THE FIRST ARTICLE . God geueth his grace to men , not only by inuisible meanes : but also by external signes .

LIKE as it pleased the Diuine Omnipotent Goodnes , so to dispose his creatures , As God ordained in nature that one creature receiueth profite by an other : so it agreeth to his diuine wisdom , that man ( especialy after his fal ) should receiue spiritual grace by sensible meanes . that inferior bodies of this lower world , should receiue certaine natural influence , of the higher coelestial planetes , & other starres ; & that amongst other corporal liuing thinges , mans temporal life should be susteined by the helpe of diuers elements ; as by vse of the ayer , through which we breath ; of food , wherwith we are fedde ; of clothing , wherewith we are couered ; of sire , of water , & of manie other thinges , without which we could not subsist : euen so it also hath pleased the same Diuine fountaine of al goodnes , that his seruantes in this transitorie life should receiue supernatural grace , not only by his immediate infusion thereof into their soules , as he first imparted his spiritual giftes , in the state of mans innocencie , but also by instrumental secondarie causes , which his Diuine wisdom hath ordayned as visible signes , of his inuissible operation . Which spiritual vertue , because Protestants denie to be in the holie Sacrifice , Sacraments , or anie other external holie Rites , we shal here through Gods special grace ( whereof we now treate ) manifestly shew , according to the Catholique doctrine in this behalf : first in general Artic . 1. that God imparteh his manifold spiritual giftes , & graces , by diuers Artic . 2. 3. visible meanes ; & What pointes of doctrine are to be proued in this second part . also requireth , & accepteth mans seruice by external actes , & Ceremonies , Artic . 4. 5. 6. 7. especially by those most diuine Mysteries , which Chtist our Redemer hath ordained , Artic . 8. as sacred instruments Artic . 9. to be administred by men , to Gods special honour , & mans spiritual good . Artic . 10 11. &c. And so we shal procede to proue & declare in particular , the seuen holie Sacraments , Artic . 22. 23. 24. with the one most dread Sacrifice of the Christian Catholique Church . The necessitiae , profite , and proper effectes of euerie one in thier due place , & Al as clearly proued by the Scriptures as those Sacraments , and Ritee , which Protestants acknowlege . order ▪ And this we shal doe for most part , by the expresse written word of God , in cleare & manifest termes ; the rest also , no lesse assuredly by other holie Scriptures : not only according to the vnderstanding and iugement of the piller of truth , the only knowen Church for manie ages ( which we doe not so much vrge in this present trial ) but also , we shal verifie our beleefe herein , by the most apparent sense , & conference of other places , against al , that our Aduersaries can alieage of the sacred text , to the contrarie . And alwayes as directly & inuincibly , as they can proue those Rites , Ceremonies , or Sacraments , which they hold , & confesse for lawful before God : & profitable to Christian soules .

2. Touching therefore the first poinct , it is euident Examples of supernatural effects wrought by sensible creatures . in the holie text , that also in the state of mans innocencie , God gaue such vertue to a special tree in paradise , that whosoeuer should eate of the fruite therof , should become immortal , & liue for euer . Neither was that tree depriued of the same vertue after the fal of man , but lest man by eating thereof , after his sinne , should haue liued for euer in this world , God remoued him out of Paradise , saying : [ lest perhaps he reach forth his hand , & take also of Gen. 3. v. 22. The tree of life in Paradise . the tree of life , & eate , & liue for euer . ] Seing therfore man , though he had not sinned , was to receiue so gracious a gift , as immortalitie , by eating the fruite of a tree , it is not to be marueled , that sinners are in some sorte made subiect to sensible creatures , for recouerie , and increase of grace . In confirmation wherof we haue cleare testimonies in holie Scriptures , of Gods benefites & blessinges bestowed by the vse of sundrie creatures , designed by him for such purposes . So when the children of Israel , had no other water to drinke in the deserte , but that which was bitter ; [ Moyses cried to our Lord ( for Exod . 15. v. 23. 24. 25. remedie ) & he shewed him a peece of wood , which A peece of wood . when he had cast into the waters , they were turned into swetenesse ] Againe God did the like to other vnprofitable water , by the vse of salt , which the Salt . Prophete [ Eliseus cast into it , & said : Thus saith our 4. Reg . 2. v. 21. 22. Lord : I haue amended these waters , & death shal no more be in them , nor barrennesse . And the waters were amended , according to the word of Eliseus , which he spake . ] And as God imperted benefites by wood , and salt , together with the faith and prayers of his Prophetes , so he gaue the like by the blessinges of Parents , & Priestes . For according to Noes blessing , & cursing of his children , & their progenie , Fathers blessing . Gen. 9. v. 25. 26 ▪ 27. it happened afterwards vnto them diuersly . It appereth also to haue bene a general custome with the Patriarches , to blesse their children , especially before their death , though it be not expresly recorded of al. For [ Isaac waxing old , called Esau his Gen. 27. v. 1. 2. 3. 4. elder sonne , & said to him : Thou seest , quoth he , that I am old , and know not the day of my death . Take thyne instruments , thy quiuer & thy bow , &c. bring that I may eate , and my soule may blesse thee before I dye . ] And when ( by Gods secrete prouidence , for Mysterie sake ) Iacob his younger sonne had gotte the principal blessing , Isaac perceiuing it to be done according to Gods wil [ said : I haue v. 33. v. 39. Ch. 48. v. 15. 19. blessed him , & he shal be blessed ] & finally gaue Esau an other secondarie blessing . The same Patriarch Iacob , blessed the two sonnes of his sonne Ioseph ; & that in special manner , crossing his armes , & laying his right hand vpon the younger brother his head , & his left hand vpon the head of the elder , signifying literally that Ephraim the younger of those bretheren should be preferred before Manasses the elder , & mystically signifying ( which was likewise signified , by the blessing of Iacob before Esau ) that the Gentiles should be preferred before the Iewes , in the Church of Christ : Insinuating also by crossing his armes the special vertue of the Crosse of Christ . After this , Iacob also prophecied of al his owne Ch. 49. v. 3. 5. &c. twelue sonnes , including therein manie great Mysteries of Christ , & his Church ; for as the text reporteth , [ He blessed euerie one of them , with their v. 29. 1. Mach . 2. v. 49. & 69. proper blessinges . ] Also Mathathias the zelous godlie [ Highpriest , a litle before his death , after most holie instruction , & exhortation to obserue & maintaine the law of God , blessed his fiue sonnes , & was laide to his fathers . ] Concerning Priestes blessing of Priestes blessing . the people God prescribed a sette forme of wordes , with which they should doe it , saying to Moyses : [ Speake to Aaron and to his sonnes ; thus shal you Num . 6. v. 23. 24. 25. 26. blesse the children of Israel , & you shal say to them : Our Lord blesse thee , & kepe thee : Our Lord shew his face to thee ; and haue mercie vpon thee : Our Lord turne his countenance vnto thee , & geue thee peace ] Moyses did also blesse Iosue ( when he was Deut . 34. v. 9. ordained to succede him in the temporal gouuernement ) with imposition of his handes , and he therwithal receiued special grace , the spirite of wisdom , as it is recorded in the end of Deuteronomie , by these wordes [ Iosue the sonne of Nun was replenished with the spirite of wisdom , because Moyses did put his handes vpon him . ]

3. Generally in the written law of Moyses , God signified his spiritual benefites , by manie Ceremonial External Rites were instituted to keepe the people from Idolatrie To induce thē to internal vertues , & to signifie greater Mysteries in the new Testament . ordinances , & external Rites , which were instituted for three special causes : First to withdraw , & kepe the people from Idolatrie , wherto they were very prone . Secondly to induce them therby to internal vertues : for that by visible thinges , men enter into conceipte of inuisible . Thirdly to signifie , more excellent , and more effectual Mysteries of the new Testament . So when God had deliuered his tenue moral precepts , he gaue also ceremonial , saying : [ An Altar of earth you shal make to me , & you shal Exod . 20. v. 24. offer vpon it , your Holocaustes , & Pacifiques , your sheepe , & oxen , in euerie place , where the memorie of my name shal be , I wil come to thee , & wil blesse thee . And if thou make an Altar of stone vnto me , v. 25. thou shalt not builde it of hewed stones : for if thou lift vp thy knife ouer it , it shal be polluted . ] Where it is cleare that the vse of an Altar is to offer Sacrifice theron , of diuers sortes : as here is mention of two kindes : Holocaustes in which the whole hoste was burned & consumed in the honour of God ; & Pacifiques , which were either of thankesgeuing for benefites receiued ; or petitatorie for obtaining thinges needful . The third kind was Sacrifice for sinnes . Which being duly offered , was an external signe of Gods inuisible grace , remitting sinnes : as God himself testifieth saying : [ I haue geuen the Leuit. 17. v. 11. bloud to you , that vpon the Altar you may make expiation with it , for your soules , & the bloud may be It was forbid to eate bloud , because it was to be offered in sacrifice . for an expiation of the soule ] which was the ceremonial reason , why the faithful seruants of God were so strictly prohibited , not to eate anie bloud , for so it foloweth in the next wordes , [ therfore ( said our Lord ) haue I said to the children of Israel : No soule of you , shal eate bloud ; nor of the strangers And to make more hor●our of manslaughter that seiourne with you ] an other reason was ( as it also foloweth in the sacred text ) because the life of al flesh is in the bloud [ whereupon I said to the children Gen. 9. v. 4. 5. of Israel : the bloud of no flesh shal you eate : because the life of the flesh is in the bloud : & whosoeuer eateth it , shal dye . ] Not for anie natural cause as though there were anie il in the bloud , or natural power in the Sacrifice , for remission of sinnes , but that it pleased God by these signes to exercise his people in seruing him , to eleuate their mindes & cooperate with his grace , & to for signifie the gracious effects of future Mysteries , which should be instituteth by Christ our Sauiour . And therfore God strictly forbade , to offer anie other Sacrifice , or in anie other maner , then according to his owne institution . [ What I command thee ( said God to his chosen Deut . 12. v. 32. Onlie God appointed what should be offered in Sacrifice , and with what Rites . people ) that only doe to the Lord : neither adde anie thing , nor diminish , ] & therefore exactly described what thinges sould be offered , of what qualites , in what place , what times , by what persons , to what end , & other circumstances . For example , in a certaine particular Sacrifice for sinne , it was appointed Though before the written Law there was neither matter , nor maner of Sacrifice prescribed . Num . 19. v. 2. 3. 4. 5. &c. [ to take a redde cow , of ful age , without blemish , that had not caried yoke , to bring her forth without the campe , there to immolate her in the sight of al ; that the Priest dipping his finger in her bloud , should sprinkle it , against the doores of the Tabernakle seuen times : that he should burne her in the sight of al , committing as wel her skinne , and the flesh , as the bloud , & her dung to the fire : wood also of the Cedar , & hyssope , & scarlet twise died , did the Priest cast into the flame , that wasted the cow . ] Al which was necessarie to be done , and then the Priest , with others that assisted , washed their garments , & bodies . And yet [ were they for al that polluted , & vncleane v. 8. 10. vntil euen ] signifying that not the Sacrifices , & Sacraments of the old Testament , but others of the new , should both signifie remission of sinnes , & as instrumental causes remitte them : but those of the old law should only signifie , and not worke the effect .

4. Manie other external signes of Gods benefites , were ordained in the Law of Moyses ; In which God , who is , & worketh euerie where , did of his God designed a special place where he would speake to Moyses & to other Highpriestes . diuine wisdome and goodnes , appropriate certaine workes & effectes vnto special places , times , persons , & with special Rites . So he designed the inner part of the Tabernacle called Sancta Sanctorum , for the peculiar place of diuine oracle , where he would be consulted , & would geue answer . [ Thou shalt frame Exod . 25. v. 10. 17. 18. 20. an Arke of the wood setim ( said God to Moyses ) thou shalt make a Propitiatorie of pure gold , wherwith the Arke is to be couered . Two Cherubins also thou shalt make of beaten gold , on both sides of the oracle . Let them couer both sides of the Propitiatorie , spreading their winges , & couering the Oracle . Thou shalt sette the Propiciatorie vpon the Arke of Ch. 26. v. 34. Ch. 25. v. 22. testimonie , in the Sancta Sanctorum , thence wil I command , & wil speake to thee ouer the Propiciatorie , & from the middes of the two Cherubins , which shal be vpon the Arke of testimonie , al thinges which I wil command the children of Israel by thee . ] Accordingly when the Tabernacle with al Num . 7. v. 1. 2. &c. the appertinences , was made , & erected , in the Dedication therof the Princes of the twelue Tribes offered both ioyntly , and seuerally manie and great oblations [ before the Altar , when it was annointed . v. 88. 89. And when Moyses entred into the Tabernacle , to consult our Lord , he heard the voice of him , that spake to him , from the Propiciatorie , that was ouer the Arke , betwen the two Cherubs , from whence By vse of the Arke , & by procession God deliuered Iericho to his people . also Moyses spake to our Lord . ] By vse of the same holie Arke of couenant , diuers notable exploites were accomplished . To shew that God by his owne hand , not by the power , nor prudence of men , geueth victories , he said to Iosue . [ Behold I haue geuen into thy handes , Ierecho ( a strong fensed citie ) & the King therof , & al the valiant men . ] Not by battering & assaulting of the walles ] which maner of warre God also prospereth for the benefite of his faithful seruants , but in this special conquest by an extraordinarie meanes . [ Goe round about Ios . 6. v. 2. &c. the citie ( said our Lord ) al you that be men of warre once a day : so shal you doe six dayes , with the Arke of the couenant , & Iubilee trumpettes . Al the armed hoste went before , the rest of the common v. 9. people folowed the Arke , & the trumpettes sounded round about the citie , so did they six dayes euerie day once , but the seuenth day , seuen times . At last al v. 15. 16. making a great shoote , the walles fel downe , & they entred in , euerie man going vp by the place that was ouer against him , & killing the inhabitants possessed 20. the citie . ] And so proceding conquered the land The Arke was a comforth to the faithful : & a terrour to Infidels . of Chanaam . In distresses likewisse [ the Arke was 1. Reg . 4. v. 3. 5. Ch. 5. v. 3. 2. Reg . 6. v. 7. 11. their singular conforth , terrour to the Philistins , & other enimies , destruction to Dagon the Idol . For irreuerent vsage therof , both the Infidel nations , & careles Bethsamites , were sore plagued . Oza for rashly touching it , was sudainly slaine . For their Religious respect vnto it was rewarded religious respect vnto it [ our Lord blessed Obededom , Leuit. 8. v. 12. 30. 1. Reg . 10. v. 1. Ch. 16. v. 13. 3. Reg . 19. v. 15. 16. Isa . 6. v. 7. Iere . 13. v. 1. 4. 6. 7. 10. 11. Ch. 19. v. 1. Ch. 27. v 2 Ch. 43. v. 9 Ch. 24. v. 1. & al his house ] Priestes , Kinges , & sometimes Prophetes were annointed with holie oyle , and so Vse of holie oyles , and hote cole . enabled to their seueral functions . [ A Serapphical Angel , taking a hote cole from the Altar , touched therwith the lippes of Isaias the Prophete , and his iniquitie was taken away , & his sinne cleansed . ] The Ieremie prophicied by signes . Prophete Ieremie was commanded to vse a certaine linnen girdle for a while , then to hide it in a hole of the rocke in Euphrates , afterwards to take it vp , when it was rotten , to signifie therby that the people which was fast ioyned to God , should become vnprofitable , & ●itte for no vse , til God should recal them againe . By an earthen bottel broken in peeces he prophecied their captiuitie . The same he also prophecied by bandes , & chaines ; & by stones , hidden in a wal . By good & bad figges he foreshewed what should befal , to the penitent and impenitent . At an other time , & to an other Prophete , God reuealed Ezech . 9. v. 4. 6. in a vision , that true penitentes being marked in their foreheades with the letter T. ( Tau ) which is The signe of the Crosse . formed like a Crosse , shal be saued from the destruction , wherin al other perish , that are not so signed : which vision perteyned especiaily to the new testament . Where God also requireth visible signes , as is cleare in the examples folowing .

5. S. Iohn , Christs Precursor , together with his S. Iohn Baptized in wate● preaching of penance , did also baptize in water , forshewing that Christ , being now come into this Mat . 3. v. 1. 2. 11. world , would wash away sinnes , by Baptisme in water , & the Holie Ghost . Christ also commanded his Disciples to preach , that the kingdome of God is The Apostles annointed the sicke , and so cured them . at hand . [ And going forth ( saith S. Marke ) they Mar. 6. v. 12. 13. preached , that they should doe penance ▪ & they cast out manie diuels : and annointed with oyle manie sicke , and healed them . ] Which annoiling of the sicke was not without warrant , as appeareth by the effect , for therby they healed those that were sicke . And our Lord himself both approued , the deuout Other approued exttrnal Rites . vse of external signes : & vsed the like in manie cures , & other actions ▪ He imperted health to a deuout Mat . 9. v. 20. 22. [ woman that touched the hemme of his garments . ] He tooke one that was deafe & dumme , from the multifude apart , put his fingers into hss eares , and Mar. 7. v. 32. 33. spitting touched his tongue , & looking vp into heauen , he groned , and said to him : Ephphela . which is , Be thou opened . And immediatly his eares were opened , & the s●ting of his tongue was loosed , and he spake right . ] They brought an other to him that Mar. 8. v. 22. 23. 24. 25. was blinde [ desiring that he would touch him . And taking the hand of the blinde , he led him forth out of the towne : & spitting into his eyes , imposing his handes , he asked him , if he saw anie thing ? And looking vp he said : I see men as it were trees walking . After that againe , he imposed his handes vpon his eyes , & he begane to see , & was restored , so that he saw al thinges clearly . ] So he that could doe al thinges , with a word , yea with a tought , would for our instruction vse external meanes , sometimes moe , sometimes fewer , sometimes more significant , sometimes lesse , yea sometimes such as might seme to mans iudgemen rather hurtful , then healthful . As when he gaue sight to one that was borne blinde , Ioan . 6. v. 6. 7. [ he spit●e on the ground , & made clay ( or morter ) of the spittle , & spred the clay vpon his eyes , & said to him : Goe , wash in the poole of Siloe : which is interpreted , Sent . He went therfore , & washed ; & Luc . 13. v. 13. he came seeing ] Our Lord [ imposed his handes vpon a woman , that was crooked , neither could she looke vpward at al , & forthwith she was made straight , and glorified God . ] Such examples , not only of the power of Christs handes , but also of his seruants , by vse of other creatures , are innumerable . Power geuen to creatures to worke supernatural effectes . [ Whosoeuer , entred first into the pond of Probatica , Ioan . 5. v. 4. after the stirring of the water by an Angel , was made whole , of whatsoeuer infirmitie he was holden . ] Act. 5. v. 15. Ch. 14. 1. 12. S. Petres shadow cured infirmities . And S. Paules hand cherchefe , being laid vpon the sicke , cured them . So God maketh his visible creatures , as wel naturally , as supernaturally to serue men by his owne power and ordinance , which otherwise they could not doe .