 depose him for Heresie , who 〈…〉 so easie a way may bee reclaym●… to the trueth . Distinct . 40. Si Papa . Neyther was it●… good course , to confute Heresie●… 〈…〉 convocating such Generall ●… ouncels , to the great paynes , ●… re travels , and great expenses , 〈…〉 so manie Bishops , when the ●… e sentence of decision might ●… ue beene had easier from the in●… libilitie of one sitting in his ●… ayre . In tom 2. concil . in concilio 6. vnivers . act . 12 & 13. Synod Nican . 2. act . 3 & ult . Psellus de 7. Synod . Beda de 6. aetatibus . Anast . in pontif . in vita Leonis 2. Lyra in Matth . 16.

2. Witnessing of Antiquitie .

THE Sixt Generall Councell , hol●… den at Constantinople , AN●… 685 , consisting of 289 Bishops , ●… demned Pope Honorius , according ●… his publicke person , for an Here●… ke . As also the seaventh Generall ●… uncell , holden at Nice , ANNO 〈…〉 , accursed him as a Monothelite ; 〈…〉 may bee seene in the Actes of those ●… uncels at large , and is witnessed by ●… sellus , Beda , and Anastasius .

3. Confession of partie .

FIrst in the generall : It is evident , 〈…〉 ( sayeth Lyra ) that the Chur●… hes stabilitie consisteth not in ●… en , eyther in regard of their Ecclesiasticall or secular power an●… 〈◇〉 seeing mani● Princes an●… 〈…〉 , as well as other infe●… 〈…〉 found to hau●… 〈…〉 from the Fayt●… 〈…〉 : For it is 〈◇〉 ●…fest , L●● co●● here●● c . 4. Edit. Paris . 1534. Plat . in vita Liberii Tur . l. 2. de Eccl. c . 103. Cus . conc . l. 2. c . 5. 〈…〉 Castro 〈…〉 Pope Liber● 〈…〉 of one mynde w●● 〈…〉 Platina ) and so ma●● 〈…〉 by them , ( sayeth ●●rre●re●●●●… and over-come whole with 〈…〉 Arrian H●●●si● , as Ierome testifiet●… ( sayeth Cusanus . ) In lyke mann●… that Anastasius the second wa●… Nostorian , Alfonsus in the f●re-c●… place witnesseth ; as also Platina●… his lyfe ; who therefore was p●…gued by GOD , by a sudden g●…shing out of his bowels on 〈…〉 stoole . In lyke manner , as Maldon●… the Iesuit , Mald . in Ioh . 6.53 . & ●spenc . l. 2. de ador . Euch . c . 11. and manie others testifi●… Innocent the first held , that th● . E●…charist was necessarie to Infant●… vnto their salvation , as well●… Baptisme . Which errour infec●… the whole Romane Church vn●… him . For this errour ( sayeth M●… donate ) bare sway in the Chu●… ●… or the space of 600 years . Of the ●… ore-named Honorius also who was a ●… onothelite , Can . loc . Theol . l. 6. c . 8. sayeth their owne Ca●… us : Howsoever other Popes ●… ight bee excused from Heresie , ●… et I see not how Honorius ( sayeth ●… ne ) can bee fred from this guilt , whom Psellus , Tharasius , Epipha●… ius , Beda , Adrian , and Agatho , ●… both Popes ) and the seaventh generall Councell , hath branded ●… i th the note of Heresie . Celesti●… us also erred , Alf. l. 1. cont . her . c . 4. edit. Paris . 1560. ( sayeth Alfonsus ) in ●… he matter of Matrimonie . Ney●… her was this errour of Celestinus● uch as ought to bee imputed on●… ie to negligence . So that wee can ●… ay , that hee erred onelie as a pri●… ate person , and not as Pope , ●… sayeth hee ) because this definition of Celestinus was to bee had in the ●… olde Decretals , C. Laudabilē , & titulo , De conversione fidelium . Edit. Paris . 1534. which I my selfe both saw and read , ( sayeth Alfonsus fore-sayde . ) And to say , that when the Pope erreth obstinatelie ●… in the Fayth , that then hee ceasseth to bee Pope , and so the Pope can not bee an Hereticke , It is , ( sayeth hee ) in a serious matt●… but to jest , or mocke .

SECT . III . Of the Pope's Supremacie .

The state of the Question .

THE Question is not of t●… Primacie of Order , whi●… Peter had amongst the Apostles , 〈…〉 also the Bishop of Rome had 〈…〉 olde amongst the foure Patriarc●… of the Christian Church , whi●… wee oppose not ; but onelie of S●…premacie of Power and Iurisd●…ction , which the Romanistes a●…leadge Peter alone had overall t●… rest of the Apostles , and who●… Church of CHRIST : and cons●…quentlie which ( they say ) the Bi●…shop of Rome onlie , as Peter's Su●…cessour , hath , and justlie doet●… clayme to haue , over the othe●… Apostles Successoures , and who●… Church in lyke manner , as sol●… Monarch , Bellar . l. 2. de Pont . c . 31. Vniversall Bishop , Head●… Husband , and Foundation of th●… Church , ( as Bellarmine callet●… him ) from whom all Ecclesiasticall power to others is onlie deryved , and to whom to bee subject , is to everie Christian of the necessitie of Salvation .

First then , wee denye that ever Peter had anie such Supremacie . And tho it were , Bell . l. 2. de Pont . c . 12. §. At vero , &c. Bellarmine granteth , that by no Scripture it can bee proven , that the Bishop of Rome is the Successour of Peter in particular at all : let be then in this pretended Prerogatiue .

Our Argumentes are these following .

1. Authoritie of Scripture .

ACTS 8.14 . Now when the Apostles that were at Hierusalem heard that Samaria had receaved the Word of GOD , they sent vnto them Peter and John .

Whence wee inferre onlie , That they who sent him , were equall with him ; and , that hee had no supreame dominion over them . For albeeit that Mission import●… not ever a subjection , or impar●… of him who is sent , and of his s●…der , ( as in the sending of 〈…〉 Sonne , and holie Ghost ) yet it●…cludeth ever a domination , 〈…〉 majoritie in him who is sent , o●… them who sende him . Theref●… Peter heere pleadeth no exem●…tion from going , in regard of●… supremacie over the rest , as 〈…〉 Pope would doe in the lyke ca●… and count it too bolde saucines●… if anie presumed to sende him●… lyke manner , to confirme nev●… converts in anie forraygne Con●…trey .

GALAT . 2.11 . But wh●… Peter was come to Antioch , 〈…〉 with-stood him to the face , ( or 〈…〉 the face , as the Rhemists translat●… because hee was to bee blamed .

Vpon which wordes , sayeth th●… ordinarie Glosse , and Lombard , M●…ster of Sentences , hee resisted hi●… as his equall ; which hee would n●…ver haue beene bolde to doe , e●…cept that hee had knowne , that h●… was no wayes inferiour , to wit , Cypr . lib . de nait . Eccles . in ●… risdiction , or power , as Cyprian● itnesseth , altho in primacie of ●… lace , as Junior , or the last called ●… postle . The lyke to doe to the ●… ope , no mortall man may doe , ●… y their Canon Lawe , altho hee ●… ade innumerable people to Hell ●… i th himselfe ; Dist. ● c . Si Pap●● because he it judge ●… f all men , but to bee judged of ●… one , ( sayeth the Canon Law . )

2. COR . 11.5 . For I sup●… ose , I was not a whit behinde the ●… erie chiefest Apostles . ( Or , in ●… othing inferiour , as S. Ierome showeth . ) Which the Rhemists trans●… ate fraudulentlie , I haue done no●… hing lesse .

Vpon which wordes , S. Chryso●… tome telleth vs , that it was in par●… icular with Peter , that hee made ●… his comparison , denying anie ●… nferioritie to him , in power ●… nd calling . Therefore , S. IEROME on GALAT 2. bringeth in S. Paull , comparing himselfe in this sorte with S. Peter ; I ●… am nothing inferieur to him ; for wee are established in the Ministerie 〈…〉 one , and the same GOD , ( say●… hee . ) Which the Iesuit Iusti●… also , in his Paraphrase , maket●… bee the selfe same meaning .

So that first , then , if moe t●… one were chiefe , then one was 〈…〉 the sole and onelie chiefest ab●… all the rest . And next : If P●… was in nothing inferiour to Pe●… then Peter had no supremacie●… power aboue Paull , nor ani●… the rest .

EPHES . 5.23 . For the h●…band is the head of the wyfe , e●… as CHRIST is the head of 〈…〉 Church : and He is the Savio●… of the bodie .

Note , then , that as an husba●… will bee onelie Head , and ha●… no Substitute in his place , to b●… with his wyfe vnder him ; no mo●… will CHRIST ( who is a jealo●… GOD ) haue anie other Head●… Husband over His Church , Aug. de agone Christiano , q . 20. vn●… Himselfe , but Himselfe . Whe●…fore also , ( sayeth Augustine ) if th●… man bee the head of the Churc●… ●… y whose taking of flesh vpon ●… m . Hee was made the Word , ●… nd did dwell amongst vs ; then it ●… olloweth . That all the rest of the ●… aynctes , ( none excepted ) are but ●… nelie Members , by whome the Church is perfected , and accom●… lished . Which thing moved Gre●… orie to call that Title , Greg . l. 4. ep . 36. ad Eulog●u● [ The head ●… f the Church ] a moste bolde and ●… mbitious Title for anie Church●… an to assume ; saying vnto Eulo●… ius Bishop of Alexandria , concer●… ing Iohn Patriarch of Constanti●… ople , who would haue vsurped ●… he same : By the pryde of this am●… itious Title , ( sayeth hee ) hee is ●… olde , to subject vnto himselfe , all ●… he members , who coheare to one ●… nlie Head , to wit , CHRIST Himselfe .

EPHES . 1.22 . And gaue him ●… o be Head over all thinges to the Church , which is his bodie .

And agayne , EPHES . 4.4.5 . There is one bodie , — and one Lord , &c.

Remarke , then , that the Scr●…ture borroweth this sim●… from an humane bodie ; therefo●… in explication thereof , wee m●… adheare therevnto . First , therfo●… it will followe , That if anie oth●… beside CHRIST may bee call●… the head of the Church , the●… should haue two heads at on●… and so should bee a bodie mo●… monstrous . Next : If anie m●… bee called the head of this bod●… then the Church may bee cal●… the bodie of such an head ; whi●… were moste absurd , and blasph●…mous . Last , in respect similitu●… carry reciprocation , then it wo●… follow , if the Church in this , b●… lyke an humane bodie , then an h●…mane bodie in this , may bee ly●… the Church ; and so should ad●… two heads , one principall and pe●…petuall , and another subalter●… and temporarie ; which were mo●… absurd : as one kingdome to a●…mit two kinges , and one ho●… two masters ; where as t●… verie prime Apostles were one●… Stewardes in CHRIST'S House ; 1. Cor . 4.1 . 〈…〉 so they call themselues .

1. COR . 1.12 . Everie one of ●… u sayeth , I am of Paull , and I 〈…〉 Apollo , and I of Cephas , and of CHRIST . Is CHRIST ●… yded ? was Paull crucified for ●… u ? or were yee baptized in ●… e name of Paull ?

Vpon which wordes sayeth ●… ope Gregorie to Iohn Patriarch of ●… ierusalem , Greg . ep . 18. ad ●ohan . Constant . who would bee called ●… ead of the Church : Surelie the ●… postle Paull , when hee heard that ●… me sayde , I am Paull's , and I ●… pollo's , and I of Cephas , most ve●… ementlie abhorring this renting ●… f our LORD'S Bodie , by which His Members did , in a manner , ●… ouple themselues to other heads , ●… ryed out , saying , Was Paull cru●… fied for you ? or were yee bap●… ized in Paull's name ? If there●… ore hee eschewed , that the mem●… ers of the LORD'S Bodie 〈…〉 sayeth hee ) should particularlie ●… ee subjected vnto certayne other ●… eads beside CHRIST , altho they were Apostles , what wilt thou 〈…〉 able to answere at the strayt try●… of the last judgement , to CHRI●… the Head of His Vniversal Chur●… who preassest , by the Title of V●…versall Bishop , to subject all th●… His Members vnto thee ?

Note , then , that this Supre●…cie was long agoe opposed by 〈…〉 primatiue Bishops of Rome , a●… even by this Text : and neyt●… Cephas , nor anie Apostle , claym●…anie such thing , as to bee head●… the Church : which none can b●… but Hee that was crucified for H●… Church ; and so is the Saviour His Bodie : Ephes . 5.23 . and in whose NAM●… the Members thereof are bap●…zed .

IOH . 3.29 . Hee that ha●… the Bryde , is the Brydegroom●… and therefore I haue espous●… you to one husband , that I m●… present you as a chaste Virgine●… CHRIST , sayeth the Apost●… 2. COR . 11.2 .

Note , then , that hee can n●… bee called the Churches Bryd●… groome , or husband , but hee that ●… weth Her , and hath right to Her ●… y His Blood ; which is CHRIST ●… nlie . And therefore , beeing a ●… haste Virgine to one , shee hath ●… ot moe husbandes . Wherefore , ●… sayeth BERNARD to POPE ●… VGENIVS ) call not His beloved ●… pouse , thyne , but His : Bern . epist. 237. thou chal●…anging nothing as proper to thee ●… ver Her . Ferus in Ioh . 3.29 . Therefore also sayeth ●… heir owne Ferus , of the Baptist : ●… therwyse , how ingrate shold Iohn ●… aue bene to such a Benefactour , ●… s to vsurpe Her as his , who was ●… spoused to another ? Even the ●… oules of the Faythfull .

2. Witnessing of Antiquitie .

THE rest of the Apostles , Cyp . l. de unit . Eccles . were the selfe same that Peter was ; ●… endewed ( sayeth Cyprian ) with ●… lyke fellowship , Greg . l. 4. ep . 36. See also concil . Carthag. 3. c . 16 both of Honour ●… nd Power . And it is Satanicall ●… ryde , ( sayeth Gregorie ) by an ar●… ogant Title of HEAD , so to sub●… ect all CHRIST'S Members to ●… ne man ; which coheareth to one onelie H●●● , And Greg . in Iob . 38. c . 9 CHRIST I●… SVS onelie

3. Confess●ion of partie .

Cusanus d● concordant . cathol . c . 13. l. 1. Cajet . comment . p. 278. cited by Catharius in indice errorum Cajet . Rhen . cited by Alf. de Castro , verbo , Papa . WEE knowe ( sayeth Car●…nall Cusan ) that PET●… receaved no more power fr●… CHRIST , than he o●… APOSTLES ; and CHRIS●… woulde not haue the rest of t●… APOSTLES subject to PET●… but to bee all alyke BRETHRE●… ( sayeth Cardinall Cajetane . ) N●…ther was the Bishop of Rome●…poynted by GOD to bee abo●… other Bishops . And this was T● ○tullian's opinion , ( sayeth Bea●… Rhenanus . )

CHAPTER III . Of the Churches worshi●…

SECT . I. That Prayers , and all public●… worship , should bee in a●… knowne tongue .

The state of the Question .

WEE contravert not , in what Language one may pray to ●… OD in private , so that they ●… derstand the same , and , as the ●… postle sayeth , that they pray in ●… e Spirite , and with vnderstan●… ng : but the question is , Whe●… er Prayers , or anie other parte 〈…〉 GOD'S publicke Worship , ●… herein one or moe speaketh be●… re the people , should bee in a ●… guage vnknowne to the peo●… e , Sess. 6. cap . 8. can . 9. as the Councell of Trent ap●… ynteth . And if the people them●… ues should bee taught to recite 〈…〉 their devotions , the PATER ●… OSTER , CREED , and such ●… ke , in the Latine tongue , where●… they haue no vnderstanding , ●… his wee altogether denye , be●… use of these SCRIPTVRES ●… llowing .

1. Authoritie of Scripture .

PSAL . 47.7 . GOD is King of all the earth : Sing prayses 〈…〉 Him with vnderstanding .

Vpon which wordes , accordi●… to the vulgar translation , whi●… hath , SING WYSELIE , t●… interlinearie hath , SING WI●… VNDERSTANDING . For accordi●… to Augustine's wordes , ( sayeth 〈…〉 ordinarie Glosse ) no man do●… that wyselie , which hee vnderst●…deth not . Therefore , ( sayeth Co●… thusian ) some sing and also pra●… vnwyselie ; of whom the LOR●… by the Prophet sayeth . This peo●… draweth neare vnto mee with th●… lippes , but their heart is farre fr●… mee . And such praysing or pray●… is vnfruitfull , according to that 〈…〉 the Apostle , If I should pray w●… my tongue onelie , my mynde is with●… fruit . Therefore hee subjoynet●… I will pray in the Spirit , and I w●… pray with vnderstanding also : I w●…sing in the Spirit , and I will sing w●… vnderstanding also . Which , ho●… wholesome and fruitfull a thing●… is , ( sayeth Carthusian ) the Apostle manifesteth , subjoyning , In t●… Church I had rather speake fiue words with vnderstanding , than ten thousand in an vnknowne tongue . Else , for a reasonable service , ( which is requyred ROM . 12 ) an vnreasonable service should bee offered vp : and for the Calues of the lippes , the lippes of Calues , as it were .

Wherefore also Cardinall Contarenus affirmeth , That the simple people praying in an vnknowne tongue , wanteth that fruit , In Catechesi interrog . ultima . ( sayeth hee ) which they would reape , if they vnderstoode those Prayers which they vtter : for so they would in a speciall manner bende their soule and mynde to GOD , that they might obtaine from Him , that which with their mouthes they speciallie desire ; and would bee more edified by the Godlie vnderstanding of those Prayers which they vtter .

1. COR . 14.15 . What is it , then ? I will pray with the Spirit , and I will pray with the vnderstanding also : I will sing with the Spirit , and I will sing with vnderstanding also .

VERS . 16. Else , when th●… shalt blesse with the Spirit , ho●… shall he that occupyeth the ro●… of the vnlearned , ( or vulgar , 〈…〉 the Rhemists translate ) say Am●… at thy giving of thankes , see●… hee vnderstandeth not what t●… sayst ?

VERS . 18. I thanke GO●… I speake moe tongues than all : yet in the Church I had ther speake fiue wordes with●…derstanding , that by my voy●… might teach others also , th●… ten thousand wordes in 〈…〉 vnknowne tongue .

Out of all which , I reason th●…

The worship of GOD sho●… bee performed the best way , a●… most fittest to edification . But t●… best and sittest way , is , that t●… same should bee performed it knowne tongue : therefore in knowne tongue should the wo●…ship of GOD bee performed , ●… hether it beeexhortation , prayer , ●… r thanksgiving , all which the ●… postle enumerateth .

Vpon which Text , therefore , sayth Sc●ulius ) the Apostle would ●… ther speake a few words , cleare 〈…〉 right vnderstanding , than in●… 〈…〉 wordes , that were ob●… 〈…〉 vnknowne , and edifie 〈…〉 th● hearer : because a few 〈…〉 ●●●ith profit , are better nor 〈…〉 ●●ch profit not .

So ●●●ewyse , ( sayeth Haymo ) Els● how shall the hearer answere by the confirmatorie word which ●… s called AMEN , seeing hee vnderstandeth onlie his owne language , but vnderstandeth not that vnknowne tongue whereby thou speakest ?

In lyke manner , ( sayeth their owne Lyra ) the Apostle heere showeth , in publicke prayer , if the people vnderstand the Prayer or blessing of the Priest , the better they are brought to GOD , & answere the more devotelie , AMEN . Else , the simple people wanting vnderstanding , pro●… little , or nothing . For whi●… cause , ( sayth hee ) the Blessing and all other common Service 〈…〉 the primitiue Church , was pe●…formed in the vulgar tongue . Ye●… ( say the Rhemistes themselues 〈…〉 when a man prayeth in a stran●… tongue , which himselfe vnde●…standeth not , it is not so fruitf●… for instruction to him , as if h●… knewe particularlie what h●… prayed .

2. Witnessing of Antiquitie .

Ambr. in 1. Cor . 14. IF yee meete together ( say●… Ambrose ) for the edifying 〈…〉 the Church , then those thing●… should bee spoken , which th●… hearers may vnderstand : for wh●… profiteth it that one should speak●… with a tongue which himselfe on●…lie vnderstandeth , and hee wh●… heareth profiteth not thereby The same doth Chrysostome affirm●… and beside the fore-named Fathers , Sedulius and Haymo , Chrys . hom . ●8 . in 1. Cor . on the plac●… foresayde .

3. Confession of partie .

●… VT of this doctrine of Pauls , ( sayeth Cajatane ) it is collected , Card . Cajet . in 1. Coe . 14. That it is better for the edi●… ing of the Church , that pub●… cke prayers which are sayde in ●… e peoples hearing , bee sayde in v●●gar tongue , knowne to the ●… ople and Clergie , rather than 〈…〉 Latine . Whence it was , ( sayeth ●… assander ) that the canon●call ●… rayers , Cassand . liturg . and speciallie the words 〈…〉 consecration of the Bodie and ●… lood of our LORD , the An●… ents did so reade it , that all the ●… eople might vnderstand , and say ●… hereto , AMEN . Yea , their late ●… stius , Professor in Duay , Estius in 1. Cor . 14. gran●… eth , that in it selfe it is good that all ●… vyne service bee performed in the ●… ngue which people vnderstand : for ●… is tendeth greatlie to their edi●… ying , Extat apud Baron . tom . 10. anno 880. sect . 10. epist. 147. Ioh . 8. sayeth hee ) as this place ●… roveth well . Therefore sayde ●… ope Iohn the eyght , in his Epistle ●… o the Prince of Moravia ; It is not ●… gaynst sound Fayth or Doctrine , whether to celebrate the Masse , 〈…〉 to reade the Gospell , or the s●…cred Lessons of the Olde and Ne●… Testament , beeing well translate●… or to sing the other Divyne Se●…vice : because Hee that made thr●… principall Languages , the H●…BREW , GREEKE , and LATIN●… made also all others , to His ow●… Prayse and Glorie .

SECT . 2. Of the invocation of Saynct and Angels .

The state of the Question .

THE Question is not , wheth●… Say●ctes departed , out their aboundant charitie , doe g●…nerallie praye for vs , and t●… whole Church militant ; for t●… wee oppose not : but whether w●… should pray to them , as the Cou●…cell of Trent appoynteth . Sess. 9. s●b Pio 4 A●… not onlie to intercede for vs , th●… wee may get grace from GOD●… or mercie ; but also joyneth the●… with GOD ; and seeking fro●… them Blessinges , and helpe , as the Rhemistes professe ( on REV . 1.4 ) ●… hey doe , from the Virgine MARIE , and the Sayncts . Which to bee lawfull , wee altogether de●… ye ; having clearlie for vs these reasons following .

1. Authoritie of Scripture .

PSAL . 65.2 . O Thou that hearest Prayer , vnto thee shall all flesh come : that is , All sorts of persons , ( sayeth Augustine ) rich and poore , great and small , Iew and Gentile .

Where ●●marke , that Hee to whom wee must come by prayer , must haue that propertie , that Hee heareth prayer : And therefore , because the LORD onlie hath this propertie , for this cause , according to the PSALMIST , all flesh should come to Him onlie .

Wherefore , ( sayeth Bellarmine , Bell . l. 1. de Sanntis c . 20 . ●sect ; Al●● dicunt . concerning vocall prayers ) to know the prayers , which at one and the s●me tyme are made in most distant and diverse places , is requyred true Ubiquitie : Which wee belieue not to agree ( sayeth hee ) to the spirits eyther of Men or Angels . See also Iob 14.21 & Eccl. 9.5 & Aquinas thereanent , 1 part q. 12. art . 8. § Ad quartum . See 1. King . 8.39 . And concerning those that are mentall , hee sayeth in that same place ; Neyther Angels , not blessed Soules , altho they were present , can by their nature know our prayers , ( sayeth hee ) when we pray onlie in thought , seeing it is GOD onelie , who knoweth , and is the searcher of the heart .

And as for that imagination of theirs , of the Saynctes , or Angels , their beholding of all thinges in the essence of the holie Trinitie , wee may justlie say , That this Mathematicall Glasse , which some of the doating Schoole-men set in Heaven , for soothing their superstition , hath beene long agoe , in respect of the brittlenesse of it , beaten all in pieces . For I aske of them ; Whether this Glasse doeth represent all things to the Sayncts , and Angels , or such thinges onelie , that are the Prayers of men on earth ? If all , then their knowledge shoulde bee as infinite as GOD'S is , and nothing , no , not the day and houre of Iudgement , shoulde escape their knowledge , For MATTH . 18 10. it is sayde , that the Angels allwayes beholde the Face of the Father which is in Heaven ; and yet they knowe not when the Day of Iudgement shall bee , MARKE 13.32 . If onelie the Prayers of men on earth , then this were as much , as first they came onlie to the knowledge of GOD , and then GOD did reveale them to such or such a Saynct , that is invocated ; and then these agayn did reveale them backe to GOD : which is moste ridiculous . Besides ; Who ever revealed vnto them , or gaue them such assurance , That there is such a revelation in Heaven ? And if they haue no Word of GOD for it , but their owne dreames , with alyke facilitie it is rejected , as it is assumed . For Scotus vpon Lomb . in 4. dist . 45. q . 4. sayeth , That no such revelation followeth vpon Beatitude necessarilie , ( as also doeth Biell in can . Missae , lect . 31. ) But Bellarmine goeth farder , and praesupposeth , that if the Sayncts should haue neede thus of a newe revelation , the Church would not so boldlie say vnto all the Sayncts , PRAY FOR vs ; but would sometymes intreat GOD , That Hee would reveale our Prayers vnto them . Bell . de Eccles . triumph . lib . 1. cap . 20.

ROM . 10.14 . Howe shall they call vpon Him , in whom they have not believed ?

But to assume ; we must only belieue in God : Iohn 14.1 . Ierem 17.5 . Greg . Nazian . Orat . 37. Ruffin in exposit . Symboli . therfore , onlie in call vpon GOD . Nowe , that wee must onlie belieue in GOD , beside Scripture cited on the margents , Antiquitie telleth vs , Gregorie Nazianzen saying , That this is proper onelie to GOD . And Cyprian , ( or , as others will haue it , Ruffinus , vpon the first Article of the CREED ) saying , By this syllabe of praeposition , IN , the Creator is distinguished from the creatures . So that when sayth is expressed in the DEITIE , it is sayde , I belieue in God the Father , and in JESUS CHRIST His Sonne , and in the holy Ghost : But when speach is of the creatures , or of mysteries , the praeposition IN is not added : as , wee say not , I belieue in the holie Church ; but , I belieue the holie Church . So also sayeth Aquinas , Aquī . in Ioh . 14.1 By this where hee sayeth ; Belieue also in me , our Saviour testifieth , that Hee is true GOD . For altho wee may belieue a man , who is a creature , yet wee ought to belieue in none , but in GOD onlie . Lomb . in Rō . 4.3 Therefore also sayeth Lombard , It is another thing to belieue in GOD , another thing to belieue Him , and another thing to belieue that Hee is . For the Devills believed Him , but not in Him : and wee belieue Paull and Peter , but not in Paull , nor in Peter , ( sayeth hee . ) Wherefore , wee conclude , If wee may no wayes belieue in Paull , nor in Peter , who are Saynctes departed ; then , by this place of Scripture , wee may no wayes incall vpon them . A Lapide , in Rō . 10. For no man incalleth vp●… anie , ( sayeth Cornelius à Lapide the Iesuit ) in whome hee doe●… not belieue , and from whom h●… hopeth not for helpe and reliefe●… their handes .

PSAL . 50.15 . Call vpo●… Mee in the day of trouble : will deliver thee , and thou sh●… glorifie Mee .

Loe heere GOD'S owne 〈…〉 rection , to call vpon Him onel●… with His gracious Promise of D●…liverance , for our encowrageme●… and that to Him onelie belong●… the Religious Worship bo●h Prayer and Prayse , whereby H●… is glorified by vs. Whereas o●… the contrarie , GALAT . 4.8 . t●… Apostle rebuketh them who d●… service to them , which by natu●… were not GOD'S : and therefo●… vseth the worde {αβγδ} ? Of which sort of service in Re●…gious Worship , none can de●… Prayer to bee .

LVKE 11.2 . And hee say●… to them , When yee pray , say , Our Father , which art in Heaven .

Remarke , then , that our Saviour directeth vs , to pray to Him onelie , who is Creator , and of the Divine Nature : and not to praye to anie Saynct , or Angell , who are of a created nature . Therfore , vnder the name of FATHER , their owne Maldonate , the Iesuit , Maldon . in Math 6. will haue the whole Divine Nature comprehended , as it comprehendeth Father , Sonne , and holie Ghost ; saying , I approue rather the opinion of others , who will haue the whole Trinitie heere to bee called FATHER , than theirs , who take the worde personallie . And hee proveth it to bee so ; Because the whole Trinitie is our Father , in regarde of creation , preservation , redemption , and regeneration , &c. Yea , Prayer is such a principall parte of Divine Service , incommunicable to anie other , that it is vsuallie put for the whole , as Ier . 10.25 . Ioel 2. 32. Act. 9.14 . 1. Cor . 1.2 . A●… the publicke place of GOD 〈…〉 Worship hath from thence its 〈…〉 nomination , of The House 〈…〉 Prayer , ISAI . 56.7 . MATT●… 21.13 .

ROM . 8.5 . But yee haue●…ceaved the Spirit of Adoption●… whereby wee cry , ABBA , F●…THER .

So lykewyse GAL. 4.6 . A●… because yee are sonnes , GO●… hath sent foorth the Spirit of H●… Sonne into your heartes , cryin●… ABBA , FATHER .

Aug. epist. 105. Whence wee inferre , as Aug●…stine showeth , That as the Spir●… of Fayth teacheth vs , rightlie t●… belieue ; So the Spirit of Praye●… teacheth vs rightlie howe to pray●… But so it is , that the Spirite o●… Prayer , called heere The Spirit of Adoption , teacheth vs to pray to GOD onelie , as our Father : and so , to come to Him not as subjects by Courteours to a King ; but immediatelie , as children to a loving father : Because ( sayeth Estius ) this is the priviledge of the sonnes of GOD , Estis● . in R● . 8. to call GOD their Father , both by CHRIST'S example , the naturall Sonne of GOD , who in the Gospell eyther teaching or praying , called GOD His Father , as lykewyse by His precept who teached vs to pray thus , Our Father , &c.

Therefore , for Prayer to GOD onelie , wee see , that wee haue the direction of the whole Trinitie , GOD the Father teaching vs so to doe , PSAL . 50 ; GOD the Sonne , LVKE 11 ; and GOD the holie Ghost , ROM . 8 ; beside the example of CHRIST , and all the Sayncts before vs.

To which doctrine and practise , how farre that of Poperie is contrarie , is more now than evident , Fran . de Mendoza in viridari● vtr●usque cruditiones , sacrae & prophanae lib . 2. probl . 2. and wherein they are come to such a hight of impietie , as the Iesuit Mendoza hath of late set foorth this as a Probleme . Whether it is more profitable to vs to invovate the Name of IESVS , or the name of Marie ? to which hee answereth , thus , Now ( sayeth hee ) witho●… anie ambiguitie , more plainlie 〈…〉 decyde the whole matter , thus ; 〈…〉 I say , Let it bee so , that the favo●… and authoritie which CHRIS●… hath with GOD , be greater tha●… the Virgins ; yet notwithstandin●… the blessed Virgine is more easil●… moved with our prayers , som●…tymes , nor Christ is : and ther●…fore the patrocinie of the mothe●… is more present , or readie , som●…tymes , vnto vs , th●n the patro●…nie of the Sonne . And this op●…nion hath both authoritie , reason , and experience for it ( sayeth hee●… Wherefore also in the fourth Probleme of that same booke , he●… affirmeth , That the Virgine Mari●… is to bee worshipped with tha●… highest degree or worship whic●… they call LATRIA , in respect o●… the dignitie of her motherhood , which belongeth to the order o●… hypostaticall Vnion : bee reason of which vnion , ( sayeth hee ) th●… worship of LATRIA is due to CHRIST'S ●umanitie ; and therefore to all other things which belong to that order of vnion .

As for the invocation of Angels , tho the preceeding arguments doe sufficientlie militate agaynst anie such , yet beside them , wee joyne this which concerneth the same in particular .

COLOS . 2.18 . Let no man beguyle you of your reward ( or seduce you , as the Rhemistes translate ) in a voluntarie humilitie , and worshipping of Angels .

Vpon which words S. Chrysostome commenting , hee showeth what this worshipping was , to wit , the making of them intercessours betweene GOD and them , counting it too prowde a boldnesse , immediatelie to goe to God , or to Christ to interceed for them , and therefore they prayed vnto the Angels , that they would mediate at GODS hand for them . Concil . Laod. can 35 Theod in Col ● . Which the Councell of Laodicea condemned as Idolatrie , & therefore sayeth Theodoret . The councell which conveaned at Laodicea , which is the Metropolitane citie of Phrygia , did prohibite by a Law , that they should not PRAY to Angels , ( Loe there the worship in particular ) So that it is an ydl●… subterfuge for Romanistes , to say that divyne adoration , or one so●… was onelie prohibite , seeing th●… Text is general , inhibiting all wo●…ship , & consequentlie invocation●… Which invocation also of Angel●… Ireneus in lyke manner did teac●… to bee farre from the practice o●… the true Church of CHRIST in his dayes . Iren . l. ● . cap . 57 Also Aug. de v●ra Relig . c . 55. Aug. heres . 39. And Augustine showeth that they who thus did worship Angels , were accounted Heretickes , and therefrae called Angelici .

2. Witnessing of Antiquitie .

HAue Christ alone before your eyes , Ig●at Ep. 6. ad Philadelp and His Father , in your prayers , being enlightened by the Spirit ( sayeth Ignatius . ) Also all prayers and supplications , and intercessions , and thanksgivinges , are to bee sent vp to GOD the LORD of all , Origen contr . Celsum , lib . 5. p. 230. ( sayeth Origen ) by the high Priest who is aboue all Angels , beeing the living Word , and GOD . And as for the Churches practise , the names of the Saynctes are in th●ir owne o●dour rehearsed amongst vs , Aug. lib . 22 de civit . DEI c . 10 ( sayeth Augustine ) but they are not invocated by vs.

3. Confession of partie .

NOthing of this was delyvered or taught ( sayeth Eckius ) in the Scriptures of the Olde Testament , E●k . enchirid . de vener sanct . c . 15 and in the New Testament also , the Apostles nor Evangelists , neyther by word nor writ , ( that is , Scripture nor Tradition ) left anie such thing behinde them , that the Sayncts should bee prayed vnto . And it is to bee confessed , ( sayeth Cassander ) that manie & great errours through the pretext of the intercession and merits of Sayncts , Cassand . consult art . 2● haue invaded the mynds and manners of the vulgar , wherevnto also the inconsiderat wrytings and sayings of learned men haue given occasion , and fostered their erour . For first , wicked men continuing in their wickednesse h●… believed that by the onelie int●…cession and patrocinie of Saynct●… they should get pardon and gr●… from GOD at hand , which p●…nicious opinion also so farre 〈…〉 might bee , hath beene confirm●… by counterfeyt miracles

Another errour is , that m●… who are not wicked or otherw●… good , haue made choyse v●… themselues of certayne Sayncts 〈…〉 their Patrons and Defenders , a●… haue placed more confidence 〈…〉 their merits and intercession th●… in Christs merite , and so , havi●… obscured that office of Christs o●…lie advocation , they haue in pla●… thereof substitute the Sayncts , a●… in speciall the Virgine Maries a● vocation .

Biel in can M●ssae Lect . 8. Yea , there hath not wanted f●mous men ( meaning BIEL an● others ) who affi●me , that i●… the Virgin Marie that is accomplished which Assuerus promised to Esther , to giue her the halfe of hi● Kingdome , and that even so of the Kingdome of GOD ( which consisteth of justice and mercie ) the LORD hath given to Marie mercie , retayning justice to Himselfe , whence are these Titles given to her , Queene of Heaven , and Queene and Mother of mercie .

What shall I say , when thorow the whole Psalter , everie-where the Name of the LORD is found changed into the name of our Ladie , yea , it is come to that hight , that even CHRIST now raygning in Heaven is made subject to His Mother , whence in the Churches this is sung to her , saying , Command our Redeemer .

Thirdlie , some are seene to attribute to the merits of Saynctes , the verie power of Sanctification and Redemption , which is onelie proper to Christ God and Man , and of whose fulnesse wee all haue receaved , ( all this sayeth Cassander )

SECT . 3. Of the worshipping of Images .

The state of the Question .

WEE acknowledge the civi●… vse of Images , as freelie a●… the Church of Rome ; to wit , th●… vse that is made of them in th●… common societies of men , out o●… the appoynted places of GODS solemne worsh●p , for ornament and historicall vse . But to represent GOD by anie Image , wee count it vnlawfull ; and to worship the Images of CHRIST , or o●… Saynctes , with anie religious adoration , as the Councell of Tren●… decreeth them to bee , Sess. 9. sub Pio 4 and to bee kissed , and fallen downe before , wee oppose , as most grosse Idolatrie : Especiallie , seeing all the Schoole-men , Peres . de tradit . part . 3. allmoste , ( sayeth their owne Bishop Peresius ) doe teach , That the Images are to bee worshipped , with that selfe same worship , as those whom they represent . And , that the Images of CHRIST , and the Saynctes , are to bee worshipped properlie , ( sayeth Bellarmine ) that is , as they are considered in themselues ; Aquin . part . 3 q . 25. art . 3. Alex . part . 3 q . 30. art . vlt . Azor . instit . moral t . 1. l. 9. c . 6 Bonavent . & alii in 3. sent . dist . 9. B●ll . l. 2. de imag . c . 21. & 23. So Cabrera , in 3. Thomae , quaest. 25. art . 3. disp . 2. num . 34.35 . B●ll . l. 2. de imag . cap , 22. § , 4• . So Peres . de tradit . part . 3. so that the worship stayeth it selfe in the Image : For if the Image ( sayeth hee ) were not to bee worshipped but improperlie , to wit , because before it , or in it , or by it , that which it representeth is adored , then surelie it might bee simplie denyed , that Images should bee worshipped at all . And as for such subtile distinctions , whereby they would palliate their Idolatrie , they are such , ( as Bellarmine himselfe sayeth of such ) which neyther themselues vnderstande who haue broached them , and farre lesse the vnlearned people .

Cassand . consult . de imag . art . 21 So that it is more than ma●…fest , ( sayeth their owne Cassan●… than can bee expressed by wor●… that the worship of Images , 〈…〉 come to that hight of adorati●… that the verie Paganes themsel●… haue given to their Idoles . N●…ther is their excuse of anie wo●… ( sayeth hee ) which some vse 〈…〉 pretende , That they giue this w●…ship not to the Images , but 〈…〉 them whom they represent : See also Aug l. 3. de doctr . Christ cap . 7. Biel in canon Missae lect . 49 〈…〉 this colour the Paganes also 〈…〉 for their Idolatrie , as wee see 〈…〉 Arnobius , ( sayeth hee ) Yea , p●…ple are so affected to them , ( s●…eth their owne Biell ) that t●… thinke some divine grace , or●…linesse , doeth reside in them , 〈…〉 which they are able to worke●…racles , and giue cures : and 〈…〉 that cause they worship them , 〈…〉 goe in pilgrimage to them .

Our Argumentes , then , f●… agaynst the representation of G●… by anie image ; and next , aga●… adoration of anie Image , 〈…〉 these .

1. Authoritie of Scripture .

ISAI . 40.18 . To whom will yee liken GOD ? Or what likenesse will yee compare vnto Him ?

Wherevpon sayeth Ierom , To whom will yee liken GOD ? Or what image will yee make to Him , who is a Spirit , in all , and everie where ? &c. Lykewyse , sayeth Perusin ( an Augustine Eremite , and Professor of divinitie ) By these words is refuted and rejected the rashnesse of men ; yea , their madnesse and ignorance , ( sayth hee ) who dare bee bolde to represent GOD by anie image , or resemble Him by anie similitude : seeing the Majestie and Essence of GOD is invisible , and incomprehensible .

Vpon which words of the Prophet , in lyke manner , sayeth Pintus , a Portiugall Frier ; Seeing GOD is a Spirit , who filleth all places , how can yee resemble Him by anie graven Image ? Or what lykenesse can yee make v●… Him ?

ROM . 1.23 . And th●… changed the glorie of the inc●…ruptible GOD , into the sim●…tude of a corruptible man .

Vpon which words sayeth O●…gen ; It is not to bee passed 〈…〉 that this speach of the Apostl●… not onelie condemneth them w●… worship Idoles , but also , t●… these are to bee accounted in l●… manner amongst Anthropom●…phit heretickes ; who in t●… Church call that bodilie image 〈…〉 a man which they set vp there , 〈…〉 image of GOD . Therefore a●… Augustine giveth this reason , Aug. de fide 〈◇〉 symbolo , c . 7. & epist. 222. w●… it is not lawfull for anie Christ●… to make any such image of GO●… lest wee fall into that same sac●…ledge , ( sayeth hee ) whereby 〈…〉 Apostle maketh them execrab●… who change the glorie of the i●… corruptible GOD , into the si●…tude of a corruptible man .

Damasc . orthod fid . l. ● c . 17 Nicep lib . 18 c . 53 Euthym . panopl part . 3 Tit . 20 Yea , it is extreame furie and i●… pietie , ( sayeth Damascene , to 〈…〉 present GOD by anie figure : ●… nd Nicephorus and Euthymius set ●… his downe as the Heresie of the ●… I de Armenians , saying : Neyther ●… bhorre they to make the Image ●… f the blessed Trinitie , ( sayeth ●… ee ) which is onelie vncreated , ●… nfinite , indefinite , and altogether ●… nknowne .

In the Church of Rome also Gregorie the second , ( Anno 726 ) ●… ryting to Leo Isaurus , testifieth , ●… hat then they paynted not , nor ●… epresented GOD the Father , by ●… nie image ; because hee can not ●… ee seene . Baron anno 726. p 87 Vasq . l. 2. de ador . cap . 3 disp . 4 Abul . Cathar . opusc . de●mag .

Vpon which wordes hath noted in the margent , that it was thereafter , that the custome grew to paynt GOD the Father . Therefore , their owne Vasques● nd Catharinus declare also , that ●… he representing GOD by anie ●… mage , is expresslie agaynst the second Precept . As also ( as witnesseth Bellarmine ) Abulensis , Durand , and their Bishop Peresius , teach plainlie , that the image of GOD is nowayes lawfull to bee made . B●ll . l. 2. de sanct . cap . 8 See also Aquin . part . 3 qu . 25 art . 3. Yea , himselfe sayeth , That it is not so surelie to bee believed by the Church , that the Image of GOD , or of the Trinitie , may bee as lawfully made as the Image of CHRIST , and of the Sayncts . And without good instruction of the Prelates and preachoures , l●… confesse , ( sayeth hee ) that such pictures without danger can no●… be set before vnlearned people .

EXOD . 20.5 . Thou shalt not bow downe to them , nor worship them . And agayne ,

LEVIT . 26.1 . Neyther shall yee set vp anie image of stone in your land , to bowe downe to it : For I am the LORD .

Wherevpon sayeth the ordinarie Glosse ; This Divine Speach cutteth off both these ; to wit . That neyther in affection thou worship such , neyther giue anie show of adoration to them . Theod cited in Ca●ena Lipomani , in Exod . 20 Ge●sō compend . Theol . precept . 1 & Helkoc . in sap . lect . 157. b Orig . contr . Celsum , lib . 7 Baron anno 794. n . 1 Abb. Vrsperg . anno 793. Therfore also sayeth Theodoret , The LORD heere showeth , that both are impious , saying , Thou shalt not bow downe before them , nor worship them . For which cause also Gerson ( Chancellour of the Vniversitie of Paris ) declareth , That all worship of Images , even ●… he bowing before them , is vn●… awfull . Therefore sayde Origen of the Church in his tyme , Wee worship no Images . And after ●… he Councell of Francford , ( helde Anno 800 ) for opposing the wor●… hip of Images , decreed by the seconde of Nice , in that Booke which was purposelie written for confutation thereof , it is sayde , The Catholicke Church profes●… eth , that mortall men are to worship GOD not by Images , but ●… y CHRIST the LORD .

This Thunder-clap from Hea●… en , of the second Precept of GOD'S Lawe , the Romanistes● erceaving to threaten sore that grosse Idolatrie which they day●… ie commit , thought fit ( with Pha●… ao , working wyselie ) to conceale the knowledge thereof from the common people , by razing those wordes out of the Decalogue that goeth abroade for common vse : Opus illust . Caroli Magni . contra synod . Nic . p. 468 lib . 4 cap . 2 Aug. 2. tom epist. 119. ad Ianuar . c . 11 Greg . lib . 9 ep . 9 See al●o Concil . Elib . can . 36. And so to incurre that guilt , Deut. 12.32 . and curse Rev. 22.19 .

2. Witnessing of Antiquitie .

NO Image of GOD is to bee worshipped , ( sayeth Augustine ) but that which is the same that Himselfe is ; to wit , CHRIST , who is consubstantiall with the Father , and the ingraven Character of His person . In lyke manner sayeth Gregorie to Serenus Bish●… of Marsils ; The dispersed sonnes o●… the Church , are to bee called together , and it is to bee show●… vnto them , by the testimonies o●… holie Scripture , That it is n●… lawfull to worship anie thing tha●… is made with handes ; because it i●… wr●tten , Thou shalt worsh●p th●… LORD thy GOD , and Him onlie shalt thou serue . And there after hee sayeth ; Wherefore , es●…ch●w by all meanes the adoratio●… of Images .

3. Confession of partie .

AS for the worship of Images , ( sayeth Polydor Virgill ) not onelie those that are not of our Religion , Polyd Virgil l. 6. de invent rerum . c . 13. but , as S. IEROME testifieth , all the ancient Fathers , allmost , condemned the same , for feare of Idolatrie . And the LORD inhibited not onelie anie Image to bee worshipped , ( sayeth ABVLENSIS ) but also that Himselfe should bee worshipped by anie Image . Abul . in Deut ● .

Where also it is to bee noted , That their word Veneration , which they vse , sign●fieth Adoration , and is one ther●with , as is evident BELLARMINE , Bello l. 2. de Imag c . 21. Conc . Nic 2 art . 4. and as THARASIVS wo●des , Bishop of CONSTANTINOPLE , in the second Councell of NICE , showe , saying , All who professe the Vene●ation of Images , and d●nye Adorat●on , are blamed , or disproved , as Hypoc●ites .

SECT . 4. Of the Adoration of Reliques .

The state of the Question .

THe Question is not , Whethe●… the true reliques of Sayntes that is , their dead bodies , o●… anie member thereof , should be honoured ; which wee grant , ( against Vigilantius ) yeelding to the●… that due honour which was eithe●… given to CHRIST'S owne bodie , Math 27.59 by Ioseph of Arimathea , or 〈…〉 His first Martyr S. STEVEN , b●… the Disciples ; to wit , decent an●… houourable Buriall : But wee d●…nye , that anie such religious wo●…ship should bee given vnto the●… as the Councell of Trent decreeth , Sess. 9. sub Pio 4. and as 〈…〉 vsuall amongst the Papistes ; to wi●… insh●yning and placing of the●… bones on Altars , for religiou●… worship ; going in pilgrimage 〈…〉 them , carrying them abouut i●… Processions , to bee kissed , Cateches . Conc . Trid . in explic . 3 precep kneeled vnto , and adored ; swearing by them , ( as is approven by the Catechisme of Trent ) and so Deifying them indeede . Ier . 5 . 7● Ave ferr●● trium phale , foelix hasta , nos amore per te fixo saucia O crux , ave , spes unica , Auge piis justi●… iam , reisque dona veniam . And to Veronica's picture of CHRIST'S face at Rome , Nos de duc ad propria , ô foelix figura , ad vidend●… faciem quae est CHRISTI pura . And , which is worst of all , praying vnto such thinges , as never had lyfe , hearing , or holinesse ; as to the poynt of the spear that pierced CHRIST His syde , saying ; All hayle , triumphall Yrne , And Speare that happie is : Lance vs with loue of HIM , Whom thou didst pierce , I wis . And in lyke manner to the Crosse , ( as Bellarmin granteth the Church doeth sing ) saying ; Hayle , holie Crosse , our onlie hope , who vpon earth doe liue : To Godlie , Righteousnesse augment , To guiltie , pardon giue . Yea , to the picture of CHRIST'S Face on a linnen cloath at Rome , ●… hey praye , saying ; O blessed Figure , leade vs to the place , Where wee may see there CHRIST His fayrest Face .

1. Authoritie of Scripture .

DEVT . 34.6 . And h●… buried him ( to wit , M●…SES ) in a valley in the land Moab , over agaynst Be●… Peor : but no man knoweth of 〈…〉 sepulchre vnto this day .

Loe heere the greatest hon●… that the LORD thought fit 〈…〉 bee given to the bodie of His d●…rest and faythfull servant Mo●… to wit , BVRIALL , which the LO●… would haue , for the place there to bee vnknowne , as sayeth Chrysostome , Chrysost . Hom. 5. in Math Lyra in Deut . 34 , So Rhem pref . before the bookes of Genesis . that all occasion Idolatrie might bee cut off : 〈…〉 as Lyra sayeth , which was d●… by GOD , lest the people 〈…〉 worshipped him , whose mor●…tie as it showed him , not to 〈…〉 God , so if it had beene lawfull 〈…〉 laudable to haue adored his●…liques , as the deare servant of GOD , the LORD had not withdrawne and obscured so this his bodie from His owne people .

2. KING . 23.17.18 . Then hee sayde , ( to wit , IOSIAH ) What title is that which I see ? And the men of the Citie tolde him , It is the Sepulchre of the man of GOD , which came from Judah , and proclaymed these thinges that thou hast done agaynst the Altar of Bethell . And hee sayd , Let him alone , let no man moue his bones .

Beholde heere agayne the honour that this Godlie King IOSIAH giveth to the bones or reliques of the true Prophet of GOD ; to wit , no exhumation , nor anie adoration ; but onlie that hee will not haue his Sepulchre touched , nor his bones moved out of their place .

2. KING . 13.21 . And it came to passe , as they were b●… rying a man , that beholde , th●… spyed a band of men , and th●… cast the man into the Sepulch●… of Elisha : and when the man w●… let downe , and touched the bon●… of Elisha , hee revived , and stoo●… vp vpon his feet :

Remarke heere , lykewyse , th●… greatest honour that was done t●… the Prophet ELISHA his body , wa●… Buriall . And that tho at the touc●… of his bones , for authorizing th●… trueth of his prophesies , a miracle was wrought , by the powe●… of GOD , ( for which cause it 〈…〉 sayd in ECCLESIASTICV●… 48.14 . that the bodie of ELISEV●… did prophesie in the graue ) yet h●… bones are not sayde therefore 〈…〉 haue beene taken vp , inshryned nor worshipped .

Cyril . lib . 6. contr Iulian p. 142 2. Witnessing of Antiquitie .

WEE haue no such custome ( saye●h Cyrill ) to adore Martyres ; yea , not onlie doe wee nowyse worship the reliques of Martyres , Hieron . ep . ad Riparium , contr . Vigilantium tom . 2 f . 119 ( sayeth S. Ierome ) but wee will not worship the Sunne , nor Moone , nor Angels , nor Arch-Angels , nor Seraphims , nor no name that is named in this world , nor that which is to come ; lest wee should serue the creature , rather than the Creator .

In lyke manner , Athanasius , in the lyfe of holie Antonie , telleth vs , In vita S. Antonii . that hee oftentymes desired the Bishops , to instruct the people , that the Aegyptian custome was not good , to keepe the bodies of the Saynctes aboue the earth ; wherein ( sayde hee ) the bodies of the Patriarchs and Prophets are kept vnto this daye . Yea , the verie bodie of our LORD was layde in a Graue , and covered with a stone rolled thereto , till Hee should ryse agayne the third day . By which wordes ( sayeth Athanasius , or the Author of his lyfe ) hee showeth , that hee sinned , who after their death did not burie the bodies of those , how holie soever : for what is of greater account , or more holie , than o●… LORD'S Bodie , ( sayeth hee●… Wherefore , manie there-after●… when they heard this , they burie●… their dead , and gaue GOD●… thankes , that they were so wel●… instructed , ( sayeth the foresay●… Author . )

3. Confession of partie .

Cassand . consult . art . 21 de veneratione reliquiarum . IT is certayne , ( sayeth Cassander ) that in these last tymes too much hath beene ascrybed to the reliques of Saynctes ; so that even by good men , endewed with a pious zeale , their whole religion , as it were , hath beene thought to bee placed in getting such Reliques , decoring them with Golde , and precious stones , and in building moste statelie Temples to their memories . As also that a false confidence hath beene placed by wicked men , in the foolish and superfluous worship of Reliques : Wherefore , in the Councell of Cabilon they are rebuked , Cap. 45. who vnder pretext of Devotion , went in Pilgrimage to Rome , or Turaine ; thinking by the frequenting of those places , ( to wit , where manie Reliques were ) that they were purged from their sinnes .

To this were added other evils , ( sayeth hee ) that thorow avaryce , and for entysing simple people , false Reliques haue beene obtruded , and feygned miracles alleadged to bee wrought , whereby the superstition of people hath beene nowrished : and sometymes thorow the deceat and illusion of the Devill , abusing mens superstition , by Dreames , and Visions , new Reliques haue beene revealed : and by the same operation of Satan , miracles haue seemed to bee wrought . Wherefore hee concludeth , Art , 22. That it were more wyselie & better , that men did abstayne from all ostentation of Reliques , and that p●ople were exhorted , ( sayth hee ) to honour the true Reliques of Saynctes ; that is , to imitate their holie ex●mples , which are extant , and may bee seen● eyther in Scripture , or were done by th●… Apostles , or are recorded o●… them .

CHAPTER IV . Of Free-will in our Vocation .

The state of the Question .

THE Question is not , Whether Man after the Fall , hat●… the essence and facultie of the wi●… still remayning , and free of coaction , ( which Augustine proveth agaynst Celestius ) nor of the free vse thereof , which hee hath i● thinges civill , and others depending onelie on the power of Nature : But , Whether by natura in the state of corruption , it is so free , that it may bee called indifferent , eyther to good or evill ? And , Whether in the first act o● conversion , the will hath such a power of it selfe , naturallie , to will and concurre with GOD , that it needeth not a full change , and totall reparation ; but onlie ( as the Papistes holde ) some helpe onlie ; leaving it in indifferencie of turning it selfe eyther way ; and that it needeth an excitation onlie to answere GOD when Hee calleth , to accept of Salvation when Hee offereth , and to cooperate at first with Him , when hee converteth ? Therefore , sayeth the Councell of Trent , Sess. 6. Can . 4 If anie man say , that our Free-will beeing moved and excited by GOD , doeth not coopeperate , by assenting to GOD , who excyteth and calleth vs ; and , that it disposeth not , and prepareth it selfe for the grace of justification , nyether can dissent if it will , but is miere passiue therein , let him bee accursed .

Whereas wee holde in the contrarie , That it hath no power naturallie to will that which is morallie good , tending to Salvation ; and , that grace comming to an vnregenerate man in the first act of his conversion , is not a co-working grace with his will , ( as it is after ) but a sole-working grace vpon his will ; not onelie helping and excyting it alreadie willing but changing and reforming it ; and of nilling ( as Augustine speaketh ) making it willing : not by anie Manichean coaction , but by a gracious and powerfull inflexion ; that so all the glorie of the worke may redound to Him alone , to whom all glorie belongeth , and who is both the Author and sinisher of our Fayth .

1. Authoritie of Scripture for vs.

2. COR . 3.5 . Not that wee are sufficient of our selues to thinke anie thing as of our selues ; but our sufficiencie is of GOD .

Vpon which wordes sayeth Haymo , heere the Apostle destroyeth all confidence in Free-will . And there-after hee setteth downe this to bee the Apostle's meaning , That not onlie ar● w e vnable ( sayeth hee ) to doe a●e thing without the mercie of GOD , and His preventing and following grace , but ●lso to think : for the grace of GOD preventeth vs , that wee may will ; and it followeth vs , that wee may performe : Therefore did the PSALMIST say , Thy mercie shall prevent mee , and thy mercie also shall follow mee . For if wee cannot so much as thinke , howe can wee bee able to performe ?

Lykewyse , ( sayeth Estius on these wordes ) the Fathers of the Councell of Orange did vse this same Testimonie of the Apostle , Concil . Arausic cap . 7 et cap 4. ( sayeth hee ) where-by they decreed , That he was deceaved with an hereticall spirit , who will say , That a man , by the power of nature , can thinke , as becommeth him , anie good that belongeth vnto eternall lyfe ; or that h e can choose the same , or consent vnto the saving Preaching o● the Gospell , without the illumination and inspiration of the holie Ghost .

See also the ordinarie glosse , and Lyra , on these words More-over , ( sayeth hee ) the Greeke Commentators , as Chrysostome , Theophylact , and Oecumenius , explicating the Apostle's meaning , speake after this manner ; That there is not something on our part , and something on GOD'S part ; but that playnlie there is nothing on our part ; no , not the least thing ; but all is to be ascrybed vnto GOD . Therefore sayde our Saviour , Without Mee you can doe nothing ; Iohn 15.5 to wit , which is truelie good , and acceptable to GOD .

PHIL . 2.13 . For it is GOD who worketh in you , both to will , and to doe , of His good pleasure .

According to which wordes , ( sayeth Augustine ) the LORD preventeth him who is vnwilling , Aug. in Enchirid c . 23 to make him willing ; and Hee followeth him who is made willing , that hee will not in vayne . And in lyke manner , sayeth Bernard ; The facultie of the will , Bern . de grat . & lib . arbitr maketh vs to will ; but Grace maketh vs to will that which is good . And a little after , Let no man , therfore ( sayth he ) thinke that it is called Free-will , because of anie indifferent power , or facultie it hath betweene good and evill ; seeing by it selfe it can fall , but can not ryse , but by the Spirit of GOD : Immittendo bonam cogitationem qua praevenit , & immutando malam voluntatem ( sayth hee ) quae sibi per consensum jungit . Therefore , wee must beware ( saith hee ) lest when wee feele these thinges invisiblie to bee wrought in vs , that eyther wee attribute the same to our will , which is infirme , or to anie necessitie in GOD ; which is not , but to Grace Onlie , whereof Hee is full .

In lyke manner sayeth Lombard vpon these wordes ; Wee then doe will , but GOD worketh this will in vs : wee also worke , but GOD worketh this working in vs. It is expedient , then , that wee both belieue and professe so , ( sayeth hee ) because it is both pious and true ; that so our Confession may bee humble , and all may bee ascrybed to GOD .

EPHES . 2.5 . Even when wee were dead in sinnes , hee hath quickened vs together with CHRIST . So Ezek . 36.26

Remarke , then , that as the whole power of quickening the dead , and raysing him from death , is from GOD onlie , and no part thereof from the dead who is raysed ; even so the whole power and efficacie of our first resurrection and conversion , is from CHRIST onlie , who is the Way , Veritie , and Lyfe ; and no part thereof is from naturall free-will . Bern . de grat . & lib arbitr Therfore , sayeth Bernard , neyther couldst thou create thy selfe , when thou wast not , nor justifie ●hy selfe , beeing a sinner : neyther beeing dead , ca●st thou r●yse thy selfe from the dead .

1. COR . 4.7 . Who hath made thee to diffe● from another ? ( or , discerneth thee , say the Rhemistes ) and what hast thou , which thou hast not receaved ?

Vpon which wordes , ( sayeth Estius ) rightlie therefore doeth Augustine vse and inculcate this sentence of Paul , agaynst the Polagians ; that so hee might teach , That all the good whereby one doeth differ from another , or excell his neyghbour , is given from GOD : and therefore , Aug. l. 2. contr . duas epistolas Pelagianor . c . 7. & lib . de cor rep . et grat . c 7. & ep 46 ad●alentinum . that neyther grace is given according to mens merits , neyther that anie are predistinate vnto lyfe for foreseene works ; but that as well Predestination , as Grace , which is the effect of Predestination , is altogether and mierelie of free mercie , as Augustine writeth . And in lyke manner by these wordes they are condemned , who say , that equall helpe of grace beeing given or offered , oftymes it falleth out , that this man doeth embrace the same , and that man not ; or that this man doeth so , more or lesse : so that the differing of the one from the other , is of mans free-will , and not by the grace of God . Which thing wee doubt not , ( sayeth hee ) is altogether against the Apostles doctrine .

2. Witnessing of Antiquitie .

Aug. tom . 7. de grat . & lib . arbitr c . 16. Ibid . c . 17. IT is sure ( sayth Augustine ) that wee will freelie when wee will , but hee maketh vs to will that which is good , of whom it is sayd , it is GOD who worketh in vs both the will and the deed . And agayne , To will that which is good , he worketh it in vs without vs , ( sayeth hee ) but when wee will , and will so that wee performe , then hee cooperateth with vs : so that without him , eyther working in vs to will , or cooperating with vs when wee will , wee are altogether vnable for anie worke of pietie . In lyke manner , ( sayeth Bernard ) Free-will maketh vs willing indeede , Bern . de grat . et lib . arbitr but Grace onlie maketh vs to will that which is good . To will , proceedeth from our selues , or nature ; but to will that which is good , proceedeth from Grace , let no man then , ( sayeth hee ) thinke that therefore it is called Free-will which wee haue , because it hath an equall power , or inclination , as well to good , as to evill , seeing it could fall by it selfe , but can not ryse , but by the holy Ghost . And thereafter hee asketh , What , then , is this all that our Free-will doeth , that it consenteth ? It is , ( sayeth hee ) but not that this consent is from it selfe , seeing wee are not able to thinke anie thing ( which is lesse than consent ) of our selues , as of our selues : For they are not my wordes , but the Apostles , that all that which can bee good , that is , to thinke , and to will , and to performe , hee attributeth all vnto GOD , and nowyse to his owne free-will . Therefore wee must beware ( sayeth hee ) when we finde that these things invisiblie are wrought in vs , and with vs , that eyther wee attribute the same to our Free-will , which is vnable , or to anie necessitie in GOD , which is none , but to Grace onelie , whereof Hee is full .

And if wee will heare a whole Councell : Concil . Arausic can . 4 If anie will contende , ( sayeth the Councell of Orange ) that GOD expecteth our will to bee purged from our sinnes , and doeth not confesse that this willingnesse to bee purged , is not wrought in vs by the infusion and operation of the holie Spirit , hee resisteth the holie Spirit , speaking by Salomon , saying , The will is prepared of the LORD . As also the Apostle most wholesomelie declaring , that it is the LORD that worketh in vs both the will and the deed .

3. Confession of partie .

Bell . l. 6. de lib . arbitr. cap . 5 §. huc ●enique Ibid . l. 6. c . 15 THE Scripture therefore ( sayth Bellarmine ) both by wordes & similitudes every where cryeth , That a sinner can not in anie sort dispose himselfe to receaue grace● and agayne , The conversion of a man to GOD , ( sayeth hee ) as anie other good action , as it is an action , it is from free-will onelie , not secluding GOD'S generall ayde , ( to wit , in whome wee moue ) but as it is a good action , it proceedeth onelie from Grace . And surelie the Orthodox Fathers ( sayeth their Cassander ) haue ever contended agaynst the Pelagians and Manichees , Cassand . consult . art . 18 That the righteousnesse whereby we are justified before God , is not to be attributed to the power of free-will vitiate by sinne , but to the singular grace of GOD , whereby no new will is created ; but beeing vnwilling , it is made willing ; beeing depraved , is corrected ; and of evill , turned to good ; and by an inward motion , is so drawne , that of nilling , it is made willing , that willinglie it may yeelde to GOD'S calling . Yea , h●w much most part of the Schoole-men haue attributed to devyne grace heerein , in place of all , BONAVENTVRE doeth witnesse ; For this is the duetie of godlie mindes , ( sayeth hee ) to attribute nothing to themselues , but all to the grace of GOD . Whence it is , that how much one ascrybeth to the grace of God , he departeth not from pietie ; altho ascrybing much to the grace of GOD , hee should with-drawe some from the power of nature , or free-will : but when anie thing is with-drawne from the grace of GOD , Florum theol . quest . in 2. sent . disp . 24. & 25. de li. art potest de vsu , conclus . 1 Veg . l. 6. in concil Trid . cap . 8 1. 2. q 111. art . 2. and ascrybed to nature , which belongeth to grace , there the danger is ( sayeth hee . )

And this is proven , because the beginning of our justification is from preventing grace , ( sayeth Iosephus Angles ) & from the calling of GOD , who sayth IOHN 15. Yee haue not chosen mee ; and from Predestination , which is also the onelie worke of GOD , ROM . 9. Who sayeth , It is neyther in him that willeth , nor him that runneth , but in God that showeth mercie . The same doth Andreas Vega acknowledge , and Aquinas , with others .

CHAPTER V. Of Iustification .

The state of the Question .

FOR clearing the state of this Contraversie , Beza in Tit . 3. 7. Borthaus in gē . 15. p. 162 Synopsis purior . theol . thes . 3 Pareus de justif . lib . 2. cap . 3 Zach. in eph 2. 4. it is to bee considered , that this word [ IVSTIFIE ] in Scripture , is sometyme taken largelie , and then ( as our learned Divynes confesse ) it comprehendeth both Absolution from sinne , and Sanctification by grace , as two conjunct benefits given vnto vs through Christ : so that in this sense beeing justified , as the Apostle speaketh ROM . 8.30 . and Tit . 3.7 . wee are not onlie reconciled , but renewed : and so wee willinglie yeelde , that this our justification standeth not onelie in the imputation of CHRIST'S righteousnesse , and remission of sinne , but lykewyse in the infusion of inherent righteousnesse , which thing made the Fathers frequentlie take the word [ IVSTIFIE ] a● all one with [ SANCTIFIE . ]

But the question beeing what the word [ IVSTIFIE ] taken more stricklie , signifieth in those places wherein the doctrine of a sinners absolution before GOD , and acceptation vnto eternall lyfe particularlie is handled by the Apostle in his Epistles , speciallie to the ROMANS and GALATIANS ; where by the confession of Romanistes themselues , it is taken ( as Cardinall Tolet witnesseth ) for absolving , Tolet , as also Soto , in Rō . 8.33 as a judiciall terme , and opposit to condemning . In which sense wee call Iustification , a gracious action of GOD'S , as the Iudge whereby remitting all the sinnes of the Elect , and accepting the righteousnesse of their Head , His owne Sonne , hee pronounceth those who belieue in Him , righteous , and heyres of eternall lyfe , to the Prayse of the Glorie of His grace , altho of themselues they were guiltie of condemnation .

Of which justification , Rom. 4.5.3.24.3.25.8 33. Psal . 32.1 . Rom. 3 12. Ephes 1.6 . Rom. 5.1 . the principall efficient , is GOD ; the impulsiue cause , is His gracious mercie ; the meritorious cause , is CHRIST'S death onelie ; the persons justified , are onelie the Elect , who belieue in CHRIST ; the formall cause , consisteth in the remission of sinne ; and imputation of CHRIST'S righteousnesse , the instrumentall ; whereby it is offered to vs , is the Word and Sacramentes ; and that whereby wee receaue it , is Fayth ; and the finall cause of all , is the Prayse of the Glorie of His Grace , and our Peace with GOD in CHRIST .

In this action , then , wee enquyre , How , or wherewith , wee may compeare before the Tribunall of GOD'S exact justice , without feare of condemnation ? And having that whereby wee may answere all accusations agaynst vs , which thing wee saye wee can not doe , except that as CHRIST in our persons , and for vs , was condemned , and crucified ; so that wee in Him bee justified , and absolved and as our sinnes imputed to Him brought Him to death : so His righteousnesse ONLIE imputed to vs ▪ bringeth vs to lyfe , beeing ( as Bellarmine speaketh ) given to vs ; s●… that wee may offer vp the same to GOD the Father for our sinnes because Hee hath taken the burden vpon Him , to satisfie for vs ( sayeth hee ) and to reconcile v●… to GOD His Father .

The Romanistes , on the contrarie , Sess. 6 can . 10. 11 See Bell . l. 2. de justif . cap . 2 §. Quod autem . in their Councell of Trent affirme , That the immediate an●… proper cause of our justification , whereby wee are translated from beeing children of wrath , and enter into friendship with GOD , i●… infused righteousnesse , onlie inherent in man himselfe ; which the●… affirme to bee absolute , and perfect , and therefore call it tha●… whyte & vnspotted Robe , wherewith wee must present our selue●… before the Tribunall of GOD , 〈◇〉 attayne vnto eternall lyfe . Therefore , sayeth Andradius , expoundin●… that Canon of the Councell , because hee can not bee sayde to bee just , who is alltogether defyled with sinne , therefore the LORD infuseth in him Charitie , by whose power and force , ( sayeth hee ) all his sinnes are washen away , extinguished , and expelled . And so , they esteeme that GOD is not reconciled with Man , but by the expelling of sinne , thorowe infused righteousnesse , Bell . l. 2. de justif . cap . 2 §. Quod si . ( as Bellarmine sayeth ) even as darknesse is by light . And therefore , they call that Righteousnesse , Gratia gratum faciens ; or , That grace which procureth acceptation . And whosoever will say , That that grace whereby wee are justified , is the onlie favour of GOD , let him bee accursed , ( sayeth the Councell of Trent , )

Wherefore , Can . 11 hee who will haue the pardon of his sinnes , according to the mynde of that Councell , must interpone betweene him , and GOD'S wrath : not CHRIST'S satisfaction immediatelie , and onlie , as Scripture teacheth ; but his owne inherent righteousnesse : an●… then hee may belieue , that hee is reconciled , and accepted , when by this righteousnesse first had , hi●… sinnes are expelled .

And what they woulde seem heerein to ascrybe to CHRIST'S merit , it is not , That for it onelie and immediatelie , the LORD doeth reconcile with vs , and accept vs in favour , vnto eterna●… lyfe : but that for it , there is infused in vs , that newe qualitie of i●…herent righteousnesse , whereby wee are justified . Which is a much to say , as that wee are just●…fied , not for CHRIST'S , but fo●… our owne righteousnesse . So th●… CHRIST'S righteousnesse , an●… satisfaction , is onelie the meritorious cause , where frae wee ha●… in our selues something inheren●… which we may oppose to GOD'●… justice , Vasq . in 2a 2 a dispus . 224. & relye vpon , thereby immediatelie , and formerlie , to b●… justified . Yea , some of them d●… so farre derogate from the righteousnesse of CHRIST , in th●… matter of IVSTIFICATION , cap . 7 Parag 43. Suarez . lib . 7. de gra● sanctoficante . cap . 5 that they are bold to affirme , That our inherent righteousnesse , doeth make vs acceptable to GOD , without anie relation to CHRISTS merit : and , that it hath not anie force of conciliating GOD'S favour vnto vs , from the blood and merites of CHRIST , but onelie from its owne intrinsicall perfection .

Besides which first Iustification , they make also a second , which is an increase of the first , and which , they say , is requyred by good workes ; which promeriteth a farder righteousnesse , than that which is infused ●n the first . The workes of which second Iustification , so promerited by the workes of the first , doe merite agayne ( say they ) everlasting lyfe . So that they will haue CHRIST's righteousnesse onlie in the first Iustification , to merite their inherent righteousnesse ; and thereafter themselues to merite , both the increase of farder righteousnesse heere ; and that righteousnesse againe , to merite vnto themselues eternall lyfe hereafter . Contrarie to which their errour in the matter of Iustification , these Scriptures militate .

1. Authoritie of Scripture .

ROM . 3.24 . Beeing justified freelie by His grace , through the redemption that is in IESUS CHRIST .

Vpon which wordes sayeth Cardinall Cajetane , it is clearlie heere explayned , That the righteousnesse of GOD , which justifieth a sinner , is not of workes , but of the miere favour of GOD , whereby ( sayeth Ferus ) hee carrieth good-will towardes vs for CHRIST'S sake : Ferus in Rō . 3.24 . Favor enim DEI primum est quo salvamur . For the favour of GOD , is the first thing whereby wee are saved , ( sayeth hee ) Therefore also sayeth Estius , That which followeth . ( BY HIS GRACE ) is exegeticallie added . As if hee would say , FREELIE ; that is , BY HIS GRACE . For the meaning is , that sinners are justified without anie merite of their owne , by the onlie free favour or good-will of GOD , ( sayeth hee ) And yet who-so-ever will say , That that grace where-by wee are justified , Can . 11. is the onelie favour of GOD , let him bee accursed ( sayeth the Councell of Trent .

2. COR . 5.21 . For Hee hath made Him to bee sinne for vs ; who knew no sinne , that wee might bee made the righteousnesse of GOD in Him . ( so also PHILIP . 3.9 . ) But Hee was made sinne for vs by imputation , ISAI 53.6 . Therefore so are wee made righteous .

Wherevpon sayeth Augustine , Aug. Enchirid . ● . 41. Hee then was made sinne , that we might bee made righteousnesse : not ours , but of GOD ; not in vs inherent , but in Himselfe , even as Hee did show Himselfe in the similitude of sinfull flesh ,

So also Chrysost. in 2. Cor . hō . 11 he said not , righteous , but righteousnesse , & the righteousnes of God : for that is the righteousnes of God when it is not of works for there must not the least spot be found

By Grace then weare justified , wherby all sinne is altogether destroyd

wherei● Hee was crucified , to bee sinne ▪ not His owne , but ours ; not it Himselfe , but which was in vs Therefore also sayeth Theophylact This thing doeth the righteousnesse of GOD designe , whe●… freelie anie is made righteous , and when in him no spotte at all i●… found : ( which no man dare say o●… his owne inherent righteousnesse , And therefore , ( sayeth Theophylact ) the Apostle sayeth not , That wee might bee made righteous , but the righteousnesse of GOD signifying the hudge greatnesse o●… His favour .

Wherefore also , ( sayeth Cardinall Cajetane ) the righteousnesse of GOD in CHRIST , is CHRIST'S merite , sufficient to satisfie for vs , and to justifie vs , which is called , [ of GOD , because it is His , who is GOD personallie , and because it is before GOD'S Tribunall true righteousnesse ; to put difference thereby betweene it and our righteousnesse , which before GOD'S Tribunall is as a menstruous cloath . Therefore when CHRIST'S merite is communicated to vs , then we are made the Righteousnesse of GOD in CHRIST ; because wee are made righteous , not by our owne righteousnesse , but by the righteousnesse of GOD in CHRIST communicated to vs : for wee are justified before GOD , by his merite and satisfaction .

3. ROM . 3.28 . Therefore wee conclude , that a man is justified by fayth , without the workes of the Law .

Where , first , by the law Augustine showeth the morall law to bee vnderstood , where-of the Apostle sayeth after , Aug. de Spiritu & litera , cap . 9. I had not knowne sinne , but by the law . And so lykewyse doeth Aquinas on this place , Next , hee intendeth not , ( sayeth Cajetane ) to exclude the workes of the law from execution , or performance of them , but from justification ; that is , ( sayeth hee ) from the power of justifying a man absolutelie : which is as much to say , from anie vertue of procuring remission of sinnes : for of such a justification is the Apostles speach heere , ( sayth Cajetane ) Wherefore also sayeth Augustine of such workes , Aug. de fide & operibus . c . 14. Sequuntur justificatum , non praecedunt justificandum : that is , They follow in the person that is justified , but they goe not before to procure him to bee justified . Whence wee see , that workes which follow after fayth , doe no more justifie , than workes which goe before fayth , by this reason . These workes which follow justification , can not bee the cause of justification , ( as leaues and fruit make not the tre● ) but the workes of fayth follow justification : therefore they can not bee the cause of Iustification .

PHILIP . 3.9 . And may bee found in Him , not having my owne righteousnesse which is of the Law , but that which is through the fayth of CHRIST , the righteousnesse which is of GOD by fayth .

Where the Apostle speaketh in this Chapter of a threefolde righteousnesse : the first is that in Iudaisme , according to which hee sayeth , verse 6 , that hee was blamelesse . The second is that wherein the regenerate exercise themselues , by obedience to Gods Law : and this hee calleth his owne righteousnesse , because inherent in him ; and where-of hee speaketh in the present tyme , I account all lesse and dung , verse 8. As of the first hee spake in the preterit , because before his conversion , verse 7. And the third righteousnesse , is that which hee calleth Through the fayth of CHRIST : quyting so his owne inherent and present righteousnesse that on this last imputed to him by GOD , and applyed by fayth , hee may onlie relye .

GAL. 3.11 . But that no man is justified by the Law in the fight of GOD , is evident : for the just shall liue by fayth . See also 1. COR . 4.4 .

Wherevpon , ( sayeth Aquinas ) it is to bee sayde , that heere the Apostle speaketh of all workes , as well Morall as Ceremoniall : For workes are not the cause why anie man is justified before GOD , but they are rather executions , and manifestations of his justification , ( sayeth hee . ) Now , such workes as are manifestations , that one is justified by Fayth , are surelie the workes of Fayth : therefore , even such workes are excluded , by the Apostle , from beeing the cause of the justification of anie before GOD , contrarie to the Councell of Trent .

ROM . 4.3 . For what sayeth the Scripture ? Abraham believed GOD , and it was reputed vnto him for righteousnesse .

Vpon which wordes , sayeth Cajetane ) altho then a man should never so much exercise himselfe , as is sayde , in good workes , Morall or Ceremoniall , ( and none can bee good , but those that are of fayth : ) yet hee can never by these attayne to the remission of sinnes , ( sayeth hee . ) And therefore it is subjoyned , Abraham believed , and it was reputed vnto him for righteousnesse . Where-vpon also sayeth Aquinas , It is to bee considered , that this righteousnesse written of by the Apostle , and reputed by GOD to bee so , Abraham expressed not in anie outward worke , but in the inward fayth of his heart , which GOD onlie beholdeth .

ROM . 5.19 . For as by one man's disobedience manie were made sinners , so by the obedience of one , manie shall be made righteous . But by one man's disobedience manie were made sinners by imputation as Bellarmine granteth , l. 5. de amissa gra . c . 17. Therefore by imputation manie are made righteous thorow the obedience of one in lyke-manner .

Where-vpon sayeth Cajetane , Hee not onlie setteth downe the sort of Adam's sinne , but also explayneth , the manner how that sin is imputed to others : and thereafter , by saying , wee are made sinners , hee manifesteth , that without our owne workes wee are made so by the disobedience of Adam ; and so , that manie are made righteous in lyke-manner by the obedience of CHRIST , without their owne workes , as appeareth in Baptisme , ( sayeth hee . )

Whence wee reason thus : in this Text there is mention of the disobedience of one Adam , Rom. 5.19 . which was common to manie ; and so common , that there-by manie were made sinners . So lykewyse there is mention of the obedience of One , to wit , CHRIST , which was common in like-manner to manie , and so common , that thereby manie are made righteous . But this disobedience of Adam was in him personallie , and inherent : and yet ( sayeth Bellarmine ) it is communicated to vs by generation , De amiss . gra . l. 5. ca. 17. after that manner whereby that can be communicated which is transient ; to wit , by imputation . ( All these are Bellarmin's words . ) Therefore , ( ex antithesi ) it will follow , that this obedience of CHRIST'S , which was in him personallie and inherent , is communicated lyke-wyse to vs by that conjunction which wee haue with CHRIST through regeneration , after that manner also where-by that can bee communicated which is transient , to wit , by imputation .

LVKE 18.14 . I tell you , that this man went downe to his house justified , rather than the other : for hee that exalteth himselfe , shall bee abased ; and hee that humbleth himselfe , shall bee exalted .

But hee that exalteth himselfe , is he who lyke the Pharisee relyeth on his owne inherent righteousnesse , to bee justified thereby before GOD , ( as the Romanistes doe ) and the humbling of ones selfe , lyke the Publicane , is hee who humblie acknowledging his owne vnrighteousnesse , relyeth onlie on GOD'S mercie for pardon , as the Orthodox Christians are taught . Therefore the one , according to CHRIST'S wordes , may expect with the Pharisee abasing , and rejection , and the other with the Publicane , exaltation to GOD'S favour , and to goe home justified .

Amb. l. 1. de Iacob & vita beata . c . 6 2. Witnessing of Antiquitie .

THis is my good , ( sayeth Ambrose ) that wee are not justified by workes : therefore I haue not where-of to glorie in my workes ; and therefore I will glorie in CHRIST . I will not glorie , then , that I am righteous , but that I am redeemed : not that I want sinne , but that my sinnes are forgiven mee : not that I haue beene profitable to anie , or anie to mee ; but that I haue an Advocate for mee , at the hands of the Father , who is CHRIST , and that his blood is shed for mee . And in lyke manner , Bern . in vigilia nativitatis Domini . Serm . 2. ( sayeth Bernard ) for this cause did Hee command His Precepts to bee observed diligentlie ; that seeing our imperfection and deficiencie , and that wee can not fulfill what wee ought , wee may flee vnto His Mercie , and say , Because thy mercie is better than lyfe . And seeing wee can not appeare before Him in the Garment of Innocencie , and Righteousnesse , let vs appeare in the garment of confession , to wit , To bee justified with the poore Publicane .

In lyke-manner , In 2. Cor . 2 hee was made sinne ( sayeth Ans●lme ) that wee might bee made righteousnesse : de sepult . ad milites templi . not ours , but GODS ; neyther in vs , but in Him ; even as hee was made sinne , not his owne , but ours ; neyther in Himselfe , but which was in vs , therefore ( sayeth Bernard ) CHRIST'S righteousnesse is imputed vnto vs.

3. Confession of partie .

Vasq . in 1. 2a. q. 114. disp . 214. VAsques the Iesuit reckoneth a number of their learned Doctors , who ( hee sayeth ) differ in this poynt onlie in words from vs , but agree in deede , as Vilhelmus Parisiensis , Scotus , Occam , Gregorie , Ariminensis , Biel , Antididagma Coloniense , Bel 2. de justif . c . 1. Iohannes Bunderius , Alfonsus de Castro , and Andreas Vega . So lykewyse Albertus Pighius , as witnesseth Bellarmine , yea , Bellarmine himselfe sayeth of vs ; Ibid . c . 7. § quarto . and of our doctrine . For if they would onlie haue ( sayeth hee ) that CHRIST'S merits are imputed vnto vs , because they are given vnto vs , and wee may offer them vp to GOD the Father for our sinnes , because CHRIST hath taken vpon Him the burden to satisfie for vs , and to reconcile vs to God the Father ; then their opinion or doctrine were right , ( saye●h hee ) and this is our verie doctrine which hee hath rehearsed : so that our verie adversarie pleadeth heere for vs. Contaren . de justif . purged since , & set foorth 1589. at Venice , & at Paris 1571. Vega de justif . l. 15 c . 11. et 21.

I esteeme , then , ( sayeth their Cardinall Contarenus , ) that it is altogether Piouslie and Christianlie sayde that wee ought to relye , relye , ( I say ) as vpon a most firme prope , which shall surelie vpholde vs ; to wit , on CHRIST'S Righteousnesse , which is gifted to vs ; and not vpon our owne holinesse , or anie grace that is inherent in vs. For as the divynes of Colen affirme , ( sayeth Vega ) it is onlie by the imputation of CHRIST'S Righteousnesse , in so farre as fayth apprehendeth mercie and the Righteousnesse of CHRIST , for His merite , that wee are justified before GOD .

CHAPTER VI . Of Sanctification , and man's abilitie to keep the Law .

The state of the Question .

HAVING considered the way , howe a man is made just , when hee is first reconciled to GOD , which our Adversaries call His first justification , nowe wee are to consider man , as hee is allreadie justified , and to enquyre , what hee is able to performe in this estate of grace wherein hee is allreadie translated ? Our Adversaries mayntayne two thinges anent man's abilitie n this estate , which wee flatlie denye . The one is ; That hee is able , perfectlie , to fullfill the Law of GOD , in all the Preceptes thereof , and dueties requyred by everie Precept . The other is grounded vpon this , to wit , That hee is able to merit eternall lyfe ; Rhem in Heb 6.10 . and so to challenge it by right , That GOD should bee vnjust , if Hee denyed to reward him with the same . To come , then , to the first poynt , Of man's abilitie to keepe GOD'S Law .

UNDERSTANDING by Keeping of the Lawe , that sincere measure of obedience to everie Precept thereof , which GOD nowe requyreth vnder the Gospell ; and which the Godlie , according to that measure of grace which they get , and the condition of this lyfe , ( onelie still tending to perfection ) performeth , and is graciouslie by GOD , in CHRIST , accepted . In this sense wee denye not , Philip 3.12.13 but the Godlie may keepe GOD'S Law ; and ought more and more , with the Apostle , stryue to perfection , and to obey the same .

But that anie man on earth can so keepe the same , and giue such perfect obedience therevnto , as may endure the strict tryall of of GOD'S judgement ; yea , doe more than the Lawe requyreth ; and so super-errogat ( as the Rhemistes teach ; Rhem on 1. Cor . 9 16 ) this wee affirme to bee prowde Pelagianisme , and a most lurd Heresie , agaynst which the Authoritie of Scripture doeth most clearlie militate .

1. Authoritie of Scripture .

1. KING . 8.46 . There is no man that sinneth not . Amb. in psal 118. Naz . Hō . in patrem suum

Which thing to denye , ( sayeth Ambrose ) is sacriledge : and it is aboue the nature of man , ( sayeth Nazianzene ) not to sinne : and the propertie of GOD alone .

PROV . 24.16 . For a just man falleth seaven tymes .

Therefore , sayeth DAVID , a man according to GOD'S heart , Psal . 143. 2 & 19 12. Enter not into judgement with thy servant : for in thy sight shall no man living bee justified . And agayne ; So Iob 9.3.20 Nyssē de Orat . Dominica , Serm . 5 Hierom adv . Pelag lib . 3. Who can vnderstand his erroures ? Cleanse thou me from secret faultes . Wherefore also sayeth Gregorie Nyssen . The Scripture telleth vs , that none can bee found amongst men , who can liue but one day , without spot . And if thou canst showe mee but one man , who hath fulfilled the Commandementes , ( sayeth Ierome to the Pelagiane ) then thou mayest showe mee a man , that needeth not the Mercie of GOD .

1. IOHN . 1.8 . If wee saye , then , that wee haue no sinne , wee deceaue our selues , and the trueth is not in vs.

Where-vpon Augustine showeth vs , that the Apostle , Aug. l. 2. in Epist. Parmeniani . cap . 7 who sayde before , that hee who is borne of GOD , sinneth not ; yet heere-in also hee speaketh right . For altho ( sayeth hee ) in so farre as wee are borne of GOD , wee sinne not : yet that also is in everie one of vs , that wee are borne of Adam ; and there-fore , sinne daylie . And if IOHN number him-selfe , and the other Apostles , amongst sinners , ( sayeth Father FERVS on this place ) who of vs dare bee so bolde , to pronounce him-selfe to be righteous , and without sinne ?

IAMES 3.2 . For in manie thinges wee offende all .

Of which place , sayth Gregorie , Who is able in this lyfe after hee hath gotten fayth , Greg . super Ezechiel . hom . 22 to liue without sinne ? seeing Iohn sayeth , If wee say that wee haue no sinne , we deceaue our selues , and the trueth is not in vs. To whose wordes , ( sayeth hee ) S. Iames agreeing , sayeth , In manie thinges wee offend all . And lest that it should bee sayde that hee spake of lesser , or veniall sinnes , ( as they call them ) hee sayeth , By-past sinnes are remitted , when fayth is obtayned : and yet after fayth , while as wee decline to the committing of sinnes , how can wee presume of righteousnesse , or haue hope in our selues of eternall lyfe ?

ROM . 7.23 . I see another law in my members , warring agaynst the law of my mynde , and bringing mee into captivitie to the law of sinne .

Wherefore ( sayeth Ierome ) if a man can be without sinne , Hier . adv . Pelag lib . 1 which is evident that the Apostles could not , then that man may be aboue the Apostles , to passe by the Patriarchs and Prophets , whose righteousnesse in the Law was nowyse perfect .

LVKE 11.4 . And forgiue vs our sinnes .

Vpon which wordes ( sayeth Tertullian ) the LORD knew that himselfe onlie was without sinne , Tertul de Orat . cap . 7 Cypr . de Orat . Dominica . therefore hee taught vs to seeke the forgiuenesse of our sinnes . As also ( sayeth Cyprian ) lest anie man should please himselfe as hee were Innocent , while as no man is innocent ; and by ex●olling himselfe , should perish the more ; hee is therefore taught , that hee daylie sinneth , while a hee is commanded daylie to pray for the pardon of his sinnes .

2. Witnessing of Antiquitie .

NO man can be without sinne , ( sayeth Lactantius ) so long as he is cloathed with flesh , Lact . lib . 6. c . 13 Bern . Serm . 50. in Cantica . Hier . adv . Pelag libro 2. See also Bern . Serm . 5. de verb . Isai . And Aug. lib . 1. retract . cap . 19. whose infirmitie three manner of wayes is subject to the dominion of sinne , in deedes , wordes , and thoughts , Therefore sayeth S. Ierome , ( after adduction of sundrie proofes ) All these examples I haue runne over , to show that the Law was never yet fulfilled by anie ( sayeth hee . )

3. Confession of partie .

IT is impossible , ( sayeth Aquinas ) to fulfill the law , Aquin in Gal 3. lect 4 Sent . 4. & de Sacram . Euch . fol. 20 cited by Cassand . consule art . 6 Carthus . in psal 142 &c. and never anie could keepe the Law as it is commanded . And if wee wil heare a Pope , Hadrianus a Trajecto , hee sayeth , All our righteousnesse is lyke a menstruous cloath , as Isai speaketh ; cap . 64. for continuallie vpon the cloath of our good lyfe , which we weaue with the workes of righteousnesse , wee droppe the corrupt worsome of manie crimes , or grievous offences . Lykewyse Carthusian asking how Ezekias , Ieremie , and Ester , &c. alleadged their righteousnesse before GOD ? hee answereth , that they sayd not this simplie , that they were righteous , but after an humane measure , knowing ( sayeth he ) that all their righteousnesse before GOD , was but like a menstruous cloath . Therfore it is sayde , Enter not into judgement with thy servant , for in thy sight no living man can bee justified .

CHAPTER VII . Of glorification : and whether our good workes doe merite the same .

The state of the Question .

THat good workes are necessarie to the obtayning of eternall lyfe , and that according to them in measure , but not for their condignitie and merite , eternall lyfe is bestowed on the godlie , we constantlie affirme . Therefore herein onlie standeth the question , not of their necessitie , or whether good workes haue a rewarde abyding them , ( which Scripture affirmeth , PSALME 19.11 . PROV . 11.18 . and none can denye ) but whence they haue the same ; that is , whether from Iustice , for the condignitie of the worke meriting , ( as the Papistes affirme ) or from Mercie , Concil . Trid . according to GOD'S free promise graciouslie obliedging , Sess. 6 c . 16 can . 32 as Iames 2.5 . and as a just GOD in keeping his promise , and mercifullie performing the same . As may bee seene to bee the onlie trueth , by these scriptures following . How grosse herein they are , see Vsh. pag . 496. and Rivet . 2 , pag . 500.

1. Authoritie of Scripture .

PSAL . 62.12 . Also vnto thee , O LORD , belongeth mercie , for thou rendrest to everie man according to his workes .

Remarke , then , that this retribution floweth from GOD'S mercie , and not man's merite , and is rendred according to his workes , and not for his workes . Wherevpon Pope Gregorie moveth this question , saying . If that happinesse of the Sayncts bee Mercie , and not acquired by merits , where is that which is written , Greg . in psal poen . 7 And thou wilt render to everie one according to his workes . If then it bee rendred according to workes , how shall it bee esteemed mercie ? But it is another thing , ( sayeth hee , by way of answere ) to render according to workes , and another thing to render for the wo●kes themselues : for in that it is sayde , according to their workes , the qualitie of the workes is vnderstood , that whose workes are seene to bee good , their retribution shall bee in glorie . For vnto that blessed lyfe , wherein men liue with God , and enjoye from God , no labour can bee equalled , and no workes can bee compared .

ROM . 6.23 . For the wages of sinne , is death ; but the gift of GOD , is eternall lyfe , thorow JESUS CHRIST our LORD . So EPHES . 2.8.9 .

Aug. de gratia & lib . arbit . c . 9 Vpon which wordes , ( sayeth Augustine ) when hee might haue sayde , and rightlie sayd , The wages of righteousnesse , is eternall lyfe ; yet hee would rather say , The free gift of GOD , is lyfe eternall : that hereby wee may vnderstand , that it is not for our merites , but according to His owne mercie , that GOD bringeth vs vnto eternall lyfe . So lykewyse sayeth Chrysostome , Chrysost . in Rom. 6 The LORD showing that they got it not as a debt , ( sayeth hee ) or a due retribution , and remuneration , for their laboures ; but that all came of meere grace freelie . And therefore the verie Rhemistes translate the word heere vsed , [ GRACE ] or that which commeth of meere favour onlie .

In lyke-manner sayeth Cardinall Cajetane , Hee sayeth not , The wages of righteousnesse , is lyfe eternall ; but the gift of GOD , is lyfe eternall : that wee may vnderstand , that it is not for our merits , but of the free gift of GOD , that in ende wee attayne vnto lyfe eternall . Therefore hee subjoyneth , ( sayeth hee ) In Christ Jesus our Lord . Loe heere the merite , loe heere the righteousnesse , the wages whereof , is eternall lyfe . But vnto vs it is a gift , for Christ Iesus sake . The verie same sayeth Cardinall Cusanus on this place , as also their master of Sentences , Lombard , saying , that the Apostle spake so , that wee may vnderstand ( sayeth hee ) that GOD bringeth vs to eternall lyfe , for His owne mercies sake , and not for our merits . Closse contrarie vnto which doctrine of the Apostles , and these fornamed expositions is that which Maldonat affirmeth , Maldon . in Ezek . 18.20 saying , that as properlie and truelie wee merite reward , when by grace wee doe well , as we merite punishment when without grace wee doe evill .

ROM . 8.18 . For I reckon that the sufferings of this present tyme , are not worthie ( or condigne as the Rhemistes translate ) to bee compared with the glorie which shall bee revealed in vs.

Vpon which wordes ( sayeth Haymo ) if anie man could fulfill all the Precepts of the Olde and New Testament , and suffer all sort of torments ( which hee rehearseth ) manie ages of tyme , hee would no wyse be worthie of that glorie to come , which the elect shall receaue : For to that blessed lyfe ( sayeth Gregorie ) which wee liue with GOD , Greg . in psal poenit 7. and haue from GOD , no labour can bee equall , nor no workes compared : chieflie seeing the Apostle sayeth , that the sufferings of this present time are not worthie of that glorie to come , to bee revealed in vs. For the suffering is but small ( sayeth Theodoret ) but the gayne which is hoped for is great : And therefore hee called these thinges that are looked for , not a Reward , but Glorie , and which is no wayes merited de condigno ( sayeth the Cardinall Cajetane )

Wherevpon also sayeth Bernard , concerning lyfe eternall , We know , that the sufferings of this tyme , are not worthie to be compared with the future glorie ; Bern . Serm . 1. in anune B. Mariae . no , not , if one did sustayne them all : for the merits of men are not such , that for them eternall lyfe should bee due of right ; or GOD should doe anie injurie , if hee did not giue it .

2. TIM . 1.16.18 . The LORD giue mercie vnto the house of Onesiphorus , for he refreshed me , & was not ashamed of my chaine . The LORD grant vnto him that hee may finde mercie of the Lord in that day : that is , in the day of Death , and Iudgement , ( sayeth Carthusian . )

Where-vpon ( sayeth Theophylact , ) Take heede , that heere hee sayeth not , The LORD giue vnto him anie other thing , but mercie . And againe , if Onesiphorus , ( sayeth hee ) who for the Name of CHRIST did cast himselfe in so many perils , was saved by Mercie ; how much gather should wee expect so to bee saved ? Therefore also sayeth the Prophet , Hos . 10.12 Sow to your selues in righteousnesse , and reape in mercie . So lykewyse , Blessed are the mercifull , Math 5.7 . ( sayeth our Saviour ) for they shall receaue mercie . And in lyke-manner ( sayeth the Apostle ) Not by the workes of righteousnesse , Tit . 3 5 So 2. Tim . 1 9. Rom. 11.16 . which wee haue done , but according to His mercie Hee hath saved vs. If then our salvation bee from mercie , it followeth , therefore , that it is not from merits .

ROM . 8.17 . And if wee be children , then wee are heyres . Children by Adoption . ROM . 8.15 . And heyres of that kingdome which hee hath promised to them that loue Him . IAM . 2.5 .

Vpon which wordes ( sayeth the Iesuit Salmeron , ) Remarke , that this speach is of Children by Adoption , because amongst men this inference faylleth not ; for , for this ende are such adopted , that they may succeede to his goods who adopteth them , ( sayeth hee . ) And in lyke-manner ( sayeth the Iesuit Iustinian , ( Verie fitly doeth hee vse the word of heirship , alluding , to wit , to the right of adoption . For , ( sayeth Cajetane ) for this ende anie one is adopted to bee a sonne , that consequentlie he may bee heyre . If therefore our adoption is from no merits , and that our inheriting is from adoption , therefore it will follow by good consequence , that our inheriting is from no merite .

EPHES . 2.10 . For wee are His workmanship , created in CHRIST JESUS , vnto good workes , which GOD hath before ordayned , that wee should walke in them .

Remarke , then , as walking in a way to a place , maketh vs not to haue right to that place ; so walking in the way of good workes to heaven , maketh vs not to haue right to heaven , as the meritorious cause of obtayning the same , but onlie CHRIST'S purchase , and his gracious promise . Bern . de gra & lib arbit , ad finem . Therefore said Bernard of them , that they were the way to the Kingdome , but not the cause of our reygning in that Kingdome . So that it is a brutish thing , when we are at the ende of our journey , to count our steps to that Kingdome , so manie merites deserving the same ; or that GOD thereby oweth to vs , to whom we more than owe our owne selues .

LVKE 17.10 , So lykewyse yee , when yee shall haue done all those thinges which are commanded you , say , Wee are vnprofitable servants : wee haue done that which was our duetie to doe .

Which speach ( as Vasques showeth ) is both a speach of humilitie and veritie , Se● also these place● Iob . 35.7 . Psal . ●6 . 2 Hier . ad Cto siph . contra Pelag Chrysost . in Rom. Hom. 7. See also Vsh. p. 503. and as Maldona● also , and Alfonsus à Castro , on this place declare . Whence it is , that Ierome inferreth , If hee bee vnprofitable who hath done all , what is to bee sayde of him , who could not fulfill all ? Hence , therefore , wee reason thus . Whosoever meriteth at GOD'S hands , hee is a profitable servant : but none , even who doeth all that is commanded him , is a profitable servant : therefore none can merite at GOD'S hands . The Major is vndenyable ; the Minor is Christs owne wordes ; which hee backeth with a reason , because all are debt-bound . Where-vpon sayeth Chrysostome , in doing all whatsoever wee can doe , wee but pay our debt when wee haue done the same . And therefore rightlie also sayeth Maldonat , M●ld in Luk● 17 . What wee owe , is not so laudable when wee performe the same , as it is vituperable if we performe not the same . And which wee see in the punishment of that servant with many strypes , who knew the will of his master , and did it not . Therefore from these wordes doeth Marcus H●remita draw this conclusion ; The Kingdome of Heaven , then , ( sayth hee ) is not the hyre of workes , but the free grace of the LORD , prepared for his faythfull servants : De iis qui putant se operibus justificari . So LVKE 12 , 32. where are three Arguments : 1. A Kingdome given : 2. This a gift of GODS good pleasure , not addebted : and 3. Given vnto vs , as an inheritance from a father . Therefore sayeth the Text , It is your Fathers pleasure to giue to you a Kingdome .

2. Witnessing of Antiquitie .

ETernall rest , Basil . in 114. Psal . ( sayeth Basill ) abydeth them who in this lyfe haue lawfullie striven : not for the merits of their workes , but out of the free favour of that most bountifull GOD , Aug. in Psal . 70. conc . ● . wherein they haue trusted . Lykewyse ( sayeth Augustine ) thy sinnes are thine , but merite is GOD'S ; punishment is due to thee ; and when reward commeth , Hee shall crowne His gifts , Bern . Serm . 1. in anunc Mariae . not thy merites . Last of all , ( sayeth Bernard ) Thou canst not merite eternall lyfe , by no workes of thine , but Hee freelie lykewyse bestoweth that on thee : — nor should God doe anie wrong , if He gaue not the same vnto thee . Closse contrarie vnto the Rhemistes their wordes on HEB . 6.10 .

3. Confession of partie .

WIth full consent doe the whole Fathers deliver ( sayth Cassander ) that the hope of pardon , Cassand . consult art . 6. and of lyfe eternall , is ONLIE to bee placed in the mercie of GOD , and merite of CHRIST onelie : neyther are our workes what-so-ever they bee , of that worth , Ferus in Ioh . 3. f . 69 Alfons . à Castro . contra heres . verbo meritum . ( sayeth Ferus , and with him à Castro ) that they deserue duelie and condignlie anie such reward . Therefore Bellarmine was forced to conclude all his dispute for merites , thus ; that for the vncertayntie of our owne righteousnesse , ( sayeth hee ) and the danger of vayne glorie , it is most safe to put our whole confidence in the onlie mercie and bountie of God . And hee is to bee accounted the sounder Divyne , the more faythfull Catholicke , and most agreeable to holie Scripture , Bellarm . lib . 5. de justificat . cap . 7 §. Sit tertia . Apud Vegam , Opuscul . de Meritis , qu . 4. p. 782. ( sayeth their Waldensis ) who simplie denyeth all merite , and with the Apostle & holy Scriptures acknowledgeth , that simplie no man meriteth the Kingdome of Heaven , but that hee getteth it onlie of Gods miere favour and good will of the Giver .

CHAPTER VIII . Of Purgatorie .

The state of the Question .

WEE denye not that the godly manie wayes , and oftymes suffer heere , and haue by the Hand of their wyse and mercifull Father , castigatorie and emendatorie punishments inflicted vpon them in this lyfe , which may justlie bee called Medicinall benefits , fardering their mortification , and tending to their good , as DAVID professeth : Psal . 119.71 Hebr . 12.10 and the Apostle teacheth , that they may bee made partakers of the LORD'S holinesse . But wee denye , that these are expiations , or that they suffer anie punishment for their sinnes at all after this lyfe ; especiallie of such a satisfactorie qualitie , as the Councell of Trent mentioneth , Sess. 9 sub Pio 4. and as the Romanistes haue forged , in the fire of Purgatorie , which they define to bee a hellish prison , wherein the soules of the godlie are purged after this lyfe , which were not fullie purged heere , by enduring a temporall punishment for their mortall sins there , and satisfying for their veniall . And wherein they are so peremptorie , that they affirme , that whosoever believeth not this fire to bee , Bell . lib . 1. de Purg . cap . 3 §. Ad septimum their soules in Hells fire shall bee tormented for ever . Notwithstanding that this meane of purging of soules , or their going to anie such place after death , is flat agaynst Scripture .

1. Authoritie of Scripture .

1. IOHN 1.7 . And the blood of IESUS CHRIST His Sonne , purgeth vs from all sinne .

That is ( say the Rhemistes themselues ) from Originall & Actuall , Veniall and Mortall , from the fault and paine due for the same . Lomb lib . 3. sent . dist . 19. Bell . lib . 2. de indulg . cap . 5 §. At non . In lyke-manner , ( sayeth Lombard ) CHRIST by His death , and by that one true Sacrifice of His , hath abolished WHAT-SO-EVER faults wee had , whereby wee were holden by Satan to vndergoe punishment . And more particularlie ( sayeth Bellarmine , ) The sufferings of CHRIST are able to expiate all sinne , originall & actuall , mortall and veniall , and all punishment , eternall and temporall : and all this by it selfe alone . Chap. 15. 1. ● All which these sufferings doe not onlie performe , when in Baptisme wee are first reconciled with GOD , but also thereafter ( as the Rhemistes on this same place confesse ) when wee repent of our sinnes committed after our first reconciliation , notwithstanding of these calamimities that haue come vpon the godlie thereafter , as vpon DAVID , and others : For Infants after Baptisme , are subject to the lyke temporall calamities . As sicknesses & death it selfe , as well as those who actuallie sinne after Baptisme , and are of riper age : so that , if such common calamities , or chastisements should argue no plenarie pardon of sinnes committed after reconciliation in those who are of age , then should it argue the lyke also in Infants , and so there should no plenarie pardon bee of all : which were to derogate greatlie from the vertue of the sufferings of CHRIST , and from the LORDS mercie in lyke-manner , and so to make the Father of mercies in mercifulnesse farre inferiour to man , and that hee requyreth of vs , in free and in full pardoning , a farre greater perfection of mercie than hee hath in himselfe .

The sufferings of CHRIST then beeing of an infinite value ( sayeth Durand and Mairones cited by Bellarmine ) to joyne therefore , Bell . lib . 1. de indulg . cap . 4 §. Tertia . Chrysost . in Rom. Hom. 8. the satisfactions of the sufferings of the godlie thereto , is altogether superfluous , for as where there is grace , there is pardon , so where there is pardon ( sayeth Chrysostome ) there is no punishment at all , to wit , satisfactorie .

PSAL . 73.24 . Thou wilt guyde mee with thy counsell , and afterward receaue mee vp into Glorie .

Remarke , then , that after the finishing of this lyfe , wherein the godlie are guyded by the councell of GOD , Aug. medit c . 22. & lib 20. de Civit DEI , c . 15. Pros . l. 1. de vita comtem plativa . cap . 1 and His Grace ; immediatlie followeth the receaving vp of their soules to Glorie . Therefore ( sayeth Augustine ) O happie Soule , who HOW SOONE it is loosed from the bodie , beeing set at libertie , PRESENTLIE goeth to Heaven , and is secure at rest .

In lyke-manner sayeth Prosper of the godlie , that having ended their paynfull pilgrimage , presentlie thence-foorth they raygne happie ( sayeth hee ) in their natiue countrey .

2. COR . 5.1 . For wee know , that if our earthlie house of this tabernacle bee dissolved , we haue a building of GOD , a house not made with handes , eternall in the Heavens .

Vpon which wordes sayeth Anselme , We know that PRESENTLIE wee haue from GOD a building , that is , a blessed Mansion place .

Bel● . l. 1. d● sanct . cap . 3 Yea , in lyke-manner , ( sayeth Bellarmine himselfe ) The Apostle's reasoning is most excellent , to wit , this , if this mortall lyfe perish , ( sayeth hee ) wee haue presentlie another farre better in the Heavens .

REVEL . 14.13 . Blessed are the dead which die in the LORD , from hence-foorth now , sayeth the Spirit : for they rest from their laboures , and their workes follow them .

Vpon which wordes , ( sayeth the Iesuit Ribera ) It is almost the common exposition of all , which Andreas Caesariensis followeth , that these wordes are spoken of all the godlie , ( and not onlie of Martyres ) therefore Beda sayeth , I thanke thee , O IESV , who makest them blessed in Heaven , ( not in Purgatorie ) who die in thee on earth : Rom. 8.1 . And 16.11 7 how much more these , who lay downe their happie soules both in Thy faith , and for Thy faith ? And this exposition Ribera proveth to bee true , by sundrie lyke speaches of Scripture , Gal. 1 22 Iohn 15.4 5 and by the custome of the Church which in her publicke offices for the dead vnderstandeth the same so ; and therefore hee calleth it , the most fit and convenient meaning , because it comprehendeth them that die for the LORD , ( as Martyres ) and extendeth it selfe also vnto all others the godlie who-so-ever . Bern . ad milites Templi . cap . 2●p . 98. Thus also doeth Primasuis , Aretas Caesariensis , Bernard , Haymo , and the Iesuit Lorinus , expone these wordes .

Next , ( à modo ) or from hence foorth Ribera exponeth , from the verie tyme of their death , as Ambrose , Haymo , and Beda , expone ( sayeth hee ) who therefore brings that of the PSALMIST , Psal . 127. when Hee hath given vnto His well-beloved their sleepe , beholde , the inheritance of the LORD .

COL . 1.20 . Having made peace through the blood of His Grosse by Him , to reconcile all thinges vnto Himselfe , whether they bee thinges in Earth , or in Heaven .

Whence wee see , that the Apostle distinguisheth the Church , which is reconciled to GOD by CHRIST , into that which is on Earth , and that which is in Heaven : but of anie part there-of in Hell , hee speaketh not at all . There-fore , that reconciliation which was made by CHRIST'S Blood , belongeth not to anie who are there , eyther in Limbus , or Purgatorie .

Agayne , 2. COR . 4.18 . These thinges that are seene , are Temporall ; and these thinges which are not seene , are Aeternall . Whence it followeth , that there is no invisible place after this lyfe , which is not eternall , and consequentlie , there is no Purgatorie .

In lyke manner ( sayeth Andreas Casariensis , and with him Aretus ) Their verie departure out of the bodie , is this resting from their laboures : and therefore , from hence-foorth , that is , from the verie tyme of their death is signified , sayeth Richardus de sancto Victor .

Wherefore , ( sayeth Cyprian ) O what dignitie and securitie is it , Cyprian . de exhort . Martyrii cap . ●lt . in a moment to close thy eyes , whereby men in the world are seene , and to open them instantlie , that GOD and CHRIST may bee seene● O what great happinesse is it , to bee speedilie pulled from the earth , that thou mayest Presentlie bee placed in Heaven ! Last of all , to rest from their labours , is , ( as Beda calleth it ) to bee blessed in Heaven : and not as the Rhemists expone it , To bee discharged of the troubles of this lyfe . For this were a miserable Rest , to bee fred of such , and yet to bee tormented with hellish paynes after this lyfe .

2. COR . 5.8 . Wee are confident , I say , and willing , rather to bee absent from the body , and to bee present with the Lord . So also PHILIP . 1.23 . I desire to bee dissolved , and to bee with CHRIST .

Whence wee reason thus , They who are with the LORD , or with CHRIST , are in no place of torment , ( for to bee with CHRIST , is to bee in Paradise , as hee sayde to the Thiefe . ) But the godlie Soules presentlie after their beeing absent from the bodie , which is by death and dissolution , are present with the LORD , or with CHRIST , as the Apostl's words import , and the Rhemists confesse . Therefore they are in no place of Torment .

Therefore doeth Tertullian adde the particle of tyme , saying , Tertul . de patientio c . 9. & de spectaculis c . 28. I desire , sayeth the Apostle ) jam recipi , even now , to bee receaved , and to bee with CHRIST .

2. Witnessing of Antiquitie .

THE Church then , ( sayeth Augustine ) doeth know two Tract . 124. in Io●an . sorts of lyues , which are from GOD preached and ●ecommended to her , where-of one is by fayth , the other by fight : the one in the tyme of her Pilgrimage , the other in the tyme of her Mansion : the one in labour , the other in rest : the one in the way , the other in her natiue countrey . But no mention of anie third sort of lyfe , of such who are neyther in blesse , nor rest , nor in their countrey : ●phes 1.10 . even as the Apostle distinguisheth the Church , eyther beeing on earth , or in Heaven . And as the primitiue Church ( by Bellarmines witnessing ) defended themselues agaynst the Donatistes , Bel . l. 3. de Eccles c . 9. that they made not two Churches , one vpon earth , and another in Heaven ; but distinguished the two times or estates of the Church ; the one Militant , and the other Triumphant : no word b●●ng then of the Popish ●ripartition , o● a third , in Purgatorie .

And most excellentlie sayeth Iustine Martyr . Iust . Mar. q. 75. So Greg . Nazian . an Orat . funcbri in laudem Caesarii fratris . Chrysost . hom . 3. ad . philip . & Aug. l. 13. de civit . Dei , c . 8. Ephrem tom . 1. Tract . de mansio , heat . Thus after the departure of the soule from the bodie , presentlie is made a distinction betweene the good and the evill ; for they are carried to the places whereof they are worthie : the soules of the godlie by the Angels beeing carried to Paradise , where the companie and sight of Angels , and Arch-angels is , as also the sight of CHRIST our Saviour , according to these words , While wee are absent from the bodie , wee are present with the LORD . But the soules of the wicked are carried to Hell , ( sayeth hee . ) Neyther hath the Scripture taught vs , ( sayeth Ephrem ) that there are three places .

3. Confession of partie .

WEE are certayne , Aquinas in 1. C●● 5.1 . ( sayeth Aquina● ) if our earthlie house wherein wee dwell heere , that is , our bodie bee dissolved , and turne to corruption by death , wee haue Presentlie , not in hope , but in reall possession , a better house , not made with handes , that is , heavenlie glorie , whereof our Saviour sayde , In my Fathers house , are manie mansions .

Bel . l. 1. de sanct . c . 4. Areopag . de Eccles . Hier . c . 7. Bellarmine also , after the reciting of this Testimonie of Dionysius Areopagita , which sayeth thus , The sayncts in their death , know surelie , that whollie they shall attayne to rest , and a full conformitie with CHRIST , how-soone they come to the ende of this present lyfe . Hee willeth vs , to remarke this , saying , Note , that Dionysius sayeth , that the soules of the godlie presentlie after death , attayne to immortall blesse .

CHAPTER IX . Of the Sacraments .

SECT . 1. Of the absolute necessitie of the Baptisme of Infants .

The state of the Question .

WEE holde , that Baptisme is necessarie to Salvation , by a conditionall necessitie , to wit , if it may bee had , or ratione praecepti . The contempt whereof is damnable , as also that it is the onelie ordinarie meane given by GOD to his Church , for bringing of Infants to the participation both of Grace and Glorie . But that it is simplie necessarie by such an absolute necessitie , ratione medii , that except this meane of salvation bee vsed , there is no possibilitie of salvation to poore Infances , who are children of the faythfull , this wee denye , and reject as a cruell & vncharitable poynt of doctrine , ( altho the Councel of Trent accurse them who so thinke ) & we affi●me it to bee altogether contrarie to these Scriptures following . Sess. 7 can . 5.

1. Authoritie of Scripture .

GEN . 17.7 . And I will establish my Covenant betweene mee and thee , and thy seede after thee in their generations , for an everlasting Covenant , to bee a God vnto thee , and to thy seede after thee . So lykewyse , ACTS 2.39 . For to you is the promise , ( sayeth the Apostle ) and to your children , and to all that are afarre off , whom-so-ever the LORD our GOD shall call .

Remarke , then , that not onelie are the Parents within the Covenant of Grace , but their children also , and their seede after them , And even as the female was comprehended vnder the male , ( because vncapable of Circumcision ) and so saved amongst the Iewes ; so are Infants dying in the mothers wombe , or in the birth , without Baptisme , comp●ehended vnder their believing P●●●nts , and within the Covenant of Grace ; and consequentlie are saved , as belonging to election . Aug. sup . levit. q . 84. Therefore sayeth Augustine , It is collected , that invisible sanctification hath beene present to some , and profited them to salvation , without the visible Sacraments .

IOSHVA 5.5 . Now all the people that came out , were circumcised : but all the people that were borne in the Wildernesse , by the way as they came out of Aegypt , them they circumcised not .

Whence wee inferre , That as the children who died those fourtie yeares in the Wildernesse , were not condemned , for not beeing circumcised vnder the Law , notwithstanding of that peremptorie commination , which sayeth , and the vncircumcised man-chylde , Gen. 17.24 whose flesh of his fore-skinne is not circumcised , that soule shall bee cut off from his people : Even so , neyther are the children of Christians condemned , for not beeing baptized vnder the Gospell , when that Sacrament can not possiblie or convenientlie bee had : Ambrose in Orat . funebri de obition Valent . imperat . it beeing not the want , but contempt of Baptisme that is judged damnable . Therefore sayd Ambrose concerning the Emperour Valentinian , who died vnbaptized , I lost him whom I was to regenerate by Baptisme ; but hee hath not lost that grace which hee desired there-by .

IEREM . 1.5 . Before thou camest out of the wombe , I sanctified thee . And agayne , ROM . 9.11 . For the children not being yet borne , ( sayeth the Apostle ) neyther having done eyther good or evill , that the purpose of God according to election might stand , not of workes , but of him that calleth , it was sayde vnto her , The elder shall serue the younger : as it is written , Iacob haue I hated , and Esau haue I loved .

Wherevpon ( sayeth Cornelius Mus , Bishop of Ritonto , ) by a speciall priviledge of divyne grace by Christ , even infances in the wombe may attayne to salvation , Meca in Rō . 5. p. 268. Bel . l. 4. de anima Christi c . 16. in fine . Bern . Epist. 77. as is manifest in the example of Ieremie , and Iohn the baptist . ( And there-after , ) For it is evident , sayeth hee , and with him Bellarmine ) that the divyne grace of Christ , is not tyed to Sacraments . Therefore ( sayeth Bernard ) what reason or nature teacheth , that none of those who die , whose bodie outwardlie is not sprinkled with the element of water , can obtayne internall and eternall salvation ? and therefore hee thereafter affirmeth , that in case contempt bee not the cause , that then the Parents fayth is not onlie profitable , but sufficient also for the chylde . For if the roote bee holie , ( sayeth the Apostle ) so also are the branches . Rom. 11.16

1. COR . 7.14 . For the vnbelieving husband , is sanctified by the wyfe , and the vnbelieving wyfe , is sanctified by the husband ; else were your children vncleane , but now they are holie .

Note , then , if the children of one onelie believing parent bee esteemed holie , and in the Covenant , how much more then should the Children of Parents , Gen. 17.7 . both believing bee esteemed holie , and so charitablie judged of , ( if they die without Baptisme ) to bee eternallie saved ? Therefore in that booke which was written by Augustine , Aug. l. 3. de baptismo parunter c . 12. of the Baptisme of Infantes , that examples haue gone before of Infants to make , whom Christians ( sayth hee ) the Christian will even of one parent had prevailed , the Apostle did signifie .

2. Witnessing of Antiquitie .

HOw forcible that is the which th'Apostle saith , Aug. tom . 7 l. 4. de baptismo cont . donatistas , c . 22. cited in the canō law , also de ●ensecratione . dist . 4. c . baptisme vicem . Bern . Epist. 77. even without the visible Sacrament of baptisme , ( sayth Augustine ) with the heart wee belieue vnto righteousnesse , and with the mouth wee confesse to Salvation , is declared in that Thiefe on the Crosse . But then it was invisiblie fulfilled , when not the contempt of Religion , but the poynt of necessitie , did exclude the mysterie of Baptisme . Wherefore ( sayeth Bernard ) CHRIST when hee sayde . Hee who believeth , and is baptized , shall bee saved warilie , and well , hee sayeth not , But he that is not baptized , shall bee condemned .

3. Confession of partie .

LOmbard speaking of the sense of these words , Iohn 3. Lomb . l. 4. Except man bee borne of new , dist . 4 §. his autem & lit . E. so also Alfonsus de castro verbo baptism● . Cajet . in summam thome part . 3 art . 1. & 2. Gerson in conc . de nativ . virg . &c. and vnderstanding them of Baptisme : but this is to bee vnderstoode ( sayeth hee ) of them who may , and yet despyse to bee baptized : otherwyse , ( sayeth hee ) GOD hath not tyed his power to Sacraments ; for tha● some hath gotten invisible sanctification , without the visible Sacrament , this Augustine clearlie teacheth . So lykewyse sayth Cardinall Cajetant , in the case of necessitie vnto the salvation of children , the Parents desire of Baptisme is sufficient . Yea , GERSON , before the whole Councell of Constance , delyvered this doctrine , saying , It is evident , that GOD hath not tyed His mercie of salvation , to the common lawes of Christian doctrine , nor yet vnto Sacraments ; but without anie prejudice thereof , hee can sanctifie children vnborne in the verie wombe , by the baptisme of his grace , and power of the holie Ghost . And therefore hee sayeth that all Parents should pray for this grace to their Infants , in case that they happen to die before their birth .

SECT . 2. Of Transubstantiation in the LORD'S Supper .

The state of the Question .

THat in the LORD'S Supper , the verie Bodie and Blood of Christ is truelie , reallie , and effectuallie present , as foode to the soules of all true believers , and that the same is truelie participated vnto salvation , by all worthie Receavers , wee constantly affirme : but after consecration to affirme , that the sacramentall Elements are not onlie changed in vse and qualitie , but also that the verie substance of bread and wine is converted , and changed into the verie substance of CHRIST'S Bodie & Blood , Sess. 4 sub pio 4. cap . 4 can . 2 Ioseph Angles in 4. sent . q . de s●scipientibus eucharist . diffi● . 2. ex communi scholasticorum sententia , brutum comedens sacramentum verum corpus Christi devorat . So sayth Aquin . part . 3. q . 80. art . 3. ad 3. Alins . part . 4. q . 45. in 1. Antonius , in 3. part . de def●ctib{us} missae , c . 6. sect . 3. et Greg . de Valen . in 3. Thoma● disp . 6. q . 8. punct . 2. &c. their accidents of shape , colour , and quantitie onlie remayning , as the Councell of Tr●n● decreeth vnder a curse ; and that vnder these accidents , the Bodie and Blood of Christ hath such a locall existence , that it may bee handled by the Priest , and in the participation there-of , eaten by all the communicant● what-so-ever , yea , by verie Dogges and Myce , as the cantells of their Masse beareth , and as one of themselues testifie , that this is the common doctrine of Schoole-men . This ( I say ) wee oppose , as a most grosse and erronious doctrine , destroying both the nature and partes of a Sacrament , as also the veritie of Christs humane nature , and furnishing matter likewise of most grosse Idolatrie , & most impious Blasphemie . The places of Scripture which militate in the contrarie , are these .

1. Authoritie of Scripture .

MATTH . 26.26 . And as they were eating , JESUS tooke bread , and blessed it , and brake it , and gaue it to his Disciples .

Note , then , that what our Saviour brake , and gaue to his Disciples , is declared to bee that same which hee tooke and blessed , or did consecrate , as the word ( it ) so often repeated , importeth . But our Saviour tooke bread , ( sayeth the Text ) and blessed or consecrated it . Therefore seeing the same word ( it ) is still retayned , after blessing or consecration , it followeth , that it was bread in substance which Hee brake , and gaue vnto his Disciples after consecration . So that wee see , our Saviours consecration changed not the substance of the bread into any other , but only sanctified the same , to a Sacred and Sacramentall vse .

Now , that the consecration of the bread and wine , was by our Saviours blessing , ( and not by these words , hoc est corpus meum , ) and vsed in lyke-manner by the Apostles after him , wee see , first , by S. Paul's wordes , saying , The cup of blessing which wee blesse , is it not the communion of the Blood of CHRIST ? 1 Cor . 10.16 Where-vpon sayeth Aquinas , ( which wee blesse , ) that is , which wee who are Priests doe consecrate . Dist. 2. doe consecrat . c . non omnis panis . Iust . Mart . apol . 2 Cyril . cateches . mystag . 3 Theod dial . 2 Aug. l. 3. de trin . c . 4. Cyril . Alex . l. 10. in Iohan . c . 13. dist . 2 de consecrat . c . ante benedicti●nem . dist . 2 de consecrat . c . corpus et And therefore in lyke manner sayeth the Canon Law , Not everie bread , but that which receaveth the blessing of Christ , becommeth the bodie of Christ . Wherefore also doeth Iustin Martyr tell vs , that by Prayer and Thanks-giving the Elements are consecrated , ( sayeth hee ) and the bread after invocation of the holie Ghost , is no more common breade , ( sayeth Cyrill of IERVSALEM . ) The lyke style doeth Theodoret giue to consecration , which Augustine calleth Mysticall Prayer ; and Cyril of Alexandria , Mysticall Benediction . Where-of agayne , sayeth the Canon Law , Before the Benediction it is called that speee , ( to wit , bread ) but after Benediction the Bodie of Christ ( remarke ) is signified there-by , ( sayth their Decretall . ) And again , We cal that the bodie & blood of Christ , ( sayeth another Canon ) which beeing taken of the fruits of the earth , & consecrated by mysticall prayer , wee receaue vnto salvation of our soules , in remembrance of the Lord's suffering . The particular forme of which prayer , our Saviour left to the libertie of his Church . Therefore wee see that consecration was by Christs blessing , and wordes of prayer vttered to GOD , and not by concionall , or such wordes as the Romish Priest's , nowe in an vnknowne tongue whisper to the bread . Yea , Bel . l. 1. de euch . c . 11. §. ad vlt . Bellarmine himselfe is forced , by the evidence of Trueth , to grant , that anie change that was made of the bread from common bread , was by CHRIST'S blessing : For , ( sayeth hee ) Hee gaue not common bread as Hee tooke it , but bread which He had blessed ; and by blessing , changed it . All which wee grant , to wit , from common , to Sacrementall bread . But yet still after blessing , that it remayned in substance bread , and that our Saviour brake bread , and gaue bread to His Disciples , is evident out of the Text , ( as is showne ) saying , Hee tooke bread , and blessed it , and brake it , and gaue it to His Disciples . Where the word ( it ) thryse repeated , can haue relation to nothing else , but to the first words , to wit , Hee tooke bread . And therefore to cleare this the more , the Apostle telleth vs , that it is not onelie bread which is broken , and given after blessing or consecration , but also which is eaten by the faythfull , saying , not onlie , 1. Cor . ●1 . 16 The bread which wee breake , is it not the Communion of the Bodie of CHRIST ? but also , 1. Cor . 11.26 . As oft as yee shall eate of this bread , &c , ( sayth hee ) yee shall declare the LORD'S death till Hee come .

1. COR . 11.24 . This is my bodie , which is broken for you .

The exposition of which words , ( this is My Bodie ) if wee will heare the same out of their Canon Law , Dist. 2. de consecrat . c . ho● est . and glosse vpon the Decretall therein , it is this ; That this bread , suo modo vocatur corpus Christi , that is , after the owne manner thereof it is called the Bodie of CHRIST ; seeing ( sayeth the Canon ) it is truelie , but the Sacrament of CHRIST'S Bodie . And vpon which Canon sayth the glossator , That heavenlie bread , that is , the heavenlie Sacrament , which truelie representeth Christs flesh , is called Christs Bodie ; but improperlie , ( sayeth hee ) wherefore it is sayde , that after the owne manner thereof it is so called , but not in the trueth of the thing it selfe , but by mysticall signification : so that the meaning is , it is called the Bodie of CHRIST , that is , ( sayeth hee ) it signifieth or representeth the same .

Besides the Popes Decretalls , if wee will heare the Fathers , their exposition no lesse over-throwe Transubstantiation , for first , Augustine giveth vs a generall rule for vnderstanding such speaches , Ques . super levit. 57. Theod dial . 1 See also Irenouel . 4. c . 34. Aug. contra Adimantum c . 12. & in Psal . 3. c . 38. Tertul . cont . Marcion l. 4. c . 40. l. 3. c . 19. Eusebius demon . Evang . l. 8. c . 1. saying , The thing which signifieth , vseth to bee called by the name of that which it signifieth . Next more particularlie Theodoret shortlie telleth vs , saying , that our Saviour honoured the visible signes with the name of His Bodie and Blood ; not changing their nature , ( sayth hee ) but adding grace to nature . And hee made no difficultie ( sayth Augustine ) to say , This is My Bodie , when hee gaue the signe of His bodie . Which Tertullian also agaynst Marcion , calleth the the figure of His bodie , and Eusebius , the symbole of the same . And there-fore not the same it selfe by transubstantiation .

But to come to the next words , ( which is broken for you . ) From whence wee reason thus . The bread is the bodie of Christ , after that manner that the bodie of Christ was then broken , when Hee gaue the Sacrament . But His bodie then was broken sacramentallie onlie , or by representation , and not reallie or by passion ; for then Hee had suffered twyse , ( contrarie to HEB . 9.27 . ) Therefore the bread is not the bodie of Christ reallie , but sacramentallie , even as in Sacraments , signes get the names of thinges signified by them ; as Circumcision is called the Covenant ; the Lambe , the Passover ; and the Cup in this Sacrament , is called The New Testament . Where-fore sayeth there Canon Law , Dist. 2. de consecrat . c . cum frangitur . Ibidem glossa in c . quid sit . Bern . serm . 6. in vigilia nativitatis . by this fraction what other thing is represented , but the immolation of the Lords bodie vpon the crosse ? And agayne , ( sayeth the glosse ) His death is represented , while as the bread is broken . Wherefore also sayeth Bernard , Even as hee seemeth in a sort to suffer , while as in the Sacrament , ( to wit , by His fraction ) His death is commemorated by vs : so in a sort Hee seemeth to bee borne yearlie , while as His birth is represented vnto vs. The fraction then of Christs bodie in the Sacramental action there-of , is no otherwyse , than as the birth of Christs bodie is on the feastivall commemoration there-of , to wit , neyther of them reall or properlie , but by representation or recordation , and improperlie .

1. COR . 11.24 . Doe this in remembrance of Mee .

Whence we reason . What Christ left to His Church in rememberance of His bodie , and of His suffering there-in , ( signified by breaking ) the same is not the bodie of Christ it selfe which did suffer ; for these two are diverse . But this Sacrament of His bodie , Hee left to His Church , in rememberance of His bodie , and of his suffering therein , ( as sayeth the Text : ) therefore this Sacrament of His bodie , is not the bodie of Christ it selfe which did suffer . Hence therefore it is , that Ambrose , Chrysostome , Ambros . in c . 10. ad Heb . Chrysost . hom . 17. in Heb . Eusebius demon . Evang . l. 1. c . 10. August . de doct . Christiana , c . 16. and with them Eusebius , calleth the Sacrament , a Rememberance of Christs death , and of that sacrifice which He once offered vpon the Crosse . And Augustine showeth , that to eate His flesh , and drinke His blood , is sweetlie and profitablie to haue in rememberance , that His flesh was crucified , and wounded for our sakes .

Aquinas also ( and with him Lombard ) showeth this to bee the Aquī . part . 3 q . 83. art . 1 . ●amb . l. 4. dist . 12. q . si sit dist . 2 de consecrat . c . quia morte reason why this SACRAMENT may also bee called a Sacrifice ; Because ( sayeth hee ) the celebration of this Sacrament , is a certayne Image of the Passion of CHRIST . Now , wee know , that the Image of a man , made to represent him , and bee in rememberance of him , is not a man himselfe . Therefore also sayeth their Canon Law . Because wee are delyvered by the death of Christ , beeing myndfull of this thing , in eating , and drinking , wee represent that flesh and blood which was offered for vs.

LVKE 22.20 . This Cup is the New Testament in my blood , which is shed for you .

Note heere , first , that , as S. MARKE relateth , these wordes of the Cup , Mark 14.23 24. were vttered by our Saviour to His Disciples after they all had drunke thereof : and , therefore , if they were the words of Consecration , then the wine had beene consecrated : and consequentlie , ( as they say ) changed into His Blood , in the Disciples bellies , and not in the Cup at all .

Next ; it is to bee remarked , that those who denye anie figure in Christs speach of the Bread , yet in this place of the Cup , they grant figures freelie ; to wit , 1. that by the Cup , is meaned , that which is in the Cup : which they must say after consecration , is eyther Wine in substance , or else Christs Blood . If they say , Wine , then we agree : if they say Christs Blood properlie , how shall Christs Blood bee the New Testament , which is the Gospell preached long before , and must bee diverse from the Testator ? If they say , that it is so called , because it is the Seale thereof , then heere a new figure agayne : besides , that seales should bee visible , which the Blood is not . As also , the sense of these wordes , This Cup of the New Testament in my Blood , should bee this , This Blood is the seale of the New Testament in my Blood : which were just , a non sense . And in lyke-manner , if they admit , that the Cup is the New Testament , because it is the Seale there-of , why admit they not lykewyse , that the Bread is the Bodie of Christ , because it is the Seale there-of , as Sacraments are called , Signes and Seales , ROM . 4.11 ?

In lyke-manner , that which is added , ( which is shed for you ) overthroweth Transubstantiation . For this shedding of Christs Blood when Hee gaue the Sacrament , must bee vnderstoode eyther reallie and properlie , or else Sacramentallie and improperlie . But the first it could not bee ; for then it should haue beene shed and issue out of His veynes at the Table , before it was shed thereafter , and on the Crosse : and so Hee should haue suffered oftener than once , Heb . 7.29 . contrarie to Scripture before cited . As also their Masse should not bee an vnbloodie Sacrifice . Therefore it followeth , that this shedding was onlie Sacramentall , and by representation , wherevnto agreeth the Glosse vpon their Canon Law , saying , Dist. 2. de consecrat . c . si quotiescumque . CHRIST'S Blood is shed ; that is , the shedding thereof is signified or represented : and if it bee shed onlie Sacramentallie , or by representation , then it is Christ's Blood onelie , so in lyke-manner ; and consequentlie , not reallie and properlie , by Transubstantiation .

MATTH . 26.29 . I will not drinke hence-foorth of this fruit of the Vine . SO MARKE 14.25 .

Which wordes Pope Innocent himselfe declareth were spoken by Christ , of the Cup , Innocens 3 de m●steriis missae l. 4. c . 27. in the Sacrament . Luke indeede he testifieth , that Christ spake the same of the Pascall Cuppe : but hee denyeth not that which the two former Evangel●sts affirme , that hee spake the same in lyke-manner of the mysticall Cup : and therefore we conclude , that ( without anie inversion of order by the two Evangelists ) our Saviour spake the same of both Cups : as if he would haue sayde , I will not heereafter celebrate with you neyther anie Passover , nor mysticall Supper . And so the Evangelists agree well amongst themselues . And herein wee haue with vs , Origen , Cyprian , Chrysostome , Orig . tract . 301. in Matth . Cyprian Epist. 68. ad C●cil . Chrysost . hom . 63. in Matth . Beda in Luc . 22. lansenius , c . 131. and Beda ; and of themselues , Iansenius , and others .

Note , then , that both after consecration & drinking thereof , our Saviour calleth it Wine in substance , Cyprian l. 2. Epist. 3. Chrysost . hō . 83 in Math or the fruit of the vine : and therefore not transubstantiate in blood . Wherefore sayeth Cyprian , It was wine which hee called His blood . So also sayeth Chrysostome , speaking agaynst some who vsed to giue water , When our Saviour celebrated this Mysterie , Hee gaue Wine to His Disciples , ( sayeth hee ) having called it the Fruit of the Vine ; which produceth not water . So that wee see that it was Wine after consecration , which Hee called His Blood : and it was Wine also which Hee gaue to His Disciples to drinke . Therefore , Theod dial . 2 Bertram de corpus et sang . Domini . Edit. Colō . p. 205 sayeth Theodoret , ( and with him Bertram ) the mysticall signes they depart not after consecration from their owne nature : for they remayne in their former substance , forme , & figure , & may be seen & touched , even as they were before .

And to say that Christs Blood is called the fruit of the Vine , because it was once so , ( to wit , before consecration ) we are to vnderstand , ( beside what is spoken ) that in Sacramentall speaches , signes receaue the names of things signified , but not thinges signified the names of the signes .

1. COR . 10.16 . The bread which we breake , is it not the communion of the bodie of CHRIST ? that is , a meane ( as sayeth Aquinas ) to make vs one with Christ : because the receaving of this Sacrament ( sayeth Lyra , ) incorporateth the receaver in Christ .

Note , then , that the Apostle calleth it bread , which is broken , which breaking seeing in their Masse it is after consecration , it followeth that it is bread after consecration .

Heere our Adversaries are miserablie perplexed , to tell what is broken : for if they grant the Apostles wordes to bee true , that it is bread , then they yeelde to vs. Therefore , lest they should doe so , Pope Nicolas , with his Councell at Rome , determined , that it was Christ's reall bodie , which sensiblie , and in the trueth of the thing it selfe was broken by the Priest's hands , and chewed with the teeth of the faythfull : Dist. 2. de consecrat c . ego Berengarius as is to bee seene in the Popes Decretall , and prescryved manner of Berengaries Recantation , But the Romanistes since , considering the manie inconvenients and absurdities that follow heere-on , haue thought this too grosse , and Capernaitish , and therefore they say now , that the bodie of Christ , vnder the accidents of bread , is whole in the Host , and in everie part thereof , and ( according to the Glosse vpon the Pop's Decretall ) that the accidents are onlie broken , Dist. 2. de consecrat . ● cum frangitur hostia dices ipsa accidentia frangi et dare son●tum . and giue the cracke . Whence it followeth , that they must admit a strange figure , and put vpon Christs words , and the Apostles , a strange interpretation : to wit , that Christs wordes are to bee thus exponed , This is my bodie , which is broken for you : that is , This is not My bodie which is broken , but the accidentes of bread , without the substance thereof , as the colour , shape , and taste of bread , while as no bread is their present at all . And that the Apostles wordes lykewyse are thus to bee exponed , The bread which we breake , that is , We breake no bread at all in substance , but onlie imaginarie accidents , without anie subject : and so the Glosse to belie the TEXT .

1. COR . 11.26 . As oft as yee shall eate of this Bread , and drinke of this Cup , yee shall declare ( or as the Rhemists translate ) show the Lord's death till His comming .

Note heere agayne , that , that which is eaten , is called bread , Now , eating is after consecration : therefore it is bread after consecration ; Gelasius de duabus in Christo naturis , contra Eutychen . and consequentlie , nowyse transubstantiate . Wherefore sayeth Pope Gelasius , The Sacraments which wee receaue of the bodie and blood of Christ , indeede are a divyne thing , by meanes where-of wee are made partakers of the divyne nature : and yet the substance of bread and wine ( sayth hee ) doeth not ceasse to bee . And where they say , it is called bread , because it is so in show onlie , then the next wordes doe convince thē ; for they must grant , that the Cup also is only so in show , the Apostles speach beeing alyke of both . And whereas others say , that it is so called , because it was once bread before consecration , and therefore is denominate from what it was ; Gen. 18.27 3.19.2.23 . as man is called Dust ; and Evah , bone of Adam's bone : this is true indeed in changes where the same substance remayneth , and entereth in the composition of a thing , as Dust doeth in mans bodie , and Adam's rib did in Evahs : the like where-of they dare not say of bread , that it entereth so into the composition of Christs bodie , and yet remayneth still in the substance there-of .

Agayne , out of the last wordes wee reason thus : As the memoriall or declaring of His death and passion till hee come , is not His passion it selfe ; so the memoriall of His bodie till hee come , is not His bodie it selfe present . But the Sacrament is the memoriall of His death and bodie crucified , till Hee come in it glorified : therefore is not the same present in substance .

IOHN 17.11 . And now I am no more in the Worlde . Which Cardinall Tolet , granteth to bee meant of his bodilie presence after His ascension , according to ACT . 3.21 .

Where-vpon Augustine taketh occasion to inquire , Aug. tract . So in Iohannem . saying ; How , then , shall I receaue him who is absent ? how ? shall I stretch out my hand to Heaven , where Hee sitteth , to lay holde on Him ? Where-vnto hee answereth , Send thy fayth thither , and thou hast layde holde on Him .

Vigil . l. 4. cont . Eutychen . Vigilius also ( a Martyr , and Bishop of Trent , disputing agaynst the hereticke Eutyches , who would haue confounded Christs two natures , sayeth . If the word and the flesh haue but one nature , how commeth it to passe , that the Word beeing in all places , the flesh also is not in all places ? For when it was on earth , it was not in Heaven : and now when it is in Heaven : ( sayeth hee ) it is not here on earth .

To this the Romanistes answere , That hee meaneth visiblie . And so not onlie will they haue an vniversall proposition , to lose its vniversalitie , but also when the Fathers expone Scripture , they againe will expone the Fathers , & haue them to meane what they list . But if Vigilius had meant onlie visiblie , hee had never overthrowne the Eutychian Hereticke , who granted , that Christs flesh was no more visible on earth . But Vigilius , to defende the trueth of the humane nature of Christ , affirmeth , That as Christs flesh beeing on earth , was not in Heaven ; to wit , visiblie nor invisiblie ; So His flesh beeing now in Heaven , is not on earth ; to wit , in lyke-manner visiblie nor invisiblie : else there should bee no force in his reasoning agaynst the perverse Eutychian . Others , to instance that visiblie after His ascension , hee was seene on earth , alleadge , ACT . 23.11 . Where it is sayde , that in the night tyme the LORD stood by Paul , and comforted him . But their owne Carthusian , and the Iesuit Lorinus , both show on that place , that this was onlie in a vision , such as was that of the man of Macedonia , ACT . 16.9 .

2. Witnessing of Antiquitie .

THE bread which is from the earth , Iren . lib . 4. c . 34. ( sayeth Ireneus ) receaving the invocation of GOD , ( as Fenerdantius translateth ) is not anie more common bread , but the Eucharist , ( or Sacrament of Christs bodie ) consisting of two thinges , an earthlie and an Heavenlie : so that the mysticall signes depart not from their owne nature , ( sayeth Theodoret ) but they remaine in their former substance , Theod dial . 2 forme , and figure ; and may bee seene and touched , as they were before . So lykewyse Ephrem , Ephre de sacris Antioch . legib . l. 1. in Phoci●̄ bibliotheca , num . 229. Patriarch of Antioch , telleth vs , that , that which is receaved by the faythfull , changeth not ( sayeth hee ) its sensible substance , and yet remayneth inseparable from intelligible grace : and so Baptisme beeing whollie made spirituall , and remayning one , doeth both retayne the propertie of his sensible substance of water , and yet losseth not that which it is made .

3. Confession of partie .

THE bread , then , is called The bodie of CHRIST , but after a sort , seeing it is truelie but the Sacrament of Christs bodie , ( sayeth the Popes Decretall . Dist. 2. de consec● c . hoc est . ) Where-vpon also sayeth the Marginall Glosse . The heavenlie Sacrament then which truelie representeth Christs flesh , is called CHRIST'S Bodie , but improperlie . Yea , Bellarmine hims●lfe granteth , Bell . l. 3. de Euch . c . 23. §. Secundo that it is probable , that there is no expresse place of Scripture , that evidentlie can inforce Transubstantiation to bee admitted , for that it is proven by these wordes , This is my bodie , hee sayth the most learned and sharpest witted Schoole-men , ( as Scotus was ) haue thought the cleane contrarie .

SECT . 3. Of with-holding the Cup from the people , or halfe Communion .

The state of the Question .

HEERE-IN it beeing a matter of fact and transgression , and no ambiguitie to be cleared by stating the Question , The Confession of our Adversaries , in that Canon of the Councell of Constance , held in Anno 1416 , is sufficient for detecting what injurie is openlie done and avowedlie both to GOD and His people , Conc . Const . sess . 13 Also Conc . Trid . sess . 5. sub Pio 4. cap . 1. & 2. in violating His institution , and with-holding from thē the comfort of the Cup . For ( saith the Pope and his Councell ) albeit Christ instituted this venerable Sacrament , in both kindes of bread and wine , and gaue it to his Disciples ; and altho lyke-wyse in the primitiue Church , the same was receaved by the faythfull vnder both kyndes ; yet notwithstanding this custome , for the eschewing of some perills and scandalls , is for certayne reasons brought in , that it shall bee heere after taken by the Priests vnder both kyndes , but by the laickes vnder one kynd onlie . So that this militateth , wee see by their owne confession , both agaynst Scripture in the institution , and practise of the primitiue Church , which was conforme therevnto , ( putting so asunder what GOD hath conjoyned : ) which for farder evidence thereof , wee cleare by these places following .

1. Authoritie of Scripture .

MATTH . 26.27 . And taking the Cup , Hee gaue thankes , and gaue it to them , saying , Drinke yee all of this .

Where it is to bee noted , that wheras our Saviour sayth onlie of the bread , Take ye , eate ye ; when Hee speaketh of the Cup , as it were to prevent this errour , Hee sayeth more expreslie , Drinke yee all of this : Ruar . Tapp . cited by Cassand . sub utraque specie , pag . 1034. Tilet . in Math 26 that so , none should bee excepted . Therefore sayeth Ruardus Tapperus , Deane of Lovan , It were more convenient , that the Communion were ministred in both kyndes ; for that were more agreeable to the institution ( sayth hee ) and fulnesse thereof , as also to the example of Christ and the Fathers of the primitiue Church . As also ( sayeth Tiletanus , ) According to Christs institution the communicating in both kyndes is common as well to laickes , as to Preists .

1. COR . 10.16 . The Cup of blessing , which wee blesse , is it not the Communion of the Blood of CHRIST ?

Whence we reason : To whom the Communion of the Blood of Christ , or benefit of Remission of sinnes belongeth , to them also doeth the Cup of Blessing belong . But to all the faythfull doeth the communion of the blood of Christ , or benefite of Remission of sinnes belong : there-fore also to them doeth the Cup of Blessing belong .

And who-so-ever depryveth the people of the Cup , they depryue them of the comfortable pleadge of the Remission of their sinnes , and of that full refection of their soules signified there-by , and wherein the verie essence of the Sacrament consisteth . Cass . consult . art . 22. Therefore their owne Cassander telleth vs , that Christs Disciples at that last Supper , Cassand . consult . art . 22. did represent the persons of all faythfull communicants . So that to with-holde the Cup from them , is as if the same had beene with-holden from the Disciples ; whereof in the contrarie our Saviour sayde , according to the place alleadged , Drinke yee all of this .

1. COR . 11.28 . Let a man examine himselfe , and so let him eate of that Bread , and drinke of that Cup .

Which wordes of the Apostle cutteth off all evasions : For as the commandement which is generall , and to each one to examine himselfe , is given to all the faythfull ; so the commandement to eate of the Bread , and drinke of the Cup , is generall , and given to all the faythfull : therefore also wee see , that in the two preceeding verses , Dist. 2. de consecrat . c . comperirimus Ignat . ep . 6. ad Philadelp Iust . Mart Apol . 2. Chrysost . hom . 18. in 2. Cor 8. and in the subsequent , both eating of the bread , and drinking of the Cup , are ever joyned , and enjoyned to all . Wherefore Pope Gelasius sayeth , that the di●yding of one and the same Sacrament , can not bee done without great sacriledge .

2. Witnessing of Antiquitie .

ONE Cup is distributed amongst all , ( sayeth Ignatius ) and to everie one that is present , the Deacons distribute wine and water , ( sayth Iustin Martyr . ) Which wordes over-throwe lyke-wyse Transubstantiation : And vnto all men what-so-ever , is one Bodie and one Cup presented , ( sayeth holie Chrysostome . )

3. Confession of partie . Alph. de Castro , contr . Heresas . Verbo Eucharistia .

WEE are instructed by the Writtes of manie holie Fathers , ( sayeth Alphonsus de Castro ) that of olde the Eucharist was given vnto Laickes vnder both kindes . And more particularlie , ( sayeth Cassander ) It is evident that the Vniversall Church to this day , Cassand . consult . art . 22. Alex . Alens . 4. q . 40. memb 3. art . 2. Durand . rationale , l. 4. c . 54. Aquī . part . 3 q . 76. art . 2. and the Occidentall or Romane , a thousand yeares and moe after Christ , in the solemne and ordinarie administration of this Sacrament , did exhibite to all the members of Christs Church , both the sorts , to wit , bread and wine : For , whole Christ is not contayned vnder one kynde ( sayeth Alensis ) Sacramentallie ; but His flesh onlie vnder the Element of bread , and His blood vnder the Element of wine . And hee who receaveth onlie the Hoste , ( sayth Durand ) receaveth not the full Sacrament . Wherefore ( sayeth Aquinas ) this is the more convenient forme of celebrating this Sacrament , that by themselues the body of Christ bee given to the faythfull for meate , and His Blood apart for drinke .

CHAPTER X. Of the Sacrifice of the Masse .

The state of the Question .

FIRST : Chrysost . hom . 83. in Math et 17. in Heb Amb. in c . 10. ad Heb . Euseb demon . Evang . l. 1. c . 10. Innocen . 3. de myst . Missae , lib . 6. capite 19. Alcuinus , de Divinis Officiis , cap . 11. & 40. Azor . Instit . Moral . parte 3. li. bro 10. cap . 18. Binius , Tom . 3. Concil . pag . 110. Bellarm . lib . 1. de Missa , cap . 1. Bellarm . lib . 1. de Sacram . cap . 7. §. Ex quibus , &c. As for the new Titles which the Romanistes giue vnto the SACRAMENT , calling it a SACRIFICE , and the MASSE , wee should not insist much in Logomachies , if by Sacrifice they vnderstood it onelie to bee , ( as Venerable Antiquitie acknowledgeth it ) Commemoratiue , Representatiue , and Eucharisticall . Neyther should wee bee contentious for the name of MASSE , ( seeing that this is not the custome of the Church of GOD ) if that word imported no more than their owne Pope and Doctors ( cited in the margine ) acknowledge that it did of olde : to wit , a Mission or Dimission of such after Divine Service , as were not prepared , or fit as yet for the participation of the mysterie of the holie Eucharist ; the Deacon crying to such , Ite , Missa est .

Yet heere-anent in the generall , with Bellarmine him-selfe we must affirme , that the libertie of vsing new wordes in the Church , ( sayeth he ) is a most dangerous thing ; seeing piece and piece , by newe wordes , newe thinges them-selues doe aryse , when it is lawfull for everie one to invent newe names in matters that are Divine . Wherfore , ( sayeth hee ) S. PAVLL did forbidde prophane Noveltie of wordes . And holie AVGVSTINE sayeth also , that Philosophers , indeed , vse a libertie of new words , nor feare they not-with-standing of the offence of religious eares , when the same is done for the vnderstanding of difficill thinges . But it is onelie lawfull for vs , ( sayeth hee ) to speake according to a certayne Rule , ( to wit , Bell . l. 1. de Verbo , c . 2. §. Quare cum . Scripture ) lest the libertie of wordes beget a wicked errour , concerning those thinges which are signified thereby .

Therefore it is , that for the name , wee choose rather to speake with Scripture , Bell . l. 1. de Missa c . 1. §. Sed non . by calling that holie Sacrament , The LORD'S SUPPER , or The Communion , than to vse anie such name of a later stampe , three hundreth threescore & ten years after CHRIST , which the most ancient Fathers , as Origen , Epiphanius , Iustin Martyr , and Ierome , Hieron . ep . ad Pammac . & Ocean . ( as witnesseth Bellarmine ) never vsed , and where-of as yet there is no mention in the Greeke Church , ( sayeth hee : ) So that as Ierome speaketh to Pammachius , so in the same wordes concerning this name of MASSE , wee may saye to anie , Why after foure hundreth yeares wouldest thou teach vs nowe , that which hitherto was not knowne ?

The mayne Controversie , then , standeth heere-in , that they will haue the Masse to signifie , and the celebration thereof , to bee reallie and properlie , an externall , essentiall , and truelie propiatorie Sacrifice , for the quicke and the dead , ( as the Councell of Trent decreeth to bee believed , vnder paine of a Curse , Sess. 6. sub Pio 4. Cap. 1. Can . 1. & 2. ) Where-in , externallie , by the handes of the Priest , and corporallie , the verie bodie and blood of CHRIST , locallie there beeing on the Altar , is offered vp to the Father , for the persons foresayde , and worshipped by the people , as CHRIST'S true bodie , with Divine Adoration . This wee abhorre , as a Lurd Errour , and moste Idolatrous Practise , agaynst the cleare evidence of these SCRIPTVRES following .

1. Authoritie of Scripture .

HEBR . 7.24 . But this Man , because He continueth for ever , hath an vnchangeable ( or , as the RHEMISTS translate , an everlasting ) Priesthood .

Where-vpon ( sayeth Aquinas ) There-fore , Aquin . in Heb . 7 CHRIST ONLIE is our true Priest : and all others , they are but the Ministers of CHRIST , ( sayeth hee ) as they are called 1. COR . 4.1 . HAYMO lyke-wyse , an ancient Father , gathereth another inference from hence , saying , Haymo , in Heb . 7 Seeing IESVS is onlie immortall , Hee hath an aeternall Priesthoode : neyther can Hee haue anie to succeede to Him .

According to Aquinas , then , CHRIST beeing our onelie Priest vnder the Gospell , none other should bee called so ; but , according to the Scripture which hee citeth , Ministers of CHRIST JESUS .

According also to HAYM● , CHRIST beeing immortall ●imselfe , there are none vnder the Gospell as Priestes , who can succeede to Him . Succ●ssion beeing onelie because of death , as testifieth the Apostle . Vers 25.

There-fore , to make anie Priests by speciall Office , vnder the New Testament , to offer vp anie corporall sacrifice , is to make CHRISTS Priesthood changeable , or separable from His owne person ; which is agaynst the nature of His Priesthood , that can not passe from one to another , ( for so importeth the word ) because of His owne aeternitie . And to make such a pluralitie of Priestes in CHRISTS Priesthood , as Substitutes , or in anie respect partakers of that Office with Him , is to praesuppose , that CHRIST was not able to doe that Office alone ; and , that Hee needeth others , to succeede Him : which argued imperfection in the Priesthood of Levi , and is contrarie to this Text that sayeth , Because Hee continueth for ever , He hath an vnchangeable Priesthood , which can not passe from one to another .

HEBR . 7.17 . For Hee testifieth , Thou art a Priest for ever , after the Order of Melchisedeck .

In which wordes , the Apostle having entered into a particular comparison , betweene the Leviticall Priesthood , and CHRIST'S , to showe the imperfection of the one , in respect of the other , hee prooveth the Excellencie of CHRIST'S Priesthoode , aboue the other , by the aeternitie thereof , in His owne person , and the dignitie of the Order , beeing a Priest after the Order of Melchisedeck to whome none succeeded in that Office after him : and so none were to succeede to CHRIST .

So that CHRIST beeing a Priest after the Order of Melchisedeck , the Apostle placeth in these two , to wit , Unitie and Aeternitie : 1. Because Christ as onelie Priest vnder the Gospell , hath offered vp Himselfe as a propitiatorie Sacrifice on the Crosse for vs ; to whome if anie should succeede ( tho subordinate ) in the offering vp of such a Sacrifice properlie , then Vnitie ( according to the Apostle ) were not a propertie of CHRIST'S Priesthood after the Order of Melchisedeck .

Next , CHRIST'S Priesthood is aeternall , both in respect of His intercession , Vers . 25. and of His sacrificing : not according to the act there-of , which was transient ; but of the vertue and efficacie there-of , to saue ; which is aeternall , and permanent . And so no iteration can bee of that propitiatorie sacrificing in the Masse after Him , without a direct impugning of CHRIST'S aeternall Priesthoode .

HEBR . 7.27 . Who needeth not daylie , as those high-Priests , to offer vp Sacrifice , ( which the RHEMISTS call HOSTES ) &c. for this Hee did once , when Hee offered vp Him-selfe .

Where-vpon HAYMO concludeth , That this offering once , sufficeth therefore for ever for propitiation , or taking awaye the sinnes of all the faythfull , ( sayeth hee . )

Next ; In that Hee did offer vp Sacrifice but once ; to wit , when Hee offered vp Him-selfe vpon the Crosse ; it is evident , that Hee offered vp no propitiatorie Sacrifice of Him-selfe a before in the last Supper . And , consequentlie , if the Masse-Priest doe but what CHRIST did in the last Supper , it will followe , that hee offereth vp no propitiatorie Sacrifice . Suarez . in 3. parte Thomae , tom . 3 disp . 74. sect . 1. §. Secundo potest . Therefore , ( sayeth Suarez the Iesuit ) there is no expresse mention in the Historie of the Gospell , of a Sacrifice , or Oblation , as also the fact of CHRIST , which is declared , might haue beene done by Him without anie Sacrifice : to wit , the consecrating the Bread and Wine , and giving the same to His Disciples , without anie intention of sacrificing , ( sayth hee . )

And , in the same place , hee reporteth , Pag . 949. §. 2. that the B●shop of Bitonto , and others also , at the Councell of Trent , did defende , and mayntayne , that CHRIST , in that night of celebrating His last Supper , offered vp no Sacrifice at all , For if Hee had offered vp an●e propitiatorie Sacrifice then , wherby the sinnes of the worlde had beene expiated , then in His last Supper Hee behoved to haue died : ( For the Apostle ever joyneth these together . ) And so Hee had not needed to haue died anie more .

Thirdlie : The Sacrifice of the Evangelicall Priest , who is CHRIST onelie , is sayde heere , to bee Him-selfe , who was holie , harmlesse , vndefyled , separate from sinners , and made higher than the Heavens : Therefore in this poynt of offering Him-selfe , and in those excellent personall properties fore-named , seeing none can succeede ; therefore neyther can they in His Priesthoode anie way .

HEBR . 10.14 . For by one Offering Hee hath perfected for ever them who are sanctified .

Where-vpon ( sayeth Aquinas ) seeing , then , it is not to bee reiterated , howe doe wee daylie offer ? I answere , ( sayeth hee ) This is not another , but a commemoration of that which CHRIST offered , as Hee sayde , MATTH . 26. Doe this in rememberance of Mee . Wherefore , if it bee but a COMMEMORATION of CHRIST'S propitiatorie Sacrifice , or Offering , then it is not that Offering it selfe . For the remembering of an action long since done , is not the action it selfe , or doing there-of . And we all grant , that the Sacrament may bee called a Sacrifice commemoratiue : for there-by it will clearlie followe , that it is not , then , properlie propitiatorie .

Agayne : If that one and once offering of CHRIST avayleth for ever , to the remission of sinne , and perfecting , or perfectlie saving of them who are sanctified ; then it followeth necessarllie , that there is no more offering for sinne : and , consequentlie , no more neede of Sacrifices propitiatorie .

HEBR . 9.25 . Nor yet was it necessarie , that Hee should offer vp Him-selfe often , &c. for then must Hee often haue suffered .

Remarke , then , that it is all one in Scripture , CHRIST to bee offered , and CHRIST to haue suffered , His Passion and Death beeing inseparable from His Sacrifice : And , therefore , to offer CHRIST daylie , is all one , as CHRIST to die , and to suffer daylie : which seeing Hee doeth not , beeing nowe immortall , therefore Hee is not daylie offered : and consequentlie , in the Masse , there is no propitiatorie Sacrifice of Him reallie performed .

Next : The offering of CHRIST , is the personall action of CHRIST Him-selfe onelie , ( as this place showeth : ) there-fore none can , nor may offer Him reallie , by sacrificing , but Him-selfe . For the Priest must bee eyther better , or at least as good , as the sacrifice . But none can bee as good as CHRIST , let be better : therefore none can offer CHRIST in a proper propitiatorie Sacrifice .

More-over : To imagine an offering of CHRIST often , is both to giue the Lie to this TEXT , and to make CHRIST'S offering , by the repetition of it , imperfect , as was the Leviticall : For if one offering of CHRIST be sufficient , then oftner offering is superfluous . And if often offering bee needefull , then that once offering was not sufficient ; and , consequentlie , vnperfect : which were blasphemous to affirme . Wherefore , if anie pretende to offer CHRIST often , hee hath no warrand from CHRIST ; but , so farre as in him lyeth , maketh CHRIST'S Offering imperfect , and vsurpeth a Priesthood , wherevnto GOD never called him .

HEBR . 9.22 . Without shedding of blood , there is no remission .

Where-by was praefigured , that the remission of sinnes , behoved to be ( sayeth AQVINAS ) by the blood of CHRIST . If , therefore , without the shedding of bloode , there bee no remission , then it will followe , that where there is no shedding of bloode , there is no remission . But so it is , That in the Masse , there is no shedding of blood , ( for they call it , there-fore , an vnbloodie sacrifice : ) there-fore , in the Masse , there is no remission . Wherfore , an vnbloodie propitiatorie sacrifice for sinne , is a vayne imagination , which the Apostle acknowledgeth not ; else were his wordes heere alltogether vntrue ; which is blasphemous to affirme . Eyther , there-fore , must such as pretende to offer CHRIST , for obtayning the remission of sinne , grant , That they shedde the Bloode of CHRIST daylie , as those who crucified Him : or else , that by their offering , no remission of sinne is procured : And so , their Sacrifice in the Masse , is no wayes properlie Propitiatorie .

HEBR . 10.18 . Now , where remission of sinne is , there is no more offering for sinne .

To subsume , then ; But remission of sinne , is allreadie purchased , vnder the Gospell , by that true and onelie propitiatorie sacrifice of CHRIST vpon the Crosse : There-fore , for the purchasing there-of , there is not vnder the Gospell anie more propitiatorie sacrifices to bee offered vp .

Where also remarke , that hee sayeth not , No sacrifice anie more is to bee offered vp for sinne ; but , No offering , bloodie or vnbloodie . That Church , there-fore , which praetendeth to offer vp anie propitiatorie offering for the sinnes of the quicke or the dead , vnder the Gospell , professeth , in-deede , that there is no remission of sinnes to bee had in her : Because , where there is remission of sinne , there is no more offering for sinne , sayeth the Apostle expresslie .

2. Witnessing of Antiquitie .

CHRYSOSTOME , speaking of that Propitiatorie Sacrifice vpon the Crosse , Chrysost . hom . 83. in Math & hom . 17. in Hebr . hee sayeth thus of the SACRAMENT ; The Symboll and signe , where-of is this Sacrifice , ( sayeth hee . ) And agayne ; Wee offer vp ( sayth hee ) that same Sacrifice which CHRIST offered . Or rather , ( by correcting his speach ) Wee celebrate or act the rememberance of that Sacrifice of His . So lykewyse sayeth EVSEBIVS , Euseb demonstrat . Evang lib . 1. cap . 10 that after CHRIST had offered vp that admirable and excellent Sacrifice to His Father , for the salvation of all , Hee instituted , ( sayeth hee ) that wee should offer vp the rememberance of that benefite , in place of a sacrifice to GOD .

Wee see , then , that these two call it a sacrifice commemoratiue . Now followeth S. AMBROSE , calling it both Commemoratiue and Representatiue , Ambr in 1. Cor . 11. saying ; Because wee are delivered by CHRIST'S death , as myndfull there-of , in eating and drinking , wee represent that Bodie and Blood , which was sacrificed for vs.

3. Confession of partie .

THAT which is offered vp , and consecrated , by the Priest , is called a Sacrifice and Offering , Lomb . lib . 4. sent . dist . 12. q . Si sit . ( sayeth LOMBARD ) because it is the Rememberance and Representation of that true Sacrifice , and holie Immolation , which was made vpon the Altar of the Crosse , AQVINAS also giveth this to bee the reason , why it is called a Sacrifice : Aquin . part . 3 q . 83. art . 1. Both because the celebration of this Sacrament , ( sayeth hee ) is an Image and representation of the Passion of CHRIST ; as also , because by this Sacrament , wee are made part-takers of the 〈◇〉 of the LORD'S Passion . Dist. de consecrat c . Quid sit . Where-fore also sayeth the Glosse vpon the Pope's Decretall ; where it is sayde , that in this mysterie , CHRIST dieth , and His fl●sh suffereth : that is , ( sayth the Glosse ) His Death , and Suffering , is there represented .

Soli DEO Gloria .

The Contents Of the second part of this Treatise . CHAPTER I. OF Scripture , wherein Whether the Bookes commonlie called Apocrypha , are Canonicke Scripture . PAG . 1. Whether all doctrines for fayth and manners , are contayned therein , without vnwritten traditions . PAG . 3. Of the obscuritie of Scripture , and if people therefore , should bee debarred from reading the same . PAG . 12. CHAPT . II . Of the Church , wherein Of the perpetuall and conspicuous visibilitie thereof . PAG . 20. Of the infallibilitie thereof , which endeth into the Popes infallibilitie . PAG . 26. Of the Popes supremacie , as the head thereof . PAG . 34. CHAPT . III . Of Religious worship , wherein Of the invocation of Saynctes . PAG . 40. Of prayer to Angels . PAG . 48. Of representing GOD by an Image . PAG . 52. Of the worship of Images . PAG . 53. Of the adoration of Reliques . PAG . 58. CHAPT . IV . Of free-will in our vocation . PAG . 67. CHAPT . V. Of Iustification , the true and proper cause thereof . PAG . 76. CHAPT . VI . Of Sanctification , and abilitie of keeping GOD'S Law . PAG . 83. CHAPT . VII . Of Glorification , and whether good workes can merite the same . PAG . 92. CHAPT . VIII . Of Purgatorie . PAG . 107. CHAPT . IX . Of the SACRAMENTES , wherein Of the absolute necessitie of Baptisme . PAG . 125. Of TRANSSVBSTANTIATION . PAG . 128. Of halfe Communion . PAG . 132. Of the Sacrifice of the MASSE . PAG . 136. CHAPT . X. Of the fiue bastard Sacramentes , to wit , Confirmation . PAG . 147. MARRIAGE . PAG . 150. Pennance , and auricular Confession . PAG . 153 and 156. Holie Ordours . PAG . 161. Extreame vnction . PAG . 163. FINIS .

ERROUR'S Arraignment .

CHAPTER I. Of Scripture .

SECT . I. Whether those Books , which are called Apocrypha , be Canonik Scripture ; as the Romanists affirme ; pretending for thē these places following .

THE Apostles , PETER and IAMES , cite in their EPISTLES , 1. Pee 1.24 . Iames 1.10 . ( in the places mentioned in the margine ) the Booke of ECCLESIASTICVS , CHAP. 14.17 : where it is sayde , All flesh waxeth olde , as a garment : E●go , ECCLESIASTICVS , which is cited by them , is Canonicke Scripture . This reason is vsed by Sixtus Senensis .

Answere . The wordes vsed by both these Apostles , are , All flesh is grasse ; or , as the flowre of the grasse ; and are borrowed out of ISAI , 40.6 . where the Prophet sayeth , All flesh is grasse , and the glorie there-of , as the flowre of the fielde . And this both the Iesuites , LORINVS and SALMERON , on the first of PETER , testifie . And therefore also the Rhemistes haue quoted ISAI on the margine of 1. PETER 1.24 .

ROM . 11.34 . The Apostle ( say they ) borroweth those wordes which hee hath in that place out of the Booke of WISDOME , 9.13 . where it is sayde , For what man is hee that can know the counsell of GOD ? or who can thinke what the will of GOD is ? ERGO , The Booke of WISDOME , from whence they haue borrowed , is Canonicke Scripture .

Answere . Thomas Aquinas , Cardinall Cajetane , and Dominicus à Soto , all three famous Romanistes , wryting on that place to the ROMANES , doe all in one voyce agree , That the wordes which the Apostle borroweth , are out of ISAI . In lyke manner , Chap. 40. verse 13. where the words of ISAI come nearer the Apostle's words , than those of the Booke of WISDOME ; and the sense is the same .

SECT . II . Whether all doctrines of faith are contained in Scripture , without vnwritten Traditions ? which the Romanists denye , vsing these Argumentes .

JOHN 16.12 . I haue yet manie things to say vnto you , ( sayeth CHRIST ) but now yee can not beare them . These ( say they ) were higher mysteries , which Hee would onelie entrust to them there-after , by verball tradition .

Aug. Tract . 96. in Iohan Answere . S. Augustine sayeth , That it is presumption , to determine what those thinges were . And Cyrill telleth vs clearlie , That they were not mysteries , or doctrines , of Fayth ; Cyril . Alex . in Iohan . l. 10. c . 41. but relations of thinges to come , such as S. Iohn got in Pathmos , and are written . Therefore , ( sayeth hee ) CHRIST seeing His Disciples desirous to knowe thinges to come , reproveth them not ; but promiseth , That they should get knowledge thereof , in a fitter tyme .

Augustine also showeth , that this same Text was abused of olde by those Heretickes , Aug. Tract . 97. in Iohan who for mayntayning their Erroures , pretended vnwritten tradition , saying , Those seeke to colour their devyces , by the pretext of this GOSPELL , I haue yet manie thinges to saye vnto you , but yee can not beare them .

IOHN 21.25 . If all were written which IESUS did , the world could not contayne the Bookes there-of . Heere , ( saye they ) beside Scripture , wee see manie thinges that are knowne onelie by vnwritten tradition .

Answere . Cyril in Iohan . l. 12. c . 68. Aug. in Iohan . Tract . 49. S. Cyrill ( and with him Augustine ) showeth , That the Evangelist speaketh onelie of CHRIST'S miraculous actions , and not of doctrines of Fayth , ( whereof onelie is the question : ) And heerein hee witnesseth clearlie , with vs , the perfection of Scripture , saying , All which our LORD did , are not written , indeede ; but what the Wryters thought sufficient ( sayeth hee ) both for Fayth and Manners .

1. COR . 2.6 . Wee speake wisdome amongst those who are perfect , ( sayeth S. PAVLL : ) That is , Some mysteries of Fayth , ( say they ) which are meete onelie to bee taught the more learned , by verball tradition .

Chrysost . in 1. Cor 2.6 . Answere . S. Chrysostome sayth , ( and with him Ambrose and Ierome ) that by the speaking of Wisdome , is meant generallie the preaching of the Gospell ; and that by the perfect , not a fewe more learned , but all believers are vnderstoode , who ayme and tende to perfection . And if we will heare two famous late Romanistes , Estius in 1. Cor . 2.6 . Estius ( publicke Professor of Divinitie , and Chancellar of DOWAY ) hee sayeth , and with him a Iesuit , Cornelius à Lapide , That by Wisdome , is vnderstoode , the high mysteries of Religion , that are contayned in PAVLL's Epistles ; ( and consequentlie , are written : ) and that by Perfect , those are meant , who are able for stronger meate , opposed to others that are Babes in CHRIST , and haue yet neede of Milke , according to Hebr . 5.12 .

Ireneus lykewyse testifieth , Iren . contr . heres . lib . 3. cap . 2. That this Text was wrested so of olde , by some Heretickes , who taught , ( sayeth he ) that the Trueth could not be found out of the Scripture , by those to whome Tradition was vnknowne ; for as much as it was not delivered by wryting , but by word of mouth : for which cause S. PAVLL sayeth , Wee speake wisdome amongst them who are perfect .

1. TIM . 6.20 . O Timothie , keepe that which is committed to thy trust . Which ( saye they ) were vnwritten traditions .

Answere . Vin● . Lyr . adv . heres . c . 27. & 35 Vincentius Lyrinensis expoundeth this , to bee the whole talent of the Orthodoxe Fayth , ( or , as S. Ierome and Primasius call it , The preaching and revealing of the whole counsell of God ) Vnto the instruction whereof , Hier . & Prim . in 1. Tim . 6. hee affirmeth clearlie , That the Canon of Scripture , is perfectlie sufficient .

Lykewyse , ( sayeth the Iesuit à Lapide ) it is certayne , that by this Depositum , A Lapide , in 1. Tim . 6. ( generallie ) sound doctrine is vnderstoode . Therefore the Apostle inculcateth , ( sayth hee ) That he avoyde new and false doctrines , and defende the ancient true Fayth : or , ( as Estius sayeth ) that hee admit no newe Articles of faith , but those which CHRIST delivered to His Apostles . Nowe , all such which were necessarie for all men , Bell . l. 4. de Verbo c . 11. ( sayeth Bellarmine ) were written ; and , consequentlie , by the former Text , vnwritten traditions are not vnderstood .

Tertullian also showeth , That this Text was wrested of olde , Tertull . de praescript . adv . heret . c . 25. by Heretickes , for defence of vnwritten traditions , saying , The Heretickes confesse , indeede , that the Apostles were ignorant of nothing , and differed not amongst themselues in preaching . But they say , ( sayeth Tertullian ) that they revealed not all thinges vnto all men : but some they delivered openlie , and to all ; and some thinges secretlie , and to a fewe . For thus sayth S. PAVLL to TIMOTHIE , O Timothie , keepe that which is concredited to thy trust .

2. THESS. 2.15 . Stand fast , therefore , Brethren , and holde the traditions which yee haue beene taught , whether by word , or by our Epistle . Ergo , Beside Scripture , ( say they ) wee see vnwritten traditions .

Answere . Nicephorus and Theodoret , showe , That the Apostle speaketh not of diverse doctrines , some written , and some not at all : but of the same doctrines diverslie delivered ; to wit , by word , hee beeing present with them ; and the same by Epistle , hee beeing absent from them : or first spoken , and then written : but not some written , and some to remayne onlie and ever , as vnwritten Traditions . Therefore , sayeth Nicephorus , Niceph . lib . 2. hist . c . 34. Those thinges which being present , hee onlie taught by word ; beeing absent , hee delivered vnto them by Epistle , eadem , the same thinges ; recalling them so by an abridgement , to their memories .

So lykewyse sayeth Theodoret , in the person of the Apostle , Theod in 2. Sess. 2 15 speaking thus , Yee haue for a rule of your fayth , ( sayeth hee ) our Sermones , which both wee preached to you by word , and wrote the SAME to you in our Epistles .

In lyke manner , ( sayeth Aquinas , Aquin . in Philip . 3.1 , wryting on PAVLL's wordes to the PHILIPPIANS , ) To wryte those same things vnto you in my absence , which before I spake vnto you beeing present , is not grievous vnto mee : For wordes soone passe away , but wryting doeth abyde .

Or suppose that some doctrines had beene taught to this people of Thessalonica , by word , which had not beene written vnto them by Epistle , it followeth not , that they were not written to others , or else-where in Scripture . Yea , in the contrarie , Bell . lib . 44 de Verba c . 11. Bellarmine prooveth , that that which was preached by word to this people , was written else-where in Scripture : because hee sayeth playnlie , That all thinges were written by the Apostles , which they publicklie preached to anie people , or was necessarie to salvation .

1. COR . 11.34 . The rest I will dispose when I come , ( sayeth S. PAVLL . ) Which hee was to doe by word onelie , or vnwritten tradition , ( say they . )

Answere . Hee speaketh not of doctrines of Fayth , ( whereof onlie is the question ) but as Chrysostome , Oecumenius , and Haymo , doe testifie , such thinges as belong onlie to externall order in the Sacrament .

This also doeth Lombard , Cajetane , and Aquinas , witnesse .

Estius in 2. Thess. 2.15 . As also , ( sayeth their late Estius , and with him à Lapide ) by THE REST , hee vnderstandeth those thinges which belong to a worthie , honest , and orderlie celebration of those mysteries . And agayne else-where ; Hee speaketh of those thinges , ( sayeth hee ) which belong to externall worship , and are ceremonies .

SECT . 3. Whether Scripture bee obscure ? And that therefore people should bee debarred from reading the same ? Which the Romanists wold proue , by these places following .

PSAL . CXIX . 18. and 34. Open myne eyes ( sayeth DAVID ) that I may see the wonders of thy Lawe : and giue mee vnderstanding , that I may search thy Lawe . If , then , the Scripture was so obscure to such a one as David , ( say they ) howe much more is it so to others ?

ANSWERE . Chrysost . in 2 Cor . 3.15 . Hierom ep . ad Paulinum Psal . 119.105.130 . Psal . 19.7 8. Non legis ista criminatio , ( sayth Chrysostome ) that is not the fault of the Lawe it selfe , that David sawe not the wonders thereof . And therefore Ierome notablie showeth , That hee humblie confesseth , his owne naturall blindnesse , to bee the cause ; whereas the Lawe it selfe was a Lampe , and a Lanterne , enlightening the eyes , and making wyse the simple .

Neyther ceasseth hee , therefore , to search GOD'S Lawe , because hee wanteth vnderstanding : but rather because he was to reade and search it , therefore hee desireth vnderstanding . And so this Text maketh rather for reading of the Scripture , than anie wayes agaynst it .

ACTS 8.30.31 . Understandest thou these thinges which thou readest ? ( sayeth PHILIP to the Eunuch . ) who sayde , How can I , without a guyde ?

Answere . This maketh no wayes agaynst vs ; the question beeing not , Whether some places of Scripture bee obscure , needing interpretation ? But , Whether people should not , therefore , reade the same at all ? Whereas the laudable practise of this Eunuch , not beeing rebuked for reading , but getting thereby the place expounded vnto him , giveth evidence in the contrarie , That it was lawfull , and hee got good by reading . Whence their owne Carthusiane collecteth , saying , Carthus . in Act. 8 Great was the care of this heathen man ; and his diligence , ( sayeth hee ) condemneth our negligence , of learning holie Scripture .

Wherefore also S. Chrysostome , Chrysost . hom , 3. de Lazaro , & hom . 10. in Iohan exhorting the people , to reade the holie Scriptures , giveth them this direction , saying , That which is easie to bee vnderstood , get it by heart ; and those thinges that are obscure , reade them over often . And if by doing so , thou canst not finde out the meaning , then goe to him that is thy Teacher , ( sayeth hee . )

2. PET . 3.16 . In which , ( to wit , PAVLL's Epistles ) are some thinges hard to bee vnderstood .

Answere . This no wayes militateth agaynst vs , who grant , with the Apostle , that some thinges are obscure : but hee sayeth not , that all places are so , and , therefore , not to bee read by people ; Paul's owne direction , to such as hee wrote , and his ende of wryting , beeing in the contrarie .

Therefore , Augustine sayeth well , Aug. lib . 2. de doctr . Christ cap . 9. & 6. That GOD hath so graciouslie and wholsomlie tempered the Scripture , that by the playne places Hee might satisfie our hunger ; and by the obscure places , wype awaye our loathsomnesse . And in those places , ( sayeth hee ) which are clearlie set downe in Scripture , all those thinges are set downe , which concerne both Fayth and Manners . Chrysoct . hom . 3. in 2. ad Thess. Greg . ep . ad Leandrum cap . 4 Super mor●l Which thing Chrysostome lyke-wyse affirmeth : and with him , a famous Pope , Gregorie the first .

Next : PETER speaketh heere of the mysteries , or thinges themselues , whereof S. PAVLL wryteth : but not of his manner of wryting ; which both Lorinus the Iesuit , and Estius , acknowledge , wryting on this place .

4. REV . 5.1 . And I saw in the right hand of him that sate on the Throne , a Booke written within , and on the backe-side sealed with seaven seales . Which ( say they ) was to signifie the obscuritie of Scripture .

Answere . Beda , Ambrose , and Haymo , with other Fathers , who comment on this place , expound this Booke , to bee the obscure prophesies in the Olde Testament of the Messias to come ; and the opening thereof by the Lambe , to bee their fullfilling , and clearing , by the comming of CHRIST .

But the Iesuit Ribera showeth , Ribera , in Apoc . 5. That thereby is meant , the prophesie of those thinges which shall fall foorth in the last tymes ; according as Andrew , Arch-Bishop of Caesarea , expoundeth : and by most pithie reasons hee proveth , That by this Booke , the Scripture can not bee meant ; whereof this is one : That Iohn sawe this Booke then sealed , even when this Revelation was made vnto him : before which tyme , manie of the Apostles were dead . If by this Booke , then , the Scripture were vnderstoode ; then it would followe , ( sayeth hee ) that the verie Apostles , vpon whom the holie Ghost descended , in their tyme vnderstoode not the Scripture : but that it was sealed to PETER & PAVL , and the rest who died before this Revelation was made vnto Saynct IOHN .

IOHN 7.49 . But as for this people , they knowe not the Lawe . Loe heere , ( saye they ) an evidence , that the people in Christ's dayes read not the Scripture .

Answere . Their owne Cardinall TOLET showeth , Tolet , in Iohan . 7 That this was the pryde of those Pharisees , beeing blind guydes them-selues , ( as our Saviour called them ) and yet imputing ignorance of the Lawe , and of the true meaning thereof , to the people who believed ; whyle as they did knowe the Lawe , and Word of GOD , better than themselues , who believed not .

Also the Iesuit Maldonat showeth , That as Rupertus holdeth , according to DEVT . 27.26 . not to knowe the Law , is as much as not to obscrue the Lawe . And therefore , that the Pharisees did not maliciouslie so much impute ignorance of the Lawe , to such as believed in CHRIST , as impietie , to make them there-by more odious .

CHAPTER II . Of the Church .

SECT . I. Of the conspicuous visibilitie of the CHVRCH , in the true Professoures there-in , at all tymes , and to all persons ; as the Romanistes holde , pretending these Argumentes .

MATTH . 5.14 . A Citie that is set on an hill , can not bee hid . That is , ( saye they ) the true Church , shall ever bee conspicuous .

Answere . Chrysostome and Theophylact , on this place , showe , That our Saviour speaketh not of the Churches visibilitie ; but of Pastoures their duetie there-in : to wit , That beeing set in eminent Places , as Lights on Candle-sticks , or a Citie on an hill , therefore , they should shyne in the sight of all , both in sincere Doctrine , and an holie lyfe .

This also doeth their owne Lyra , Ferus , and Carthusian , declare . And their late Iesuit Maldonate , telleth vs , That by these three similitudes of Salt , Light , and of a Citie , our Saviour would declare one , and the same thing : to wit , Howe farre beyonde other common Christians , His Apostles , and their Successoures , shoulde eminentlie shyne , both in lyfe and doctrine .

PSAL . 19.4 . Hee placed His Tabernacle , in the Sunne . That is , ( say they ) Hee hath appoynted His Church , where-in Hee abydeth , to be ever gloriouslie , and conspicuouslie visible , as the Sunne .

Answere . The wordes are , ( as their owne Arias Montanus , and Paguin , set downe , ) In them hath Hee set a Tabernacle for the Sunne . That is , In the Heavens , as the Text showeth , and as S. Ierome and Theodoret truelie expound .

Thus also sayeth their owne Lyra , In the Hebrew , ( sayeth hee ) and in S. Ierome's Translation , which is according to the Hebrew , it is sayde , In them Hee set a Tabernacle for the Sunne . That is , Hee hath set a seate for the Sunne , in the midst of the Planets . So that this place showeth , where the Sunne is set in Heaven ; but not howe the Church is visible ever on earth .

The Rhemistes also expound this place thus ; Rhem in Psal 18. By the Sunne , a most excellent , and super-elementarie creature , the Prophet descrybeth CHRIST ; making His course thorowe the world , illuminating , comforting , and strengthening the Church His Tabernacle , wherein Hee perpetuallie dwelleth .

ISAI . 2.1 . In the latter dayes , the Mountayne of the House of the LORD shall bee prepared in the toppe of the Mountaynes : And it shall bee lifted vp aboue the little hills : And all Nations shall flowe vnto it . Whence , therefore , it followeth , ( say they ) that it must bee conspicuouslie ever visible .

Answere . All that heere-by is meant , Procopius showeth to bee this ; to wit , That in the latter dayes , the Christian Church shall bee firmlie built , vpon the foundations ( sayeth hee ) of the Prophets , and Apostles , as on the toppes of mountaynes ; and shall bee of greater excellencie , aboue the Church of the Iewes , as CHRIST in glorie is aboue Moses ; and of greater and more ample extent , in lyke manner , because of the conversion of the Gentiles , by the preaching of the Apostles , at that tyme , according to CHRIST'S Commission , saying vnto them , Goe teach all nations .

Their owne Lyra , Pintus , and Perusin , commenting on this place , jumpe with Procopius , and declare , That this prophesie was fullfilled in the Apostles tymes , as sayde is : but never a one of them affirmeth , That this Text proveth a conspicuous constant visibilitie of the true Church , See Rhem in 2. Thess. 2. And Revel 12 of Orthodoxe Professoures , at all tymes , and to all ; which the verie Rhemistes themselues graunt , is not ever to bee expected . And , consequentlie , the former Textes doe not proue the same .

MATTH . 18.17 . If thy Brother offende agaynst thee , tell the Church . Therefore , ( saye they ) the Church must bee ever visible .

Answere . Origen , Chrysostom● , and Hilarie , commenting on this place , show , That by the Church , not the Vniversall , but a particular Church , or Congregation , or those who are set over the same , is meant . Whence also it will onlie followe , That such a Church is visible , to her owne members : but not so to her raging foes , Rhem in 2. Thess. 2. in tyme of persecution . As the Rhemistes tell vs , That in the tyme of Antichrist , the faythfull then who lurke , shall , notwithstanding , amongst themselues , haue their communion in secret : whereby they may doe , as this Text directeth .

MATTH . 16.18 . Upon this rocke I wil build my Church ; and the gates of Hell shall not prevayle agaynst it . To wit , ( saye they ) to make it to bee invisible .

Answere . Chrysostome , ( and with him Origen ) showeth , That this not prevayling , is onelie , That CHRIST'S Church shal never decline from the Trueth , nor forsake the same , notwithstanding of the furious assaultes of raging Persecution , Hier . contr . Luciferian & in Zephā . 2 stirred vp agaynst Her : which maketh Her sound members , some tymes , so to lurke , as S. Ierome telleth vs , that the little Boat of the true Church , seemeth , as it were , sunke out of sight .

See also Aug. ep . 80 ad He sychium . Lykewyse , the Promise is , ( sayeth their owne Carthusian ) that the Elect , of whome chiefelie the Church consisteth , shall not possiblie bee drawne from the Fayth : or , as Lyra sayeth , subverted there from .

SECT . II . Of the Churches infallibilitie , which endeth into the infallibilitie of the Pope , as hath beene showne in the stating of the Question : and which they labour to establish , by these places following .

DEVTER . 17.9.12 . There ( say they ) in doubtsome matters , men are directed to the high Priest , and his Councell : and whosoever hearkeneth not to him , shall die . Therefore , this praesupposeth , that his judgement was infallible : and therefore , so is the Pope's , being the high Priest vnder the GOSPELL .

Answere . This place speaketh of the Priestes and Levites , and not of the high Priest , with whom the Civill Iudge is joyned , ( as their owne Lyra , and the Text , showeth ) whose determination is not in matters of Fayth , but of Fact : to wit , Of stryfe betweene man and man . Whereas tho it were of Fayth , yet ( sayeth their owne Lyra ) note , that it is not sayde vnto thee , that thou shalt obey them , except they teach thee according to the Law . And wherby is evident , ( sayeth he ) if they decree that which is false , or declyne manifestlie from the Lawe of GOD , that they are not to bee heard . Which thing was needlesse to haue beene sayde , eyther by the Text , or Lyra , if they had had absolute infallibilitie .

Cyprian also applyeth this , Cypr . ep . 62. agaynst all such as are disobedient to anie Bishop , or Priest , directing them according to the word : to whome , notwithstanding , the Romanistes graunt not infallibilitie .

Neyther would it followe , tho the high Priest vnder the Law had beene infallible , ( as the examples of Aaron and Vrias proue the contrarie ) that therefore the Pope is so , Exod 32 2 King 16 because hee is the high Priest vnder the Gospell : because this is to take for graunted , that which is denyed .

LVKE 22.32 . Simon , I haue prayed for thee , that thy fayth fayle not . Which prayer , ( saye they ) was for PETER , and all his Successoures , that they should not erre .

Answere . Beda and Bonaventure showe , That CHRIST spake heere of PETER onelie personally , as His designation by name importeth , Simon , Simon : to wit , tho hee erred in denying CHRIST , and so foulie fell ; yet , that hee might not finallie fall awaye , as Iudas did , therefore also sayeth Theophylact , I haue prayed for thee , that thy fayth fayle not . That is , Altho for a short whyle thou bee shaken , yet that the hid seede of fayth within thee maye remayne . But that CHRIST in this Prayer , prayed not lykewyse for PETER's pretended Successoures , Bishops of Rome , Lyra in Mat , 16. So Aeneus Sylv . de gestis concil . Basil . p. 9 Also Alfon de Castro , lib . 1. contr . heres . cap . 4. their owne Lyra , with diverse others , declareth , saying , that the Churches stabilitie consisteth not in men neyther in regarde of their Ecclesiasticke or secular power & dignitie ; seeing manie Princes , and Popes too , ( sayeth hee ) as well as other inferioures , haue beene founde to haue made Apostasie from the Fayth .

Neyther is there anie doubt , ( sayeth their Carthusian ) but that Hee prayed for all other His Apostles , having sayde , Satan hath desired to winnow you . But why there-after Hee sayde this to PETER particularlie , I haue prayed for thee , CHRYSOSTOME giveth the reason ; That it was to fore-tell him , that hee was more grievouslie to fall , than all the rest .

MATTH . 16.18 . Thou art Peter , and vpon this Rocke I will build my Church . That is , ( saye they ) vpon PETER , and his Successoures , who shall bee immoueable in the Fayth .

Answere . Their owne Cardinall Petrus de Aliaco , P. de Aliaco , in recō . sacrae Script showeth the contrarie , saying , Who is that would build the firmnesse , or stabilitie of the Church , vpon PETER's infirmitie ? Of whose infirmitie , aske the Mayde ( sayeth hee ) that kept the doore , and shee will tell thee , Where-fore , sayeth their owne Ferus , Ferus in Math 16 It is moste evident , that CHRIST did not builde His Church vpon PETER , or anie other man who-so-ever . For there is no man who-so-ever , so firme , or constant , ( sayeth hee ) who may not bee moved , or shaken ; which thing in PETER wee manifestlie see . See then in Rivet , p. 303. Quid Petra .

Lyke-wyse Ambrose and Origen doe showe , Amb in Psal . 38. sub finem Orig . in Math 16. tract . 1. Cusan . de concord . cathol lib . 2. c . 13. That this which was spoken to PETER , was lyke-wyse spoken to all the other Apostles : and there-fore would inferre alyke infallibilitie of all their Successoures .

Their owne Cardinall Cusanus also sayeth , There is nothing sayde to PETER , which was not sayde vnto all the rest . For , as it was sayde vnto PETER , What-soever thou shalt binde on earth , &c. was it not sayde vnto all the rest , ( sayeth hee ) What-so-ever yee shall binde ? And , altho it was sayd to Peter , Thou art Peter , and vpon this Rocke I will build my Church ; yet by the Rocke , ( sayeth hee ) wee vnderstande CHRIST Him-selfe , whome hee confessed . And if PETER were to bee vnderstoode by this Rocke , as a ground-stone of the Church , according to Sainct Ierome , Are not ( sayeth hee ) the other Apostles ground-stones of the Church in lyke manner ? Of whome it is spoken in the penult of the REVELATION , where by the twelue stones of the foundation of that Citie HIERVSALEM , which is the holie Church , no man doubteth , ( sayeth hee ) but the Apostles ought to bee vnderstoode .

IOHN 11.51 . And this hee spake , not of him-selfe , but being high Priest that yeare . Therefore , ( saye they ) as propheticall infallibilitie was in Caiaphas , as the high Priest vnder the Lawe ; So is the priviledge of INFALLIBILITIE tyed to the Pope , as high Priest vnder the Gospell .

Answere . First , this is to take that as graunted , which wee still denye . Next , Chrysostome and Ambrose , on these same wordes , showe , That the high Priest's intention was wicked , and his sentence according there-vnto , moste erronious . There-fore , sayeth their owne Cardinall Tolet , Tolet in Iohan . 11. Remarke , that Caiaphas sentence , in that sense as hee conceaved it , ( sayeth hee ) was moste wicked , and did proceede ( sayeth Cyrill ) from him-selfe , Cyril lib . 8. in Iohan . cap . 3 and not from the holie Ghost . But in so farre , as the vertue of CHRIST'S death was declared there-by , this the LORD would haue to bee vttered by his mouth , in regarde of the qualitie , and authoritie , of the person ; as whose speaches were of moste speciall remarke , and weyght amongst the people ; and not because INFALLIBILITIE was tyed to his Chayre : the contrarie where-of kythed , when judiciallie sitting in CATHEDRA , hee pronounced CHRIST'S Profession of His owne DEITIE , to bee open blasphemie .

As for that of our Saviours , MATTH . 28.20 . Loe , I am with you allwayes , even vnto the ende of the world ; which they would haue to bee tyed to the Pope onlie , with his Councell , for establishing their INFALLIBILITIE .

Turrecr . Summa de Ecclesia , lib . 2. c . 91. Cardinall Turrecremata declareth , That this is so to bee taken , ( sayeth hee ) that GOD doeth so assist His Church to the ende of the worlde , that there shall bee ever some , altho not all , who haue true fayth , ( sayeth hee ) working by charitie . And so that this promise is not tyed to anie one person , or particular Church .

SECT . III . Of the Pope's Supremacie over the CHVRCH , Math 16.18 See p. 304 as head there-of : Which the Romanistes would establish , by these TEXTS following .

JOHN 21.17 . IESUS sayeth vnto him , Feede My Sheepe . That is , ( say they ) bee thou onelie governour over the whole Church .

Answere . Augustine testifieth , Aug. de a● gone , c . 30. Amb. in Psal . 38. Cypr . de vnit . Eccles Ferus in Iohan . 21 Cusan concord . cathol lib . 2. c . 13. saying , When it was sayde to PETER , it was sayde to all the Apostles , Lovest thou Mee ? then feede My Sheepe . So sayeth S. Ambrose : and more expresslie sayeth S. Cyprian , That there-fore the rest of the Apostles were the selfe-same that PETER was , endewed with a-lyke Fellowship , ( sayeth hee ) both of Honour , and Power .

Which thing also their owne Ferus doeth clearlie homologate ; as lyke-wyse their famous Cardinall Cusanus , saying , If it was spoken to PETER , Feed My Sheep , yet it is manifest , ( sayeth hee ) that this feeding , was but by the Word , and his holie example : and that according to S. Augustine , in his Commentarie vpon these wordes , the same was commaunded there lyke-wyse vnto all others , in saying , Goe yee into all the world , and preach the Gospell vnto everie creature . Mark 16.15 So that nothing is spoken to PETER , ( sayeth hee ) which importeth anie other power . And , there-fore , wee conclude rightlie , ( sayeth the Cardinall ) That all the Apostles were equall in power with PETER .

MATTH . 16.19 . And I will giue vnto thee the Keyes of the Kingdome of Heaven .

Math 18.18 Iohn 20.23 Hieron . lib . 1. adv . Iovinian . Orig . in Math tract . 1. Theophyl . in Math 16. Aug. tract . 18. in Iohan Beda , hom . in Evang . quem me dicunt ? Cusā . concord cathol lib . 2. c . 13. Ferus in Matth . 16. Theophyl . in Matth . 16. & Basil . Constit . Monastic . 22. Aunswere . Besides Scripture , which showeth vnto vs , That the power signified by those keyes , was given vnto all the rest of the Apostles , the Fathers also clearlie witnesse the same : There-fore , sayeth Ierome , ( and with him Origen , Theophylact , Augustine , and Beda ) The whole Disciples receaved the Keyes of the Kingdome of Heaven : and , what was sayde to PETER , was common to all the rest .

And in lyke manner , their owne Cardinall Cusanus , ( and with him Ferus , and others ) We know , that PETER receaved no more power from CHRIST , ( sayeth hee ) than the other Apostles : For there was nothing spoken to PETER , which was not spoken to the rest . For , as it was sayde to PETER , ( sayeth hee ) What-so-ever thou shalt bind on earth ; was not the same sayde also to others , Whatso-ever yee shall bind ? Yea , not onelie was this sayde to all the Apostles ; but ( as Theophylact sayeth ) to all their Successoures . Whence it should followe , That as manie Bishops and Pastors were in the Church , so manie Monarches and Lordes should bee over the same ; and Stewardes , or Porters , who haue the Keyes , should bee Masters in the Families wherein they are .

LVKE 22.32 . When thou art converted , strengthen thy Brethren . Loe heere , ( say they ) a power given to PETER , over all his Brethren . Iob 4.4 . Act. 14.22 and 15.32 41. Also 18.23 And Rom. 1.11 . Beda & Theophyl . in Luc . 22

Aunswere . Besides Scripturall speaches , which proue . That this importeth no Monarchicke Supremacie , Beda giveth this exposition , as if CHRIST had sayde , Remember , by the example of thy repentance , ( sayeth hee ) to rayse vp , and comforte anie Brethren that are weake ; lest they , perhappes , shoulde despare of pardon . So lyke-wyse sayeth Theophylact ; Beeing converted , that is , repenting , and powring out teares , and rysing from thy Fall , bee thou an example to others , ( sayeth hee ) that they repent lyke-wyse , and despare not .

And so lyke-wyse doeth their owne Lyra , Stella , and Maldonate , expound : collecting from this place , no Papall or Monarchicke Supremacie .

LVKE 22.26 . Hee that is greatest amongst you , let him bee as the younger , &c. Where wee see , ( saye they ) That amongst the Apostles , one was greatest ; and this , doubtlesse , was PETER .

Answere . MATTHEW showeth , That it was not , Math 20.26 that one was greatest indeed : but that amongst them some would bee greatest . And therefore sayeth Ambrose , Vnto all the Apostles , Amb. in Luc . 22. is given one plat-forme of interdiction , ( sayeth hee ) that none of them should vaunt of Preheminence . Lykewyse , their owne Lyra , Carthusian , and Stella , showe , That here the Apostles were taxed by CHRIST , of Ambition ; for the contention of some , for a Preheminence aboue the rest , which was equallie inhibited vnto all .

CHAPT . III . Of Religious Worship .

SECT . I. Of the invocation of Sayncts ; which the Romanists would defende , by these places following .

GENES . 48.16 . Let my name bee in-called vpon them , and the name of my fathers . Hence ( saye they ) wee see an invocation , not onlie of GOD , but of Saynctes departed .

Answere . This Text proveth no such thing : For it sayeth not , Let my name bee in-called vpon by them : but , bee named vpon them . That is , Let them from hence-foorth bee called and accounted as my sonnes : Even as it is cleare by a-lyke forme of speach , ISAI . 4.1 . and ANOS 9.12 . Where-vpon sayeth Ribera , The Name of GOD is named vpon anie people , when they are called GOD'S peculiar people . And there-fore Fonseca , Pintus , Fonseca , in notis ad Cajet and other Popish Interpreters , agree , That this is a phrase peculiar to the Hebrewes , to saye , That the name of anie man is named vpon another , for to bee named after such a one ; as is cleare , ( say they ) out of ISAI . 4. and DAN . 9. The Rhemistes also so translate this place , bee my name called vpon them : and affirme onelie , That this importeth , That they were made participant amongst the Trybes , of the Blessinges of Abraham , Isaac , and Iaakob ; for whose sake the LORD would blesse them .

Which sorte of speach Iaakob vsed heere , ( sayeth LYRA ) because they were to bee called , the adoptiue sonnes of Iaakob , and heads of two Trybes . Therefore sayeth Vatablus , This is the meaning , Let them heere-after be called my sonnes , and the sonnes of Abraham and Isaac . And by which wordes , ( sayeth their owne Ferus ) hee meaneth none other thing , than that they shoulde bee called his sonnes , even as his other sonnes were called : For , by this speach , hee adopted them to bee so . So sayeth Emmanuell Sa , Let my name bee named vpon them : that is , Let them bee called my sonnes , and of Abraham and Isaac . And so sayeth Mariana , in the same wordes .

IOB 5.1 . Call nowe , if anie will aunswere thee : and turne thee to some of the Saynctes . Which Text , ( saye the Rhemistes ) showeth the common fayth and practise , of invocating Sayncts , in that tyme .

Answere . The wordes , ( as their owne Arias Montanus translateth ) contayne not a direction , but a question , saying , To whom of the Saynctes wilt thou turne ? The meaning where-of , their owne LYRA expoundeth to bee this , That Eliphaz telleth Iob , that seeing GOD aunswereth him not in his affliction , to whom other can hee haue recourse ? For thou shalt not haue the Saynctes ( sayeth hee ) to bee thyne Helpers , seeing Hee answereth not . And so this Text is rather agaynst anie such invocation , than with it .

Cardinall Cajetane also affirmeth , That heere by Eliphaz would showe to Iob , that his innocencie , which hee mayntayned so , was so bad a cause , as he would get none to defende the lyke : no , not the holiest , who would pleade such innocencie as he did . Or , as Ferus and Mercerus saye , who would approue his speaches .

More-over : It is a wonder , that they would bring anie such place , to prooue invocation of Saynctes vnder the Olde Testament : Eckii Enchi rid . c . 15 D. Baimes , in 2 a 2 a q. 1. art . 10. Salm . in 1 Tim . 2. disp . 8. seeing Eckius , and other Romanistes , giue this as the reason , why anie such was not ; Because the Patriarches , and Saynctes , then , were in LIMBVS PATRVM , and heard not the Prayers of the living : according to that of ISAI . 63.16 . Abraham did not know vs , &c.

3. ROM . 15.30 . S. PAVL prayeth the ROMANS , to pray to GOD for him : Therefore , ( say they ) if wee may praye the living ; why not much more the Saynctes departed , to praye for vs , seeing their charitie is greater ?

Phil . 4.2.3 Answere . Saynct PAVLL did pray them ; that is , Christianlie desire them : but did not praye to them ; Rom. 10.14 that is , religiouslie worship them . So that the one is a lawfull action , warranded by the Word ; the other , as S. Augustine sayeth , is a Religious Adoration , done by Religions Rites ; illicite , and contrarie to the Word , to bee given to anie creature .

Lyke-wyse , INVOCATION , ( as the Papistes acknowledge ) is an acknowledging of a Superioritie , in those whome they in-call . But I hope they will not say , That the Romanes , whome PAVLL requested , had anie Superioritie over him , beeing an Apostle . Nor yet , That altho our SAVIOVR besought the Samaritane Woman , to giue Him a draught of Water , that there-fore Hee invocated her .

Nor will it follow , Because wee put vp our Requestes to men , for anie good wee stand in neede of , who are alyue , and haue mutuall commerce with vs , hearing vs , and knowing our necessities ; That there-fore wee may religiouslie invocate them , when they are dead . When that commerce ceasseth , they heare vs not , nor know our particular condition .

Besides : They make the Sayncts in Heaven , not only joint-Petitioners with vs , ( as those on earth ) but joynt-Advocates with CHRIST , to pleade , Lomb lib . 4. sent . dist . 45. See Psal . ter . Virg . Psal . 78. Amb. in Psal . 39. Et Aug. in Psal . 64. by their merites , for vs. There-fore , sayeth LOMBARD , setting downe their Doctrine , We pray to the Saynctes , to intercede for vs : that is , ( sayeth hee ) that their merits may helpe vs. Whereas S. Ambrose , and with him Augustine , doe teach , That this is so proper to CHRIST , as nothing is more proper .

4. 2. PET . 1.15 . And I will doe my diligence , you to haue often , after my decease also , that you may keepe a memory of these thinges . Signifying , ( saye the Rhemistes ) that his care over them should not ceasse by death : meaning , of his Intercession for them .

Answere . 1. The Text is corrupted , which sayeth , I will endevour , that you may bee able after my deceasse , to haue these thinges allwayes in rememberance : to wit , as verse 13. by his frequent stirring them vp , and exhortation , so long as hee was alyue . 2. Yeelding to their translation , yet the same , as also their exposition , should proue onlie PETER'S care over them , and intercession for them ; which is nothing to this question , of our praying to Saynctes ; and not of their Intercession for vs. And 3. AQVINAS giveth this as the true meaning , saying in the person of the Apostle , Because I am shortlie to depart , I will endevour : to wit , so long as I am alyue , by admonishing you , not onelie once , but often tymes , and diligentlie , That yee may haue these thinges in rememberance . So also doeth Cardinall HVGO , CAIETANE , CARTHVSIAN , and their late ESTIVS , expound : where also hee noteth the Verbe {αβγδ} , doeth not agree to the Saynctes in Blisse .

SECT . II . Of the invocation of Angels : which the Romanists would establish as lawfull , by these Scriptures following .

GENES . 48.16 . The Angell which delivered mee from all evill , blesse the Children .

Aunswere . This ANGELL was IESVS CHRIST , the Great ANGELL of the COVENANT : Cyril . Alex . Thesaur . lib . 3. cap . 1 for so sayth S. Cyrill ; First , hee prayed to GOD , to blesse the Children ; and with GOD , hee prayeth also the Angell that delivered him from all evill . So that by GOD , hee vnderstandeth the Father ; and by the Angell , hee vnderstandeth the WORD of the Father , ( sayeth hee : ) For hee was not ignorant , that His Name was The Angell of the Great Councell .

Lyke-wyse , sayeth Athanasius , Athā contr . Arria nos , orat . 4. ( and with him Procopius ) It is cleare , that the Patriarch Iaakob coupled none other in his Prayers with GOD , but His WORD ; which hee , there-fore , calleth the ANGELL ; Because ( sayeth he ) Hee onlie revealeth His Father's will .

REVEL . 1.4 . Grace bee vnto you , and peace , from Him which is , and which was , & which is to come , and from the seaven spirites which are before the Throne , &c. That is , ( saye they ) From the seaven Angels , where-of mention is made TOBIT 12. Whence it is cleare , ( saye they ) That the Apostle pray●th not onlie to GOD , as the Author for Grace and Peace ; but also to the Angells , as the Instruments thereof , as Viega speaketh .

Answere . The Iesuit Ribera acknowledgeth , That by the seaven spirites heere , the Fathers , and others , vnderstand the holie Ghost ; who from His manyfolde Graces , is called SEAVEN heere , and Rev. 5.6 . So doeth Primasius , ( sayeth hee ) Ambrose , Beda , Ansbertus , Rupertus , Haymo , ( to whome hee might haue joyned Augustine ) and Thomas , Aug. in Iohan . tract . 22. on this place . As also Victorinus Martyr , Ioachim Abbas , and Anselmus . And this , not without good reason : For , 1. Grace and Peace is never sought in Scripture , or wished , but from GOD alone . 2. It followeth presentlie , [ and from JESUS CHRIST . ] Nowe , it were absurd , to place CHRIST in such a Prayer after Angels ; altho as man , and so inferiour , Hee bee placed after the holie Ghost .

REVEL . 8.3 . And another Angell came , and stoode at the Altar , having a golden Censer : and there was given vnto him much Incense , that hee should offer it , with the Prayers of all Saynctes . Heere , then , ( saye they ) the Prayers of the Saynctes directed to an Angell , to offer them vp for them .

Aunswere . Ambrose expoundeth this Angell , to be CHRIST , who is sayde to come , ( sayeth hee ) because by the Mysterie of His Incarnation Hee appeared to the world : and He is sayd to receaue and offer vp the Prayers of the Sayncts as Incense ( sayeth Beda , ) because by Him the prayers of all , with a sweete smell come before GOD .

Their owne Lyra , ( and with him Carthusian ) expone in lykemanner , this Angel , to bee Christ ; the much Incense , to bee acceptable prayers to GOD , which Hee should offer vp ; that is , present them vnto His Father ( sayth hee . ) And which exposition Carthusian affirmeth to bee the common exposition of all Catholicke Doctors .

SECT . III . Of representing GOD the Father by an Image : the lawfullnesse where-of the Romanistes would defende , by these places following .

2. KINGS 22.19 . I saw the LORD sitting on a Throne , ( sayeth MICHEAS ) and His garmentes were whyte as Snow , and his hayre whyte as Wooll , ( sayeth DANIELL . 7.9 ) There-fore as Hee was seene , so Hee may bee paynted ( saye they . )

Exod . 3.4 . Richeom tract . 3. c . 9 Answere . It followeth not : for before that tyme Hee appeared to Moses in the forme of fire : and yet their owne Richeom granteth , that to paynt him so , would seeme to favour the Pagans , who worshipped the fire : And even so say wee , that this paynting of Him lyke an olde man , may seeme as well to favour the Anthropomorphits . Aug. de fide & symbolo , c . 7 & ep . 222. Therefore Augustine giveth this reason , why it is not lawfull for anie Christian to make anie such Image , left wee fall into that same Sacriledge , ( sayeth hee ) whereby the Apostle maketh them execrable , who turne the glorie of the incorruptible GOD , into the similitude of a corruptible man .

SECT . IV . Of the worship of Images : which the Romanists would prooue to bee lawfull , by these places following .

PSAL . 99.5 . Adore yee His foot-stoole : for it is holie . Heere ( say they ) the Arke is commanded to bee adored , for its holinesse , and reference it had to GOD : therefore , much more ought Images , for a clearer resemblance , and relation of the persons whom they represent .

Answere . The wordes are , Worship yee at His foot-stoole , for Hee is holie , for so the Septuagint , Pagnin , Vatablus , and the Chaldie paraphrase , which Iansenius followeth , and Lorinus the Iesuit : or , as Lyra sayeth , ante scabellum pedum ejus : that is , Before His foot-stoole .

Bell . l●b . 1. de Sanct c . 13. §. ad illud . Next , Bellarmine himselfe sayth of the reason which is adduced , I confesse ( sayeth hee ) that it is not ill translated so , as the Septuagint , and S. IEROME haue translated it , ( For Hee is holie ) taking so the reason of the worship , from the holinesse of the person worshipped , and not of the place at , or before which they were to worship : or suppone it bee taken from the place ( For it is holie , ) it will inferre onelie , that GOD is Hee onlie who is to bee worshipped , in or at those places , which are consecrated to His worship ; as Hee speaketh in lyke-manner of the Temple , verse 9. and as He is worshipped by vs , in a solemne and publicke manner in our Christian Church●s . Therefore their owne Genebrard sayeth , that the PSALMIST heere alludeth to the manner of homage , or reverence done to King's , while they sitte on their Thrones , by falling downe , or kneeling at their foot-stoole .

Next , tho the translation were admitted , which sayeth , Adore yee His foot-stoole , for it is holie ; if we hearken to the exposition of Fathers , Aug. in Psal . 98. and of their owne doctors lykewyse , Augustine will tell vs , that by His foot-stoole , the humane nature of CHRIST is vnderstoode , who tooke vpon Him ( sayeth hee ) Earth of our Earth , and Flesh of our Flesh : which beeing vnited vnto His Deitie , is in the vnitie of His person to bee adored . And this exposition doth Lyra , Carthusian , and Lombard , ( all Romanistes ) follow , and the Rhemistes themselues in their Notes on this PSALME .

PHILIP . 2.10 . GOD hath given Him a Name , which is aboue everie name : that at the Name of JESUS , everie knee should bowe . Loe heere then , ( say they ) the Name of IESVS , when it is pronounced , ordayned to bee worshipped , for the relation therof to His person ; much more then His Image .

Answere . By bowing the knee to the Name of IESVS by all sorts , is meant , the vniversall subjection of all creatures to himselfe who is so named . Therefore , besides OEcumenius , and Theophylact , who so expone this Text , with dyverse others Ancients , as Sedulius , and Haymo , their owne Aquinas sayth , That signum pro re signata ponitur : that is , The name for himselfe who is so named . As also sayeth their late Estius , the name is put for the person named , and bowing the knee , signifieth by a figure of Metonomie , subjection , or humiliation : therefore the meaning is , ( sayeth hee ) that all who are in anie place , knowing that Man who is called IESVS , to bee the Sonne of GOD , and GOD Himselfe truelie , they shall submit themselues to Him , as GOD and LORD of all .

HEB . 11.21 . Hee ( to wit , Iacob ) adored the top of his Rod . Whence obserue , ( saye the Rhemistes ) that adoration ( as the Scripture vseth this word ) may bee done to creatures .

Answere . First , they deceatfullie corrupt the Text , leaving out ( {αβγδ} ) or vpon the top of his Rod , and so are bolde to take from the wordes of the Booke of GOD , contrarie to Revel . 22 , 19.

Next , Augustine thus exponeth it , Hieron . guest . Hebr . in Gen Theophyl . in Hebr . 11. ( as the Rhemistes grant ) with whom they might haue joyned , Ierome , Theophylact , and Beda , that Iacob leaning vpon his Staffe for weaknesse , adored GOD . Therefore also ( sayeth Aquinas ; and with him Lombard , Arboreus , Carthusian , and others ) hee worshipped not the Rod it selfe ; nor yet Ioseph , as some hath thought wrongfullie , but GOD Himselfe ( sayth hee ) leaning vpon the top of his Rodde ,

SECT . V. Of the Adoration of Reliques , which the Romanistes would establish , by these Textes following .

EXOD . 13.19 . And Moses tooke the bones of Ioseph with him . Heere ( say they ) Reliques were carried about with GOD'S People ; which , no doubt , they worshipped .

Answere . This was onelie for inhumation and burying of them in Sechem , as they had promised to IOSEPH , and as wee see performed , IOSHVA 24.32 . 2. Kings 23. but not for adoration : which is as grosse Idolatrie done agaynst GOD , as exhumation of the bones of Martyres , or Godlie men , is an injurie done agaynst them . Therefore , while IOSIAS tooke the bones of the false Prophets out of their graues , hee sayde of the true Prophets graue , Let no man moue his bones .

Yea , close contrarie to the adoration of Reliques , Chrysost . in Gen. 50. also hom ● . in Math Chrysostome giveth this as one of the reasons , why Ioseph appoynted his bodie to bee carried from Aegypt , lest the Idolatrous Aegyptians ( sayth hee ) beeing myndfull of the benefites they had gotten by him , had made the bodie of righteous Ioseph , to bee an occasion of impious adoration : even as for the same cause the bodie of Moses was buried by the LORD , where never man yet knew .

2. KINGS 13.21 . When the man was let downe , and touched the bones of Elisha , hee revived . Heere ( say they ) a miracle wrought by a Sayncts Reliques ; therefore justlie may they bee worshipped .

Answere . A miracle indeede was wrought at the touch of Elisha's bones ; but not by them , but by the LORD , for confirmation , that Elisha was a true Prophet , ( as wee see the lyke professed by Peter , ACTES 3.12 . ) notwithstanding of which miracle , in respect that those bones were not raysed , inshryned , nor adored , this maketh rather agaynst the adoration of such Reliques . For not onelie doe wee nowyse worship the reliques of Martyres , Hierom . ep . ad ●i●a●●●● , adv . Vigilantium t . 2. f . 11● Cyril , l. 6. cont . Iulian p. 142. ( sayeth S. Ierome , and with him S. Cyrill . of the practise of the Church in their times ) but we will no● worship the Sunne , nor Moone , nor Angels , nor Arch-angels , nor Seraphims , nor no name that is named in this world , nor that which is to come ; lest wee should Note , that Dulia is refused , which Papists giveth to Reliques . Hierom . in Isai . 11. serue the creature , rather than the Creator .

ISAI 11.10 . To Him shall the Gentiles seeke , and His graue shall bee glorious . Heere wee see ( say they ) that the holie graue shall bee counted glorious ; and therefore worthie to bee worshipped .

Answere . The Text is , ( And His rest shall bee glorious ) as both the Septuagint translateth , Paguin interpreteth , the Hebrew word beareth , and S. Ierome approveth , this beeing the meaning , that ( as is sayde HEB . 12.2 . ) after His enduring the crosse and shame on Earth , Hee should rest in Glorie for ever in Heaven , being set downe at the right hand of the Throne of GOD , where-of also the Rhemistes giue this as the meaning , That CHRIST after His death , which was ignominious to the world , should bee gloriouslie buried by verie honourable persons , Ioseph and Nicodemus , with aboundance of most p●ecious Spyces , Hier . in Isai 11. wrapped in fi●e Linnen , and layde in a new Monunment . And tho it were His graue it selfe that were heere called Glorious , yet it followeth no more that it should bee adored , than the Sunne and Moone , which are glorious lyke-wyse .

An Appendix , concerning the inferiour sort of worship , which the Romonistes say they onlie giue to Sayncts , Angels , Images , and Reliques fore-sayde , which they call Dulia , or Service .

THE Romanistes , to cloake their grosse Idolatrie in worshipping of creatures , they tell vs , that there are three degrees of religious worship : the first , highest . and due onelie to GOD , wh●ch they call Latria , or divyne Worship : another lower , and due onlie to the Virgine MARIE , which they call Hyperdulia : and a third lowest of all , which they giue to Sayncts , Reliques , and such lyke , which they call Dulia , or Service . Therefore , to enervate , and over-throwe this their groundlesse distinction , devysed only to delude the simple , wee are to consider , that the word Dulia , or Service , is onelie two wayes taken in holie Scripture ; to wit , eyther for that which is civill or humane , and due vnto men ; or which is religious , & divyne , proper onelie to GOD . In the first signification it is sayde of Iacob and Esau , Rom. 9.12 . The elder shall serue the younger . And all Christians are willed by the Apostle , Gal. 5.13 . in loue to serue one another . In the second sign●fication it is sayde , Thou shalt feare the LORD , Deut . 6.13 . and serue Him onlie . And againe , Prepare your hearts vnto the LORD , 2 Sam . 7.3 . ( sayeth Samuell to the people ) and serue H●m onelie . So in the New Testament , Religious service is made proper to GOD onlie . Therefore sayeth the Apostle , Act. 20.19 Serving the LORD with all humilitie . ( {αβγδ} ) And ag●yne , telling the Gallatians of their former miserie , hee sayth , Yee served them who by nature were not God's . Gal. 4.8 . ( {αβγδ} ) Which according to the Papist's distinction , hee could not haue reprehended . Wherevnto also consenteth Antiquitie : there-fore sayeth Augustine , Aug. de vera relig . c , 55. Let Religious Service tye you to the Omnipotent GOD onlie : and as for the Sayncts , wee honour them with loue , ( sayeth hee ) but not with Religious Service . The reason whereof S. Ambrose doeth render , Amb. l. 3. de spirit . sancto c . 12. saying , For hee who serveth so , hee doeth adore , which is vnlawfull ( sayeth hee ) to bee done to anie meere creature .

Which thing made their owne Bishop Peresius to say , Peresius de trad . part . 3 de cultu . sanct 8 p. 12 I know not if this duetie of worship to Sayncts ought properlie to bee called Dulia , ( sayeth hee ) seeing that veneration which is commonlie due vnto Sayncts , is not given to them in token of Service : for wee are all the servants of GOD , tho farre inferiour in merites and holinesse , which the verie Angell ( sayeth hee ) did signifie , before whome the Apostle S. Iohn fell downe , saying , See thou doe it not , for I am thy fellow-servant . So that if it bee once Religious Worship at all , it is of that highest excellencie , which is due onelie to the excellencie of the highest , who is a jealous GOD , and hath sayde , Isai 42.8 . My glorie I will giue to no other . Therefore sayeth their owne Iesuit Vasques , Vasques de ador . l. 1. disp 6. c . 1. num . 168. If it bee once an act of Religion , it may bee called Latria , ( sayeth hee ) for Latria and Religio , are the same thing . And so we see how their evasion of an inferiour sort of Religious Worship given to creatures , and called Dulia , like Dagon before the Arke , falleth to the ground . Againe , as Dulia , so lyke-wyse Latria , is sometime attributted vnto man , and signifieth civill Service , as well as some-tymes it is attributted to GOD , and signifieth Religious : therefore LEVIT . 23.7 . the servile worke that is forbidden on the Sabbath , is called , {αβγδ} . And agayne , in Deuteronomie , the LORD threatneth His people , if they would not serue Him in joyfulnesse , and aboundance of all thinges , they should serue their enemies in hunger and thirst , Deut . 28.48 and in want of all thinges : where the word in the originall is one , and by the Septuagint is translated , {αβγδ} , wherefrae commeth their Latria , which wee see signifieth not ever a supreame worship due onlie to GOD .

CHAPT . IV . Of FREE-WILL , Which the Romanistes would establish , by these places following .

GENES . 4.7 . If thou doe well , thou shalt bee accepted : and if thou doe not well , sinne lyeth at the doore , and vnto thee the appetite ( or concupiscence ) there-of shall bee subject , and thou shalt rule over it . That is , ( say they ) If thou wilt , thou mayst resist the concupiscence of sinne , thorow the power of Free-will : so that this Text ( saye the Rhemistes ) showeth Free-will in man , also after his fall .

Answere . First , if thou doe well , or not well , showeth not what was in the power of Cains will , as equally indifferent to good or ill a-lyke , but what should bee the consequence of doing well or evill ; to wit , acceptation or rejection . Aug. tom . 7. l. 3. contra duas Epistolas Pelag . anor . c . 8. For as sayeth Augustine , Mans free-will beeing now captivated , is able vnto nothing , but to sinne ; but vnto righteousnesse it is altogether vnable , except it bee made free , and ayded by GOD .

Next , the wordes following , ( Also his desire shall bee to thee , and thou shalt rule over him , ) are vnderstood of Abell , and not of Sinne . Therefore sayeth Chrysostome , See the mercie of the Lord , how Hee preasseth to mittigate his furie and madnesse , &c. by subjecting his brother to him , and nowyse impairing his power over him . So lykewyse doeth Procopius and Gennadius expone , as also their owne Ferus telleth , that sundrie others doe so in lyke-manner , from whence also hee raiseth this observation , That pietie overthroweth not superioritie of the power of others . Where also note a shamelesse lie made by the Rhemistes in their Notes on this Text : to wit , That in our last English Translation , the place is translated thus , Vnto thee shall bee the desire thereof , and thou shalt haue rule of it .

DEVT . 30.19 . I call Heaven and Earth to record this day agaynst you , that I haue set before you lyfe and death , blessing and cursing : there-fore choose lyfe , that thou and thy seede may liue . Heere ( say they ) lyfe and death put in mans choyse , which were in vaine , if hee had not free-will to doe eyther .

Answere . The option of eyther indeede is set before man , but the choosing of lyfe which is commanded , is showne else-where in Scripture , 1 Cor . 3.5 . Philip 2.13 . whence man hath the same ; to wit , from no naturall abilitie of free-will , but from grace onlie . These three thinges beeing ever to bee considered in mans free-will . 1. The libertie or indifferencie it had to good or evill at first in mans first creation . 2. The pravitie therof , now after the fall , arysing from our corruption : and 3. The inclyning thereof to good , or the performance of spirituall dueties appertayning to Salvation , this being onlie by GOD'S grace , and from regeneration . Aug. de bono per sen . c . 6. Bern . de gra et lib . arbit . prope finem . Therefore sayeth Augustine , Wee liue more safe , to ascrybe the whole to Him , and not to giue part to Him , and part to our selues . Which Bernard showeth to haue beene Paul's practise , saying . The Apostle ascrybeth all to GOD , and no wayes ought to his owne free-will .

And how much most part of the Schoole-men haue attributed to divyne grace , heerein ( sayeth their owne Cassander ) in place of all , Bonaventure doth witnesse : Cassand . consult . art . 18. For this is the duetie of godlie myndes ( sayeth hee ) to attribute nothing to themselues , but all to the grace of GOD .

To the same purpose they produce a lyke seeming place out of ECCLESIASTICVS , 15.15.16 . where it is sayde , If thou wilt , thou shalt obserue the Commaundementes , and testifie thy good-will : Hee hath set Water and Fire before thee , stretch foorth thy hand vnto which thou wilt , &c.

Answere . Rupertus in Gen. l. 3. c . 31. ( As sayeth Rupertus speaking of this same Booke , and with him Ierome , pref . in lib . Salom . ) This Scripture is not Canonicke , therefore , neyther is this sentence taken out of the same of Canonicke Authoritie ; so that , this which is brought out of the same , more easilie is to bee contemned , nor acknowledged , ( sayth hee . )

Next : This Text maketh no wayes for the indifferencie of man's will , by nature , to good , as well as to evill , in the state of corruption : For the Text sayeth , If thou wilt , thou shalt obserue the Commaundementes : And I hope no Romanist , ( except hee were worse than a Pelagiane ) dare bee so bolde , as to saye , that this can bee done onelie by the abilitie of Nature : Therefore hee speaketh of Man , as hee was first created , as is mentionate Verse 14. and Bellarmine acknowledgeth , Lib . 4. de Libr . Arb. Cap. 7. § . postremo . On which wordes , Iansenius also commenting , sayeth , That Man had a fuller power vnto good before his fall , than after . But yet , that the Scripture speaketh often tymes of his will , as if it were in the power thereof , to will and doe good ; both because it looketh to that power of the will which it had from GOD in the creation , dissembling that which is done since by sinne ; as also , because by his creation , as yet , hee hath power to will and doe good , but not by himselfe : that is , by that power which hee hath now , as hee had then .

ROM . 9.16 . It is neyther in him that willeth , nor in him that runneth ; but in GOD , that showeth mercie . Heere wee see , ( saye they ) that a willing is attributed to Man ; and an endevour vnto which being joyned , GODS mercie , by exciting Grace , a man's conversion is wrought .

Aunswere . The Apostle speaketh not of the will of man by nature , but as it is renewed by grace , and maketh a man to runne ( with DAVID ) in the waye of GOD'S obedience : Psal . 119.32 . both which the Apostle ascrybeth to meere mercie ; Aug. Enchirid c . 32. and so this Text maketh close agaynst them . This is AVGVSTINE'S exposition ; from whom ( sayeth Estius ) Nazianzen , Chrysostome , and Ierome , dissent not : who having disputed out of this Text , agaynst the natural power of man's will , to that which is truelie good , concludeth thus ; It resteth , then , ( sayeth hee ) that it bee vnderstoode rightlie to bee spoken , It is neyther in him that willeth , nor in him that runneth , but in GOD , that showeth mercie ; that all bee ascrybed to GOD , who prepareth the will of man to bee good , and helpeth it , beeing prepared : For wee reade both this in holie Scripture , His mercie shall prevent mee : and His mercie also spall followe mee . HEE preventeth one , beeing vnwilling , and maketh him willing : and Hee followeth him who is willing , that hee will not in vayne .

Moste excellentlie also doeth Aquinas , commenting on this place , showe this to bee the true meaning thereof ; as lykewyse Lyra , who citeth the foresayd words of Augustine . And their late Estiu● in lyke manner , setteth downe this to bee the Apostle's meaning : as if hee would saye , No man hath eyther power to will , or worke , of himselfe ; but hee receaveth all from GOD , mercifullie preventing him by His Grace . And this contayneth ( sayeth hee ) moste fullie Catholicke Veritie .

LVKE 10.30 . At last they bring an Argument , from the parable of him who came downe from Hierusalem to Jericho , and was wounded by the Robbers , and left halfe dead . Which man , ( say they ) representeth fallen Man-kynde ; in whome there is some lyfe left , and a desire to bee cured : and this is by his Free-will .

Aunswere . First , Bell . lib . 2. de grat . & libr . arb . c . 11. Bellarmine himselfe graunteth , That from a mysticall sense , a solide argument can never bee taken , for probation of doctrines of Fayth . Next : This is flatte contrary to the mynd or scope of our Saviour , which was to showe onelie by this parable , who was the true Neyghbour , as Cajetane , Stella , Maldonate , and others , declare . And last : Ephes 2.5 . This contradicteth the Apostle foulie , who showeth vs , That Man , by nature , is altogether , ( and not allmoste ) dead in his sinnes .

CHAPT . V. Of Justification , And the immediate proper and formall cause therof ; which the Romanistes affirme to be inherent righteousnesse , in man himselfe onlie : adducing for them these places following .

ROM . 5.19 . As by the disobedience of one , manie were made sinners ; so by the obedience of one , manie are made righteous . But by the disobedience of one , ( to wit , Adam ) manie are made sinners by an inherent sinfulnesse , ( say they ) and not by sinne imputed vnto them Bell . lib . 2. de justifiae . c . 3. §. E. hoc loco . . Therefore , manie are made righteous , or justified , by an inherent righteousnesse in themselues , and not by the righteousnesse of another imputed vnto them . And which inherent righteousnesse , is absolute , and perfect , ( sayeth Bellarmine . Supr● )

Aunswere . Wee graunt , That as by the disobedience of Adam , manie were made sinners , by an inherent sinfullnesse ; that even so , by the obedience of CHRIST , and merite thereof , manie are made righteous , by an inherent righteousnesse in themselues . But this wee affirme to bee in sanctification : But denye , that it is that righteousnesse , where-by wee are justified before GOD , and is the cause of our absolution , and acceptation to favour .

Next : Where they say , That by Adam , manie were made sinners , not by anie sinne of his imputed vnto them , Bel . de amissa gra . l. 5. c . 17. §. ●taque . Bellarmine graunteth the contrarie , saying ; For vnto all , who are borne in him , the sinne of Adam is imputed ; because all beeing in his loynes , in him , and by him , did sinne , when hee himselfe sinned . And , therefore , it will followe , That even so in our justification , before GOD , by Christ , by vertue of that vnion we haue with Him , His Righteousnes is imputed vnto vs in lyke manner , and is the cause of our absolution , Bern . Epist. 190. et in cant serm. 61. & ad milites templi serm . 11. and acceptation vnto lyfe . Therefore , sayeth Bernard . The satisfaction of one , is imputed vnto all ; and why may not righteousnesse bee from another , as well as guiltinesse was from another ? Yea , farther , sayeth Iustin Martyr , Iustin Mart . Epist. ad Diog . q . What other thing could cover our sinnes , but the righteousnesse of CHRIST ? And in whome can wee who are wicked , bee justified , but in the onelie Sonne of GOD ? Yea , sayeth their owne Bellarmine , Bel . l. 2. de justif . c . 10. CHRIST'S righteousnesse is imputed vnto vs : that is , It is given vnto vs ; so that wee may offer the same vnto GOD , for our sinnes ; because CHRIST hath taken the burden vpon him , to satisfie for our sinnes , and to reconcile vs vnto GOD His Father , ( sayeth hee . )

ROM . 3.24 . Beeing justified freelie by his grace : That is , By inherent righteousnesse in our selues .

Answere . BY GRACE , inherent righteousnesse in man , is not meant ; but that free favour and compassion which is in GOD Himselfe , as the word GRACE is taken , ROM . 4.4 . and HEBR . 4.16 . and as RICHARDVS OR MEDIA VILLA testifieth , That the Auncientes in this place , doe vnderstand the same . Therefore also sayeth their owne Ferus , ( and with him Pererius ) This GRACE , is that good will of GOD towardes vs , for CHRIST'S sake : which is His Favour , ( sayeth hee ) where by wee are saved . So that the meaning is , ( sayeth Estius ) That sinners are justified without anie merite of their owne workes , even by the onelie free favour of GOD . Aquinas in Heb . 2.9 . also 1.2 . q . 110. art . 1. Which GRACE also Aquinas calleth , His Eternall Dilection . The Apostle also clearlie distinguishing between these two , ROM . 5.15 , calleth GOD'S free Favour , GRACE ; and what floweth there from , the GIFT which is by Grace ; whether it bee of remission in justification , or our renewing in sanctification .

1. COR . 6.11 . But yee are washed , but yee are sanctified , but yee are justified . Heere , then , ( saye they ) wee see that justification includeth both washing and sanctifying , which is by inherent righteousnesse .

Aunswere . Taking the word IVSTIFIE , in the large signification thereof , as is sayde in the state of the Question , wee yeelde , that both these Benefites are comprehended therein . Bel . l. 2. de justif . c . 3. But Bellarmine teacheth vs , That the Fathers vnderstand this place properlie of the Sacrament of Baptisme , ( which the worde of WASHING doeth importe . ) Wherein the Apostle teacheth , That by the invocation of the NAME of CHRIST , and operation of the Holie GHOST , wee are therein purged , and sanctified , ( sayeth hee . ) And , therefore , rightlie doeth the Apostle , after the generall word of Washing , denotating Baptisme , particularize and joyne both these Benefites of Iustification and Sanctification , conferred therein : but confoundeth not the one , with the other ; nor maketh hee Sanctification , or inherent righteousnesse in vs , the cause of our purging , or of our justification before GOD .

IAMES 2.24 . Yee see , then , howe by workes a man is justified , and not by fayth onelie . Nowe , workes , ( saye they ) proceede from an inherent righteousnesse , in man him selfe .

Aunswere . First : Bellarmine , and manie other Romanistes , Bel . l. 4. de justif . c . 18. § nos igitur . Suarez . l. 8. de gra . c . 22. num . 13. whome Suarez mentioneth , affirme , That this Text speaketh no wayes of man's first justification before GOD'S Tribunall , vnto absolution ; and whereof is the Question : and so it maketh no wayes for the purpose .

Next : Beside OEcumenius , Theodoret , and Beda , on this place , their owne Aquinas , showeth the true meaning thereof : who objecting to this place , that to the ROMANS , ( ROM . 3.20 . ) hee reconcileth them thus ; I aunswere , ( sayeth hee ) That , to justifie , may bee taken two wayes ; eyther for the execution , or the manifestation of our justification . And this waye , indeede , a man is justified by workes : that is , Hee is declared and showne to bee just : Or , it is taken for the infused habite of righteousnesse : and this waye no man is justified by workes , ( sayeth hee . )

Lyke-wyse , ( sayeth Doctour Paes , a Portugall Friar ) the meaning of these wordes , That ABRAHAM was justified by workes , may bee this , ( sayeth hee ) that is , That hee was declared just , as Theodoret expoundeth , and which I most approue .

CHAPT . VI . Of SANCTIFICATION , And of our abilitie to keepe GOD'S Law : which the Romanistes would proue , by these Textes following .

LVKE 1.6 . And Zacharie and Elizabeth were both righteous before GOD , walking in all the Commandementes , and Ordinances of the LORD , without blame .

Aunswere . This was the olde Pelagian Objection , which they called The impenetrable Buckler , Hieron . l. 1. cont . Pelag . Idem ad Ctesiphontem , as witnesseth S. Ierome , and wherevnto hee replyeth thus ; First , they are called Righteous , as manie others are called Righteous in holie Scripture , ( sayeth hee ) as Iob , Iehosaphat , and Iosias : not that they wanted all fault ; but they are commended , because that for the most part , they were vertuous . For Zacharias himselfe was punished with dumbnesse , ( sayeth hee ) and Iob , by his owne speach , was rebuked , and Iehosaphat and Iosias , are reported to haue done thinges , which g●eatlie displ●ased the LORD : where-of the one gaue helpe to the wicked , Hieron . l. 2. contra Pelagianos f . 94. see also Iustin Martyr , q. 141. saying the same of these two . Aug. de prefect . justitiae ratio 17. Aug. de peccator , meritis & remiss . l. 2. c . 13. Carthusian in Luke 1.6 . and was rebuked by the Prophet ; and the other , agaynst the LORD'S Commandement , by the mouth of Ieremie , went out agaynst Necho , King of Aegypt , and was killed .

Next , where it is sayde , that Zacharie and Elizabeth walked in all the Commandementes of the LORD , without blame ; that is , without such grosse wickednesse , which the Grecians call {αβγδ} , ( sayeth hee ) but without Sinne , which they call {αβγδ} , I denye that anie man can bee : for that is competent onelie to GOD , ( sayeth hee ) and which in this lyfe is spoken onelie of the onelie Sonne of GOD ( sayeth Augustine . ) It is so farre from trueth , then , ( sayeth the same Father ) that because of these wordes , wee should belieue that Zacharie and Elizabeth had perfect ●igh●eousnesse , without anie sinne , that wee thinke , that the Apostle himselfe was not perfect , according to the perfection of that Rule .

Their owne Carthusian also , and with him their late Stella , expoundeth this place , That these were righteous ; that is , ( sayeth hee ) according to that measure which is agreeable to humane condition , heere . But that this their righteousnesse , had no mixture of sinne , there is none so righteous in this mortall flesh ( sayeth hee . )

MATTH . 5.48 . Bee yee perfect , as my Father in Heaven is perfect . To the performance whereof , wee see some of the Saynctes haue attayned , ( say they ) as Paull witnesseth , PHILIP . 3.15 .

Answere . To this olde Pelagian , and n●w ●opish Argument , S. Ierome ●nswereth , thus ; That in the Scriptures there are two sortes of perfection mentioned : the first , Hieron . l. 1. cont . Pelag . f . 89. absolute , or complete , ( or , as wee say , actu , & gradu ; ) the second , which agreeth ( sayeth hee ) with our fragilitie heere , according to that of the PSALME ; There is no flesh that shall bee justified in Thy sight : ( which is in Voluntate & conatu , ) as hee showeth at large . And this is it ( sayeth hee ) whereof the Scripture heere speaketh .

In lyke-manner , Aug. de peccator meritis & ●emiss . l. 2. c . 15. ( sayeth Augustine ) this is not to bee vnderstood , that anie man can therefore bee without sinne ; but hee may bee called perfect , not because hee hath no farther to attayne vnto , but because for the most part hee hath attayned , or greatlie profited ; therefore hee is thought worthie so to bee called ,

Lyke-wyse , ( sayeth the Iesuit Maldonat ) CHRIST propoundeth vnto vs here a ma●ke to ayme at , to ●he which Hee knoweth that we can not attayne , that we may endevoure to come as neare as wee may : and ( as sayeth their Carthusian ) , as the exigence and possibilitie of this frayle lyfe admitteth .

MATTH . 11.30 . My yoke is easie , and My burden light .

Answere . S. IEROME answereth thus to this olde Pelagian Objection ; Hieron . l. 2. adv . Pelag . f . 94. It is certayne , ( sayeth hee ) that the Preceptes of the Gospell are light , in comparison of the Iewish Superstition : but that they are called light , because they may bee easilie fulfilled , beholde the Apostle , and all the faythfull , ( sayeth hee ) professe the contrarie , that they can not performe that which they would .

Chrysostome also , and their owne Arboreus showeth , that this is in comparison of sinne , which depresseth the soule , why they are called a light yoke ; because these Precepts call vs to an obedience , which is true freedome , in respect of the former heavie servitude ; and is supported by powerfull grace , with sweete promises , and a glorious expectation .

Carthusian lyke-wyse telleth vs , that they are so of their owne nature ; and therefore ( sayeth Lyra ) if anie man say that they are grievous , let him blame his owne infirmitie , or corruption .

MATTH . 22.37 . Wee are commanded to loue GOD , and our Neyghbour : which wee may and must doe , by His grace , if wee bee His . Now , hee that loveth GOD , Iohn 14.23 keepeth His Commaundements , ( sayeth our SAVIOUR ) and hee that loveth his Neyghbour , Rom. 13.8 . fulfilleth the Law ( sayeth the Apostle . )

ANSWERE . Hee that loveth GOD , keepeth His Commaundementes , wee grant ; and hee that loveth his Neyghbour , fulfilleth the Law , after that manner , as the fore-named Ierome and Augustine showe , and according to that measure ( as their owne fore-cited Carthusian and Stella expresse , ) to wit , which is agreeable to humane condition heere , and which GOD in CHRIST mercifullie accepteth of His owne children : otherwise , a man is not able fullie to keepe that Commaundements , ( sayeth Lombard ) in this mortall lyfe , In 3 dist . 2. cit . F. but in part : not in whole , because wee loue but in part , as wee know but in part : and our perfection is onelie in the lyfe to come . And then hee objecteth , saying , But why is a Perfection then commanded vnto vs heere , seeing no man hath it in this lyfe ? To which hee answereth , saying , Because wee can not runne a right , if wee knowe not to what Butte wee should runne . And ( as Bernard sayeth ) that seeing our imperfection , In vigil . natal . Dom . serm . 2. and that wee can not fulfill what wee ought , wee may flee vnto mercie ,

1. IOHN 3.9 . Who-so-ever is borne of GOD , committeth not Sinne . Therefore such a one may keepe GOD'S Law , seeing the committing of sinne , is the onlie transgressing of the Law ,

Answere . Aug. in Gal. 5. AVGVSTINE answereth heerevnto , saying , It is one thing , not to commit sinne , and another thing , not to haue sinne : for hee is sayde , not to commit sinne , ( sayeth hee ) in whome sinne reygneth not . Hee committeth not sinne , then ; that is , hee obeyeth not rhe concupiscence there-of . Bern . Serm . 1. de septua gesima .

Bernard also sayeth , Hee sinneth not ; that is , ( sayeth hee ) hee persevereth not in sinne , because that Heavenlie Birth , which can not fayle , conserveth him so , that hee can not perish .

Cardinall Cajetane also sayeth , That this signifieth to vs , that a member of CHRIST , as one is a member of CHRIST , sinneth not : Bel . de amis . gra●et statis pocc . l. 1. c . 6 , or as Bellarmine sayeth , As hee is a childe of GOD , and is partlie spirit , hee sinneth not : but in respect hee is partlie flesh also , and the sonne of Adam , because of his infirmitie , as yet not whollie abrogated , hee sometymes falleth . And so lyke-wyse sayeth SALMERON also on this Text .

CHAPT . VII . Of Glorification , And whether good works doe merite the same , as the Romanistes affirme , adducing for them these places following .

MATTH . 5.12 . Rejoyce and bee glad , See Rives 2. v. p. 505. for great is your reward in Heaven .

Answere . Wee denye not , but that to GOD'S servants , who eyther suffer for righteousnesse , ( whereof our SAVIOVR speaketh ) or doe good workes , a reward is promised : but the question is , from whence they haue this reward ? to wit , whether from GOD'S justice due vnto them for the condignitie of their workes or sufferinges , as the Romanistes holde , and which this Text never will proue ? or from His owne mercie , as a recompence freelie bestowed out of His gracious bountie onelie , as the Scripture clearlie doeth everie where proclayme ? Hosea 10.12 Psal . 62.12 Rom. 6.23 . Which recompence in holie writ is therefore called a rewarde , with this adjection , Colos . 3.24 . of inheritance , to showe that It commeth to vs rather , as from a mercifull Father , who freelie hath adopted vs thereto , than from an addebted Master , from whom wee may justlie crane the same , as the merite of our Service . And this distinction of a reward by Grace , and of debt , the Apostle clearlie setteth downe , ROM . 4.4 ,

Aug. prefat . in enarrationem Psalmi 31 Ferus in Math 20. et Rom. 2.6 . Therefore , sayeth Augustine , What meaneth this then , that our reward is called GRACE ? But if it bee GRACE , it is freelie given , and what is freelie given , is without deserving .

In lyke-manner , ( sayeth their owne Ferus , ) if at anie tyme thou heare that a Reward is promised , knowe , that it not due vnto thee for anie other cause , than the promise of GOD , Hee hath freelie promised , and freelie giveth it : Therefore , if thou wouldest keepe the loue and favour of GOD , ( sayeth hee ) make no mention at all of anie merites of thine : for indeede farre more justlie than PAVLL to PHILEMON , verso 19. may the LORD say to anie of vs , Thou ●owest thy selfe to mee .

ROM . 2.6 . Who shall render to everie one according to his workes . Heere ( saye they ) the reward hath relation to the works : theerfore they merite .

Answere . I will onelie satisfie them with the cleare wordes of one of their greatest Popes , Greg . in Psal . 7 paenit . in verba fac auditam , &c. Gregorie the Great , who sayeth , If this felicitie of the Saynctes , bee Mercie , and not acquired by merites , where is that which is written , Who shall render to everie one according to his workes ? If it bee rendred then according to workes , how shall it bee esteemed Mercie ? But ( sayeth hee ) it is one thing to render according to ones workes , and another thing to render for the workes themselues : for in that it is sayde , according to his workes , the qualitie of the workes is vnderstood , that whose workes are seene to bee good , his reward shall bee also Glorious : ( as whose workes are evill , his reward shall bee contrarie . ) But as to that eternall Lyfe which wee haue of GOD , and with GOD , no labour can bee equalled , ( sayeth hee ) no workes can bee compared .

Therefore , ( sayeth their late Ferus , Ferus in Rom. 6. ) looke that heere thou lift not vp thy crest , and extoll thy workes more than thou ought , and begin to tell of thy Merites , ( as Hypocrites doe ) as if they would make GOD a debter to thee for thy workes , seeing it is certayne that our workes are defectiue , both in number , weyght , and measure ; and if they were weyghed in the LORD'S Ballance , would bee found too light . All therefore that this word ( ACCORDING , ) doeth import in relation to good workes , is , that their doing is a requisite cond●tion , without anie sort of meriting , in which sense Bellarmine himselfe clearlie acknowledgeth , that the word ( ACCORDING ) may bee taken , Libr . 1. de justif . Cap. 21. § . Si loquitur .

2. THESS. 1.5 . That yee may bee counted worthie of the Kingdome of GOD . There is ( saye they ) expresse mention of the merite of condignitie , as also Revel , 3.4 .

Answere . First , ( sayeth Cardinall Cajetane ) the Apostle sayeth not , That yee may bee worthie , In 2. Thess. 1. ( for the sufferinges of this tyme , are not worthie of that Kingdome ) but that yee may bee esteemed , or accounted , worthie . Therefore sayeth Augustine , Aug. in Psal . 83. e● 109 . What-so-ever GOD hath promised . Hee hath promised to them that were vnworthie , that it might not bee promised as wages for workes ; but beeing GRACE , it might according to its name , bee graciouslie and freelie given or bestowed .

Next , They ought to distinguish betweene the worthinesse of the person , where-of both the places speake , and betweene the dignitie of the workes , whereof there is no mention , and is our onelie Question ▪ Now the dignitie of the persons , proceedeth not from the dignitie of their workes , but from GOD'S meere favour , where-by Hee hath graciouslic , without anie merite of theirs , accepted th●m in CHRIST , as sonnes , as wee see , IOHN 12. And this distinction Bellarmine himselfe setteth downe , Libr . 5. de justif . Cap. 17. § . respondent .

MATTH . 20.8 . Call the labourers , and giue them their hyre . Heere ( say they ) eternall lyfe is called AN HYRE , which is due to the worker , for the workes sake .

Aunswere . First , Parabolicall Argumemtes conclude nothing in doctrines of fayth , as hath beene formerlie acknowledged by our Adversaries themselues . For so sayeth Fenerdantius , In Parables the rule of Trueth is not to bee found , but in plaine Scriptures . In Iren . Libr . 2. Cap. 46.

Next , Cardinall Cajetane showeth , that CHRIST'S scope is onelie to showe , that GOD calleth some at the last houre ; that none may despare of a sinners conversion , so long as this lyfe endureth , and the meanes of grace : and this which is promised by GOD , as a just hyre , is aboue the condignitie of our workes , ( sayeth hee : ) for the verie sufferinges of this tyme , are not worthie of that Glorie to come . Yea , the felicitie of the Saynctes , Greg . in Psal . 7 poenit . ( sayeth Gregorie ) is meere mercie , and not acquired by merites .

2. TIM . 4.8 . Hencefoorth is layde vp for mee a crowne of Righteousnesse , which the LORD the just judge shall giue mee at that day . Heere ( say they ) a crowne to bee given for Righteousnesse , by GOD , as a just Iudge , rewarding PAVL'S merites .

Aunswere . Wee grant , that in respect GOD hath tyed Himselfe by His Promise , Iames 1.12 . to rewarde the godlie lyfe of His own Chosen with Glorie , that in this sense , it proveth in a sort to bee an Act of Iustice , and therefore the Apostle attributeth it to Iustice , 1 Iohn 〈◇〉 9. tho originallie it come from meere mercie : even as in forgiving our sinnes , ( which in it selfe all men know to bee an Act of Mercie , ) hee is sayde to bee faythfull and just ; to wit , in regard of the faythfull performance of His gracious promise , made to all true penitents so to doe . Sedulius in Rom. 3. Therefore ( sayeth Sedulius , ) it is called the justice of GOD , which is seene to bee Mercie , because it hath its Originall from His Promise : and when this promise of GOD is performed , it is called IVSTICE . Bern . l. de gra . e● Libr . Arb. So lykewyse ( sayth Bernard ) there is a crowne of Righteousnesse which PAVL'L expected ; but of the Righteousnesse of GOD , not his owne . For it is just , that GOD should pay that which Hee oweth ; and hee oweth what hee promised , ( sayeth hee . ) And thus did all the Auncients with a full consent teach ) ( sayeth their owne Cassander ) that the hope both of pardon , and of eternall lyfe , Cassand . consult . art . 6. was onelie to bee placed in the onelie mercie of GOD , and merite of CHRIST .

MATTH . 25.34 . Come yee blessed of My Father , for when I was hungrie yee gaue mee meate , &c. Heere ( saye they ) the worde ( for ) showeth that their workes was the cause that merited their Salvation , as the workes of the wicked are the cause that meriteth their damnation .

Answere . First , the word ( for ) signifieth not ever the cause of a thing , but the evidence there-of , as where it is sayd in the evening , To morrow it will bee fayre Weather , for the Skie is red , MATTH . 16.2 . The rednesse of the Skye , beeing an evidence that it will bee so , but not the cause of beeing so : but suppone , that it import a Casualitie , yet the same is Morall onelie and Instrumentall , beeing the meanes appoynted by GOD , wherevnto of His free mercie in CHRIST , Hee hath promised a reward : but from a word of Casualitie in the generall , to inferre a meritorious Casualitie and Efficiencie in particular , the Argument holdeth not .

2. COR . 4.17 . Our light afflictions , which are for a moment , causeth our workes to vs a farre more exceeding and eternall weyght of Glorie . Heere ( say they ) the Sayncts sufferings are expresslie called causes of their glorie .

Answere . To this the solution of the former ARGVMENT giveth satisfaction , as also the inequalitie of these afflictions , compared with the farre more exceeding and eternall weyght of glorie , agreeing with that ROM . 8.18 . overthroweth clearlie the merite of condignitie .

Both with the wicked , then , and the Godlie , Hee is to deale , according to the qualitie of their works , good or evill ; but not with His owne Elect , for the merite of their workes , as with the wicked : Therefore Hee is brought in , saying to the godlie , Inherite the kingdome prepared for you , before the foundation of the World : verse 24 : And therefore not obtained by the merite of their workes . Whereby wee may see the dissimilitude , betweene the workes of the godlie and the wicked : that the one ( as Bernard sayeth ) is the way to Glorie , not the cause of it : but the other , ( to wit , the workes of the wicked ) are both the way to punishment , and the meritorious cause of it . Neyther is this vnaccustomeable in Scripture , to oppose or compare things in some respects , which holdeth not in all , as the wicked are rewarded according to their workes which they doe of themselues : and yet no Romanist will say , that even so the godlie are rewarded , according to their workes , which they in lyke manner doe of themselues , but which flow from grace : and one evill worke is sufficient to condemne , but not so is one good worke sufficient to saue .

Last of all , they say , that CHRIST hath merited this to vs , that wee our selues might merite eternall lyfe , and that our workes are meritorious , in so farre as they are dipped , or dyed in His blood , wherefrae they receaue that efficacie of meriting , and so our meriting doeth nowayes derogate from CHRIST .

Aunswere . This is to make CHRIST , the generall and remote cause onelie , but our selues and out workes to bee the nearer cause , which properlie and immediatelie produceth the effect of our salvation . Whereas to merite the same , is a personall action of the Sonne of GOD , our head onelie , and incommunicable to His members : in respect that the nature of meriting , consisteth in the infinite vertue of the person who doeth merite , and which must bee correspondent to that infinite weyght of glorie which is merited . There-fore seeing no simple creature can bee capable of that infinite vertue , it followeth , that CHRIST onelie is the sole , immediate and neare cause of meriting glorie vnto vs , who fullie hath satisfied , and merited vnto vs , what-so-ever is necessarie vnto our Salvation .

Whence lyke-wyse it should followe , ( according to Romish doctrine ) that our salvation ought rather to be ascrybed to vs & our merites , than to CHRIST'S : because the effect is ascrybed to the nearest and immediate cause , rather than to the generall and remote : which absurde were impious .

Gal. 2.21 . Lyke-wyse the Apostle should haue sayde in vayne , If righteousnesse were by the Law , then CHRIST died in vayne : because according to the doctrine of Romanistes , it might bee answered , that CHRIST died for this verie ende , that righteousnesse might bee by the Lawe : that is , that by our workes , wee may merite eternall lyfe ; and which vertue of meriting , Hee hath acquired vnto vs by His death : but indeede the Apostles were ignorant , of anie such fruit of CHRIST death at all , and therefore did teach , Isai 1.18 . Revel 7.14 that CHRIST'S blood doeth wash vs from our sinnes , and make our garments white which are dipped therein : but never that our works were dipped therein , to take on such a colour as merite .

CHAPT . VIII . Of Purgatorie , Which the Romanistes seeke to establish , by these Argumentes following .

PSAL . 66.12 . Wee went thorow fire and water . Whereby is meant ( say they ) suffering in Purgatorie .

Answere . First , Bel . l. 1. de Purg . c . 3. §. ad sep timum . Bellarmine himselfe graunteth , that all such places which for this purpose are adduced out of the Olde Testament , probablie onelie or conjecturallie inferre , but doeth not necessarilie or demonstratiuelie inforce anie such thing , firmlie to bee believed .

Next , beside this generall ANSWERE to all , particularlie to answere to this place , which if it were literallie taken , would inferre not onelie a fire , but a watrie Purgatorie : as the Heathen Poët sayeth , eluitur scelus , aut exuritur igne . AVGVSTINE telleth vs , ( and with him Hilarie ) that heere-by are meant the troubles and tryalls , where-with this lyfe abound ( sayeth hee , ) and therefore the living speake heere of their experience of them , which in lyke-manner they could not doe of the fire of Purgatorie .

Their owne Iansenius also , Emmanuell Sa , Estius in 1. Cor . 15. p. 269. and late Estius , expone this Text , lyke-wyse of the tribulations of this lyfe , and the Rhemistes expone this of temptations , saying , through GOD'S assistance , His Servauntes passe through and over-come all temptations .

ISAI 4.4 . When the LORD shall haue washed away the filth of the daughters of Sion , and shall haue purged the blood of IERVSALEM from the midst ther-of , by the spirit of judgement and burning : That is , ( say they ) by the fire of Purgatorie .

Answere . S. Ierome ( and with him Cardinall Tolet ) expone this spirit of burning , Tolet in Luke 3. to bee the same which the Baptist called , the baptizing with fire : Now what is there-by meant , Maldonat in Math . 3. let Maldonat first declare , who sayeth , there is no doubt , but by fire the holie Ghost is meant : for the conjunction ( and ) in this place is not conjunctiue , ( sayeth hee ) but explicatorie . After the lyke-manner doeth Estius expone , Estius in 1. Cor . 15.29 . pag . 490. Iansenius concord . c . 13. and Iansenius proveth the same stronglie , in his Concordance of the Gospell .

MALACHI 3.2 . But who may abyde the day of His comming ? And who shall stand vp when Hee appeareth ? For Hee is lyke a refiners fire , and Fullers sope : and Hee shall sit as a refiner of Silver , and purifie the sonnes of LEVI . Which purifying ( say they ) is in the fire of Purgatorie .

Ruffin . in expos . symboli . Theod in Mal . 3. Answere . RVFFINVS ( and with him Theodoret ) telleth vs , that this is meant of CHRIST'S second comming to Iudgement , saying , This was fore-tolde by the Prophets : therefore sayth Malachi , Beholde , the Almightie commeth , and who may abyde the day of His comming ? &c.

Estius in 1. Cor . 3.15 . pag . 271. Tolet in Luke 3. Lykewyse sayth their late Estius , ( and with him Cardinall Tolet , ) This is to bee meant of that generall conflagration , at the generall day of Iudgement , whereof MALACHI speaketh : and of this purging by fire , at the day of that great Iudgement , doe these Fathers vnderstand that place , ( sayth hee ) to wit , Ierome , in his Commentarie , Ambrose , on PSAL . 36. Augustine de civit . Dei , Lib . 20. Cap. 25. and Origen , hom . 6. on EXODVS .

ZECHARIAH 9.11 . By the blood of thy Covenant , I haue sent out thy prisoners out of the pit , where-in is no water . That is , ( say they ) out of Purgatorie .

Answere . Heere-of no better exposition can bee , than this , Aug. l. 18. de civit . Dei . c . 35. ( sayeth Augustine ) that there-by is vnderstood , the drye and barren deepnesse of man's miserie , where the waters of Righteousnesse abound not , but where there is the puddle of Iniquitie .

Theodoret lyke-wyse , ( and with him the interlinare Glosse , ) exponeth this to bee the deepe pit of man's miserie , wherein all mankynde laye as prisoners , as the Prophet speaketh , till Christ redemed them therefrae , Isai 61.2 . saying , When men were bound in this pit , our LORD IESVS CHRIST loosed them , and brought them foorth , when by His precious Blood Hee delyvered them , ( sayth hee ) and gaue them the new Covenant . Agayne the Romanistes confesse , that the Prophet speaketh heere of a place where there is no comfort , but in Purgatorie there is incredible comfort ( sayth Bellarmine , Bel . l. 2. de Purg . c . 4. §. tertio quia . ) therefore of Purgatorie , the Prophet speaketh not heere . The Rhemistes also say on this place , that S. Ierome , S. Cyrill , and other Fathers , vnderstand this lake to bee Limbus patrum , which is now emptied long agoe , and wherein there was no torment of fire at all .

Other places , as 2 MACHAB . 12. and TOBIT 4. because they are Apocrypha , Cajet . in fine comment . histor . vet . test . nor make they any mention of Purgatorie . Therefore ( as Cardinall Cajetane granteth out of S. Ierome , ) they are not a rule to confirme matters of fayth .

Places out of the New Testament , adduced for Purgatorie , are these .

MATTH . 12.32 . Hee who shall speake agaynst the holie Ghost , it shall not bee forgiven him , neyther in this world , nor in the world to come . Where wee see ( saye they ) that some sinnes are forgiven in the world to come after this lyfe , which must bee onlie in Purgatorie .

Answere . First , Bellarmine , Bel . l. 1. de Purg . c . 4. §. responde● non sequi . Salmeron tom . 8 tract . 26. ( and with him the Iesuit Salmeron ) granteth , that this doeth nowayes follow , according to the rules of reasoning , if the sinne agaynst the holie Ghost bee not remitted , neyther in this Worlde , nor that which is to come . ERGO , Some other sinnes are remitted in the World to come . Wee graunt that this followeth not ( sayeth hee ) according to the rules of reasoning ,

Next , Marke is a cleare interpreter of Matthew's wordes , ( as witnesseth their Valentia ) but so it is , Valen . l. de insolub . vine . matrim . c . 3. Mark 3.29 . that Marke expresseth the meaning of Matthew's wordes to bee this , That the sinne agaynst the holie Ghost , shall never bee forgiven at all . To which exposition two Romanistes , Carthusian and Arboreus , both of them doe subscrybe .

Last , because in Purgatorie there is no remission of sinne , proceeding from Mercie , but punition for sinne , proceeding from justice ; and that these two are opposite , as wee see EXOD . 20.5 . visiting sinnes , and showing mercie are : therefore justly we may retort this place agaynst them , and proue thereby , that there is no Purgatorie .

In Purgatorie there is a punition for sinnes . But where a punition of sinnes is after this lyfe , there is not a remission for sinnes , ( for these two are opposite : ) therefore in Purgatorie there is no remission .

MATTH . 5.26 . Verilie , thou shalt not come foorth thence , till thou pay the vttermost farthing . That is , out of Purgatorie , ( say they ) till thou hast satisfied for thy least or veniall sinnes , and suffered temporall punishment for others .

Answere . Iansenius , concord c . 40. p. 180 Their owne Iansenius declareth , ( and with him Chrysostome , Theophylact , Ferus , and Emmanuell Sa , ) that this place is literallie to bee vnderstood , CHRIST therein onelie perswading to concord . And therefore out of this place , there is none ( sayeth hee ) that can rightlie vrge the proving of Purgatories wherefore also ( sayeth Stapleton ) there are few now that so expone the same . Stap . antidot . in Math 5.

But giving it were allegoricallie to bee exponed , yet it nowayes maketh for Purgatorie : for Augustine exponeth this prison to bee the Hell of the damned , ( as Bellarmine showeth ) the payment eternall punishment , Bel . l. 1. de Purg . c . 7. and donec , or till , to signifie that hee shall never come foorth who entereth in that prison . Therefore also ( sayth Theophylact , ) If wee must abide so long in that prison , till wee pay the vttermost farthing , that will never bee .

Therefore also sayeth their own Carthusian , ( and with him Lyra , Stella , Maldenat , and ●ansenius ) till thou pay , &c. that is , thou shalt never bee redeemed , for in Hell ( sayeth hee ) there is no satisfaction .

1. COR . 3.15 . If anie mans worke burne , hee shall suffer losse , but hee himselft shall bee saved : yet so , as by fire . Whereby ( say they ) Purgatorie is meant .

Answere . Some thinketh ( sayth their late Estius ) that the Apostle taketh not the worde ( fire ) throughout the whole Text , in one signification , — but this appeareth not without cause to bee absurde , that the Apostle in one Text of so few wordes , so diverslie should take the word ( fire ) neyther can anie man easilie perswade himselfe , ( sayeth hee ) that in the third place , the fire of purging of soules is meant : if in the first and second places , another fire bee vnderstood .

It must bee then the fire of that generall and last conflagration , that is heere spoken of , ( sayeth Estius ) as the instrument of that Iudgement , as Basill , Hilarie , Ambrose , ( and manie moe whom hee there rehearseth ) doeth vnderstand .

And ( hee shall bee saved , yet as by fire ) that is , as is spoken , 1. PET . 4.18 . the righteous shall scarce bee saved , ( sayeth Estius ) Even as a Merchand in a Sea tempest , escapeth himselfe hardlie , ane with the losse of his goods .

And if it bee asked , when hee shall bee so saved ? I answere , ( sayeth Estius ) that this shall bee in the day of the LORD : that is , of the last generall Iudgement , whereof mention is made , c . 5.5 .

And thereafter having proponed this Question . How Purgatorie of soules then after this lyfe , can bee proven by this place , hee answereth , saying . If the fire shall prooue or trye everie man's worke , and that this tryall or examination , is to bee onelie in the day of the LORD , or at the generall judgement ; and that vnto that day , this which is sayde , ( and hee himselfe shall bee saved , yet as by fire , ) is to bee referred , not onelie doeth it appeare ( sayeth hee ) that the Purgatorie of soules , presentlie af●er the dea●h of the bodie , is not established by this place of the Apostle : but on the ●ont●ari● by this place it is quyte overth●owne , seeing all is referred to the last Iudgement .

1. COR . 15.29 . What shall they doe who are baptized for the dead , if the dead rise not ? Where by bapt●zing is meant , afflicting of themselues , by Prayer and Fasting for the dead , ( saye they ) that th●y may bee delyvered out of Purgatorie .

Answere . First , this can not bee applyed ( sayeth Estius ) to voluntarie afflictions , as Prayers , Almes , and Fasting , vndertaken for the helpe of the dead : which if Paull had vnderstood , hee had not sayde , who are baptized , as it were by others , but who baptizeth themselu●s for the dead , as according to Scripture they are sayde to afflict themselues , who vndergoe voluntarie Fastinges , and the lyke , LEVIT . 23. and 16.

The exposition , then , which their owne Estius sayeth , is worthilie to bee preferred before all others , Epiphanius her . 28. and which Epiphanius receaved from them who was before him as approved ; is this , ( sayth hee ) to wit , that these are sayde to bee baptized for the dead , who having no hope of longer lyfe heere , ( but esteemed as dead men ) did craue and receaue baptisme , reallie heereby declaring , that they were baptized for the dead , that is , for this ende , that Baptisme might bee profitable vnto them at that tyme , when they departed this lyfe ; and were to enter into the estate of mankynde after death : as if the Apostle had sayde , if there bee no resurrection of the bodie at all , what fruit can they reape who are Baptized , beeing now about to die ? and for this cause professeth they are baptized , in respect of that future estate that is after this lyfe ; and this sense is most cleare and simple ( sayeth Estius , ) and most fit to proue what the Apostle intendeth ; which other Learned Men also , most gladlie approue .

The Iesuit also , à Lapide , after the rehearsall of fiue other Expositions , hee counteth this onelie the best , which Chrysostome giveth , ( sayeth hee ) to wit , as if Paull would say , wherefore doe all the faythfull receaue Baptisme , for the hope of the resurrection from the dead , or in respect of the estate of the dead , that in that estate after death , it may bee well with them , if the dead rise not ? for certainlie they should doe this in vayne otherwyse , which is not credible . And this Exposition ( sayeth à Lapide , ) of all others seemeth to bee most simple and playne .

MATTH . 5.22 . But I say vnto you , who-so-ever is angrie with his brother without a cause , is in danger of judgement , and who-so-ever shall say to his brother , Racha , shall bee in daunger of the Councell : but who-so-ever shall say , Thou foole , shall bee in daunger of Hells fire . Heere ( saye they ) are three sortes of sinnes , and three sortes of punishmentes , whereof the last onelie , for greatest offences , is Hell fire , but a lesser punishment for lesser sinnes , and this is in Purgatorie .

Answere . First , there are not set downe heere , three sortes of sinnes and of punishmentes , but three degrees of one , and the selfe same sinne ; to wit , Murther , and three degrees of one , and the selfe same sort of punishment , to wit , Eternall , our SAVIOVR'S scope being ( as their owne Aquinas showeth ) because they did not vnderstand Murther to bee committed , Aquinas in catena but when a man was killed : there-fore our LORD ( sayeth hee , ) did manifest that all sinfull motion agaynst a man's brother to hurt him , was to bee also esteemed , a kynde of Murther .

Lykewyse that this punishment , whereof our SAVIOVR speaketh , is not a temporall punishment in Purgatorie , for the first two degrees of sinne that are mentioned , and an eternall in Hells fire , for the last onelie , wee haue first the Text it selfe to convince them , which sayeth , VERSE 21. Who-so-ever shall kill , shall bee guiltie of judgement : which word is vsed also in the verie next VERSE , where it is sayde , Who-so-ever is angrie at his brother without a cause , shall bee guiltie of judgement . Therefore if by judgement , ( as the Iesuit Salmeron showeth ) eternall punishment for the Act of Homicide , Salmeron Iom . 5 tract . 24. bee vnderstood in the first place , then by judgement in lyke manner , eternall punishment for vnjust anger , which is the murther of the heart , must bee vnderstood in the second place , and which beeing an inward motion onelie , vnbroken out as yet in word nor deede , could not bee taken holde on , by anie humane Iudicatorie .

Next , the evidence of the Text , Antiquitie concurreth , therefore ( sayeth Isidorus Pelusicta ) Hee will not onlie haue vs to abstaine from Slaughter , Isidorus l. 4. Epist. 204. but also from Anger : and vnto those who will not obey . Hee hath threatned vnquencheable fire .

In lyke-manner , ( sayeth their owne Maldonat ) all these three degrees of punishment , signifieth that the punishment of Hell fire , is appoynted for everie mortall sinne : there-fore it is lyke ( sayeth their owne Barr●sdas ) that CHRIST speaketh heere of anger , as a mortall sinne , which the punishment thereof proveth .

CHAPT . IX . Of the Sacramentes ,

SECT . I. Of their number , and absolute necessitie of Baptisme .

HEERE-IN ( sayeth their owne Cassander ) there is no contraversie that there are but two speciall Sacramentes of our salvation , Cassand . consult . art . 13 wherein our salvation principallie consisteth , and is comprehended , as speaketh Robertus Tuitiensis , and Hugo de Sancto Victore , to wit , BAPTISME , and the Sacrament of the Bodie and Blood of CHRIST : therefore seeing they acknowledge these two onelie , as Sacramentes properlie so called and necessarie , let vs first come to their Argumentes , where-by they would establish an absolute necessitie of Baptisme .

IOHN 3.5 . Except a man bee borne a newe of water , and of the Spirit , hee cannot enter into the Kingdome of GOD . That is , ( say they ) except hee bee Baptized .

Aunswere . Their owne Ferus , exponeth this water not to bee that Elementarie water vsed in Baptisme , but Metaphoricalli : thereby to bee vnderstood , the purging vertue ( sayeth hee ) and efficacie of the spirit of regeneration : Aug. Tract . 6. in Iohan . which Augustine therefore calleth , the invisible water of the Spirit , even as it is sayde elsewhere , Hee shall baptize you with the holie Ghost , and with fire .

But vnderstanding it of Baptisme literallie , ( as they would haue it ) it is to bee meant ( sayth Lombard ) of these who may , but contemneth to bee baptized . And this is to bee vnderstood ( sayeth Carthusian , ) if the occasion serue to receaue the Sacrament of Baptisme ; otherewyse , the Baptisme of the Spirit sufficeth : else the believing Thiefe on the Grosse , should bee excluded out of Paradise , and manie in the Primitiue Church called Catechumeni , who died in the sayth before they were baptized ; yea , some who suffered Martyrdome , should bee excluded lyke-wyse .

Wherefore , Bernard Epict . 77. ( worthilie sayeth Bernard ) that CHRIST when hee sayde , Hee who believeth , and is baptized , shall bee saved ; warilie and watchfullie , hee sayeth not , but hee that is not baptized , shall bee condemned : but onelie , hee that believeth not , shall bee condemned .

Therefore their owne Cassander also concludeth , saying , Cassand , consult . art . 9. That it is both agreeable to the judgement of the primitiue Church , and to holie Scriptures , See also Bonavent in l. 4. Lombard . dist . 4 c . 2. that Infantes dying without Baptisme , may bee and are saved : for if they can not get Baptisme ( sayeth hee ) being prevented by death , as the fayth of the Church , and of these who offer them to Baptisme is reputed , as their owne fayth ; so the will and desire of the Church , and speciallie of the Parentes , to haue had them baptized , is accepted for Baptisme , by that mercifull Father who accepteth the will for the deede , and tyeth none to what is impossible , or His owne grace simplie to the externall Sacrament .

SECT . II . Of Transubstantiation , which the Romanists would establish , by these places following .

MATTH . 26.27 . Take yee , eate yee , this is my Bodie . Heere ( say they ) a cleare Text for Transubstantiation .

Aunswere . Cajetane 3 q . 78. art . 1. Suarez , tom . 3 disp . 46. Cardinall Cajetane affirmeth , ( as witnesseth Suarez ) that these wordes of CHRIST , are not able of themselues to proue Transubstantiation : but that they may bee taken in a Metaphoricall sense , as is evident ( sayeth hee ) in that example , And the Rocke was CHRIST .

Yea , how CHRIST'S bodie is in the Sacrament , whether by Transubstantiation , or without anie such conversion , ( sayth their owne Biell ) is not found expressed in the Canon of the BIBLE , Biel in ean Missae lect . 40. Ruffin cont . captivit . Babylon . num . 8. et 9. which made their owne Bishop of Rochester , also ingeniouslie to acknowledge , that it could not bee proved by any Scripture at all .

More-over ( sayeth Cardinall de Aliaco ) that manner which supposeth the substance of Bread , In 4. sent . q . 6. art . 1. to remaine still is possible , neyther ( sayeth hee ) is it contrarie to reason , nor to the Authoritie of the BIBLE , yea , more , it is more easie and reasonable to vnderstand .

Bel . de Euch . l. 3. l c . 23. Cardinall Bellarmine lyke-wyse , who bringeth this as the onelie Text , thereby to proue Transubstantiation , yet by the force of Trueth is made to say , It is not altogether improbable , that there is no expresse place of Scripture , which without the Churches determination , can evidentlie inforce a man to admit of Transubstantiation , as Scotus affirmed : for albeit the Scriptures seeme to vs , ( sayeth hee ) that they may compell anie , but a refractarie man , to belieue the same : yet it may bee justlie doubted , whether the Text bee cleare anough to inforce it , seeing the most sharpe witted and Learned Men , such as Scotus was , haue thought the contrarie ( sayeth hee . )

Having now heard themselues , if wee hearken next to the true exposition of the Auncients , which they giue thereon , Aug. cont . Adimant . c . 12. Tertul . cont . Marcion . l. 4. c . 40. Eusebius , Libr . 8. demonstrat . Evang . Cap. 1. in sine . Augustine telleth vs , that the LORD doubted not to say , This is my bodie , when Hee gaue the Signe of His bodie ( sayth hee . ) Tertullian also sayeth , This is my bodie , that is , the FIGVRE of my bodie . Eusebius in lyke-manner sayth , That CHRIST ordayned His Disciples to vse bread , for the Symbole of His bodie ( sayeth hee . )

Theodoret lyke-wyse affirmeth , Theod dial . 1 Immutabilis . That our SAVIOVR honoured the visible signes , with the name of His Bodie and Blood , not changing their nature ( sayeth hee , ) but adding Grace to Nature .

Gratiam Can . 62. Hoc est &c. Dist. 2. de consecratione . Where-fore also sayeth their Glosse vpon the Canon Law , The heavenlie Sacrament which truelie representeth CHRIST'S flesh , is called the Bodie of CHRIST , but improperlie .

SECT . III . Of halfe Communion , or With-holding the Cuppe from the people : which the Romanistes would out-face as lawfull , by these places following .

LUKE 24.30 . And it came to passe , as Hee sate at meat with them , Hee tooke bread , and blessed it , and brake , and gaue to them . Heere then ( say they ) Communicating vnder one kynde , warranded by the example of CHRIST .

Answere . Pope Gregorie on this place ( and with him Eusebius , Gregorie in Evang . Hom. 23. Eusebius Emiss . Hom. 2. feria 2. paschatis . Beda in Luke 24. Emissenus , and Beda , ) showeth , that this was for ordinarie refection . Lyke-wyse ( sayeth their owne Carthusian , and with him Lyra ) Hee tooke bread , and blessed it , but did not convert it into His bodie , as Hee did at His last Supper , but onelie as His custome was to blesse meat .

Wherefore sayeth their owne Iansenius , Iansenius concord . c . 146. There are some who from hence would take an Argument , to proue , that it is lawfull vnder one kynde , to giue or receaue the Sacrament of the Eucharist : which opinion is neyther certayne , nor hath likelie-hood of trueth ( sayeth hee . )

ACTES 2.4 . ( and 20.7 . ) And they continued stedfastlie in the Apostles doctrine and fellowship , and in breaking of bread and Prayers . Heere ( say they ) Communicating vnder one kynde , practised by the holie Apostles .

Answere . Wee graunt , that in both these places of the Actes , by breaking of bread , the celebration of the Sacrament is to bee vnderstood ; but denyeth that therefore it was given vnder one kynde onelie : because S. LVKE in both places by a figure called Synecdoche , from one part comprehendeth the whole . And this to bee an vsuall forme of speach vsed by the Apostle , in the matter of the Sacrament , wee may see clearlie , 1. COR . 12.13 . where it is sayde , Wee haue beene all made to drinke into one spirit , the Apostle there reasoning from the Sacramentes , and intending by the vse of them to proue , that wee ought to haue a holie vnitie amongst our selues , as members of one mysticall bodie ; ( as both Cajetane and Salmeron declareth ) because by one spirit , Cajet . in 1. Cor . 12.13 Salmeron in 1. Cor . 10.17 wee are all baptized in one bodie ( sayeth hee . ) And speaking lykewyse of the Sacrament of the Eucharist , hee sayeth , and haue beene all made to drinke into one spirit by one spece , Synecdochicallie , meaning the full participation of the Sacrament , both by eating and drinking ; else it should follow , that by saying , wee all are made to drinke , that the Cup should bee given to all , and the bread may bee with-holden .

Now that the full participation of the LORD'S Supper , vnder both speces , signified by this drinking into one spirit : Theophylact first declareth , saying , It appeareth that the Apostle speaketh of the LORD'S Table ; and when hee sayeth , wee all drinke of one spirit , hee did giue vs to vnderstand both , to wit , the Blood and the Flesh ( sayeth hee . )

Lyke-wyse ( sayeth the Iesuit Iustinian on this place ) as in the preceeding Chapter , by one kynde of foode , hee did signifie both : even so heere by one spece , to wit , of drinke , hee would signifie the whole Sacrament .

SECT . IV . Of the Sacrifice of the MASSE , that it is properlie propitiatorie : which the Romanistes stryue to proue , by these places following .

GENESIS 14.18 . And Melchizedek King of Salem , offered vp Bread and Wine , for hee was the Priest of the most high GOD . Of whose order ( say they ) CHRIST beeing , Hee did at His last Supper offer vp Himselfe , vnder the accidentes of Bread and Wine , and so doe all Priestes vnder the Gospell the same , as a Sacrifice properlie propitiatorie .

Aunswere . First , the Text is , Hee brought foorth Bread and Wine , and hee was the Priest of the most high GOD . Therefore their owne vulgar Translation hath proference , not ofference . With which agreeth , both their owne Pagnin , and Vatablus . And as for that which is subjoyned , as the reason of his oblation , or right hee had to doe so , ( For hee was the Priest of the most high GOD , ) in the Hebrew there is no such thing , as witnesseth Cardinall Cajetane , Cajet in Genesis 14. Bel . l. 1. de missae c . 6. §. sed occurrit . and which errour also Bellarmine graunteth , saying , that in the Hebrew it is not ( for hee was , ) but ( and hee was the Priest of the most high GOD , ) by a copulatiue particle , after which is immediatelie subjoyned , his Priestlie action in these wordes , and hee blessed him .

Next , from the translation and clearing the wordes , to come to the exposition , and the ende of his bringing foorth Bread and Wine , Iosephus rerum Ind. l. 1. c . 10 Iosephus telleth vs clearlie , That it was in Hospitalitie to Abraham and his followers , who would not haue them want anie thing for their refreshment ( sayth hee . ) Clemens Alexandrinus also sayeth , That Melchizedek for refection , gaue bread and wine to Abraham : and Ambrose who vseth the word , Obtulit , sayeth . That this offering or presenting vp of Bread and Wine , it was to Abraham himselfe . Therefore ( sayeth Cardinall Cajetane , and with him Andradius ) there is nothing heere written of anie Sacrifice or Oblation ( sayeth hee , Andrad . defens . cont . Trid . l. 4. p. 636. ) but that hee caused bring foorth Bread and Wine , as Iosephus reporteth , for the refreshment of the Victors : and thereafter when hee commeth to these wordes , and hee blessed him , Ecce actio socerdotalis , beholde heere ( sayeth hee ) is his Priestlie action , according to NVMB . 6.23 . Which therefore the Apostle remembreth , HEB . 7.1 . and proveth him thereby to haue beene greater nor Abraham , and consequentlie his Priesthood to be more excellent than the Priesthood of LEVI , by these two reasons , 1. because hee tithed LEVI himselfe , who was then in the loynes of Abraham . And next , whereas LEVI as the greater blessed the people who were the branches , hee blessed both Abraham the stocke , and LEVI also the branch that was then in his loynes , and who afterwards both tythed and blessed others , and so hee was greatest of all , and his Priesthood aboue LEVI'S .

Last , giving that Melchizedek had offered vp to GOD Bread and Wine , Aug. cont . advers . leg . e● proph . l. 1. c . 20. it had beene Euchrasticke for the victorie , ( as Augustine showeth ) and not propitiatorie : neyther did CHRIST offer vp Bread and Wine at His last Supper , nor will the MASSE Priests grant , that they offer vp Bread and Wine in their daylie Masse : therefore his sacrifice and theirs cannot bee one , nor the one warranded by the other : which also may serue shortlie to answere all Bellarmines Argumentes , taken from the Types of the Pascall Lambe , and other legall Sacrifices , which were figures of that true Sacrifice of CHRIST Himselfe offered on the Crosse .

ISAI 66.21 . And I will take them for Priestes and Levites , sayeth the LORD . Heere ( say they ) Priests are foretolde vnder the Gospell , which importeth a daylie Sacrifice : and this is the Masse .

Answere . They should haue added also Levites , ( as is in the Text ) and so established the Leviticall order . But to show the true cause , wherefore by allusion to the sacred order of the legall ministrie then in vse , who served at the Altar , the Ministers of the Gospell are vnder alyke styles fore-prophesied : it is , as their owne Pintus showeth , Pintus in Isai 66. Rom. 15.16 for bringing men to CHRIST , which is by the preaching of the Gospell . Therefore sayeth the Apostle , That I should bee the Minister of IESVS CHRIST to the Gentiles , ministring the Gospell of GOD , that the offering vp of the Gentiles might be acceptable : vpon which place therefore sayeth Chrysostome , Chrysost . in Rom. 14. hom 29. ( and with him S. Ierom & Haymo ) This is my Priest-hood ( sayeth hee , ) to preach the Gospell , and this sacrifice doe I offer vp .

In respect also of the Celebration of the Sacramentes , wherein they act the memoriall of Christ's Passion , consecrate the Elements , offer by solemne PRAYERS , CHRIST'S sufferinges and merits , to the Father for his people , whom at last they blesse ; no marvell that Analogicallie and by allusion foresayde , they bee spoken of vnder the styles of Priestes & Levits .

DANIELL 11.31 . And Hee shall take away the daylie Sacrifice . That is , ( saye they ) Antichrist , when hee commeth , shall abolish the Masse .

Origen in Math tract . 29. Aunswere . ORIGEN showeth , that by the daylie Sacrafice , that of the Iewes was signified , and that this prophesie was fulfilled before CHRIST'S Birth , by Antiochus Epiphanes , and more fullie thereafter , when the Temple was quyte destroyed by Titus , the sonne of Vespasian : which thing also their owne Lyra testifieth .

MALACHI 1.11 . From the rysing of the Sunne , to the going downe of the same , my Name is great among the Gentiles , and in everie place Incense shall bee offered to my Name , and a pure offering or sacrifice . Which ( say they ) is the sacrifice of the Masse .

Answere . IRENEVS showeth , Iren . l. 4. c . 33. et 34. Tertul . adv . Marcion . l. 4. Theod in Mal . 1.11 . that heereby the spirituall Sacrifice of Prayer and Thankes-giving is meant , and therefore our Altar is in the Heaven's ( sayth hee , ) whither our Prayers and Sacrifices are directed thither . And thus lykewyse doeth Tertullian and Theodoret expone .

In lyke-manner also their owne Lyra , ( and with him Hugo Cardinalis ) expone this place of spirituall Sacrifices foresayde , showing that the LORD would heere-by giue the Iewish Priests to knowe , that spirituall Sacrifices were to succeede to theirs which were carnall , and in particular devote Prayer , Euseb . demonstrat . Evang . l. 1. c . 10. is this cleane Sacrifice ( sayeth hee , ) or wee our selues according to ROM . 12.1 . ( sayeth Eusebius ) a contrite heart also , and the Sacrifice of prayse .

LVKE 22.19 . Doe this in rememberance of Mee . That is , ( saye they ) sacrifice my Bodie and Blood , vnder the accidents of Bread and Wine in the Masse .

Iansenius concord c . 131. p. 904. Beda in Luke 22. Aunswere . Their owne Iansenius affirmeth , that out of these wordes , it can not bee sufficientlie proven ( sayeth hee , ) that this action is a Sacrifice : the reason whereof Beda giveth , in respect that the Apostle exponeth them thus , saying , As oft as yee shall eate of this Bread , and drinke of this Cup , yee shall declare the LORD'S death till Hee come . Whence it will follow , if these wordes , doe this , ( which according to the Apostles exposition , extende themselues to all Communicantes , ) did import sacrificing of CHRIST , then all these who communicate should bee Masse Priestes .

But giving , that they extended onelie to the Apostles , and their successoures in the Church , and that the meaning were , offer vp Sacrifice , yet the Fathers , and their owne Doctours tell vs what Sacrifice this is . Chrysost . in Heb . 10. hom . 17. Eusebius demonstrat . Evang . Lib . 1. Cap. 10. Ambrose in Cap. 10. ad Heb . Cyprian Lib . 2. Epist. 3. Chrysostome calling it the rememberance of that Sacrifice which CHRIST offered on the Crosse , Eusebius , the memoriall of that great Sacrifice , and S. Ambrose , with Cyprian and others , the rememberance of the LORD'S death .

Thus also sayeth their owne Lombard , Lombard lib . 4. Sent . Dist. 12. That which is offered and consecrated , is called a Sacrifice and Oblation , because it is a rememberance of that true Sacrifice , and holie Oblation , vpon the Altar of the Crosse .

In lyke-manner , Aquinas 3. part . summae . q . 83. arb . 1 ( sayeth Aquinas ) for a twofolde respect , is the Celebration of the Sacrament , called an Immolation of CHRIST . First , as Augustine sayeth to Simplicius , because Images , are called by the name of those thinges whereof they are Images ; but so it is ( sayeth hee , ) that the Celebration of this Sacrament is an Image , representing the Passion of CHRIST , which was His true Immolation : — and next , in regard of the effect of the Passion of CHRIST , to wit , because by this Sacrament ( sayeth hee , ) wee are made partakers of the fruit of the LORD'S Passion .

HEB . 13.10 . Wee haue an Altar , where-of they haue no right to eate , who serue the Tabernacle . Here then , ( say they ) an Altar vnder the Gospell , which importeth a Sacrifice to bee offered thereon , and which is the Sacrifice of the Masse .

Answere . Their owne Aquinas showeth , that this Altar is eyther CHRIST'S Crosse or suffering , of the fruit whereof none are partakers ( sayeth hee , ) who adheare to the Leviticall Priesthood : or else , CHRIST Himselfe , in whom and by whom , wee offer vp our prayers , and which is that golden Altar ( sayeth hee ) spoken of , REVEL . 8. Which exposition of Aquinas , their late Estius declareth to bee most true , and agreeable to the Text . Therefore Bellarmine dismissed this place , Bel . l. 1. de missa c . 14. § ex his . as vnable to militate for him , saying , There are not Catholickes wanting , who by this Altar vnderstand the Crosse , or else CHRIST Himselfe , there-fore I vrge not this place .

CHAPT . X. Of the fiue bastard SACRAMENTS .

SECT . I. Of the Sacrament of Confirmation : which the Romanists labour to confirme , by these places following .

MATTH . 19.15 . And Hee layde His handes on them , ( to wit , the children that were brought vnto Him . ) Heere then ( saye they , ) CHRIST first of all confirmed little Children .

Bel . l. 1. de sacram in genere c . 9. §. est autem et l. 2. de confirm c . 2. Aunswere . BELLARMINE granteth , That all Sacramentes of the Gospell , properlie so called , must haue these three thinges : 1. a materiall and visible signe or Element , 2. a directiue word or institution , by CHRIST Himselfe , and 3. a promise of saving , or justifying grace , annexed to the right vsers there-of : and therefore they must bee common to all . But so it is , that both Alexander of Hales , Halen part . 4. q . 4 memb . 1 Biel in 4. dist . 7. and their owne Bonaventure , affirmeth , that Confirmation was not instituted by CHRIST , ( as Biell witnesseth of them ) but long afterward by the Church .

Lyke-wyse their owne Suarez testifieth , that this imposition of our SAVIOVR'S hands , Suarez Disp . 32. Sect . 2 also Bel . l. de extrem . vnct . Cap. 2. §. Denique . was not Sacramentall . For it is most true ( sayeth hee , ) that our Lord heere , by this imposition of hands , did never conferre this Sacrament , nor before His Ascention , was it ever ministred by anie .

ACTES 8.17 . Then they layde their handes vpon them , and they receaved the holy Ghost . Heere lyke-wyse ( say they ) the Apostles ministred Confirmation .

Answere . This imposition of the Apostles handes , was not a Sacrament : for that which they receaved thereby , on whom they layde handes , was not ordinarie saving grace , which is the effect of a Sacrament , Chrysost . in Actes 17. se● Acte● 19 . 6 . but the extraordinarie gift of miracles : as witnesseth Chrysostome , and O Ecumenius playnlie , as also their owne Lyra , and Bernardus Felicianus .

And as for simple laying on of handes onelie , whereof is mention heere , Suarez Disp . 33. Sect . 3 Suarez sayeth , it is to bee affirmed , that the simple laying on of handes , was not truelie the Sacrament of Confirmation , which wee haue nowe ( sayeth hee , ) because in the sinsible rite thereof , it is verie farre different ; and except Chrisme bee applyed to the fore-head , ( sayeth Bellarmine , Bel . l. 2. de confirm . Cap. 9. §. Respon . Tertull . ) wee affirme that it is no Sacrament .

SECT . II . Of MARRIAGE , which the Romanists would proue to bee a Sacrament , by these places following .

EPHES . 5.32 . This is a great Sacrament . Speaking ( say they ) of Marriage .

Answere . Thou hast not out of this place ( prudent Reader ) ( sayth Cardinall Cajetane , ) that Marriage is called by S. PAVLL a Sacrament : for hee sayeth not this is a great Sacrament ; but , This is a great Mysterie . Where-fore also their late Estius declareth , that it is not proven out of this place , that Marriage is a Sacrament . Yea , it seemeth not to bee playne out of Scripture at all , ( sayeth Catharinus ) that Matrimonie is a Sacrament , as others are : Nay , Cathar . 4. de Matrim . it is nowayes a Sacrament , properlie of the Newe Testament at all , ( sayeth Durand , as hee is cited by their owne Cassander : ) one reason whereof , Cassand . consult art . 13. their owne Lombard giveth to bee this , Because it conferreth not saving or justifying grace : which if it did , they were injurious to their Clergie , who depriue them thereof .

1. TIM . 2.15 . Not-withstanding , shee shall bee saved by Chylde-bearing : to wit , the Wyfe . Therefore , ( saye they ) seeing heere wee see saving grace conferred by Marriage , Marriage is a Sacrament .

Aunswere . This is ascrybed to Chylde-bearing in Marriage , and not to Marriage it selfe : for there are sundry Marriages , where there is no Chylde-bearing at all ; and others , where it is long delayed , as Sarahs and Elizabeths . Next : It is sayde in the TEXT , If they continue in Fayth , and Charitie , and Holinesse , with Sobrietie . And there are none , ( I hope ) who will denye , but if those who liue in a single lyfe , contine in these Graces , they shall bee no lesse saved .

To vnderstand , then , the meaning of this place rightlie , we haue the same phrase , ACT . 14.22 . where it is sayde , that by manie afflictions , wee must enter into the Kingdome of GOD : and yet Afflictions them-selues conferre not Grace , or are there-fore Sacramentes . But , as by Afflictions , even so by Chylde-birth in payne , ( as one sorte there-of ) if Wyues haue these saving Graces heere spoken of , they shall bee saved , and enter into the Kingdome of GOD . Their bearing of Children also beeing the Function of that Sexe , and estate of lyfe , where-vnto they are called ; where-in , ( sayeth their Bishop Espenceus ) if they walke sincerelie , wee deject not so farre that Sexe , but that they shall bee also Parttakers of Salvation .

SECT . III . Of the Sacrament of Pennance : which the Romanistes labour to establish , by these places following .

MATTH . 4.17 . Doe Pennance , ( sayeth our SAVIOUR . )

Answere . First , this no more proveth Pennance to bee a Sacrament , ( tho the word were rightlie translated , which is , repent , ) than all other Preceptes of GOD'S Word are Sacramentes , as where hee sayeth , Math 26.41 Watch and Pray ; or where the Prophet sayeth , Repent , Ezek . 18.30 and turne you from all your Transgressions .

Next , this was before Baptisme , ( as the Rhemistes on this place acknowledge , ) and the Councell of Trent declareth , Concil . Trid . Sess. 14. c . 3 that after CHRIST'S comming , Pennance before Baptisme was no Sacrament at all : and therefore ACT . 2.38 . no such Sacrament is spoken of .

Lyke-wyse this was before CHRIST'S Resurrection , and therefore no Sacrament at all ; Bell . l. 1. de poenit . c . 11. §. in secundo ●●pite . for wee teach , ( sayeth Bellarmine , ) that the Sacrament of Pennance , was instituted onelie after Christs Resurrection .

IOHN 20.22 . When Hee had sayde this , Hee breathed on them , and sayde vnto them , Receaue the holie Ghost : and whose sinnes yee shall forgiue , they are forgiven them ; and whose sinnes yee shall retayne , shall bee retayned . Heere ( sayeth both the Councell of Trent , and the Rhemistes , ) the Sacrament of Pennance was instituted .

Answere . Heere is no institution of a Sacrament : because , 1. there is no Elementarie signe , Aug. tract . 80 in Iohan . See Bel . l. 1. de poenit . c . 11. §. re●sponde● non mal● wherevnto the word of institution should bee ever joyned , according to Augustines rule , accedat verbum ad Elementum , & fit Sacramentum : and which signe should resemble the saving grace which is signified thereby , as in Baptisme , and the LORD'S Supper : for , sayeth the same Augustine , If they haue not the resemblance of these things whereof they are Sacramentes , they were no Sacramentes at all .

In these words , then , our Saviour reneweth only to his Apostles their Commission which Hee had given before , which their owne Aquinas showeth , saying , That heere is 1. an injunction of their office to preach , 2. the fitting of them thereto , by giving them the holie Ghost , and 3. this is the effect of their preaching , vnto the Remission of sinnes , &c. In lyke-manner sayeth Barradius , ( and with him Ferus , ) in this place Hee instituteth them Apostles , that is ( sayeth hee , ) Hee sendeth them to preach the Remission of Sinnes .

SECT . IV . Of auricular Confession : which the Romanists would proue , by these places following .

MATTH . 3.6 . And they were baptized of him in Iordan , confessing their sinnes ; even as it is lykewyse sayde , ACT . 19.18 . And manie who believed , came , and confessed their deedes .

Answere . Of both these places sayeth Cajetane , Cajetane in Act 19. As they went vnto the Baptisme of IOHN confessing their sinnes , so are they nowe sayde to confesse their deeds : but without all doubt ( sayeth hee ) this was publickelie and generallie , for none of them was sacramentall confession , but a profession of repentance , for their by-gone lyfe .

And for the first place , Bel . l. 1. de poenit . c . 11. §. ad argumentum . Bellarmine sayeth , Wee haue no example of sacramentall Pennance , ( where-of confession is a part , ) eyther in the actions of the baptist , nor before CHRIST'S Resurrection .

IAMES 5.16 . Confesse your sinnes one to another .

Answere . There is no speach heere of sacramentall confession , ( sayeth Cardinall Cajetane ) as is evident out of that which the Apostle sayeth , Confesse one to another : where-as sacramentall confession ( sayeth hee , ) is not one to another , but to the Priest onelie . The verie same also doeth their Carthusianus showe : as also ( sayeth Scotus ) by saying , Scotus in 4. Sent . Dist. 17. q . 1. art . 1. Confesse one to another , hee sayeth not that this confession should bee to the Priest , more than to another man . For which cause the Rhemistes themselues on this Text are forced to confesse , that it is nowayes certayne heere , that the Apostle speaketh of Sacramentall confession .

Wherefore , seeing there is no warrand for the same in Scripture , it was not without cause , that their owne Scotus sayde , and with him Petrus Oxoniensis , and Bishop Rhenanu● , ( as witnesseth Bellarmine ) It appeareth that this confession ( sayeth hee , ) is not jure divine , or by anie warrand of Apostolicall Scripture .

It is to bee noted alwayes , that wee oppose not a Christian voluntarie confession , whereby a man , beeing touched in conscience , may at anie fit tyme , privatelie resort to his Pastor , or anie discrete Minister of the Word , and for his spirituall ease , comfort , and cure , confesse such sinnes as disquieteth him , or that hee findeth himselfe given vnto ; that so hee may receaue Pastorall instruction , comfort , and counsell , for the obtayning of mercie , farthering his mortification , and health of his soule . This sort of confession , ( I say , ) with Calvin and others , Calvin l. 3. instit . c . 4. §. 12. Iuel● defence Apol . 2. c . 7. Martyr . loc . cont . class . 3. c . 8. §. 28. Morton . appeale Lib . 2. Cap. 16. Gerard ' Loc . Com . Tom . 3. dist . pon . num . 99. wee greatlie approue , both as lawfull and expedient ; and wish , that men were more sensible , than they are of sinne ; and this recourse to the Physitians of the soule , were more customeable in practise .

But that which wee justlie impugne , is the imposing vpon all men indifferentlie , the yoke of such a Sacramentall confession to the Priest , Concil . Trid . Sess. 14. can 7. et Nanar . Enchirid . c . 2. Rhem on Iohn 20.23 as must be of all sinnes , and their circumstances ; which they make to bee of such an absolute , necessitie by divine precept , that without the same bee done , no pardon is to bee expected at GOD'S hand : and that hee who dieth vnconfessed to man , dieth bound in his sinnes before GOD . So that the manner , obligation , and sacramentall necessitie of this their confession , hath made it a Racke to the conscience , and a politicke Pike-locke to know all secrets : which moved their owne Cassander to say , Cassand . consult . art . 11 I belieue there would bee little contraversie in this ( sayeth hee , ) if this wholesome Medicine of confession , were not infected and defyled , by skillesse and importune Physicians , with manie vnprofitable Questions , whereby they insnare , and as it were with torments , racke the conscience ( sayeth hee , ) which they ought rather to comfort .

SECT . V. Of the Sacrament of holie Orders : which the Romanistes would establish , by these places following .

1. TIM . 4.14 . Neglect not the grace that is in thee , which is given thee by prophesie , with imposition of hands . Heere ( say they ) a visible signe , with the effect of invisible grace , in giving of orders , therefore it is a Sacrament .

Aunswere . First , the signe ( if it were sacramentall ) should bee an Elementarie signe , ( as is sayde ) resembling the grace signified thereby , and instituted by CHRIST Himselfe to that ende , else altho it hath beene vsed by CHRIST Himselfe , yet it is no sacramentall signe at all , as wee see , MATTH . 19.15 . imposition of CHRIST'S handes vpon little Children , and of His Disciples vpon the sicke , MARKE 16.18 . and thereafter , His owne breathing vpon them , whereby they receaved the holie Ghost , Iohn 20.22 . and yet no man will say , that this imposition of hands vpon the sicke , or insufflation of our SAVIOVR'S , was a Sacrament at all .

Next , from the signe , to come to the grace signified , and conferred , it is not sacramentall grace : for ( as witnesseth Bellarmine ) that is saving and justifying , common to all the Elect : but this which is heere spoken of , is a proper gift of teaching , given to Pastors in the Church , and sometymes given in an eminent degree or measure , to such as are wicked in lyfe ; and so it is , gratia gratis data , but not justifying grace , which is , gratia gratum facient , ( as they speake in the Schooles . ) Therefore S. Chrysostome telleth vs , and with him Theophylact , that thereby his gift of teaching is onlie vnderstood , Sedulius , the exercyse of his Talent ; Anselmus , and Cajetane , his Episcopall Function ; and the late Iesuites , Salmeron and Iustinian , the power which hee had to teach .

SECT . VI . Of the Sacrament of extreame vnction , which the Romanists would prooue , by these Texts following .

MARKE 6.13 . And they anoynted manie that were sicke with Oyle , and healed them .

Answere . Wee neede no more for a full replye , but Bellarmine and Suarez , their Argumentes whereby they proue , That the Sacrament of extreame vnction , is nowayes spoken of heere , but the gift onelie of miraculous healing : For 1. this vnction was for the bodie , whereas Sacramentes are chiefelie for the good of the Soule . 2. The Apostles were not Priestes as yet , till they were made such at the last Supper , as the Councell of Trent teacheth , and therefore no fit Ministers then of this Sacrament : 3. ( sayeth Bellarmine ) they anoynted all sicke persons whosoever , whereas this Sacrament is onelie conferred ( sayeth hee , ) vpon those who are bedfast , and in the danger of lyfe ; and 4. they anoynted those who were not baptized , whereas this Sacrament ( sayeth hee , ) should neyther bee given , nor is availeable to those who are not first baptized .

IAMES 5.14 . If anie man bee sicke amongst you , let him bring the Priestes of the Church , and let them pray over him , anoynting him with Oyle , in the Name of the LORD : and the prayer of the faythfull shall saue the sicke , and the LORD shall rayse him vp .

Answere . Cardinall Cajetane on this place , sayeth . Neyther by wordes , nor by effect , doe these wordes of S. Iames speake of sacramentall or extreame vnction ( sayeth hee , ) but rather of that vnction which CHRIST appoynted in the Gospell , by His Disciples to bee vsed towardes those who were sicke : for the Text sayeth not , Is anie man sicke amongst you to death , but simple , is any man sicke . And hee calleth the effect of this vnction , the healing of the sicke . And besides this , S. Iames biddeth Sende for manie Elders or Priestes , to one sicke person , that they may pray over him , and anoynt him : which ( sayeth hee ) is altogether contrarie to the rite or custome of extreame vnction . All these Fathers , and Doctors , in their Commentaries on Mark 6. Bel . l. de extra . unct . c . 2.

More-over , Beda , Theophylact , ( to whom wee joyne Euthymias , and Victor Antiochenus , as also Thomas Waldensis , and Alfonsus à Castro , ( as witnesseth Bellarmine ) with Lyra and Carthusian , ) all these doe holde , that it is one and the selfe same vnction , that is spoken of both by S. MARKE , and S. IAMES heere : But so it is , that both Bellarmine and Suarez , the one a Cardinall , the other a Iesuit , proveth , that there is no sacramentall vnction spoken of by S. MARKE : therefore it will follow , that neyther is there anie such spoken of by S. IAMES ,

FINIS .