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 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 be∣tweene the Roma∣nists 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;* 1.1 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:* 1.2 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,* 1.3 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

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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. Ʋnto 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,* 1.4 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,* 1.5 a minorit Friar) •…•…d then the infallible authoritie of •…•…ecerning betweene Divine inspy∣•…•…d Scriptures which they recea∣•…•…ed, 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 them∣selues;

because the author of t•…•… Bookes of Maccabees acknowle•…•…¦geth that they are only the abridg•…•…¦ment of an humane Storie,* 1.6 done b•…•… great paynes;* 1.7 and wherein hee ex¦cuseth himselfe, That if hee hat•…•… done slenderlie, it is all that h•…•… could attayne vnto:* 1.8 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 them¦selues; 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 hu∣mane kinred, and carnall procrea∣•…•…ion;* 1.9 whose nature is onelie to bee created Spirits, appoynted for mi∣nistration.

Next: by conferring Apocrypha Esther, with Canonicke Esther, in these fewe places following, vide∣licet, in Apocrypha Esther, 12.5. it is sayde, that Mordecai for dete∣cting the Treason agaynst the King, by the two Eunuches, at that tyme, hee got a Reward: and in the Cano∣nicke Esther, 6.3. it is sayd the con∣trarie; 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 Ca∣nonicke Esther, 5.2. it is sayde the contrarie; that hee looked on her favourablie. Lykewyse, in the Apo∣crypha 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 Apo¦crypha Esther, 16.10. Haman i•…•… called a Macedonian: and in Cano¦nicke 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 testimo∣nie witnesseth: For 1. Macab. 6. it is sayde, that Antiochus died at home in his bed at Babylon: and 2. Ma∣cab. 9.28. it is sayde, that he died in a strange countrey, amongst the mountaynes.* 1.10 And that this was one and the same man, Bellarmine wit∣nesseth.

2. Witnessing of Antiquitie.

ATHANASIVS in his SYNOPSIS, declareth, That according to the number of the Hebrew Alpha∣bet, 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,* 1.11 (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

* 1.12LYRA, 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.

* 1.13So 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:* 1.14 for al such spea∣•…•…es 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,* 1.15 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 Scrip∣ture, 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,* 1.16 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;* 1.17 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 [ 1] •…•…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,* 1.18 to bring •…•…is hearers to Salvation, professeth, •…•…hat he taught them no other thing, •…•…han was contayned in Scripture;* 1.19 which therefore hee calleth The •…•…hole Councell of GOD. As al∣so

Saynct Augustine telleth vs,* 1.20 tha•…•… the writers of Scripture choose•…•… therefore those things which wer•…•… thought sufficient for the Salvatio•…•… of Believers,* 1.21 (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] 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 Mini∣ster of GOD'S word, 1. TIM. 6.11.) may bee perfect, throughlie furni∣shed (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,* 1.22 (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. Where∣fore, sayeth Cardinall Cajetane on this place, after that hee expoun∣deth [all Scripture] to compre∣hende both Olde and Newe Testa∣ment; 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 opera∣tiue part, (sayeth hee.) As also, (sayeth Estius) tho everie part of Scripture is not profitable to all these vses; yet in the whole Scrip∣ture all these foure vtilities are to bee found.

[ .3] 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.

* 1.23Which 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 Aqui∣nas, and others: Wherefore the verie RHEMISTS haue translated, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, beside that; and not, con∣trarie 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 [ 4] •…•…uilt vpon the foundation of the Apostles and Prophets, IESƲS •…•…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 •…•…ith him Lombard, thus doe ex∣•…•…ayne it, saying; That is, vpon the •…•…lde and the New Testament.

Whence it followeth: If the do∣ctrine

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of the Prophets and Apo¦sles 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 whosoe¦ver 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 [ 5] man's testament, yet if it bee con¦firmed, 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.

[ 6] 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 vnwrit∣ten Traditions; but vpon the war∣rand 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 Scri∣ptures, and founde whatsoever be∣longed to the LORD'S conversing in the flesh, to agree with the Ora∣cles of the ancient Prophets. Where as on the contrarie, it is a manifest falling from the Fayth, and an ar∣gument of arrogancie, (sayeth saynct Basill) eyther to reject anie poynt of those thinges which are written,* 1.24 or to bring in anie of those thinges which are not written.

2. Witnessing of Antiquitie.

THE holie and divine inspyred Scriptures,* 1.25 (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 Scrip¦ture 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 set¦teth 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 & Man∣ners, (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.* 1.26 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 wic∣ked 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 An∣selmu••: yea, (say the verie* 1.27 Rhemists of late) by the vniforme consent of all learned Divines, the holie Bi∣ble, 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 Scrip¦ture 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 salva¦tion, and that for the obscuritie an•…•… danger of reading the same, th•…•… people should bee altogether d•…•…¦barred there from. VVhich we denye, because of these Reaso•…•… following.

PSAL. 119.105.130. Th•…•… [ 1] Word is a lampe to my feet, and

light vnto my pathes: yea, the ve∣rie enterance of thy Word giveth light, and vnderstanding to the simple.

Vpon which words sayeth Augu∣stine, VVhat 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 A∣postles, 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) be∣cause 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.

VVhence 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] 2. TIM. 3.15. From a chy•…•… thou hast knowne the Scriptures

Vpon which Text, (sayth Est•…•… Professor in Duay) Moreover,* 1.28 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;* 1.29 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.* 1.30 Search the Scrip∣•…•…res, [ 3] for in them yee thinke yee •…•…aue eternall lyfe, and they are •…•…ey which testifie of Mee, (sayeth •…•…ur Saviour.)

VVherevpon sayeth saynct Cyrill, •…•…his hee did crye alowde vnto the •…•…wish people to doe. So also Chry∣stome; 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 descry∣bed

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?

[ 4] EPHES. 6.17. Take the sw•…•… of the Spirit, which is the W•…•… of GOD.

That is, (sayeth Haymo, an¦cient 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 [ 5] 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. VVhich 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 [ 6]

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.

VVhere 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•…•…* 1.31

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.* 1.32

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:* 1.33) 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 on∣lie

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,* 1.34 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.

* 1.353. 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.* 1.36 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,* 1.37 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,* 1.38 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 ther¦of, 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 [ 1] sayde, I haue beene verie

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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,* 1.39 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:* 1.40 •…•…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 coun∣•…•…ed 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 visi∣ble Church of true Professours, ha∣ving a publicke worship? Or were •…•…hey not a fewe onelie, professing in secret, and lurking vnder persecu∣tion? Of whom••, therefore,* 1.41 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

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midst of thee an afflicted and poore•…•…¦ple,* 1.42 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 JESƲS 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,* 1.43 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. [ 3]

REVEL. 12.14.* 1.44 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 Ser∣pent.

This Woman, the Rhemistes and Romanistes (as Lyra, Carthusian, and others, beside the Ancien••es) ex∣pound to bee the true CHVRCH of CHRIST; forced to flee, and •…•…u••ke, from the tyrannie and perse∣cution 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,* 1.45 (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••▪* 1.46 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 •…•…ath 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.

* 1.47Which 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,* 1.48 (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,* 1.49 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,* 1.50 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,* 1.51 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,* 1.52 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 grāt 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,* 1.53 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,* 1.54•…•…¦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,* 1.55 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 pre∣tends to bee Christian h gh Priest, hath no infallibilitie at all.

1. Authoritie of Scriptur•…•…

[ 1] 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 s e, 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 vpō 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 [ 2] 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•…•…

[ 3] 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 judi∣ciallie

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,* 1.56 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.* 1.57 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.* 1.58

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 Ec∣clesiasticall

or secular power an•…•… 〈◊〉〈◊〉 seeing mani•• Princes an•…•… 〈…〉〈…〉, as well as other infe•…•… 〈…〉〈…〉 found to hau•…•… 〈…〉〈…〉 from the Fayt•…•… 〈…〉〈…〉: For it is 〈◊〉〈◊〉•…•…¦fest,* 1.59 〈…〉〈…〉 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,* 1.60 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,* 1.61 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 •…•…ith the note of Heresie. Celesti∣•…•…us also erred,* 1.62 (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,* 1.63 which I my selfe both saw and read, (sayeth Alfon∣sus fore-sayde.) And to say, that when the Pope erreth obstinatelie •…•…in the Fayth, that then hee ceas∣seth 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,* 1.64 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,* 1.65 Bellarmine gran∣teth, 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 fol∣lowing.

1. Authoritie of Scripture.

ACTS 8.14. Now when the Apostles that were at [ 1] 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•…•… [ 2] 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,* 1.66 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 •…•…ith himselfe;* 1.67 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, [ 3] I was not a whit behinde the •…•…erie chiefest Apostles. (Or, in •…•…othing inferiour, as S. Ierome sho∣weth.) 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. brin∣geth in S. Paull, comparing him∣selfe 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.

[ 4] 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,* 1.68 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,* 1.69 [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 [ 5] •…•…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;* 1.70 〈…〉〈…〉 so they call themselues.

1. COR. 1.12. Everie one of [ 6] •…•…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,* 1.71 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:* 1.72 and in whose NAM•…•… the Members thereof are bap•…•…¦zed.

[ 7] 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:* 1.73 thou chal∣•…•…¦anging nothing as proper to thee •…•…ver Her.* 1.74 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,* 1.75 were the selfe same that Peter was; •…•…endewed (sayeth Cyprian) with •…•…lyke fellowship,* 1.76 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••••••,* 1.77 CHRIST I¦•…•…SVS onelie

3. Confess••ion of partie.

* 1.78WEE 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,* 1.79 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 [ 1]

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 Apo¦stle manifesteth, subjoyning, In t•…•…

Church I had rather speake fiue words with vnderstanding, than ten thou∣sand in an vnknowne tongue. Else, for a reasonable service, (which is requyred ROM. 12) an vnreaso∣nable service should bee offered vp: and for the Calues of the lippes, the lippes of Calues, as it were.

Wherefore also Cardinall Con∣tarenus affirmeth, That the simple people praying in an vnknowne tongue, wanteth that fruit,* 1.80 (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, [ 2] then? I will pray with the Spi∣rit, and I will pray with the vn∣derstanding 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 vnder∣standeth onlie his owne language, but vnderstandeth not that vn∣knowne 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 bet∣ter they are brought to GOD, & answere the more devotelie, A∣MEN. 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.

* 1.81IF 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,* 1.82 on the plac•…•… foresayde.

3. Confession of partie.

•…•…VT of this doctrine of Pauls, (sayeth Cajatane) it is colle∣•…•…ed,* 1.83 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,* 1.84 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,* 1.85 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,* 1.86 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.* 1.87 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 MA∣RIE, 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 [ 1] 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, ac∣cording to the PSALMIST, all flesh should come to Him onlie.

Wherefore, (sayeth Bellarmine,* 1.88 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.* 1.89 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 Ma∣thematicall Glasse, which some of the doating Schoole-men set in Heaven, for soothing their super∣stition, 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 one∣lie, that are the Prayers of men on earth? If all, then their know∣ledge 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 one∣lie 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 some∣tymes intreat GOD, That Hee would reveale our Prayers vnto them. Bell. de Eccles. triumph. lib. 1. cap. 20.

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

But to assume; we must only be∣lieue in God:* 1.90 therfore, onlie in call vpon GOD. Nowe, that wee must onlie belieue in GOD, be∣side Scripture cited on the mar∣gents, Antiquitie telleth vs, Gre∣gorie 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 syl∣labe of praeposition, IN, the Crea∣tor is distinguished from the crea∣tures. So that when sayth is ex∣pressed in the DEITIE, it is sayde, I belieue in God the Fa∣ther,

and in JESƲS CHRIST His Sonne, and in the holy Ghost: But when speach is of the crea∣tures, or of mysteries, the praepo∣sition IN is not added: as, wee say not, I belieue in the holie Church; but, I belieue the holie Church. So also sayeth Aquinas,* 1.91 By this where hee sayeth; Belieue also in me, our Saviour testifieth, that Hee is true GOD. For al∣tho wee may belieue a man, who is a creature, yet wee ought to be∣lieue in none, but in GOD on∣lie.* 1.92 Therefore also sayeth Lom∣bard, It is another thing to be∣lieue in GOD, another thing to be∣lieue Him, and another thing to belieue that Hee is. For the De∣vills 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 Pe∣ter, who are Saynctes departed; then, by this place of Scripture, wee may no wayes incall vpon

them.* 1.93 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.

[ 3] 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? Of which sort of service in Re•…•…¦gious Worship, none can de•…•… Prayer to bee.

[ 4] LVKE 11.2. And hee say•…•…

to them, When yee pray, say, Our Father, which art in Hea∣ven.

Remarke, then, that our Sa∣viour 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, vn∣der the name of FATHER, their owne Maldonate, the Iesuit,* 1.94 will haue the whole Divine Nature comprehended, as it comprehen∣deth 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; Be∣cause the whole Trinitie is our Fa∣ther, in regarde of creation, pre∣servation, redemption, and rege∣neration, &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.

[ 5] 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.

* 1.95Whence 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 chil∣dren

to a loving father: Because (sayeth Estius) this is the privi∣ledge of the sonnes of GOD,* 1.96 to call GOD their Father, both by CHRIST'S example, the naturall Sonne of GOD, who in the Gos∣pell eyther teaching or praying, called GOD His Father, as lyke∣wyse 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 con∣trarie, is more now than evident,* 1.97 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 Pro∣bleme 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 there¦fore to all other things which be∣long 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 [ 6] translate) in a voluntarie humi∣litie, and worshipping of Angels.

Vpon which words S. Chryso∣stome commenting, hee showeth what this worshipping was, to wit, the making of them interces∣sours betweene GOD and them, counting it too prowde a bold∣nesse, immediatelie to goe to God, or to Christ to interceed for them, and therefore they prayed vnto the Angels, that they would medi∣ate at GODS hand for them.* 1.98 Which the Councell of Laodicea condemned as Idolatrie, & there∣fore sayeth Theodoret. The coun∣cell 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.* 1.99 And Augustine showeth that they who thus did worship Angels, were accounted Here∣tickes, and therefrae called An∣gelici.

2. Witnessing of Antiquitie.

HAue Christ alone before your eyes,* 1.100 and His Father, in your prayers, being enlightened by the Spirit (sayeth Ignatius.) Also all prayers and supplications, and in∣tercessions, and thanksgivinges, are to bee sent vp to GOD the LORD of all,* 1.101 (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,* 1.102 (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 Testa∣ment,* 1.103 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 vn∣to. And it is to bee confessed, (sayeth Cassander) that manie & great errours through the pretext of the intercession and merits of Sayncts,* 1.104 haue invaded the mynds and manners of the vulgar, where∣vnto also the inconsiderat wrytings and sayings of learned men haue given occasion, and fostered their erour. For first, wicked men con∣tinuing

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.

* 1.105Yea, there hath not wanted f••¦mous men (meaning BIEL an•• others) who affi••me, that i•…•… the Virgin Marie that is accompli¦shed which Assuerus promised to Esther, to giue her the halfe of hi•• Kingdome, and that even so of the Kingdome of GOD (which con∣sisteth

of justice and mercie) the LORD hath given to Marie mer∣cie, 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 La∣die, 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, Com∣mand our Redeemer.

Thirdlie, some are seene to at∣tribute 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 Cassan∣der)

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 repre∣sent GOD by anie Image, wee count it vnlawfull; and to worship the Images of CHRIST, or o•…•… Saynctes, with anie religious ado∣ration, as the Councell of Tren•…•… decreeth them to bee,* 1.106 and to bee kissed, and fallen downe before, wee oppose, as most grosse Idola∣trie: Especiallie, seeing all the Schoole-men,* 1.107 allmoste, (sayeth their owne Bishop Peresius) doe teach, That the Images are to bee

worshipped, with that selfe same worship, as those whom they re∣present. And, that the Images of CHRIST, and the Saynctes, are to bee worshipped properlie, (say∣eth Bellarmine) that is, as they are considered in themselues;* 1.108 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 Idola∣trie, they are such, (as Bellarmine himselfe sayeth of such) which neyther themselues vnderstande who haue broached them, and farre lesse the vnlearned people.

* 1.109So 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:* 1.110〈…〉〈…〉 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 [ 1] 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 mad∣nesse 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 Pro∣phet, in lyke manner, sayeth Pin∣tus, 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?

[ 2] 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,* 1.111 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.

* 1.112Yea, 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 •…•…lde 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.* 1.113

Vpon which wordes Baronius •…•…ath 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) Abulen∣sis, Durand, and their Bishop Pere∣sius, teach plainlie, that the image of GOD is nowayes lawfull to bee

made.* 1.114 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.

[ 3] EXOD. 20.5. Thou shalt not bow downe to them, nor wor∣ship 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 ordina∣rie 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.* 1.115 Ther∣fore 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 wor∣ship 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:* 1.116 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 Augu∣stine) but that which is the same that Himselfe is; to wit, CHRIST, who is consubstantiall with the Father, and the ingraven Chara∣cter of His person. In lyke man¦ner sayeth Gregorie to Serenus Bish•…•… of Marsils; The dispersed sonnes o•…•… the Church, are to bee called to¦gether, 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,* 1.117 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.* 1.118

Where also it is to bee noted, That their word Veneration, which they vse, sign••fieth Ado∣ration, and is one ther••with, as is evident BELLARMINE,* 1.119 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 Re∣liques.

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, (a¦gainst Vigilantius) yeelding to the•…•… that due honour which was eithe•…•… given to CHRIST'S owne bo¦die,* 1.120 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 de¦creeth, 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,* 1.121 knee∣led vnto, and adored; swearing by them, (as is approven by the Ca∣techisme of Trent) and so Dei∣fying them indeede.* 1.122 And, which is worst of all, praying vnto such thinges, as never had lyfe, hea∣ring, 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.

[ 1] 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,* 1.123 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 servāt 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 [ 2] him, It is the Sepulchre of the man of GOD, which came from Judah, and proclaymed these thinges that thou hast done a∣gaynst the Altar of Bethell. And hee sayd, Let him alone, let no man moue his bones.

Beholde heere agayne the ho∣nour that this Godlie King IO∣SIAH giveth to the bones or re∣liques 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 [ 3]

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 mira¦cle 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.

* 1.1242. 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,* 1.125 (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, ra∣ther than the Creator.

In lyke manner, Athanasius, in the lyfe of holie Antonie, telleth vs,* 1.126 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 Athana∣sius, or the Author of his lyfe) hee showeth, that hee sinned, who after their death did not burie the bodies of those, how holie so∣ever: for what is of greater ac∣count,

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.

* 1.127IT 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 Re∣liques, decoring them with Golde, and precious stones, and in buil∣ding moste statelie Temples to their memories. As also that a false confidence hath beene pla∣ced by wicked men, in the foo∣lish and superfluous worship of Reliques: Wherefore, in the Councell of Cabilon they are rebu∣ked,* 1.128 who vnder pretext of Devo∣tion,

went in Pilgrimage to Rome, or Turaine; thinking by the fre∣quenting 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 obtru∣ded, and feygned miracles allead∣ged to bee wrought, whereby the superstition of people hath beene nowrished: and sometymes tho∣row the deceat and illusion of the Devill, abusing mens superstition, by Dreames, and Visions, new Re∣liques haue beene revealed: and by the same operation of Satan, miracles haue seemed to bee wrought. Wherefore hee conclu∣deth,* 1.129 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 Vo∣cation.

The state of the Question.

THE Question is not, Whe∣ther Man after the Fall, hat•…•… the essence and facultie of the wi•…•… still remayning, and free of co∣action, (which Augustine proveth agaynst Celestius) nor of the free vse thereof, which hee hath i•• thinges civill, and others depen∣ding onelie on the power of Na∣ture: But, Whether by natura in the state of corruption, it is so free, that it may bee called indif∣ferent, 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 coope∣rate 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 exci∣ted by GOD, doeth not coope∣perate, by assenting to GOD, who excyteth and calleth vs; and, that it disposeth not, and prepa∣reth it selfe for the grace of justi∣fication, nyether can dissent if it will, but is miere passiue therein, let him bee accursed.

Whereas wee holde in the con∣trarie, That it hath no power na∣turallie to will that which is mo∣rallie good, tending to Salvation; and, that grace comming to an vnregenerate man in the first act

of his conversion, is not a co-wor∣king 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 spea∣keth) 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 sini∣sher of our Fayth.

1. Authoritie of Scripture for vs.

2. COR. 3.5. Not that wee [ 1] 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 de∣stroyeth 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 preven∣teth vs, that wee may will; and it followeth vs, that wee may per∣forme: Therefore did the PSAL∣MIST say, Thy mercie shall pre∣vent mee, and thy mercie also shall follow mee. For if wee can∣not 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,* 1.130 (sayeth hee) where-by they de∣creed, That he was deceaved with an hereticall spirit, who will say, That a man, by the power of na∣ture, 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 Gos∣pell,

without the illumination and inspiration of the holie Ghost.

* 1.131More-over, (sayeth hee) the Greeke Commentators, as Chryso∣stome, Theophylact, and Oecume∣nius, explicating the Apostle's meaning, speake after this man∣ner; 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;* 1.132 to wit, which is truelie good, and accep∣table to GOD.

PHIL. 2.13. For it is [ 2] 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,* 1.133 to make him willing; and Hee fol∣loweth him who is made willing, that hee will not in vayne. And in

lyke manner, sayeth Bernard; The facultie of the will,* 1.134 maketh vs to will; but Grace maketh vs to will that which is good. And a little af∣ter, 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 bo∣nam 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, where∣of 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 be∣lieue and professe so, (sayeth hee)

because it is both pious and true; that so our Confession may bee humble, and all may bee ascry∣bed to GOD.

[ 3] EPHES. 2.5. Even when wee were dead in sinnes, hee hath quickened vs together with CHRIST.* 1.135

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 ray∣sed; 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.* 1.136 Therfore, sayeth Bernard, neyther couldst thou create thy selfe, when thou wast not, nor justifie ••hy selfe, bee∣ing a sinner: neyther beeing dead, ca••st thou r••yse thy selfe from the dead.

[ 4] 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 Po∣lagians; that so hee might teach, That all the good whereby one doeth differ from another, or ex∣cell his neyghbour, is given from GOD: and therefore,* 1.137 that ney∣ther grace is given according to mens merits, neyther that anie are predistinate vnto lyfe for fore∣seene 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.

* 1.138IT 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 per∣forme, then hee cooperateth with vs: so that without him, eyther working in vs to will, or coopera∣ting 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,* 1.139 but Grace on∣lie 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 thereaf∣ter 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 per∣forme, hee attributeth all vnto GOD, and nowyse to his owne free-will. Therefore wee must be∣ware (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:* 1.140 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 Sa∣lomon, saying, The will is pre∣pared 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.

* 1.141THE 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,* 1.142 That the righteous∣nesse whereby we are justified be∣fore 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 depra∣ved, is corrected; and of evill, turned to good; and by an inward motion, is so drawne, that of nil∣ling, it is made willing, that wil∣linglie 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,* 1.143 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 Io∣sephus Angles) & from the calling of GOD, who sayth IOHN 15. Yee haue not chosen mee; and from Pre∣destination, which is also the one∣lie worke of GOD, ROM. 9. Who sayeth, It is neyther in him that wil∣leth, 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,* 1.144 it is to bee con∣sidered, that this word [IVSTI∣FIE] in Scripture, is sometyme taken largelie, and then (as our learned Divynes confesse) it com∣prehendeth both Absolutiō from sinne, and Sanctification by grace, as two conjunct benefits given vn∣to 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 recon∣ciled, but renewed: and so wee willinglie yeelde, that this our ju∣stification 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 frequent∣lie 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 A∣postle in his Epistles, speciallie to the ROMANS and GALATIANS; where by the confession of Roma∣nistes themselues, it is taken (as Cardinall Tolet witnesseth) for absolving,* 1.145 as a judiciall terme, and opposit to condemning. In which sense wee call Iustification, a gra∣cious 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 pronoun∣ceth 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,* 1.146 the prin∣cipall efficient, is GOD; the im∣pulsiue cause, is His gracious mer∣cie; 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 imputa∣tion of CHRIST'S righteous∣nesse, 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 en∣quyre, How, or wherewith, wee may compeare before the Tribu∣nall of GOD'S exact justice, wi∣thout feare of condemnation? And having that whereby wee may an∣swere all accusations agaynst vs, which thing wee saye wee can not doe, except that as CHRIST in our persons, and for vs, was con∣demned, and crucified; so that wee

in Him bee justified, and absolved and as our sinnes imputed to Him brought Him to death: so His righ∣teousnesse ONLIE imputed to vs▪ bringeth vs to lyfe, beeing (as Bel¦larmine speaketh) given to vs; s•…•… that wee may offer vp the same to GOD the Father for our sinnes because Hee hath taken the bur∣den vpon Him, to satisfie for vs (sayeth hee) and to reconcile v•…•… to GOD His Father.

The Romanistes, on the contra¦rie,* 1.147 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 en¦ter into friendship with GOD, i•…•… infused righteousnesse, onlie inhe¦rent in man himselfe; which the•…•… affirme to bee absolute, and per¦fect, and therefore call it tha•…•… whyte & vnspotted Robe, where∣with wee must present our selue•…•… before the Tribunall of GOD, 〈◊〉〈◊〉 attayne vnto eternall lyfe. There∣fore, sayeth Andradius, expoundin•…•…

that Canon of the Councell, be∣cause 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, ex∣tinguished, and expelled. And so, they esteeme that GOD is not re∣conciled with Man, but by the ex∣pelling of sinne, thorowe infused righteousnesse,* 1.148 (as Bellarmine sayeth) even as darknesse is by light. And therefore, they call that Righteousnesse, Gratia gratum fa∣ciens; 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,* 1.149 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 on∣lie, 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 ac¦cept vs in favour, vnto eterna•…•… lyfe: but that for it, there is infu¦sed 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 merito¦rious cause, where frae wee ha•…•… in our selues something inheren•…•… which we may oppose to GOD'•…•… justice,* 1.150 & relye vpon, thereby im¦mediatelie, and formerlie, to b•…•… justified. Yea, some of them d•…•… so farre derogate from the righ¦teousnesse of CHRIST, in th•…•…

matter of IVSTIFICATION,* 1.151 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 far∣der 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 on∣lie in the first Iustification, to me∣rite their inherent righteousnesse; and thereafter themselues to me∣rite, both the increase of farder righteousnesse heere; and that

righteousnesse againe, to merite vnto themselues eternall lyfe here¦after. Contrarie to which their errour in the matter of Iustifica∣tion, these Scriptures militate.

1. Authoritie of Scripture.

[ .1] ROM. 3.24. Beeing justi∣fied freelie by His grace, through the redemption that is in IESƲS CHRIST.

Vpon which wordes sayeth Car∣dinall Cajetane, it is clearlie heere explayned, That the righteous∣nesse 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:* 1.152 Favor enim DEI primum est quo salvamur. For the fa∣vour 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 justi∣fied 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,* 1.153 is the onelie favour of GOD, let him bee ac∣cursed (sayeth the Councell of Trent.

2. COR. 5.21. For Hee [ 2] 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,* 1.154 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 simi∣litude of sinfull flesh,* 1.155 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 righteous∣nesse 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 Theophy¦lact) 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 Car∣dinall Cajetane) the righteous∣nesse of GOD in CHRIST, is CHRIST'S merite, sufficient to sa∣tisfie for vs, and to justifie vs, which is called, [of GOD, because it is His, who is GOD personallie, and because it is be∣fore GOD'S Tribunall true righ∣teousnesse; to put difference there∣by

betweene it and our righteous∣nesse, which before GOD'S Tri∣bunall is as a menstruous cloath. Therefore when CHRIST'S me∣rite is cōmunicated 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 me∣rite 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 Augu∣stine showeth the morall law to bee vnderstood, where-of the A∣postle sayeth after,* 1.156 I had not knowne sinne, but by the law. And so lyke∣wyse doeth Aquinas on this place, Next, hee intendeth not, (sayeth Cajetane) to exclude the workes of the law from execution, or per∣formance of them, but from justi∣fication;

that is, (sayeth hee) from the power of justifying a man ab∣solutelie: which is as much to say, from anie vertue of procuring re∣mission of sinnes: for of such a ju∣stification is the Apostles speach heere, (sayth Cajetane) Where∣fore also sayeth Augustine of such workes,* 1.157 Sequuntur justificatum, non praecedunt justificandum: that is, They follow in the person that is justi∣fied, but they goe not before to procure him to bee justified. Whence wee see, that workes which follow af∣ter 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 ju∣stification: therefore they can not bee the cause of Iustification.

[ 4] 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 righ∣teousnesse: the first is that in Iu∣daisme, 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 in∣herent 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 pre∣terit, because before his conver∣sion, verse 7. And the third righ∣teousnesse, is that which hee cal∣leth 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 [ 5] 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 [ 6] the Scripture? Abraham belie∣ved 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 there∣fore it is subjoyned, Abraham be∣lieved, and it was reputed vnto him for righteousnesse. Where-vpon also sayeth Aquinas, It is to bee consi∣dered, that this righteousnesse written of by the Apostle, and reputed by GOD to bee so, Abra∣ham 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 [ 7] man's disobedience manie were made sinners, so by the obedience of one, manie shall be made righ∣teous. But by one man's disobe∣dience manie were made sinners

by imputation as Bellarmine gran∣teth, 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 ex∣playneth, the manner how that sin is imputed to others: and thereaf∣ter, by saying, wee are made sin∣ners, hee manifesteth, that with∣out 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,* 1.158 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 cōmon in like-manner to ma∣nie, and so common, that there∣by 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 genera∣tion,* 1.159 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 com∣municated 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, [ 8] that this man went downe to his house justified, rather than the other: for hee that exalteth him∣selfe, 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 righteous∣nesse, to bee justified thereby be∣fore 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 par∣don, as the Orthodox Christians are taught. Therefore the one, according to CHRIST'S wordes, may expect with the Pharisee aba∣sing, and rejection, and the other with the Publicane, exaltation to GOD'S favour, and to goe home justified.

* 1.1602. Witnessing of Antiquitie.

THis is my good, (sayeth Am∣brose) that wee are not justi∣fied by workes: therefore I haue not where-of to glorie in my

workes; and therefore I will glo∣rie 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 Advo∣cate for mee, at the hands of the Father, who is CHRIST, and that his blood is shed for mee. And in lyke manner,* 1.161 (sayeth Ber∣nard) for this cause did Hee com∣mand His Precepts to bee obser∣ved 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 mer∣cie 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 Publi∣cane.

In lyke-manner,* 1.162 hee was made sinne (sayeth Ans••lme) that wee

might bee made righteousnesse:* 1.163 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 righ∣teousnesse is imputed vnto vs.

3. Confession of partie.

* 1.164VAsques 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 Pa∣risiensis, Scotus, Occam, Gregorie, Ariminensis, Biel, Antididagma Coloniense,* 1.165 Iohannes Bunderius, Al∣fonsus de Castro, and Andreas Vega. So lykewyse Albertus Pighius, as witnesseth Bellarmine, yea, Bel∣larmine himselfe sayeth of vs;* 1.166 and of our doctrine. For if they would onlie haue (sayeth hee) that CHRIST'S merits are imputed vn∣to vs, because they are given vn∣to vs, and wee may offer them vp to GOD the Father for our

sinnes, because CHRIST hath taken vpon Him the burden to sa∣tisfie for vs, and to reconcile vs to God the Father; then their opiniō 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.* 1.167

I esteeme, then, (sayeth their Cardinall Contarenus,) that it is altogether Piouslie and Christian∣lie 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 holi∣nesse, 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 Adversa∣ries 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 eve∣rie Precept. The other is grounded vpon this, to wit, That hee is able

to merit eternall lyfe;* 1.168 and so to chal∣lenge 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 abi∣litie to keepe GOD'S Law.

UNDERSTANDING by Keeping of the Lawe, that sin∣cere measure of obedience to eve∣rie Precept thereof, which GOD nowe requyreth vnder the Gos∣pell; and which the Godlie, accor∣ding to that measure of grace which they get, and the condi∣tion of this lyfe, (onelie still ten∣ding to perfection) performeth, and is graciouslie by GOD, in CHRIST, accepted. In this sense wee denye not,* 1.169 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 Rhe∣mistes teach;* 1.170) 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] 1. KING. 8.46. There is no man that sinneth not.* 1.171

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.

[ 2] PROV. 24.16. For a just man falleth seaven tymes.

Therefore, sayeth DAVID, a man according to GOD'S heart,* 1.172 Enter not into judgement with thy servant: for in thy sight shall no man living bee justified. And

agayne;* 1.173 Who can vnderstand his erroures? Cleanse thou me from secret faultes. Wherefore also sayeth Gregorie Nyssen. The Scrip∣ture 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 Com∣mandementes, (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 [ 3] deceaue our selues, and the trueth is not in vs.

Where-vpon Augustine show∣eth vs, that the Apostle,* 1.174 who sayde before, that hee who is borne of GOD, sinneth not; yet heere-in also hee speaketh right. For al∣tho (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?

[ 4] 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,* 1.175 to liue without sinne? seeing Iohn sayeth, If wee say that wee haue no sinne, we de∣ceaue our selues, and the trueth is not in vs. To whose wordes, (sayeth hee) S. Iames agreeing, sayeth, In manie thinges wee of∣fend 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 re∣mitted, when fayth is obtayned: and yet after fayth, while as wee decline to the cōmitting of sinnes, how can wee presume of righ∣teousnesse,

or haue hope in our selues of eternall lyfe?

ROM. 7.23. I see another [ 5] law in my members, warring a∣gaynst 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,* 1.176 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 no∣wyse perfect.

LVKE 11.4. And forgiue [ 6] vs our sinnes.

Vpon which wordes (sayeth Tertullian) the LORD knew that himselfe onlie was without sinne,* 1.177 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 him∣selfe,

should perish the more; hee is therefore taught, that hee daylie sinneth, while a hee is comman∣ded 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,* 1.178 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 Aqui∣nas) to fulfill the law,* 1.179 &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, Ie∣remie, 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, kno∣wing (sayeth he) that all their righ∣teousnesse before GOD, was but like a menstruous cloath. Therfore it is sayde, Enter not into judge∣ment with thy servant, for in thy sight no living man can bee justi∣fied.

CHAPTER VII. Of glorification: and whe∣ther 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 con∣dignitie and merite, eternall lyfe is bestowed on the godlie, we con∣stantlie 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 Pa∣pistes affirme) or from Mercie,* 1.180 ac∣cording to GOD'S free promise

graciouslie obliedging,* 1.181 as Iames 2.5. and as a just GOD in keeping his promise, and mercifullie per∣forming the same. As may bee seene to bee the onlie trueth, by these scriptures following.* 1.182

1. Authoritie of Scripture.

PSAL. 62.12. Also vnto [ 1] thee, O LORD, belongeth mercie, for thou rendrest to eve∣rie man according to his workes.

Remarke, then, that this retri∣bution floweth from GOD'S mer∣cie, and not man's merite, and is rendred according to his workes, and not for his workes. Where∣vpon 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,* 1.183 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 accor∣ding to workes, and another thing to render for the wo••kes them∣selues: for in that it is sayde, ac∣cording 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.

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

* 1.184Vpon 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 here∣by 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,* 1.185 The LORD showing that they got it not as a debt, (sayeth hee) or a due retribution, and remunera∣tion, 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 cōmeth of meere favour onlie.

In lyke-manner sayeth Cardinall Cajetane, Hee sayeth not, The wages of righteousnesse, is lyfe eter∣nall; 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 where∣of, is eternall lyfe. But vnto vs it is a gift, for Christ Iesus sake. The verie same sayeth Cardinall Cusa∣nus on this place, as also their ma∣ster 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 contra∣rie vnto which doctrine of the A∣postles, and these fornamed expo∣sitions is that which Maldonat af∣firmeth,* 1.186 saying, that as properlie and truelie wee merite reward, when by grace wee doe well, as we merite punishment when with∣out grace wee doe evill.

ROM. 8.18. For I reckon that the sufferings of this present tyme, are not worthie (or con∣digne 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 rehear∣seth) 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,* 1.187 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 suf∣fering is but small (sayeth Theo∣doret) but the gayne which is hoped for is great: And therefore hee called these thinges that are looked for, not a Reward, but Glo∣rie, and which is no wayes me∣rited de condigno (sayeth the Car∣dinall Cajetane)

Wherevpon also sayeth Bernard, cōcerning lyfe eternall, We know,

that the sufferings of this tyme, are not worthie to be compared with the future glorie;* 1.188 no, not, if one did sustayne them all: for the me∣rits 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.

[ 4] 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 Theophy∣lact,) 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,* 1.189 Sow to your selues in righteousnesse, and reape in mer∣cie. So lykewyse, Blessed are the mercifull,* 1.190 (sayeth our Saviour) for they shall receaue mercie. And in lyke-manner (sayeth the Apostle) Not by the workes of righteousnesse,* 1.191 which wee haue done, but according to His mercie Hee hath saved vs. If then our salvation bee from mercie, it fol∣loweth, therefore, that it is not from merits.

ROM. 8.17. And if wee be children, then wee are heyres. [ 5] Children by Adoption. ROM. 8.15. And heyres of that king∣dome 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 Adop∣tion, because amongst men this in∣ference

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, allu∣ding, to wit, to the right of adop∣tion. 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 adop∣tion, therefore it will follow by good consequence, that our inhe∣riting is from no merite.

[ 6] EPHES. 2.10. For wee are His workmanship, created in CHRIST JESƲS, vnto good workes, which GOD hath be∣fore 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 hea∣ven, 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.* 1.192 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 [ 7] yee, when yee shall haue done all those thinges which are comman∣ded you, say, Wee are vnprofi∣table servants: wee haue done that which was our duetie to doe.

Which speach (as Vasques sho∣weth) is both a speach of humili∣tie and veritie,* 1.193 and as Maldona••

also, and Alfonsus à Castro, on this place declare. Whence it is, that Ierome inferreth, If hee bee vnprofi∣table 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 me∣rite 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 what∣soever wee can doe, wee but pay our debt when wee haue done the same. And therefore rightlie also sayeth Maldonat,* 1.194 What wee owe, is not so laudable when wee per∣forme 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••re∣mita 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 justifica∣ri. So LVKE 12, 32. where are three Arguments: 1. A Kingdome given: 2. This a gift of GODS good plea∣sure, 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,* 1.195 (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,* 1.196 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,* 1.197 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 par∣don,* 1.198 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,* 1.199 (sayeth Ferus, and with him à Castro) that they deserue duelie and condignlie anie such re∣ward. Therefore Bellarmine was forced to conclude all his dispute for merites, thus; that for the vn∣certayntie

of our owne righteous∣nesse, (sayeth hee) and the dan∣ger 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 fayth∣full Catholicke, and most agreeable to holie Scripture,* 1.200 (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 fa∣vour 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 mer∣cifull Father, castigatorie and emendatorie punishments inflicted vpon them in this lyfe, which may justlie bee called Medicinall bene∣fits, fardering their mortification, and tending to their good, as DAVID professeth:* 1.201 and the A∣postle 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; especial∣lie of such a satisfactorie qualitie, as the Councell of Trent mentio∣neth,* 1.202 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 ve∣niall. And wherein they are so peremptorie, that they affirme,

that whosoever believeth not this fire to bee,* 1.203 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 [ 1] of IESƲS CHRIST His Sonne, purgeth vs from all sinne.

That is (say the Rhemistes them∣selues) from Originall & Actuall, Veniall and Mortall, from the fault and paine due for the same.* 1.204 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 hol∣den by Satan to vndergoe punish∣ment. And more particularlie (sayeth Bellarmine,) The suf∣ferings of CHRIST are able to ex∣piate all sinne, originall & actuall,

mortall and veniall, and all punish∣ment, eternall and temporall: and all this by it selfe alone.* 1.205 All which these sufferings doe not onlie per∣forme, 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 commit∣ted after our first reconciliation, notwithstanding of these calami∣mities that haue come vpon the godlie thereafter, as vpon DAVID, and others: For Infants after Bap∣tisme, are subject to the lyke tem∣porall 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 chastise∣ments 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 mer∣cifulnesse 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 Bel∣larmine) to joyne therefore,* 1.206 the satisfactions of the sufferings of the godlie thereto, is altogether su∣perfluous, for as where there is grace, there is pardon, so where there is pardon (sayeth Chryso∣stome) there is no punishment at all, to wit, satisfactorie.

PSAL. 73.24. Thou wilt [ 2] 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,* 1.207 and His Grace; imme∣diatlie followeth the receaving vp of their soules to Glorie. There∣fore (sayeth Augustine) O hap∣pie 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 coun∣trey.

2. COR. 5.1. For wee know, [ 3] 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 An∣selme, We know that PRESENTLIE wee haue from GOD a building, that is, a blessed Mansion place.

* 1.208Yea, 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 Hea∣vens.

REVEL. 14.13. Blessed are the dead which die in the LORD, [ 4] from hence-foorth now, sayeth the Spirit: for they rest from their laboures, and their workes fol∣low 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 Purgato∣rie) who die in thee on earth:* 1.209 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,* 1.210 and by the custome of the Church which in her pub∣licke offices for the dead vnder∣standeth the same so; and there∣fore hee calleth it, the most fit and convenient meaning, because it cō∣prehendeth them that die for the LORD, (as Martyres) and ex∣tendeth it selfe also vnto all others the godlie who-so-ever.* 1.211 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 Am∣brose, Haymo, and Beda, expone (sayeth hee) who therefore brings that of the PSALMIST,* 1.212 when Hee hath given vnto His well-beloved their sleepe, beholde, the inheri∣tance of the LORD.

COL. 1.20. Having made [ 5] 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 A∣postle distinguisheth the Church, which is reconciled to GOD by CHRIST, into that which is on Earth, and that which is in Hea∣ven: 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 Aeter∣nall. Whence it followeth, that there is no invisible place after this lyfe, which is not eternall, and con∣sequentlie, 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 signi∣fied, sayeth Richardus de sancto Victor.

Wherefore, (sayeth Cyprian) O what dignitie and securitie is it,* 1.213 in a moment to close thy eyes, whereby men in the world are seene, and to open them instant∣lie, that GOD and CHRIST may bee seene•• O what great happi∣nesse is it, to bee speedilie pulled from the earth, that thou mayest Presentlie bee placed in Heaven! Last of all, to rest from their la∣bours, is, (as Beda calleth it) to bee blessed in Heaven: and not as the Rhemists expone it, To bee dis∣charged 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 af∣ter this lyfe.

[ 6] 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 de∣sire 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,* 1.214 I de∣sire, sayeth the Apostle) jam re∣cipi, even now, to bee receaved, and to bee with CHRIST.

2. Witnessing of Antiquitie.

THE Church then, (sayeth Augustine) doeth know two* 1.215

sorts of lyues, which are from GOD preached and ••ecommen∣ded 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 coun∣trey:* 1.216 even as the Apostle distin∣guisheth the Church, eyther bee∣ing on earth, or in Heaven. And as the primitiue Church (by Bel∣larmines witnessing) defended themselues agaynst the Donatistes,* 1.217 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.* 1.218 Thus after the de∣parture

of the soule from the bo∣die, 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,* 1.219 (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.

* 1.220Bellarmine also, after the re∣citing of this Testimonie of Diony∣sius Areopagita, which sayeth thus, The sayncts in their death, know surelie, that whollie they shall at∣tayne to rest, and a full conformi∣tie with CHRIST, how-soone they come to the ende of this pre∣sent lyfe. Hee willeth vs, to re∣marke 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 necessi∣tie

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 praecep∣ti. The contempt whereof is dam∣nable, as also that it is the onelie ordinarie meane given by GOD to his Church, for bringing of In∣fants to the participation both of Grace and Glorie. But that it is simplie necessarie by such an abso∣lute necessitie, ratione medii, that except this meane of salvation bee vsed, there is no possibilitie of sal∣vation 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.* 1.221

1. Authoritie of Scripture.

[ 1] GEN. 17.7. And I will establish my Covenant be∣tweene mee and thee, and thy seede after thee in their genera∣tions, for an everlasting Cove∣nant, 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 Cove∣nant of Grace, but their children also, and their seede after them, And even as the female was com∣prehended vnder the male, (be∣cause 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 con∣sequentlie are saved, as belonging to election.* 1.222 Therefore sayeth Au∣gustine, It is collected, that invi∣sible sanctification hath beene pre∣sent to some, and profited them to salvation, without the visible Sa∣craments.

IOSHVA 5.5. Now all the [ 2] people that came out, were cir∣cumcised: but all the people that were borne in the Wildernesse, by the way as they came out of Ae∣gypt, them they circumcised not.

Whence wee inferre, That as the children who died those four∣tie yeares in the Wildernesse, were not condemned, for not beeing circumcised vnder the Law, not∣withstanding of that peremptorie commination, which sayeth, and the vncircumcised man-chylde,* 1.223 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 Gos∣pell, when that Sacrament can not possiblie or convenientlie bee had:* 1.224 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 regene∣rate by Baptisme; but hee hath not lost that grace which hee de∣sired there-by.

[ 3] IEREM. 1.5. Before thou camest out of the wombe, I san∣ctified 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 cal∣leth,

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,* 1.225 as is manifest in the example of Ie∣remie, and Iohn the baptist. (And there-after,) For it is evident, sayeth hee, and with him Bellar∣mine) 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 sal∣vation? and therefore hee there∣after affirmeth, that in case con∣tempt bee not the cause, that then the Parents fayth is not onlie pro∣fitable, but sufficient also for the chylde. For if the roote bee holie,

(sayeth the Apostle) so also are the branches.* 1.226

[ 4] 1. COR. 7.14. For the vn∣believing 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 Cove∣nant, how much more then should the Children of Parents,* 1.227 both be∣lieving 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,* 1.228 of the Baptisme of In∣fantes, that examples haue gone before of Infants to make, whom Christians (sayth hee) the Chri∣stian will even of one parent had prevailed, the Apostle did signifie.

2. Witnessing of Antiquitie.

HOw forcible that is the which th'Apostle saith,* 1.229 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.* 1.230 Except

man bee borne of new,* 1.231 &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 Sacra∣ments; 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 vn∣to 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 effe∣ctuallie present, as foode to the soules of all true believers, and that the same is truelie participa∣ted 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 qua∣litie, but also that the verie sub∣stance of bread and wine is con∣verted, and changed into the ve∣rie substance of CHRIST'S Bodie

& Blood,* 1.232 their accidents of shape, colour, and quantitie onlie remay∣ning, as the Councell of Tr••n•• de∣creeth vnder a curse; and that vn∣der these accidents, the Bodie and Blood of Christ hath such a locall existence, that it may bee handled by the Priest, and in the partici∣pation 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 erro∣nious doctrine, destroying both the nature and partes of a Sacra∣ment, as also the veritie of Christs humane nature, and furnishing matter likewise of most grosse Ido∣latrie, & most impious Blasphemie. The places of Scripture which militate in the contrarie, are these.

1. Authoritie of Scripture.

MATTH. 26.26. And as [ 1] they were eating, JESƲS tooke bread, and blessed it, and brake it, and gaue it to his Dis∣ciples.

Note, then, that what our Sa∣viour brake, and gaue to his Dis∣ciples, 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 conse∣crated 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 con∣secration. So that wee see, our Saviours cōsecration 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?* 1.233 Where-vpon sayeth Aquinas, (which wee blesse,) that is, which wee who are Priests doe consecrate.* 1.234 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 Mar∣tyr 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 IERV∣SALEM.) 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 particu∣lar forme of which prayer, our Saviour left to the libertie of his Church. Therefore wee see that consecration was by Christs bles∣sing, 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,* 1.235 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 com∣mon 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 Sa∣viour 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,* 1.236 The bread which wee breake, is it not the Communion of the Bodie of CHRIST?

but also,* 1.237 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 [ 2] 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,* 1.238 and glosse vpon the Decre∣tall therein, it is this; That this bread, suo modo vocatur corpus Christi, that is, after the owne manner thereof it is called the Bo∣die 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) where∣fore 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 significatiō: so that the meaning is, it is called the Bodie of CHRIST, that is, (sayeth hee) it signifieth or re∣presenteth the same.

Besides the Popes Decretalls, if wee will heare the Fathers, their exposition no lesse over-throwe Transubstantiation, for first, Au∣gustine giveth vs a generall rule for vnderstanding such speaches,* 1.239 say∣ing, The thing which signifieth, vseth to bee called by the name of that which it signifieth. Next more particularlie Theodoret shortlie tel∣leth 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 al∣so agaynst Marcion, calleth the the figure of His bodie, and Eu∣sebius,

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 sacramen∣tallie onlie, or by representation, and not reallie or by passion; for then Hee had suffered twyse, (cō∣trarie 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 Passo∣ver; and the Cup in this Sacra∣ment, is called The New Testament. Where-fore sayeth there Canon

Law,* 1.240 by this fraction what other thing is represented, but the im∣molation of the Lords bodie vpon the crosse? And agayne, (sayeth the glosse) His death is represen∣ted, 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 re∣presented vnto vs. The fractiō then of Christs bodie in the Sacramētal action there-of, is no otherwyse, than as the birth of Christs bodie is on the feastivall commemora∣tion there-of, to wit, neyther of them reall or properlie, but by representation or recordation, and improperlie.

1. COR. 11.24. Doe this [ 3] in remembrance of Mee.

Whence we reason. What Christ left to His Church in remembe∣rance of His bodie, and of His

suffering there-in, (signified by breaking) the same is not the bo∣die of Christ it selfe which did suf∣fer; for these two are diverse. But this Sacrament of His bodie, Hee left to His Church, in re∣memberance of His bodie, and of his suffering therein, (as sayeth the Text:) therefore this Sacra∣ment of His bodie, is not the bo∣die of Christ it selfe which did suf∣fer. Hence therefore it is, that Ambrose, Chrysostome,* 1.241 and with them Eusebius, calleth the Sacra∣ment, 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* 1.242

reason why this SACRAMENT may also bee called a Sacrifice; Because (sayeth hee) the celebra∣tion of this Sacrament, is a cer∣tayne Image of the Passion of CHRIST. Now, wee know, that the Image of a man, made to represent him, and bee in remem∣berance of him, is not a man him∣selfe. Therefore also sayeth their Canon Law. Because wee are de∣lyvered by the death of Christ, beeing myndfull of this thing, in eating, and drinking, wee re∣present that flesh and blood which was offered for vs.

[ 4] 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,* 1.243 were vttered by our Saviour to His Disciples after they all had drunke thereof: and, there∣fore, if they were the words of Consecration, then the wine had

beene consecrated: and conse∣quentlie, (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 ey∣ther 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 real∣lie and properlie, or else Sacra∣mentallie 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,* 1.244 contrarie to Scripture before ci∣ted.

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 Ca∣non Law, saying,* 1.245 CHRIST'S Blood is shed; that is, the shedding thereof is signified or represented: and if it bee shed onlie Sacramen∣tallie, 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 [ 5] 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,* 1.246 in the Sacra∣ment. 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 in∣version of order by the two Evan∣gelists) 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,* 1.247 and Beda; and of themselues, Iansenius, and others.

Note, then, that both after consecration & drinking thereof, our Saviour calleth it Wine in sub∣stance,* 1.248 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,* 1.249 sayeth Theodoret, (and with him Bertram) the mysticall signes they depart not after consecration from their owne nature: for they re∣mayne in their former substance, forme, & figure, & may be seen & touched, evē as they were before.

And to say that Christs Blood is called the fruit of the Vine, be∣cause it was once so, (to wit, be∣fore cōsecration) we are to vnder∣stand, (beside what is spoken) that in Sacramentall speaches, signes receaue the names of things signi∣fied, but not thinges signified the names of the signes.

1. COR. 10.16. The bread [ 6] which we breake, is it not the com∣munion

of the bodie of CHRIST? that is, a meane (as sayeth Aqui∣nas) to make vs one with Christ: because the receaving of this Sa∣crament (sayeth Lyra,) incor∣porateth 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 mise∣rablie perplexed, to tell what is broken: for if they grant the A∣postles 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 sensi∣blie, and in the trueth of the thing it selfe was broken by the Priest's hands, and chewed with the teeth of the faythfull:* 1.250 as is to bee seene in the Popes Decretall, and prescryved manner of Berengaries

Recantation, But the Romanistes since, considering the manie in∣convenients 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 ac∣cidents 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,* 1.251 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 substāce there∣of, 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, with∣out anie subject: and so the Glosse to belie the TEXT.

[ 7] 1. COR. 11.26. As oft as yee shall eate of this Bread, and drinke of this Cup, yee shall de∣clare (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 conse∣cration;* 1.252 and consequentlie, no∣wyse transubstantiate. Wherefore sayeth Pope Gelasius, The Sacra∣ments 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 cal∣led, because it was once bread be∣fore consecration, and therefore is denominate from what it was;* 1.253 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 memo∣riall 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.

[ 8] IOHN 17.11. And now I am no more in the Worlde. Which Cardinall Tolet, granteth to bee meant of his bodilie pre∣sence after His ascension, accor∣ding to ACT. 3.21.

Where-vpon Augustine taketh occasion to inquire,* 1.254 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.

* 1.255Vigilius also (a Martyr, and Bi∣shop of Trent, disputing agaynst the hereticke Eutyches, who would haue confounded Christs two na∣tures, sayeth. If the word and the flesh haue but one nature, how cōmeth 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 Hea∣ven: and now when it is in Hea∣ven: (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 vniver∣sall proposition, to lose its vniver∣salitie, but also when the Fathers expone Scripture, they againe will expone the Fathers, & haue them to meane what they list. But if Vi∣gilius had meant onlie visiblie, hee had never overthrowne the Euty∣chian 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 in∣visiblie; 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,* 1.256 (sayeth Ireneus) re∣ceaving 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 Hea∣venlie: so that the mysticall signes depart not from their owne na∣ture, (sayeth Theodoret) but they remaine in their former substance,* 1.257 forme, and figure; and may bee

seene and touched, as they were before. So lykewyse Ephrem,* 1.258 Pa∣triarch 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 Bap∣tisme beeing whollie made spiri∣tuall, 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 af∣ter a sort, seeing it is truelie but the Sacrament of Christs bodie, (sayeth the Popes Decretall.* 1.259) Where-vpon also sayeth the Mar∣ginall Glosse. The heavenlie Sa∣crament then which truelie repre∣senteth Christs flesh, is called CHRIST'S Bodie, but impro∣perlie. Yea, Bellarmine hims••lfe

granteth,* 1.260 that it is probable, that there is no expresse place of Scrip∣ture, 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 wit∣ted 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 dete∣cting what injurie is openlie done

and avowedlie both to GOD and His people,* 1.261 in violating His insti∣tution, and with-holding from thē the comfort of the Cup. For (saith the Pope and his Councell) albeit Christ instituted this venerable Sa∣crament, in both kindes of bread and wine, and gaue it to his Disci∣ples; 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 on∣lie. So that this militateth, wee see by their owne confession, both agaynst Scripture in the institutiō, and practise of the primitiue Church, which was conforme therevnto, (putting so asunder what GOD hath conjoyned:) which for farder evidence there∣of, wee cleare by these places following.

1. Authoritie of Scripture.

[ 1] 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:* 1.262 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,) Ac∣cording to Christs institution the communicating in both kyndes is

common as well to laickes, as to Preists.

1. COR. 10.16. The Cup [ 2] of blessing, which wee blesse, is it not the Cōmunion 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.* 1.263 Therefore their owne Cassander telleth vs, that Christs Disciples at that last

Supper,* 1.264 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 Sa∣viour sayde, according to the place alleadged, Drinke yee all of this.

1. COR. 11.28. Let a [ 3] 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 ge∣nerall, and to each one to examine himselfe, is given to all the fayth∣full; 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 precee∣ding verses,* 1.265 and in the subse∣quent, 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 amōgst all, (sayeth Ignatius) and to everie one that is present, the Deacons distribute wine and wa∣ter, (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.* 1.266

WEE are instructed by the Writtes of manie holie Fathers, (sayeth Alphonsus de Ca∣stro) 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,* 1.267 and the Occidentall or Ro∣mane, 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 cō∣tayned 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 Sa∣crament. Wherefore (sayeth A∣quinas) this is the more conveniēt forme of celebrating this Sacra∣ment, that by themselues the body of Christ bee given to the fayth∣full for meate, and His Blood apart for drinke.

CHAPTER X. Of the Sacrifice of the Masse.

The state of the Question.

FIRST:* 1.268 As for the new Titles which the Romanistes giue vn∣to the SACRAMENT, calling it a SACRIFICE, and the MASSE, wee should not insist much in Lo∣gomachies, if by Sacrifice they vn∣derstood it onelie to bee, (as Ve∣nerable 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, (say∣eth 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. Wher∣fore, (sayeth hee) S. PAVLL did forbidde prophane Noveltie of wordes. And holie AVGVSTINE sayeth also, that Philosophers, in∣deed, 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 vn∣derstanding of difficill thinges. But it is onelie lawfull for vs, (sayeth hee) to speake according to a cer∣tayne Rule, (to wit,* 1.269 Scripture) lest the libertie of wordes beget a wicked errour, concerning those thinges which are signified there∣by.

Therefore it is, that for the name, wee choose rather to speake with Scripture,* 1.270 by calling that ho∣lie Sacrament, The LORD'S SƲPPER, or The Communion, than to vse anie such name of a la∣ter stampe, three hundreth three∣score & ten years after CHRIST, which the most ancient Fathers, as Origen, Epiphanius, Iustin Martyr, and Ierome,* 1.271 (as witnesseth Bellar∣mine) never vsed, and where-of as yet there is no mention in the Greeke Church, (sayeth hee:) So that as Ierome speaketh to Pamma∣chius, so in the same wordes con∣cerning

this name of MASSE, wee may saye to anie, Why after foure hundreth yeares wouldest thou teach vs nowe, that which hither∣to 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, essen∣tiall, and truelie propiatorie Sacri∣fice, 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 Er∣rour, and moste Idolatrous Pra∣ctise, agaynst the cleare evidence

of these SCRIPTVRES fol∣lowing.

1. Authoritie of Scripture.

HEBR. 7.24. But this [ 1] Man, because He con∣tinueth for ever, hath an vn∣changeable (or, as the RHE∣MISTS translate, an ever∣lasting) Priesthood.

Where-vpon (sayeth Aquinas) There-fore,* 1.272 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, ga∣thereth another inference from hence, saying,* 1.273 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, accor∣ding to the Scripture which hee citeth, Ministers of CHRIST JESƲS.

According also to HAYM••, CHRIST beeing immortall ••im∣selfe, there are none vnder the Gospell as Priestes, who can suc∣ceede to Him. Succ••ssion beeing onelie because of death, as testi∣fieth the Apostle. Vers 25.

There-fore, to make anie Priests by speciall Office, vnder the New Testament, to offer vp anie corpo∣rall sacrifice, is to make CHRISTS Priesthood changeable, or separa∣ble from His owne person; which is agaynst the nature of His Priest∣hood, 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 Of∣fice 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 Priest∣hood, which can not passe from one to another.

HEBR. 7.17. For Hee te∣stifieth, [ 2] Thou art a Priest for ever, after the Order of Mel∣chisedeck.

In which wordes, the Apostle having entered into a particular comparison, betweene the Leviti∣call 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 there∣of, in His owne person, and the dignitie of the Order, beeing

a Priest after the Order of Mel∣chisedeck to whome none suc∣ceeded in that Office after him: and so none were to succeede to CHRIST.

So that CHRIST beeing a Priest after the Order of Mel∣chisedeck, the Apostle placeth in these two, to wit, Ʋnitie and Aeternitie: 1. Because Christ as onelie Priest vnder the Gospell, hath offered vp Himselfe as a pro∣pitiatorie 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 pro∣pertie 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 aeter∣nall,

and permanent. And so no iteration can bee of that propitia∣torie sacrificing in the Masse after Him, without a direct impugning of CHRIST'S aeternall Priest∣hoode.

HEBR. 7.27. Who needeth [ 3] 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 conclu∣deth, That this offering once, suf∣ficeth therefore for ever for pro∣pitiation, 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 Sacri∣fice 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.* 1.274 Therefore, (sayeth Suarez the Iesuit) there is no expresse men∣tion in the Historie of the Gospell, of a Sacrifice, or Oblation, as al∣so 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 inten∣tion of sacrificing, (sayth hee.)

And, in the same place, hee re∣porteth,* 1.275 that the B••shop of Biton∣to, and others also, at the Councell of Trent, did defende, and mayn∣tayne, that CHRIST, in that night of celebrating His last Sup∣per, offered vp no Sacrifice at all, For if Hee had offered vp an••e propitiatorie Sacrifice then, wher∣by the sinnes of the worlde had beene expiated, then in His last Supper Hee behoved to haue died: (For the Apostle ever joy∣neth

these together.) And so Hee had not needed to haue died anie more.

Thirdlie: The Sacrifice of the Evangelicall Priest, vvho 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 ney∣ther can they in His Priesthoode anie way.

HEBR. 10.14. For by one [ 4] Offering Hee hath perfected for ever them who are sanctified.

Where-vpon (sayeth Aquinas) seeing, then, it is not to bee reite∣rated, howe doe wee daylie offer? I answere, (sayeth hee) This is not another, but a commemora∣tion of that which CHRIST offe∣red,

as Hee sayde, MATTH. 26. Doe this in rememberance of Mee. Wherefore, if it bee but a COMMEMORATION of CHRIST'S propitiatorie Sacri∣fice, or Offering, then it is not that Offering it selfe. For the remem∣bering 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 pro∣pitiatorie.

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.

[ 5] HEBR. 9.25. Nor yet was it necessarie, that Hee should of∣fer

vp Him-selfe often, &c. for then must Hee often haue suf∣fered.

Remarke, then, that it is all one in Scripture, CHRIST to bee of∣fered, and CHRIST to haue suf∣fered, His Passion and Death bee∣ing inseparable from His Sacri∣fice: 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 offe∣red: and consequentlie, in the Masse, there is no propitiatorie Sa∣crifice 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 sa∣crificing, 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 of∣fering 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 offe∣ring of CHRIST be sufficient, then oftner offering is superfluous. And if often offering bee neede∣full, then that once offering was not sufficient; and, consequentlie, vnperfect: which were blasphe∣mous 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 Of∣fering imperfect, and vsurpeth a Priesthood, wherevnto GOD never called him.

[ 6] HEBR. 9.22. Without shed∣ding of blood, there is no remis∣sion.

Where-by was praefigured, that

the remission of sinnes, behoved to be (sayeth AQVINAS) by the blood of CHRIST. If, there∣fore, 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 sacri∣fice:) there-fore, in the Masse, there is no remission. Wherfore, an vnbloodie propitiatorie sacri∣fice for sinne, is a vayne imagina∣tion, which the Apostle acknow∣ledgeth not; else were his wordes heere alltogether vntrue; which is blasphemous to affirme. Eyther, there-fore, must such as pretende to offer CHRIST, for obtay∣ning 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.

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

To subsume, then; But remis∣sion of sinne, is allreadie purcha∣sed, vnder the Gospell, by that true and onelie propitiatorie sa∣crifice of CHRIST vpon the Crosse: There-fore, for the pur∣chasing there-of, there is not vn∣der the Gospell anie more propi∣tiatorie 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, bloo∣die 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, profes∣seth, in-deede, that there is no

remission of sinnes to bee had in her: Because, where there is re∣mission of sinne, there is no more offering for sinne, sayeth the A∣postle expresslie.

2. Witnessing of An∣tiquitie.

CHRYSOSTOME, spea∣king of that Propitiatorie Sacrifice vpon the Crosse,* 1.276 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 ce∣lebrate or act the rememberance of that Sacrifice of His. So lyke∣wyse sayeth EVSEBIVS,* 1.277 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 be∣nefite, 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 Re∣presentatiue,* 1.278 saying; Because wee are delivered by CHRIST'S death, as myndfull there-of, in eating and drinking, wee repre∣sent 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 Of∣fering,* 1.279 (sayeth LOMBARD) because it is the Rememberance and Re∣presentation of that true Sacrifice, and holie Immolation, which was made vpō the Altar of the Crosse, AQVINAS also giveth this to bee the reason, why it is called a Sacri∣fice:* 1.280 Both because the celebra∣tion

of this Sacrament, (sayeth hee) is an Image and representa∣tion of the Passion of CHRIST; as also, because by this Sacrament, wee are made part-takers of the 〈◊〉〈◊〉 of the LORD'S Pas∣sion.* 1.281 Where-fore also sayeth the Glosse vpon the Pope's Decretall; where it is sayde, that in this my∣sterie, CHRIST dieth, and His fl••sh suffereth: that is, (sayth the Glosse) His Death, and Suf∣fering, is there represented.

Soli DEO Gloria.

Notes

• * 1.1

  Con∣cil. Trid. Sess. 4 decret 1.
• * 1.2

  See Esdras 1.40. 2 Ma∣chab. 9.27.
• * 1.3

  Theod. in ar∣gum. Mala∣chiae. Geneb l. 2. Chro∣nol. ad annū mundé 3640. So Vo∣tablu•• in 1. Mace. 9.27.
• * 1.4

  Bell. l. 1. de purg. c. 3. § ad pri∣mum. Aug. l. 17. de ci∣vit. Dei also l. c. 20. 15. c. 23.
• * 1.5

  Fran. Cor∣dub. in annot. cathol art. 2. c. 70.
• * 1.6

  2 Mac 2.23.
• * 1.7

  2 Mac 15.38
• * 1.8

  Hie∣ron. prolog in pro∣verb. Greg. l. 19. moral in Iob c. 17. Bel. l. 1. de verbo. c. 2. § 20. et c. 10 § jam haec
• * 1.9

  Heb. 1.14.
• * 1.10

  Bell. l. .1. de verbo .15.
• * 1.11

  Hiler. in pro∣log. psalm Ruffin in ex∣pos. sym∣boli. Da∣masc. l. 4. orthod fidei. c. 18. Hie∣ron. pref. in pro∣verb. Epist. c. p••∣ron. observ. 5.
• * 1.12

  Lyra prolog 1. in biblia.
• * 1.13

  Glossa decret dist. 16. c. cano∣nes.
• * 1.14

  Cajet. in f••ne com∣ment. hist. vet. testā.
• * 1.15

  De ca∣tal. script. l. 1. p. 22.
• * 1.16

  Concil trid. sess, 4. decret. 1.
• * 1.17

  Char∣ron. verit. 3••. c. 4 Hosius c. 92. confes∣sionis.
• * 1.18

  Actes 26.22 28.23
• * 1.19

  Actes 20.27.
• * 1.20

  Aug. ••ract. 49. in Iohan.
• * 1.21

  Cyril. Alex. l. 12. in Io∣han. c. vlt.
• * 1.22

  Aquī, in 2. Tim. 3
• * 1.23

  Aug. l. 3. cont. lit. Pe∣tiliani c. 6. Basil sum∣ma moral 72. c. 1. See al∣so Bel. l. 4. de verbo c. 11. § his nota∣tis.
• * 1.24

  Basil. de fide
• * 1.25

  Atha∣nasius l. cont. gentes Greg. Nyss. tom. 2 dialo∣go de anima et re∣sur. Vinc. Lyri. adv. heres. c. 35. Tert. l. de re∣sur. carn. c. 3. Greg. Nyss. l de cog. deicit ab Eu¦thy∣mi•• in panop tit 8. sect. 4. ex ge∣nes. 9. Cyril. hierosol. illuminat. catechis. 4. Bell. l. 4. de verbo. c. 11. § vlti∣mo.
• * 1.26

  Aqui∣nas in gal. 1.8. Fe∣rus in Math. 11. ex∣cus. Paris. 1559. which whole testi∣monie is pur∣ged out, in that im∣pres∣sion I haue at Rome by Pope Greg. 13 his authoritie 1577, § Espeni••us 2. Tim, 3,
• * 1.27

  Rhem, in their summe and Partition of the holie Bible,
• * 1.28

  See al∣so A∣rias Mon∣tanus praefat in Mas∣soreth.
• * 1.29

  Igna∣tius ad Phila∣delph.
• * 1.30

  Cyrill Al••x. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 primo Chry∣sost. hom. 14. in Io∣han. Orig. hom. 2. in I••aid.
• * 1.31

  Basill reg. brevio rum q. 267 Aug. c. 2. de doct. Christ c. 9. and in Psal. 95. Aug. serm. 55. de temp.
• * 1.32

  Theo∣phyl. in Eph. 6 4. Chry∣sost. hom. 2. in Ma∣theū.
• * 1.33

  Chry∣sost. con∣cione 32. d Laz∣••o,
• * 1.34

  In 2. adcor. hom. 13.
• * 1.35

  Bel. l. 4. de verbo, c. 11. Pep. lomi∣••ica 2 avēt. co••. 1
• * 1.36

  Espen. in Tit. 2. Theod de cur grac. affect. l. 5.
• * 1.37

  Rhem epistle to the reader before their bible.
• * 1.38

  Mu•• in Rome 6. p. 279. 2.
• * 1.39

  2. Kings 17.16 18.
• * 1.40

  Ezek. 23.13 & 16 50. also Ierm. 3.6.
• * 1.41

  Ze∣phan. 3.12.
• * 1.42

  Ier. 5.1.
• * 1.43

  Du∣rand. ratio∣nal. l. 6. rubric 7 quia de je∣juniis
• * 1.44

  Alex. Alen∣in 3 sent. in ex∣posi∣tione sym∣boli. Turre serem. sum∣ma de Ecccle¦sia l. 3 c. 61. Am∣bro∣sius in apoc. Greg. 34. moral. c. 7. Ribera in Revel. 12.6.
• * 1.45

  Pere∣rius in Dan. l 15. in verbo veniet temp{us} p. 714 So A∣costa. de tē∣pore No∣v••ss l. 2. c. 15 Rh••∣m••st. on 2. Thess. 2.
• * 1.46

  Aug. de v∣nit. Eccl. c. 20. Aug. Epist. 80 ad Hesy∣chrum also in Psal. 10. de bap∣tismo contra Do∣nat. l. 6. c. 4. Amb. l. 4. Hexā. c. 8. et 2. Athā. ad so∣lit. vi∣tam agen∣tes.
• * 1.47

  Athā. ad so∣let. vitam agen∣tes.
• * 1.48

  Greg. Val. an al. fid. l. 6 c 4. et com∣ment. Theol. tom 3 p. 145
• * 1.49

  Virga in Re∣vel. 12. Sect. 15.
• * 1.50

  Rhem annot in 2 Thess. 2.3.
• * 1.51

  Turr. sum∣ma de Eccle∣sia l. 2 c. 91.
• * 1.52

  Bell. l. 4. de pont. 2. et 3 Sua∣rez tract. de fide disp. 5 sect. 6. parag. 10. Valen. tom 3 in 2••. 2 ^a. disp. 1 q. 1. punct. 7.
• * 1.53

  See al∣so Cu∣sanus conc. l 2. c. 3.
• * 1.54

  Bell. l. 4. de pont. c. 12. § at vero, & § obser∣van∣dum est 30.
• * 1.55

  Bell. l. 4. de pont. c 1. Itē. c. 3. et 5.
• * 1.56

  See Bell. l. 2. de Pont. c. 30. § 3••.
• * 1.57

  Di∣stinct. 40. Si Papa.
• * 1.58

  In tom 2. con∣cil. in conci∣lio 6. vni∣vers. act. 12 & 13. Synod Nican. 2. act. 3 & ult. Psellus de 7. Synod. Beda de 6. aetati∣bus. Anast. in pon∣tif. in vita Le∣onis 2. Lyra in Matth. 16.
• * 1.59

  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.
• * 1.60

  Mald. in Ioh. 6.53. & ••s∣penc. l. 2. de ador. Euch. c. 11.
• * 1.61

  Can. loc. Theol. l. 6. c. 8.
• * 1.62

  Alf. l. 1. cont. her. c. 4. edit. Paris. 1560.
• * 1.63

  C. Lau¦dabilē, & titu∣lo, De conver¦sione fide∣lium. Edit. Paris. 1534.
• * 1.64

  Bellar. l. 2. de Pont. c. 31.
• * 1.65

  Bell. l. 2. de Pont. c. 12. §. At vero, &c.
• * 1.66

  Cypr. lib. de nait. Eccles.
• * 1.67

  Dist. •• c. Si Pap••••
• * 1.68

  Aug. de a∣gone Chri∣stiano, q. 20.
• * 1.69

  Greg. l. 4. ep. 36. ad Eu∣log••u••
• * 1.70

  1. Cor. 4.1.
• * 1.71

  Greg. ep. 18. ad ••o∣han. Con∣stant.
• * 1.72

  Ephes. 5.23.
• * 1.73

  Bern. epist. 237.
• * 1.74

  Ferus in Ioh. 3.29.
• * 1.75

  Cyp. l. de u∣nit. Ec∣cles.
• * 1.76

  Greg. l. 4. ep. 36. See al∣so con∣cil. Car¦thag. 3. c. 16
• * 1.77

  And Greg. in Iob. 38. c. 9
• * 1.78

  Cusa∣nus d•• concor¦dant. cathol. c. 13. l. 1. Cajet. com∣ment. p. 278. cited by Ca∣tharius in in∣dice erro∣rum Cajet. Rhen. cited by Alf. de Ca∣stro, verbo, Papa.
• * 1.79

  Sess. 6. cap. 8. can. 9.
• * 1.80

  In Ca∣techesi inter∣rog. ultima.
• * 1.81

  Ambr. in 1. Cor. 14.
• * 1.82

  Chrys. hom. ••8. in 1. Cor.
• * 1.83

  Card. Cajet. in 1. Coe. 14.
• * 1.84

  Cas∣sand. liturg.
• * 1.85

  Estius in 1. Cor. 14.
• * 1.86

  Extat apud Baron. tom. 10. anno 880. sect. 10. epist. 147. Ioh. 8.
• * 1.87

  Sess. 9. s••b Pio 4
• * 1.88

  Bell. l. 1. de Sāntis c. 20. ••sect; Al•••• dicūt.
• * 1.89

  See al∣so Iob 14.21 & Ec∣cl. 9.5 & A∣qui∣nas there∣anēt, 1 part q. 12. art. 8. § Ad quar∣tum. See 1. King. 8.39.
• * 1.90

  Iohn 14.1. Ierem 17.5. Greg. Na∣zian. Orat. 37. Ruffin in ex∣posit. Sym∣boli.
• * 1.91

  Aquī. in Ioh. 14.1
• * 1.92

  Lomb. in Rō. 4.3
• * 1.93

  A La∣pide, in Rō. 10.
• * 1.94

  Mal∣don. in Math 6.
• * 1.95

  Aug. epist. 105.
• * 1.96

  Estis••. in R••. 8.
• * 1.97

  Fran. de Mē¦doza in vi∣ridari•• vtr••∣usque crudi∣tiones, sacrae & pro¦phanae lib. 2. probl. 2.
• * 1.98

  Con∣cil. La¦od. cā 35 Theod in Col ••.
• * 1.99

  Iren. l. ••. cap. 57 Also Aug. de v••∣ra Re∣lig. c. 55. Aug. heres. 39.
• * 1.100

  Ig••at Ep. 6. ad Phi¦ladelp
• * 1.101

  Origē contr. Cel∣sum, lib. 5. p. 230.
• * 1.102

  Aug. lib. 22 de ci∣vit. DEI c. 10
• * 1.103

  E••k. enchi∣rid. de vener sanct. c. 15
• * 1.104

  Cas∣sand. cōsult art. 2••
• * 1.105

  Biel in can M••ssae Lect. 8.
• * 1.106

  Sess. 9. sub Pio 4
• * 1.107

  Peres. de tra¦dit. part. 3.
• * 1.108

  A∣quin. part. 3 q. 25. art. 3. Alex. part. 3 q. 30. art. vlt. Azor. instit. moral t. 1. l. 9. c. 6 Bona∣vent. & 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.
• * 1.109

  Cas∣sand. cōsult. de i∣mag. art. 21
• * 1.110

  See al∣so Aug l. 3. de doctr. Christ cap. 7. Biel in canon Missae lect. 49
• * 1.111

  Aug. de fide 〈◊〉〈◊〉 sym¦bolo, c. 7. & epist. 222.
• * 1.112

  Da∣masc. orthod fid. l. •• c. 17 Nicep lib. 18 c. 53 Eu∣thym. panopl part. 3 tit. 20
• * 1.113

  Baron anno 726. p 87 Vasq. l. 2. de ador. cap. 3 disp. 4 Abul. Ca∣thar. opusc. de••∣mag.
• * 1.114

  B••ll. l. 2. de sanct. cap. 8 See al¦so A∣quin. part. 3 qu. 25 art. 3.
• * 1.115

  Theod cited in Ca∣••ena Lipo∣mani, in Ex∣od. 20 Ge••sō com∣pend. Theol. pre∣cept. 1 & Hel∣koc. in sap. lect. 157. b Orig. contr. Celsū, lib. 7 Baron anno 794. n. 1 Abb. Vrs∣perg. anno 793.
• * 1.116

  Opus illust. Caroli Mag∣ni. cō∣tra synod. Nic. p. 468 lib. 4 cap. 2 Aug. 2. tom epist. 119. ad Ia∣nuar. c. 11 Greg. lib. 9 ep. 9 See al••o Con∣cil. E∣lib. can. 36.
• * 1.117

  Polyd Virgil l. 6. de invēt rerū. c. 13.
• * 1.118

  Abul. in Deut ••.
• * 1.119

  Bello l. 2. de Imag c. 21. Conc. Nic 2 art. 4.
• * 1.120

  Math 27.59
• * 1.121

  Cate∣ches. Conc. Trid. in ex∣plic. 3 precep
• * 1.122

  Ier. 5.7•• Ave ferr•••• trium phale, foelix hasta, nos a∣more per te fixo saucia O crux, ave, spes unica, Auge piis justi∣•…•…iam, reis{que} 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.
• * 1.123

  Chry∣sost. Hom. 5. in Math Lyra in Deut. 34, So Rhem pref. before the bookes of Ge∣nesis.
• * 1.124

  Cyril. lib. 6. contr Iuliā p. 142
• * 1.125

  Hie∣ron. ep. ad Ripa∣rium, contr. Vigi∣lantiū tom. 2 f. 119
• * 1.126

  In vi∣ta S. Anto∣nii.
• * 1.127

  Cas∣sand. cōsult. art. 21 de ve∣nera∣tione reli∣quia∣rum.
• * 1.128

  Cap. 45.
• * 1.129

  Art, 22.
• * 1.130

  Con∣cil. A∣rausic cap. 7 et cap 4.
• * 1.131

  See al¦so the ordi∣narie glosse, and Lyra, on these words
• * 1.132

  Iohn 15.5
• * 1.133

  Aug. in En∣chirid c. 23
• * 1.134

  Bern. de grat. & lib. arbitr
• * 1.135

  So E∣zek. 36.26
• * 1.136

  Bern. de grat. & lib arbitr
• * 1.137

  Aug. l. 2. contr. duas episto¦las Pe¦lagia∣nor. c. 7. & lib. de cor rep. et grat. c 7. & ep 46 ad••a∣lenti∣num.
• * 1.138

  Aug. tom. 7. de grat. & lib. arbitr c. 16. Ibid. c. 17.
• * 1.139

  Bern. de grat. et lib. arbitr
• * 1.140

  Con∣cil. A∣rausic can. 4
• * 1.141

  Bell. l. 6. de lib. ar¦bitr. cap. 5 §. huc ••eni{que} Ibid. l. 6. c. 15
• * 1.142

  Cas∣sand. con∣sult. art. 18
• * 1.143

  Florū theol. quest. in 2. sent. disp. 24. & 25. de li. art potest de v∣su, cō∣clus. 1 Veg. l. 6. in concil Trid. cap. 8 1. 2. q 111. art. 2.
• * 1.144

  Beza in tit. 3. 7. Bor∣thaus in gē. 15. p. 162 Synop¦sis pu¦rior. theol. thes. 3 Pare∣us de justif. lib. 2. cap. 3 Zach. in eph 2. 4.
• * 1.145

  Tolet, as also Soto, in Rō. 8.33
• * 1.146

  Rom. 4.5.3.24.3.25.8 33. Psal. 32.1. Rom. 3 12. Ephes 1.6. Rom. 5.1.
• * 1.147

  Sess. 6 can. 10. 11 See Bell. l. 2. de justif. cap. 2 §. Quod autē.
• * 1.148

  Bell. l. 2. de justif. cap. 2 §. Quod si.
• * 1.149

  Can. 11
• * 1.150

  Vasq. in 2^a 2 ^a di∣spus. 224.
• * 1.151

  cap. 7 Parag 43. Sua∣rez. lib. 7. de gra•• sancto¦ficāte. cap. 5
• * 1.152

  Ferus in Rō. 3.24.
• * 1.153

  Can. 11.
• * 1.154

  Aug. Enchi¦rid. ••. 41.
• * 1.155

  So al∣so Chry¦sost. in 2. Cor. hō. 11 he said not, righ∣teous, but righ∣teous∣nesse, & the righ∣teous∣nes of God: for that is the righte¦ousnes of God whē it is not of works for there must not the least spot be found

  By Grace then weare justi∣fied, wher∣by all sinne is alto¦gether de∣stroyd
• * 1.156

  Aug. de Spi¦ritu & li∣tera, cap. 9.
• * 1.157

  Aug. de fide & ope¦ribus. c. 14.
• * 1.158

  Rom. 5.19.
• * 1.159

  De a∣miss. gra. l. 5. ca. 17.
• * 1.160

  Amb. l. 1. de Iacob & vi¦ta bea¦ta. c. 6
• * 1.161

  Bern. in vi∣gilia nati∣vita∣tis Do¦mini. Serm. 2.
• * 1.162

  In 2. Cor. 2
• * 1.163

  de se∣pult. ad mili∣tes tē∣pli.
• * 1.164

  Vasq. in 1. 2 ^a. q. 114. disp. 214.
• * 1.165

  Bel 2. de justif. c. 1.
• * 1.166

  Ibid. c. 7. § quar∣to.
• * 1.167

  Con∣taren. de ju∣stif. pur∣ged since, & set foorth 1589. at Ve∣nice, & at Paris 1571. Vega de ju∣stif. l. 15 c. 11. et 21.
• * 1.168

  Rhem in Heb 6.10.
• * 1.169

  Philip 3.12.13
• * 1.170

  Rhem on 1. Cor. 9 16
• * 1.171

  Amb. in psal 118. Naz. Hō. in patrē suum
• * 1.172

  Psal. 143. 2 & 19 12.
• * 1.173

  So Iob 9.3.20 Nyssē de O∣rat. Domi¦nica, Serm. 5 Hierō adv. Pelag lib. 3.
• * 1.174

  Aug. l. 2. in Epist. Par∣me∣niani. cap. 7
• * 1.175

  Greg. super Eze∣chiel. hom. 22
• * 1.176

  Hier. adv. Pelag lib. 1
• * 1.177

  Tertul de O∣rat. cap. 7 Cypr. de O∣rat. Domi¦nica.
• * 1.178

  Lact. lib. 6. c. 13 Bern. Serm. 50. in Can∣tica. Hier. adv. Pelag libro 2. See also Bern. Serm. 5. de verb. Isai. And Aug. lib. 1. retract. cap. 19.
• * 1.179

  Aquin in Gal 3. lect 4 Sent. 4. & de Sa∣cram. Euch. fol. 20 cited by Cas¦sand. cōsule art. 6 Car∣thus. in psal 142
• * 1.180

  Cōcil. Trid.
• * 1.181

  Sess. 6 c. 16 cā. 32
• * 1.182

  How grosse herein they are, see Vsh. pag. 496. and Ri∣vet. 2, pag. 500.
• * 1.183

  Greg. in psal poen. 7
• * 1.184

  Aug. de gra¦tia & lib. ar¦bit. c. 9
• * 1.185

  Chry∣sost. in Rom. 6
• * 1.186

  Mal∣don. in E∣zek. 18.20
• * 1.187

  Greg. in psal poenit 7.
• * 1.188

  Bern. Serm. 1. in anune B. Ma¦riae.
• * 1.189

  Hos. 10.12
• * 1.190

  Math 5.7.
• * 1.191

  Tit. 3 5 So 2. Tim. 1 9. Rom. 11.16.
• * 1.192

  Bern. de gra & lib arbit, ad fi∣nem.
• * 1.193

  Se•• also these place•• Iob. 35.7. Psal. ••6.2 Hier. ad Cto siph. contra Pelag Chry∣sost. in Rom. Hom. 7. See also Vsh. p. 503.
• * 1.194

  M••ld in Luk•• 17.
• * 1.195

  Basil. in 114. Psal.
• * 1.196

  Aug. in Psal. 70. cōc. ••.
• * 1.197

  Bern. Serm. 1. in anunc Ma∣riae.
• * 1.198

  Cas∣sand. cōsult art. 6.
• * 1.199

  Ferus in Ioh. 3. f. 69 Alfōs. à Ca∣stro. con∣tra heres. verbo meri∣tum.
• * 1.200

  Bel∣larm. lib. 5. de ju∣stifi∣cat. cap. 7 §. Sit ter∣tia. Apud Vegam, Opuscul. de Meritis, qu. 4. p. 782.
• * 1.201

  Psal. 119.71 Hebr. 12.10
• * 1.202

  Sess. 9 sub Pio 4.
• * 1.203

  Bell. lib. 1. de Purg. cap. 3 §. Ad septi∣mum
• * 1.204

  Lomb lib. 3. sent. dist. 19. Bell. lib. 2. de in∣dulg. cap. 5 §. At non.
• * 1.205

  Chap. 15. 1. ••
• * 1.206

  Bell. lib. 1. de in∣dulg. cap. 4 §. Ter¦tia. Chry∣sost. in Rom. Hom. 8.
• * 1.207

  Aug. medit c. 22. & lib 20. de Civit DEI, c. 15. Pros. l. 1. de vita cōtem plati∣va. cap. 1
• * 1.208

  Bel••. l. 1. d•• sanct. cap. 3
• * 1.209

  Rom. 8.1. And 16.11 7
• * 1.210

  Gal. 1 22 Iohn 15.4 5
• * 1.211

  Bern. ad mi¦lites Tem∣pli. cap. 2 ••p. 98.
• * 1.212

  Psal. 127.
• * 1.213

  Cy∣prian. de ex∣hort. Mar∣tyrii cap. ••lt.
• * 1.214

  Ter∣tul. de patiē∣tio c. 9. & de spe∣ctacu∣lis c. 28.
• * 1.215

  Tract. 124. in Io∣••an.
• * 1.216

  ••phes 1.10.
• * 1.217

  Bel. l. 3. de Eccles c. 9.
• * 1.218

  Iust. Mar. q. 75. So Greg. Nazi∣an. an Orat. func∣bri in laudē Caesa∣rii fra¦tris. Chry∣sost. hom. 3. ad. phi∣lip. & Aug. l. 13. de civit. Dei, c. 8. Ephrem tom. 1. Tract. de mansio, heat.
• * 1.219

  Aqui∣nas in 1. C•••• 5.1.
• * 1.220

  Bel. l. 1. de sanct. c. 4. Areo∣pag. de Ec∣cles. Hier. c. 7.
• * 1.221

  Sess. 7 can. 5.
• * 1.222

  Aug. sup. levit. q. 84.
• * 1.223

  Gen. 17.24
• * 1.224

  Am∣brose in O∣rat. fune∣bri de obitiō Valēt. impe∣rat.
• * 1.225

  Meca in Rō. 5. p. 268. Bel. l. 4. de ani∣ma Chri∣sti c. 16. in fine. Bern. Epist. 77.
• * 1.226

  Rom. 11.16
• * 1.227

  Gen. 17.7.
• * 1.228

  Aug. l. 3. de bap∣tismo parū∣ter c. 12.
• * 1.229

  Aug. tom. 7 l. 4. de bap∣tismo cont. dona∣tistas, c. 22. cited in the canō law, also de ••ē∣secra∣tione. dist. 4. c. baptisme vicem. Bern. Epist. 77.
• * 1.230

  Lōb. l. 4.
• * 1.231

  dist. 4 §. his autē & lit. E. so also Alfō∣sus de castro verbo bap∣tism••. Cajet. in sū∣mam thome part. 3 art. 1. & 2. Ger∣son in conc. de na∣tiv. virg.
• * 1.232

  Sess. 4 sub pio 4. cap. 4 can. 2 Ioseph An∣gles in 4. sent. q. de s••sci∣pien∣tibus eucha¦rist. diffi••. 2. ex com∣muni scho∣lasti∣corū sentē∣tia, brutū comedens sacramentū 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.
• * 1.233

  1 Cor. 10.16
• * 1.234

  Dist. 2. doe conse∣crat. c. non omnis panis. Iust. Mart. apol. 2 Cyril. cate∣ches. my∣stag. 3 Theod dial. 2 Aug. l. 3. de trin. c. 4. Cyril. Alex. l. 10. in Io∣han. c. 13. dist. 2 de cō∣secrat. c. ante bene∣dicti••∣nem. dist. 2 de cō∣secrat. c. cor∣pus et
• * 1.235

  Bel. l. 1. de euch. c. 11. §. ad vlt.
• * 1.236

  1. Cor. ••1. 16
• * 1.237

  1. Cor. 11.26.
• * 1.238

  Dist. 2. de conse∣crat. c. ho•• est.
• * 1.239

  Ques. super levit. 57. Theod dial. 1 See al¦so Ire∣nouel. 4. c. 34. Aug. contra Adi∣man∣tum c. 12. & in Psal. 3. c. 38. Ter∣tul. cont. Marcion l. 4. c. 40. l. 3. c. 19. Eu∣sebius demon. Evang. l. 8. c. 1.
• * 1.240

  Dist. 2. de conse∣crat. c. cum fran∣gitur. Ibidē glossa in c. quid sit. Bern. serm. 6. in vigi∣lia nati∣vita∣tis.
• * 1.241

  Am∣bros. in c. 10. ad Heb. Chry∣sost. hom. 17. in Heb. Euse∣bius demon. Evang. l. 1. c. 10. August. de doct. Christiana, c. 16.
• * 1.242

  Aquī. part. 3 q. 83. art. 1. ••āb. l. 4. dist. 12. q. si sit dist. 2 de cō∣secrat. c. quia morte
• * 1.243

  Mark 14.23 24.
• * 1.244

  Heb. 7.29.
• * 1.245

  Dist. 2. de conse∣crat. c. si quo∣tiescū∣que.
• * 1.246

  Inno∣cens 3 de m••¦steriis missae l. 4. c. 27.
• * 1.247

  Orig. tract. 301. in Matth. Cyprian Epist. 68. ad C••cil. Chry∣sost. hom. 63. in Matth. Beda in Luc. 22. lan∣senius, c. 131.
• * 1.248

  Cy∣prian l. 2. Epist. 3. Chry∣sost. hō. 83 in Math
• * 1.249

  Theod dial. 2 Ber∣tram de cor¦pus et sang. Do∣mini. Edit. Colō. p. 205
• * 1.250

  Dist. 2. de conse∣crat c. ego Berē∣garius
• * 1.251

  Dist. 2. de conse∣crat. •• cum fran∣gitur hostia dices ipsa acci∣dētia fran∣gi et dare son••∣tum.
• * 1.252

  Gela∣sius de dua∣bus in Chri∣sto natu∣ris, cō∣tra Euty∣chen.
• * 1.253

  Gen. 18.27 3.19.2.23.
• * 1.254

  Aug. tract. So in Iohā∣nem.
• * 1.255

  Vigil. l. 4. cont. Euty∣chen.
• * 1.256

  Iren. lib. 4. c. 34.
• * 1.257

  Theod dial. 2
• * 1.258

  Ephre de sa∣cris Anti∣och. le¦gib. l. 1. in Phoci••̄ biblio¦theca, num. 229.
• * 1.259

  Dist. 2. de cōsec•• c. hoc est.
• * 1.260

  Bell. l. 3. de Euch. c. 23. §. Se∣cundo
• * 1.261

  Conc. Const. sess. 13 Also Conc. Trid. sess. 5. sub Pio 4. cap. 1. & 2.
• * 1.262

  Ruar. Tapp. cited by Cas¦sand. sub u∣tra{que} specie, pag. 1034. Tilet. in Math 26
• * 1.263

  Cass. cōsult. art. 22.
• * 1.264

  Cas∣sand. con∣sult. art. 22.
• * 1.265

  Dist. 2. de conse∣crat. c. com¦peri∣rimus Ignat. ep. 6. ad Phi¦ladelp Iust. Mart Apol. 2. Chry∣sost. hom. 18. in 2. Cor 8.
• * 1.266

  Alph. de Ca∣stro, contr. Here∣sas. Verbo Eu∣chari∣stia.
• * 1.267

  Cas∣sand. con∣sult. art. 22. Alex. Alens. 4. q. 40. memb 3. art. 2. Du∣rand. ratio∣nale, l. 4. c. 54. Aquī. part. 3 q. 76. art. 2.
• * 1.268

  Chry∣sost. hom. 83. in Math et 17. in Heb Amb. in c. 10. ad Heb. Euseb demō. Evāg. l. 1. c. 10. Inno∣cen. 3. de myst. Mis∣sae, 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. Bel∣larm. lib. 1. de Sacram. cap. 7. §. Ex qui∣bus, &c.
• * 1.269

  Bell. l. 1. de Verbo, c. 2. §. Qua∣re cū.
• * 1.270

  Bell. l. 1. de Missa c. 1. §. Sed non.
• * 1.271

  Hie∣ron. ep. ad Pam∣mac. & O∣cean.
• * 1.272

  A∣quin. in Heb. 7
• * 1.273

  Hay∣mo, in Heb. 7
• * 1.274

  Sua∣rez. in 3. par∣te Tho¦mae, tom. 3 disp. 74. sect. 1. §. Se∣cundo potest.
• * 1.275

  Pag. 949. §. 2.
• * 1.276

  Chry∣sost. hom. 83. in Math & hom. 17. in Hebr.
• * 1.277

  Euseb demō∣strat. Evāg lib. 1. cap. 10
• * 1.278

  Ambr in 1. Cor. 11.
• * 1.279

  Lomb. lib. 4. sent. dist. 12. q. Si sit.
• * 1.280

  A∣quin. part. 3 q. 83. art. 1.
• * 1.281

  Dist. de cō∣secrat c. Quid sit.