The ground of the Catholike and Roman religion in the word of God With the antiquity and continuance therof, throughout all kingdomes and ages. Collected out of diuers conferences, discourses and disputes, which M. Patricke Anderson of the Society of Iesus, had at seuerall tymes, with sundry bishops and ministers of Scotland, at his last imprisonment in Edenburgh, for the Catholike faith, in the yeares of our Lord 1620. and 1621. Sent vnto an honorable personage, by the complyer, and prisoner himselfe. The first part, or introduction.

The 6. and 7. Article.

That the custome of the Catholike Church in this second Age, was vniuersally to honour the Saintes in heauen, and to pray vnto them.

CHAP. IIII.

HAuing taught before the honour due to God, to the Saints, and to things aper∣tayning to them, it is easy to see that the Protestants in denying the honour due to the Saints the friends of God, deny likewise and refuse the honour due to God himselfe; and consequently doe play the Antichrist, and do agaynst that common and naturall saying among vs in Scotland; Loue me, and loue mine, that is, if yee loue me truly, yee must also loue my friends: and we see by experience, when we loue a friend sincerely, we loue for his sake his friends also, yea his seruants, yea his Ring or his Image, and whatsoe∣uer hath bene deare, and beloued of him. Conforme to which natural light the Catholiks, out of the great loue they carry to God, they loue those who haue bene Gods speci∣all friends, as the blessed Virgin Mary, the holy Apostles, the holy Martyrs, and such: who as they haue bene speci∣all and constant friends of God in this world, and do ray∣gne now with him in heauē; so we should loue them spe∣cially, and loue those things which doe appertayne vnto them. Wherof I inferre, that the Protestants in denying the honour due to the Saints in heauen, deny in lyke manner the honour due to God himselfe, as is manifest by this ex∣ample. Put the case, that a particular Gentleman in Scot∣land

should professe great loue and honour to his Maiesty, yet could not abide to heare a good word of his glorious mother B. Queene Marie the Martyr; yea would reuile her, miscall her, vnder the pretext, & colour that he will haue al honour to be giuen to his Maiesty alone, that the honour which is giuen to the mother is taken from the sonne: put the case, that this proud, and lofty-minded Puritane passe by my Lords Chauncellour, President, Treasurer without mouing his cappe, and appeare before his Maiesties honou∣rable Councell, without mouing body, cappe, or knee, & being demanded of this his barbarous forme of proceeding should answer: All honour should be giuen only to his Maiesty, none to his Lieutenants, fauourits, and friends; for that which is giuen to his friends is taken from his Maiesty. Put the case, that whensoe∣uer he do find his Maiesties Image he should deface and de∣file it, vnder the pretext that he giueth all honour to his Maiesties owne person, none to any thing that appertay∣neth to his Maiesty: would you take such a Gentleman to be a loyall subiect to his Maiesty? For would you not sus∣pect such loue towards his Maiesty to be nothing else, but playne hypocrisy and disloyalty? So do the Protestants in Scotland: they professe all honour and affection, say they, to Christ, but they reuile his mother, and will haue no ho∣nour giuē vnto her; they beare no respect to Christs fauorits the Apostles, and Martyrs; which is all agaynst the law of friendship, and agaynst the common Prouerbe, loue me, and loue my friends.

2. But the holy custome of the Catholikes hath euer bene to professe mutuall society with the Saints of heauen, mutuall communion, and participation of benefits; in to∣ken whereof we say in the Creed, I belieue the Communion of Saints. We of duty should honour the Saints; they of chari∣ty pray for vs; we honour, and prayse their felicity, they help, and relieue our misery; we declare vnto them our pouerty, and wants; they supply the same by their merits. But let vs heare the Bible:(a) 1.1 Goe to my seruant Iob, and offer vp for your selues a burnt-offring, and my seruant Iob shall pray for you. God commaundeth those persons to addresse themsel∣ues

to Iob, to the end he should pray for them, though Iob was yet liuing in misery, and doth not God much more commaund vs now to pray to Iob, and the Saints raigning in glory? If it was commendable in S. Paul (and no wayes derogating to the mediation of Christ) to desire the Ro∣manes yet lyuing in misery to pray for him:(b) 1.2 Also brethren I beseech you for our Lord Iesus-Christs sake, and for the loue of the Spirit, that yee would striue with me by prayer to God for me; shall it not be lawfull to pray to S. Paul now liuing in glory, since they are(c) 1.3 beholders of our life and actions? They see out distresse, & heare the complayntes we make; they know our estate, sayth S. Augustin, by the report of the An∣gells our faythfull Guardians, who haue dayly inter∣course betweene them, and vs. As Cornelius his good An∣gell witnesseth:(d) 1.4 But when he looked on him, he was affrayd, & sayd, who art thou Lord? And he sayd vnto him, thy prayers, and thine Almes, are ascended into remembrance in the sight of God. Which place is corrupted by the Ministers.

3. But how doe the Saints, and Angells in heauen know our prayers, and the present estate wherein we are? Besides the report, and relation of our good Angells, there is other meanes, wherby the Saints in heauen haue certaine knowledge of our outward actions, and inward thoughts, so farre forth as it is needfull for vs, and expedient to them; for as much as that the Saints do see, and behold our actions, and prayers, in the brightnes of God, as in a faire resplendent glasse, in which the beames of all creatures, their nature, & per∣fection more clearly shine, then in themselues, sayth S. Gregory:(e) 1.5 What can the Saints be there ignorant of, where they know him who knoweth all things? The third meanes whereby the Saints in heauen know our prayers, and actions, say(f) 1.6 S. Gregory, and(g) 1.7 S. Augustine, is, by a speciall fauour, & re∣uelation of God, who openeth to them, as to our speciall friēds whatsoeuer is behoouefull for them to know. Doth not the Bible witnes, that the holy Angels in heauē know, and re∣ioyce at the conuersiō of a sinner:(h) 1.8 There is ioy in the presēce of Angels of God for one sinner that conuerteth? Doth not the Bible likewise witnesse that the Saints in heauen S. Peter, S. Paul

and such, are like vnto the Angells:(i) 1.9 In the resurrection they neyther marry wiues, nor wiues are bestowed in marriage, but are as the Angels of God in heauen? Wherfore then euen as the Angels know the estate of their Pupils, know their prayers, and miseries; so do the Saints in heauen know our estate, and things belonging vnto vs. If many holy men, euen in this mortall life, either by the guift of prophecy, or by the extra∣ordinary fauour of God haue disclosed the hidden thoughts of mens harts, sundry things to come, and thinges done farre distant from them, much more should this priuiledge be graunted to the Saints in heauen, since the excellency of that happy estate challengeth much more. So Elisaeus, be∣ing a mortall man and far distant from Giezi, knew of the bribe which Giezi tooke:(k) 1.10 Went not mine hart with thee, when the man turned agayn from his chariot to meete with thee? Is this a tyme to take money and receyue garments &c. Likewise S. S. Peter disclosed the inward Sacriledge of Ananias, and Saphira:(l) 1.11 Then sayd Peter: Ananias, why hath Satan filled thy hart, that thou shouldst lie vnto the holy Ghost, and keepe away part of the price of the possession? Vpon the which words S. Augu∣stine sayth in commendation of vowing of chastity:(m) 1.12 If it displeased God, to withdraw of the money, which they had vowed to God; how is he angry, when chastity is vowed, and is not performed &c? If then S. Peter, yet a mortall man, did know the in∣ward thoughts of Ananias, much more is he able, now be∣ing glorified, to know our prayers; which reason S. Augu∣stin learnedly prosecuteth in Elizaeus, and consequently in S. Peter his fact, saying:(n) 1.13 If the Prophet Elizaeus absent in body did see the bribe, which his seruant Giezi receyued of Naaman Syrus; how much more shall the Saints see all things when God shall be all in all vnto vs? I might to the same effect produce sundry other authorityes of the Fathers, which to deny is nothing else but an impious, and abominable contumacy of the Prote∣stants.

4. I will end with this place of S. Peter exceedingly corrupted by the Ministers, and whereby S. Peter promi∣sed to pray after his death for the Catholikes:(o) 1.14 And I will do my diligence, you to haue often after my decease also, that you may

keepe a memory of these thinges. Which wordes seeme to haue bene more playne in the Greeke copies, extant in S. Chry∣sostome(p) 1.15 his tyme, who readeth thus: I will endeauour after my coming to heauen to remember you.(q) 1.16 Oecumenius likewise auoweth that sundry holy Fathers proued by this place, that the Saints in heauen after their death did pray for vs mor∣talls yet in life. Yea S. Leo the Great one of Peters succes∣sors in the Apostolike Romayne Sea, often attributeth the good administration thereof to S. Peters prayers:(r) 1.17 We are much bound (sayth he) to giue thankes to our Lord and Redeemer Ie∣sus-Christ, that hath giuen so great power to him, whome he made the Prince of the whole Church: that if in our tyme also any thing be done well, and be rightly ordered by vs, it is to be imputed to his worke, and his gouernement, to whome it was sayd, And thou being conuer∣ted confirme thy brethren: and to whome our Lord after his resurre∣ction sayd thrise, Feede my sheepe; which now also without doubt the godly Pastour doth execute, confirming vs with his exhortations, and not ceasing to pray for vs, that we be not ouercome with any tempta∣tion &c. Besides these ancient Fathers, sundry learned, & fa∣mous doctours of late, proue out of this place the Inuocatiō of Saints, as Catherinus, Clarius, Franciscus Suarez, Grego∣rius de Valentia, Franciscus Turrianus, and others; whose consequences, testimonies, and explications should be pre∣ferred by any wise man to the explications, & consequen∣ces of the Ministers, who shall neuer be able to proue by the expresse word of their own corrupted Bible, that, The Saints in heauen do not pray for vs: that, we should not pray vnto the Saints, and such. But with vs Catholikes concerning this poynt of Religion, and all others,(s) 1.18 The verity of the Scrip∣tures is holden of vs, when we do that which pleaseth the vniuersall Church, which the authority of the same Scripture commendeth. Let vs then heare the consequences of the Church of God made manifest vnto vs by the holy Fathers of this second Age, or Century.

Testimonies of the holy Fathers of this second Age, That we should honour the Saints in heauen, and that they pray for vs. The first Section.

S. Iustine a famous, and holy Martyr, witnesseth that the Catholikes worshipped the true God with Diuine worship only, and worshipped the Angells with a religi∣ous worship called Dulia:(a) 1.19 Quinimò & illum verum Deum, & Filium qui ab eo venit, nos{que} haec docuit, & aliorum sequentium, assimilatorum{que} bonorum Angelorum exercitum, & spiritum prophe∣ticum colimus & adoramus, verbo, & veritate venerantes; id{que} omnibus, qui dicere velint, vt edocti sumus, candidè tradentes. And agayne he witnesseth that good(b) 1.20 Angells are giuen vs by God to assist vs, help vs, heare our prayer, pray for vs, & defēd vs from dangers of body & soule, & to accompany at our dying day our soule to that eternall felicity, where the Saints in heauen pray for vs. Truly no reason can be giuen why mortall men may be prayed vnto, and not immortall Saints in heauen, whose charity is greater without compa∣rison, then ours heere, sayth S. Bernard:(c) 1.21 That blessed coūtry doth not change charity, but augment it. S. Hierome:(d) 1.22 If the A∣postles, and Martyrs dwelling in corruptible flesh could pray for others, when they ought to be carefull for themselues; how much more after their crownes, victories, and triumphes?

2. S. Irenaeus a holy Martyr, and famous writer of this age could not more playnly auowe the Inuocation of Saints, then calling them our Aduocats, and Intercessours, which title he giueth in playne termes to the Blessed Vir∣gin mother of Christ:(e) 1.23 Sicut Eua seducta est (sayth he) vt effugeret Deum, sic Maria suasa est obedire Deo, vti Virginis Euae Virgo Maria fieret Aduocata. That is, as Eua was seduced to disobey God, so Mary was persuaded to obey God, to the end that of the Virgin Eua, the Virgin Mary might be Ad∣uocate. Which is conforme to that famous saying of S. Ber∣nard:(f) 1.24 We need a Mediatour to our Mediatour, and who more profitable then the Blessed Virgin Mary? Not that we need any

mediatour besides God, in respect of his inhability or litle power, but in respect of our imbecillity, indignity, and base vnworthines: & thus meaned some auncient Fathers saying, that we should not call vpon the Saints in heauen as thinking God not to be sufficient to help vs.

3. Yea it was a common custome in the primitiue Church amongst the Catholikes, to make a couenant in their life tyme, that whether of them went to heauen be∣fore the other, he should pray for his fryend yet in life, as witnesseth S. Cypriā who speaketh to the Catholikes thus:(g) 1.25 Let vs pray mutually one for another, and whether of vs two shall by Gods clemency be first called, let his loue continue, and his prayers not cease for his brethren, and sisters in the world. And againe this holy Father exhorteth the holy Virgins and Nunnes in his tyme to pray for him after their departure:(h) 1.26 Only then haue vs in remembrance, when your virginity shall begin to be honoured: that is in heauē. Conforme to the which custom the Vir∣gin and Martyr(i) 1.27 Potamiaena promised at the houre of her Martyrdome, that after her death she would procure mercy of God for Basilides, one of the souldiers that led her to execu∣tion: and so she did.(k) 1.28 S. Augustine lykewise in playne termes desireth to be helped by S. Cyprians prayers. And(l) 1.29 S. Hierome intreateth the holy Matron Paula after her death to pray for him in his old age, affirming that she will the more easily obtayne, the nearer she is now ioyned to Christ in heauen. It is well knowne that the receyued cu∣stome among the Iewes, before the comming of Christ, was to pray to the Saints deceased, as witnes those wordes of the Bible: Iudas thought that,(m) 1.30 He saw Onias (which had bene the high Priest, a vertuous, and a good man, reuerend in behauiour▪ and of sober conuersation, well spoken, and one that had bene exercised in all points of godlines from a child holding vp his hāds towards heauen, and praying for the whole people of the Iewes. A∣gayne, Onias speaking of Hieremy the Prophet who was dead foure hūdreth yeares before, said thus:(n) 1.31 This is a louer of the brethren, who prayeth much for the people and for the holy citty, to wit, Hieremias the Prophet of God. Which place auncient O∣rigen, with other Fathers, citeth to proue the Inuocation

of Saints: which holy custome being familiar and vsuall, made the Iewes to thinke that our Sauiour Christ Iesus be∣ing on the Crosse did inuocate the Prophet Elias saying,(o) 1.32 Eloi, Eloi, & some of the Iewes when they heard Christ vse those wordes sayd,(p) 1.33 This man calleth Elias. Finally a fa∣mous Protestant witnesseth:(q) 1.34 That almost all the Bishops, and writers of the Greeke, and Latin Church for the most part were spotted with the doctrine of Free-will, of Merite, of Inuocation of Saints.

4. Origen speaketh playnly, and plentifully of this matter teaching vs first the custome, which was in his time to pray for those in Purgatory, and that those in heauen do pray for vs:(a) 1.35 Propterea & memorias Sanctorum facimus, & Pa∣rentum nostrorum, vel amicorum in fide morientium deuotè memoriā agimus, tam illorum refrigerio gaudentes, quàm etiam nobis piam con∣summationem in fide postulantes. 2. He auoweth that this point of Faith was out of doubt amongst the Catholikes:(b) 1.36 Quis enim (sayth he,) dubitat, quòd sancti qui{que} Patrum, & orationi∣bus nos iuuent, & gestorum suorum confirment, atque hortentur ex∣emplis. 3. In conformation of this, he citeth the bookes of the Machabees as canonicall, and true Scripture:(c) 1.37 Sed & omnes Sancti (sayth he,) qui de hac vita de cesserunt, habentes ad∣huc charitatem erga eos qui in hoc mundo sunt, si dicantur curam ge∣rere salutis eorum & iuuare eos precibus suis, at{que} interuentu suo apud Deum non erit inconueniens. Scriptum est nam{que} in Machabaeorum li∣bris,(d) 1.38 Hic est Ieremias Propheta Dei, qui semper orat pro populo. 4. Origen himselfe praieth to the holy Angels after this forme:(e) 1.39 Obsecrat te Dominus omnis Angelorum chorus propter me qui pessima consummaui, vt miserearis super ouem, quae errauit.

5. Not only he prayeth to the Angels, but also to holy Iob then in heauen saying:(f) 1.40 O beate Iob viuens in per∣petuum apud Deum, & victor permanens in conspectu Regis Domini, ora pro nobis miseris, vt etiam nos terribilis Dei misericordia protegat in omnibus tribulationibus &c. 6. Not only he prayeth to Iob to pray for him, but lykewise to all the Saints in heauen:(g) 1.41 Inciptam me genibus prosternere, & deprecare vniuersos Sanctos, vt mihi non audenti petere Deum prop••er nimietatem peccati, succur∣rant: O Sancti Dei, vos lachrymis, & fletu pleno dolore deprecor, vt

procidatis misericordijs eius pro me misero, and in especial he prai∣eth to S. Abraham thus: Hei mihi Pater Abraham, deprecare pro me, ne de sinibus tuis aliener, quos valde cupiui, nec condignè quidem propter ingens peccatum meum.

5. S. Cyprian auoweth lykewise the constant, and Catholike beliefe of this Age concerning this point saying, that the holy Innocents, which were put to death by He∣rod, in heauen pray for vs:(h) 1.42 In ordine Sanctorum Protomar∣tyres primum habent locum, & secretorum conscij diuinorum propin∣quitate familiarissima clementiam Dei pro nostris exorant laboribus, quae vs{que} hodie funestus Herodes prosequitur, quorum sanguine mor∣te Diabolus delectatur. Agayne, he witnesseth that the dayes of the departure of the holy Martyres, and of others, who dyed in prison for the Catholike Religion were remarked, and in regard therof Sacrifices offered to God in thankes∣giuing:(i) 1.43 Quanquam Tertullus fidelissimus, & doctissimus frater noster pro caetera solicitudine, & cura sua scripserit, & scribat, ac significet mihi dies quibus in carcere beati fratres nostri ad immortali∣tatem gloriosae mortis exitu transeunt, & celebrentur hic à nobis O∣blationes, & Sacrificia ob commemorationes eorum, quae ci••ò vobiscum Domino protegente celebrauimus. This is then the beliefe & Re∣ligiō of our holy, & auncient predecessours of the Church of God through the whole world. Now,(k) 1.44 any thing that the whole Church doth practice & obserue throughout the whole world, to dispute therof, as though it were not to be done, is most insolent mad∣nes, sayth S. Augustine.

That the Ministers haue falsified the Bible in sundry places, which prooue the Inuocation of Saints. The second Section.

THat place of Iob, where Eliphaz desireth Iob to call vpon some of the holy Angels, proueth manifestly the inuocation of the holy Angells:(a) 1.45 Call therfore if there be that will answere thee, and turne to some of the holy Angells. Where S. Augustine auoweth, that holy Iob did inuocate the Angells:(b) 1.46 It seemeth, sayth he, that Iob doth pray the An∣gels

to pray for him, or else the Saints to pray for him as for a sinner. The wordes of Iob in the three and thirtith chapter witnes this plainly:(c) 1.47 There shall be an Angell speaking for him, one of the thousands to declare mans equity. By reason that these two places do make forcibly agaynst the Ministers, they haue corrupted them impiously, turning the first by way of in∣terrogation: Call now if any will answere thee, and to which of the Saints wilt thou turn? and taking out the word Angels, which is in the Greeke text, as the Caldaicke word Mikdoschim sheweth lykewise playnly. It is certayne, that in putting in this interrogation, the sense is fully changed, and the words haue another meaning; for the selfe fame sentence made by way of interrogation, & read absolutly, wil haue diuers meanings, as is manifest in many sentences vsed in familiar talke, as also in that sentence of S. Augustin: He who made thee without thee, shall not saue thee without thee. Qui fecit te sine te, non saluabit te sine te. Signifying that mans coopera∣tion of free will is necessary to saluation: which place the Lutherans doe corrupt to signify the plaine contrary, only by reading the same sentence (to proue that man had no free-will concerning his saluation) with an interrogation thus: He that made thee without thee, shall he not saue thee with∣out thee? In the second place of Iob, the Ministers haue ta∣ken out the word Angell, turning thus:(d) 1.48 If there be any Mes∣senger with him &c. putting the word Messenger, insteed of Angell to make the sentence obscure. After this forme a Iew or Turke may turne all the Bible vpside-down, as that:(e) 1.49 Then the Diuell left him and the Messengers came, and ministred vn••o him Agayne:(f) 1.50 The Messengers that goe forth, and seuer the bad from among the Iust And infinite such places, where it were impiety to turne Messenger for Angell. Can there be a greater sinne before God, then to corrupt after this forme without conscience, or shame the word of God? Is it mar∣ueyle that the Ministers effrontedly corrupt the holy Fa∣thers, since they are not affrayd to do the same to the Bible, the holy Scriptures, the sacred word of God? Is it not the right way to Atheisme to turne for Angell, Messenger; for Church, Congregation; for Priest, Elder; for Sacrament, Secret, & for Hell, Graue?

2. The second place corrupted by the Ministry, is that saying of the Prophet Dauid:* 1.51 I am partaker of all that feare thee, and that keepe thy commaundements. Wherby is signifyed that all true, and sincere Catholikes are partakers of all the prayers, good workes, and merites of the whole militant Church, as likewise of the prayers of the triūphant Church that is, of the Saints of heauen, which is called in our Creed, The Communion of Saints. The Greeke text is directly for vs a∣gainst the Ministers. The Hebrew, Chaber, and the Chal∣daick, Chabera, signify cleerly to any vnpassionate man, I am partaker.(g) 1.52 S. Ambrose,(h) 1.53 S. Hierome, and(i) 1.54 S. Au∣gustine, and others, turne the same place, I am partaker. But I pray yow how do our Ministers disguise, and deface this place? I am, say they, companion of all that feare thee, and keepe thy precepts. And in their merry metre they singe: Companion am I to all them, which feare thee in their hart &c. Is it a great ho∣nour to King Dauid to be Cōpanion to some of the Tron-Lords of Edenbrough, who bragge to feare God? How could Dauid accompany, or be Companion to all those that feared God? And since none can keepe the comman∣dements, as the Ministers, sayth he, how could the holy Prophet be their Companion? Are not the Ministers in coining such new translations to fauour their new opini∣ons, conuicted by S. Augustine to be manifest heretiks? for(k) 1.55 He is an heretike, sayth he, who for some temporall commodity & especially for his glory, and principality, coyneth, or els followeth false or new opinions, false or new translations.

3. The third place corrupted by the Ministers, is this of Ieremias:(i) 1.56 If Moyses, and Samuell shall stand before me, my soule is not towards this people. Where, as before Chap. 7.11.14. God forbad Ieremie to pray for the Iewes, so here he saith; that though not only Ieremy, but also though Moyses and Samuel, (departed from this world longe before) shall pray for this people, yet they shall not escape the punishment for their sinnes. By necessary consequence whereof it fol∣loweth, that Moyses, and Samuel after their death both could and did somtymes pray for the Iewes; otherwise the particular mention of these Prophets were not to the pur∣pose

if they ne••••r did, nor could pray for them, as learned∣ly proue(l) 1.57 S. H••••rome,(m) 1.58 S. Chrisostome, &(n) 1.59 S. Gregory the great; and the Prophet Baruch confirmeth the same saying:(o) 1.60 O Lord Almighty, the God of Israel heare now the pray∣ers of the dead of ••sraell, and of their children which haue sinned be∣fore thee. Then the dead of Israell, prayed for the liuing; the Hebrew word ••m••ahhamod in the future tense maketh for vs, and sheweth both the malice, & Ignorance of the Mi∣nistry, in turning one tense for another, for they turne thus: Though Moyses and Samuel stood before me &c. The Chaldean Paraphrast maketh playnly for vs: Im Iacum Mosche. &c. If Moyses, and Samuel shall stand before me to pray. &c. And the Greeke text also maketh for vs agaynst the Ministers, who in corrupting thus the Bible, inuenting Nouelties, & new translations in so waighty a matter, as is the matter of our Saluation, the word of God, and in speakinge peruerse thinges, do shew consequently that they are manifest here∣tiks.

4. The fourth place corrupted by the Ministers, is that of S. Peter:(p) 1.61 I will do my diligence, you to haue often after my decease also, that you may keepe a memory of these things. Where S. Peter promiseth to pray after his death for the Christians, hauing promised before in the thirteenth verse to remem∣ber them, and to stirre them vp by admonitions, so long as he was in life: and after in the fifteenth verse promiseth consequently to remember them after his death; as with the rest the Greeke, and Latine Fathers playnly witnes∣seth S. Chrisostom, saying:(q) 1.62 Reioyce Peter the Rock of Faith: reioyce Paul the honour of the Church: reioyce Peter the entry of true Religion: reioyce Paul the caire of Churches: reioyce euer in our Lord and offer vp your prayers for vs without interruption; fulfill your promise, for thou O Peter sayst: I will do my diligence, you to haue of∣ten after my decease also The Ministers to take away the force of this place of the Bible haue first put in the word alwayes, in place of the word often. 2. They haue taken away all points, to make the sentence obscure. 3. They haue trans∣posed, and changed the words to the same end agaynst the Greeke text, putting the words, After my departing, after

the wordes, to haue remembrance, to deceyue therby the rea∣der, and to persuade him, that S. Peter only sayth, that he shall with such diligence exhort the Christians so long as he is in life, that they shall remember him after his death; not that he personally shall remember them after his death; to the which end the Ministers most viciously translate thus: I will endeauour therfore alwayes that yee also may be able to haue remembrance of these thinges after my departing. Cā there be a more manifest marke, that the Ministers are here∣tikes, then thus to corrupt the word of God to proue their owne errours? which while they follow, they seeme to follow the Bible, saith S. Augustin: (^r) All heretikes which receyue the Scriptures, and their authority, will seeme to follow them, whereas indeed they follow their owne errours and are therfore here∣tikes, not because they condemne them, but because they do not vnder∣stand them, or do viciously translate them.

5. The fifth place which the Ministers haue corrupted for the great hatred they haue agaynst the Blessed Virgin Mary, is in S. Luke, where the Blessed Virgin sayth:(s) 1.63 Because he hath regarded the humility of his handmayd: for behould from henceforth all generations shall call me blessed. Which prophe∣cy of the blessed Virgin is dayly fulfilled (by the Catholi∣kes, not by Puritanes, who haue scraped out the word Gene∣rations, agaynst the force of the Greeke word) when the Church, and the faythfull Christians keeping her festiuall dayes, and saluting her say, Aue Maria, and other such holy Anthymes: which place lykewise declareth the great hu∣mility of the blessed Virgin, who as she was full of the grace of God; so she was of all vertues, & especially of humility, wherby she pleased God more (say the Doctours) thē by her virginity. But the Ministers cānot suffer her to be praised by reason of her humility, for the which cause they haue thrust out the word humility, translating thus: for he hath looked on the poore degree of his seruant, for behold from henceforth shall all ages call me blessed.* 1.64 In the Greeke text, the word signifieth humility: as the Ministers being better aduised haue trāslated the same Greeke word in other places:(t) 1.65 Whosoeuer therfore shall hūble himself as this litle child, the same is the greatst in the kingdom of hea∣uen.

And againe:(u) 1.66 God resisteth the proud, & giueth grace to the humble. The Siriack text likewise is for vs Catholikes, dechor bemuceco dametheth &c. that is, because he hath regarded the humi∣lity &c. The auncient Fathers both of the Greeke and La∣tin Church, with one consent, all read, Because he hath regar∣ded the humility &c. And not content to haue shewed this litle lyking of the humility of the Blessed Virgin, they seeme willing to dissemble the inward humility of hart, a chiefe vertue in our Sauiour Christ Iesus, the Blessed Virgins sonne, for they haue thus translated that famous sentence of his,(w) 1.67 Learne of me, because I am meeke and humble of hart, with leauing out the accustomed word, humble: and this newfanglenes in vsing new inuented wordes and pro∣phane noueltyes agaynst the forme of the Catholike Fayth, agaynst the phrase of the old and Apostolyke wri∣ters, come to vs by tradition of all ages and Churches, hath beene euer an infallible marke of new Ministers, and heretikes, of whome therefore S. Paul commaundeth vs to beware:(x) 1.68 Auoyde prophane nouelties of wordes. In S. Augu∣stine his daies, when any good thing hapned to Catho∣likes, or when they entred into any mans house, or met a∣ny friend by the way, they vsed alwayes to say, Deo gratias, thankes be to God: but the Donatists, and Circumcellians, impious heretiks of that tyme, being alwayes giuen to no∣uelties of wordes, forsooke the old phrase of the Catholiks, and would alwayes say, Laus Deo, praysed be God: from which kind of ordinary salutation (though good yet new∣ly inuented) the Catholikes did so shunne (sayth(y) 1.69 S. Au∣gustin) that they had as willingly haue met a theefe, as one who would say Laus Deo, insteed of Deo gratias: so we Ca∣tholikes should keep constantly our Forefathers words, so we may the more easily keep our old, and true Fayth re∣ceyued of them. Let vs not therefore vse with the new mi∣nistry of the Protestants, profane nouelties of wordes, as, amendment, for pennance; abstinence, for fasting; the Lords sup∣per, for the Blessed Sacrament; Superintendent, for Bishop; Con∣gregation for Church; sobeit, for Amen; prayse the Lord, for Alle∣luia; Elders, for Priests; Mystery, for Sacrament; Idol, for Image;

Instructions for traditions; and such. Thus if we do, the very wordes will bring vs to the Fayth of our forfathers, & keep vs therin, auoyding alwayes prophane noueltyes of words a. S. Paul commaundeth vs to do. Truly those very aun∣cient wordes yet vsed in Scotland, Candlemasse, Michaelmasse, Andersmasse shew euidently that the holy Masse was in vse in Scotland from the first conuersion thereof to the Catholike Religion, that is, fourteene hundreth yeares since, or rather sixteene hundreth yeares since; for at such festiuall and re∣marked dayes, the holy Masse was sayd with such great so∣lemnity, that sundry gentlemen and commons came from abroad to see the celebration thereof. Do not lykewise the wordes we vse, S. Giles Church, S. Patrickes Church, S. Cuthberts Church, the Lady of Grace, Hallowmasse, and infinite such witnes the honour, and inuocation, which our forefathers vsed towards these Saints? What wit∣nesseth I pray you the wordes, All soules day, holy-Roode day, Shirfthursday, Palme-sunday, Corpus Christi day; Imber dayes, but the antiquity of our Catholike and Romane Religion? Which Religion, as the wordes themselues, did continue without any debatable contradiction vntill the comming of Luther, and Caluin, and yet are in vse; so the Catholike Apostolike, & Roman Religion, did euer continue in En∣gland, Ireland, and Scoland without any debatable con∣tradiction vntill the comming of Luther, Caluin, Knox, & Paul Meffen a Minister.

6. Their small deuotion vnto the Blessed Virgin Mary, may likewise appeare by their translating those wordes;(a) 1.70 And he knew her not till she brought forth her first born sonne, and called his name Iesus; w••th thrusting in the word he, thus, And he called his Name Iesus, giuing away the honour of the Imposition of the name solely to Ioseph, against the ex∣presse text of the Bible where the Angell sayd vnto her:(b) 1.71 For loe thou shalt conceyue in thy wombe and beare a sonne, and shalt call his Name Iesus: Yea the Ministers considering the matter without passion, turne with vs that of Isay:(c) 1.72 Behold the Virgin shall conceyue and beare a sonne, and she shall call his name Emmanuel, the Hebrew word being of the feminine gen∣der,

and referred of necessity by the Rabbins to the blessed Virgin.* 1.73 Since then S. Mathew speaketh indifferently with∣out limitation to Ioseph, is it not abuse of Gods word, and partiality agaynst the blessed Virgin, to giue the honour of the imposition of that holy name to Ioseph, only; since both the Prophet Isay, and S. Luke put the matter out of doubt, in giuing it to the blessed Virgin Mary? But let vs Catholikes euer honour the blessed Virgin, as mother of our Sauiour, and speake reuerently of her with the holy Fathers, especially with S. Ephrem (who was thirteene hundreth yeares since.)(d) 1.74 O Marie mother of God (saith he) vndefiled Queene of all, the hope of all sinners, my lady most glorious, higher then heauenly Spirits, more honourable then the Cherubims, holier ••hen the Seraphims, the hope of the Fathers, the glory of the Prophets, the prayse of the Apostles: by thee we are reconciled to Christ my God, thy sonne: thou art the helper of sinners, thou the hauen for them that are tossed with stormes, the solace of the world, the deliuerer of the imprisoned, the helpe of orphanes, the redemption of captiues, vouchsafe me thy seruant to prayse thee: Hayle Lady Mary full of grace, hayle Virgin most blessed among women.

7. To disguise the holy virginity of the Blessed Vir∣gin Mary, and to signify that she had not made a vow of virginity, and that she was not Iosephs true wife, before the Angell appeared vnto him and sayd:(e) 1.75 Ioseph sonne of Dauid seare not to take Mary thy wife, for that which is borne in her is of the holy Ghost: The Ministers haue corrupted the for∣sayd place thus: Ioseph Sonne of Dauid seare not to take Mary for thy wife, adding the word, for, which is not in the Greeke nor Syriak text, where it is, Lemariam anthetoc, Mary thy wife, and not Mary for thy wife: which particle, for, is added against the holy, and auncient. Fathers, who witnesse that the Blessed Virgin Mary was espoused to Ioseph before she was found to be with child, and before the Angell appeared to Io∣seph. Secondly the Ministers themselues (alwayes addicted to the Spirit of contradiction) shew cleerly that before the Angell appeared to Ioseph, Mary was Ioseps wife: Then Io∣seph her husband. 3. Ioseph could not haue beene minded to put her away, if she had not bene already marryed. 4. The

Hebrew word, which is in the Prophet Isay* 1.76 h halma, si∣gnifieth properly a true Virgin, & hauing with it (as it hath 〈◊〉〈◊〉 Hebrew text of Isay) he haiedigha, signifieth a Virgin 〈…〉〈…〉 ••••a••es, a pure Virgin in body, minde, and affe∣•••••••••• yea a perpetuall Virgin; though without the sayd ••••haudigha, it signifieth a(g) 1.77 Virgin also, yet not one, who remayneth perpetually in her virginity, as it doth in Isay, who speaketh only of the Blessed Virgin, whome to haue made a vow to God to keep perpetually her vi••ginity wit∣nes the holy Fathers(h) 1.78 S. Gregory Nazian.(i) 1.79 S. Bernard, & others. The which holy exaple of the B. Virgin Mary in vowing perpetuall virginity hath being imitated by an in∣finite multitude of men, and women of all nations, yea by Kinges, and Princes of diuers Nations. And of our Na∣tion of Scotland, we haue the example of holy King Mal∣colme the Virgin, of S. Richardis Empresse, S. Fiacre, S. Guthagon, S. Mungo, S. Edmond, S. Fridelinus, S. Ma∣thildis, and many others, of whome I make mention plen∣tifully in my booke intituled Menologium Sanctorum regni Sco∣tiae. But the Ministers drowned in flesh, and blood, and sensuall pleasures, cannot vnderstand such things: no mar∣uayle because,(k) 1.80 A sensuall man perceyueth not the things of the Spirit of God, for they are foolishnes vnto him: neyther can he know them, because they are spiritually discerned: which place the Mi∣nisters haue likewise corrupted to hide their turpitude and fleshly sensuality, putting natural, for sensuall; knowing wel that those wordes, a naturall man, are taken in a good part, for any wise, and iudicious man, and not for a sensuall man.

8. We Catholikes do cal the B. Virgin Mary Queene of heauen with S. Chrysostome, S. Basil, and the holy an∣cient Fathers, who do pray vnto her after this fort:(l) 1.81 Most holy, vndefiled, blessed aboue all, our Queene, our Lady, the mother of God Mary, a Virgin for euer, the sacred Arke of Christs Incarna∣tion, who didst beare thy Creatour: holy mother of vnspeakeable light, we magnify thee with Angelicall hymnes: all things passe vnderstan∣ding, all things are glorious in thee, O mother of God. The Ministers I say, to dishonour the Blessed Virgin Mary, and to make

her odious with the common people, haue corrupted im∣piously that place of Ieremias:(m) 1.82 All houses in the toppes whereof they haue sacrificed to all the host of heauen, and haue of∣fered lybaments to strange Gods: Vnderstanding by the host of heauen, the Moone, and the starres, whereunto impiously the Iewes offered Sacrifice. Now the Ministers insteed of these wordes, the host of heauen (which are conforme to the Hebrew, and Greeke) put in their first printed Bibles, but now lately corrected, Queene of heauen. Because we Catholikes worthily doe honour, and call the Blessed Virgin Queene of heauen. What is impiety if this be not? And what is hatred agaynst the Mother of God if this be not? Are not the Ministers not only voyde of wit, lear∣ning, and common sense in discouering so diuelish a hatred agaynst the Blessed Virgin; but also voyd of shame, and modesty, and more to be blamed then Turkes, and Sara∣cens, who honour greatly the Blessed Virgin Mary?

Notes

• (a) 1.1

  Iob. c. 42. v. 9.
• (b) 1.2

  Rom. c. 15. v. 30.
• (c) 1.3

  Ambr. l. de viduis.
• (d) 1.4

  Act. c. 10. v. 4.
• (e) 1.5

  Lib. 12. moral. cap. 13. & 15.
• (f) 1.6

  Greg. Naz. orat. fun. in so∣rorē Gorg.
• (g) 1.7

  S. Au. lib. de cura pro mortu∣is cap. 15.
• (h) 1.8

  Luk. 15. v. 10.
• (i) 1.9

  Mattb. 22. & Mark. 12. v. 25.
• (k) 1.10

  Reg, 2. v. 26.
• (l) 1.11

  Act. 5. v. 3.••.
• (m) 1.12

  Aug. serm. 10. de diuersis.
• (n) 1.13

  Aug. lib. 21. de ciuit. c. 29.
• (o) 1.14

  2. Pet. cap. 1. v. 15.
• (p) 1.15

  Orat. in Princip. Apostol. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (q) 1.16

  In psal. 101.
• (r) 1.17

  Serm 3. in aniuers. die assumpt. ad Pontifi.
• (s) 1.18

  Augu. lib. 10. con∣tra Crescō cap. 11.
• (a) 1.19

  Apol. 2. ad Anto. Pium Imp.
• (b) 1.20

  Ad quaest 30. Gentil.
• (c) 1.21

  In vigil SS. Petri & Pauli.
• (d) 1.22

  Hier. aduers. Vi∣gilantium.
• (e) 1.23

  Irenae∣us lib. 5. c. 19.
• (f) 1.24

  Bern. serm. de B. Virgine quae inci∣pit Signū magnum.
• (g) 1.25

  Epist. 57.
• (h) 1.26

  Lib. de disciplina & habitu Virginum
• (i) 1.27

  Euseb. l. 6. cap. 4.
• (k) 1.28

  Lib 5. de Baptis. cōt. Donat. c. 17.
• (l) 1.29

  In epita. Paulae.
• (m) 1.30

  2. Ma∣chab. v. 11.
• (n) 1.31

  2. Mac. c. 15. v. 14.
• (o) 1.32

  Matth. 27. v. 46.
• (p) 1.33

  Matth. 27. v. 47.
• (q) 1.34

  VVhit gift in his defēce &c. pag. 471.
• (a) 1.35

  Lib. 3. in Iob.
• (b) 1.36

  Hom. 26. in Nū.
• (c) 1.37

  Hom. 3. in Cant.
• (d) 1.38

  Macha. 15. v. 14.
• (e) 1.39

  In la∣mento in fine.
• (f) 1.40

  Lib. 2. in Iob.
• (g) 1.41

  Initio lamenti▪
• (h) 1.42

  In lib. de stella, Magis, & Innocentū ••••ce.
• (i) 1.43

  In epist. ad Clerum 37.
• (k) 1.44

  Aug. op. 118. c. 5.
• (a) 1.45

  Iob. 5. v. 1.
• (b) 1.46

  In cap. 5. & 19. Iob. tom. 4
• (c) 1.47

  Ver. 2••
• (d) 1.48

  Iob. c. 33. v. 23.
• (e) 1.49

  Matth. 4. v. 11.
• (f) 1.50

  Matth. 13. v. 40.
• * 1.51

  Psal. 119. v. 63.
• (g) 1.52

  Serm. 8. in hunc psalmum.
• (h) 1.53

  In Cō∣ment. in haec verba.
• (i) 1.54

  Serm. 16 in psal. 118
• (k) 1.55

  De vti∣lit. creden∣di cap.
• (i) 1.56

  Ierem. 15 v. 1.1.
• (l) 1.57

  In his comment. vpon this p••ace.
• (m) 1.58

  Hom. 1. in 1. Th••s. 1.
• (n) 1.59

  Lib. 9. Mor. cap. 12.
• (o) 1.60

  Baruch cap. 3. v. 4.
• (p) 1.61

  2. Pet. cap. 1. v. 2.
• (q) 1.62

  In na∣t••li beaco∣rum Apost. Petri & Pauli.
• (s) 1.63

  Luke c. 1. v. 48.
• * 1.64

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (t) 1.65

  Matth. cap. 18.
• (u) 1.66

  1. Petri cap. 5 v. 5. Ioan. cap. 4. v. 9. Rom. 12. v. 16.
• (w) 1.67

  Math. c. 11. v. 29.
• (x) 1.68

  1. Tim. c. 6. v. 20.
• (y) 1.69

  In psal. 132.
• (a) 1.70

  Math. c. 1. v. 25.
• (b) 1.71

  Luke c. 1. v. 31.
• (c) 1.72

  Isa. cap. 7. v. 14.
• * 1.73

  Rabby A∣braham, Rabbi Da∣uid, and o∣thers.
• (d) 1.74

  Ephrē. Hom. de laudibus B. Virginis.
• (e) 1.75

  Matth. 1. v. 20.
• * 1.76

  Isa. 7.
• (g) 1.77

  Ge•••••• 〈◊〉〈◊〉 ••xod. Exod. ••. v. 8.
• (h) 1.78

  Orat. de n••tiuit. Domini
• (i) 1.79

  Serm 4. in Missus est.
• (k) 1.80

  1 Cor. cap. 2. v. 14
• (l) 1.81

  In the Greeke Masses of S. Iames S Basil and S. Chrysost.
• (m) 1.82

  Ierem. cap. 19. v. 13.