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 FIRST AGE, OR CENTVRY.

A Table, or Catalogue of the Names of some Roman Catholiks, which shew that the Roman Church hath byn continually in all ages since Christ & his Apostles, vntill our dayes, & shall continue to the end of the world.

CHAP. I.

The yeare of our Lord.	The chiefe Pastours of the Roman Church.	Pastours, Do∣ctours, & Profes∣sours of the Ro∣man Faith.	Kings of Scotland from the yeare of Christ 30. vntill 100.
30.	Iesus Christ God and Man borne of the Bles∣sed Virgin Mary the 25. of De∣cember, from the Creation of the world 4022.	The Blessed Vir∣gin Mary, S. Iohn the Baptist, S. Iohn the Apostle & Euā∣gelist, with the rest of the Apostles, and Euangelists, S. Mar∣tha, S. Mary Magda∣len,	Before the comming of Christ the space of 330. yeares, the first Sco tish King was Fe••gusiu•• son∣ne to Fercha••d, ••o whome lineally did succeed Fe∣ritharis, Mainus Dorna∣dilla, Notharus, Reuther.

	yeares, did suf∣fer Death vpon the Crosse the 34 yeare of his age. He is our Soue∣raigne Lord, Re∣deemer, and Pa∣stour, who hath left in his Church for the consola∣tion of the Fayth∣full, and to keep peace and vn••on, in matters of Re∣ligion, a Vicar vnder him.	S. Paul, S. Ste∣phen the first Martyr, Timothy, Barnabas, Dionysius Areopagi∣ta, Martialis. And of our Scot∣tish Nation S. Man∣suetus Bishop of Toul in Lorraine & disciple to S. Peter, of whome Demochares in Cata∣log ep. Tullensium. Frā∣ciscus du Rosiers Tom. 2. Stemmat. Lotharing. ad ann. 62. and others wryte thus: S. Mansu∣etus discipulus S. Petri, socius S. Clementis Epi∣scopi Metensis, Natione Scotus &c. Lykewyse of our Scottish Nation fa∣mous in this age were the S S. Barinthus Priest, Paschasius Ab∣bot sent by King Do∣naldus to Pope Victor in the yeare of Christ 99. B. Claudia wife to S. Pudens Senatour of Rome, and mother to Timotheus, Noua∣tus, Praxedis, & Pu∣dē••iana: as witnesseth Romanum Martyrologiū. Finally S. Beatus, S. Peter his Disciple.	Reutha, Thereus, Iosina, Finnanus, Durstus, Eue∣nus 1. Gillus, Euenus 2. Ederus, Euenus 3. to whome succeeded Metel∣lanus who was crowned King 5. yeares before the comming of Christ, and dyed the yeare of Christ 29. to him succeeded Ca∣ratacus, Corbredus, of whome thus reporteth du Rosiers Tom. 6. Corbredus licèr à Romanis saepius su∣peratus esset, eos ta∣men cruentissimis praelijs superatos, ex Scotorum & Picto∣num depulit agris. Dardanus, Galcus, or Galcacus, of whom sayth the same du Rosiers Tom. 6. Galcacus Rex optimus egregiè Ro∣manos debellauit. Of this king Galcacus (whom others do call Galdus, as brought vp amōg strā∣gers, for he was brought vp amōg the Brittōs) ma∣keth mentiō Tacitus in vita Agricolae, which Agricola did make war∣re against the Scots, or Caledonians, about the yeare of Christ 82. as witnesseth Dio.
34.	S. Peter Apo∣stle, to whome succeeded,
69.	Linus.
80.	Cletus.
83.	Clemens.

But King Galcacus did manfully stand against the power of Agricola, and of the Romans. Tacitus maketh mention of a most eloquent Oration of Galcacus to the Scots, to the end they should keepe their naturall liberty. Of which Oration Lipsius in his Anno∣tations vpon that place giueth this iudgement: Moriar, si quid meo sensu prudentiùs, disertiùs, argutiùs est in omni Romana lingua. I might easily in lyke sort set downe the names of the Kings of England, Ireland, France, Spayne, Dennemarke, Po∣land, Sueden, and diuers other Kingdomes, all Catholike Romans: prouing therby the antiquity and vniuersality in tyme, place, and per∣sons of our Religion, which notwithstanding I will heere omit, to be short.

The holy Apostles wrote the new Testament in this first Age: and because the Puritans blinde and abuse the poore people in Scotland, saying, that their Religion is the self-same Religion which the Apostles professed: I will set downe heer some chiefe heads of the Puritans and Prote∣stants Religion, drawne out of their owne Confession of Fayth, which the three Estates of Scotland at seuerall Parla∣ments haue solemnely sworne, auowed and subscribed. And on the other syde I will set downe how such poynts of their Religion be directly against the old and new Te∣stament, and consequently that their Religion is far diffe∣rent from the Apostles Religion, yea is nothing els but a new inuention of the Ministers.

That the Puritans and Protestants Religion, is not the Religion of the holy Apostles. The first Section.

1. THE Puritanes doe belieue that the commande∣ments of God are impossible to be kept, yea though a man haue the g••ace of God:(a) 1.1 For the flesh (say they) euermore rebelleth against the spirit, whereby we continually transgresse thy holy Precepts, and Commandements, and so pur∣chase to our selues, through thy iust iudgement, death & damna∣tion. If continually the Puritanes transgresse them, Ergo,

in no moment of their whole lyfe, do they, or can they keep them, though assisted by the grace of God.

The Apostles, and the Bible affirme the contrary:(b) 1.2 For my yoke is easy and my burthen light. Againe:(c) 1.3 I am able to do all things through the help of Christ, which strengthneth me. And in another place:(d) 1.4 For this is the loue of God, that we keep h•••• Commandements, and his Commandements are not grieuous. And againe:(e) 1.5 Heereby we are sure that we know him, if we keep his Commandements. He that sayth I know him, and keepeth not hi•• Commandements is a lyar, and the truth is not in him. And our Sauiour sayth:(f) 1.6 If thou wilt enter into lyfe keep the Comman∣dements. And S. Luke sayth of Zacharias and Elizabeth Fa∣ther and Mother of S. Iohn Baptist:(g) 1.7 That both were iust be∣fore God, and walked in all the Commandements and Ordinances of our Lord, without reproofe. Can the Ministers belieue the Bi∣ble, who belieue not so manifest and expresse words of the Bible? Can their Religion be Apostolicall, who bely so euidently the Apostles and Christ himself?

2. Puritanes doe belieue that Catholikes are the lim∣mes of the Diuell; their words be:(h) 1.8 The defence of the Church appertayneth to the Christian Magistrats, against all Idolaters and Hereticks, as Papists, Anabaptists, with such lyke limmes of Antichrist, to roote out all doctrine of Diuels and men, as the Masse, Purgatory, Limbus Patrum, Prayer to Saints, and for the Dead, Freewill, Distinction of meats, apparel, and dayes, Vowes of single lyfe, Presence at Idol-seruice, mans Merits, with such lyke.

Contrary, I find not one expresse word of all their blas∣phemies in the Bible, or Doctrine of the Apostles, yea the Protestants against their solemne Oath, haue now receaued apparel and festiual dayes, and kneeling at Idol-seruice, that is, at the receauing of their Bakers bread and winy supper: as in his Maiesties 23. Parlament act. 1. holden at Edenburgh anno 1621 appeareth.

For praying for the Dead, I find in their owne Bible:(i) 1.9 And he (to wit Iudas Machabaeus) hauing made a gathering through the company, sent to Ierusalem about two thowsand drachmes of siluer, to offer a sinne-offering, doing very well and honestly, that he

thought of the Resurrection; for if he had not hoped that they who were slaine should ryse againe, it had byn superfluous and vayne to pray for the dead. And therfore he perceaued that there was great fa∣uour layed vp for those that dyed godly (it was a holy & good thought.) So he made a reconciliation for the dead, that they might be deliuered from sinne. This place sheweth that it was at least a custome among the Iewes to pray for the dead.* 1.10 And S. Augustin (whose opinion is to be preferred to all the Ephemerian Mi∣nisters) assureth vs, that not the Iewes but the Church of God euer did hold those book as Canonicall. The Ministers shall neuer be able to giue vs expresse words of the Bible which deny praying for the dead.

3. The Puritanes belieue that the sicke should not be anoynted with oyle, and remission of sinnes giuen to them by men.

The Apostles contrary:(k) 1.11 Is any sick among you? Let him bring in the Priests of the Church, and let them pray ouer him, & anoynt him with oyle in the name of our Lord, and the prayer of Fayth shall saue the sick, and our Lord shall rayse him vp: and if he haue com∣mitted sinne, it shall be forgiuen him. Which place the Ministers haue corrupted, as prouing clearly the Sacrament of Ex∣treme Vnction.

4. The Puritanes belieue that no sort of sinne is done a∣gainst the will of God, and that he vseth the Diuell but as an instrument: so that in their Religion al sorts of sinnes and abhominations, should rather be im∣puted to God the chiefe Author, then to the Diuell the instrument, conforme to the common saying, Qui est causa causa, est causa causati. The fault is more to be imputed to the Maister, who commaūdeth the ser∣uant, then to the seruant who is but an instrument: Heare the Ministers owne words:(l) 1.12 That God is the Authour of Heauen and Earth, that is to say, that the Heauen and earth, and the contents therof are so in his hands, that there is nothing done without his knowledge, neyther yet against his will: & so we confesse and belieue that neyther the Diuels, nor yet the wicked of the world haue any power to molest or trouble the chosen children of God, but so far as it pleaseth him

to vse them as instruments. And agayne:(m) 1.13 God of his in∣finite mercy doth preserue his faythfull, not suffering the Diuell to lead them out of the way, neyther permitting that sinne haue the vpper hand of them: so lykewyse he doth not only giue vp, cast off, and withdraw his grace from such as he will punish, but also he deliuereth them to the Diuell, committing them to his tyranny; he stryketh them with blindnes, and giueth them vp to reprobat mynds, that they become vtterly slaues to sinne, and subiect to all ••entations. Againe:(n) 1.14 So then by this saying, the power of God is not idle, but continually exercised; so that nothing is done but by him, and by his ordinance. Againe:(o) 1.15 The knowledge hereof doth wonderfully comfort vs, for we might thinke our selues in a miserable case, if the Diuels and the wicked had power to do any thing contrary to Gods will.

The whole Bible is against this blasphemy, as by the Texts following may appeare:(p) 1.16 God is true, and without wicked∣nesse, iust and righteous is he.(q) 1.17 The Scepter of thy Kingdome is a scepter of righteousnes. Thou louest righ eousnes, and hatest wicked∣nes. And againe:(r) 1.18 Let no man say when he is tempted, I am tempted of God, for God cannot be a tempter of euill, neyther temp∣teth he any man.

5. The Puritanes belieue, that for all those who kneele or worship the Supper of the Lord, there is nothing but eternall damnation; which poynt of Fayth the Parlament, holden almost these 40. yeares ago, did sweare solemnely and subscribe:(s) 1.19 Neyther must we in the administration of those Sacraments (say the Mini∣sters) follow mans fantasy, but as Christ h••mself hath orday∣ned, so must they be ministred, and by such as by ordinary vo∣cation are thereunto called. Therefore whosoeuer reserueth and worshippeth those Sacraments, or contrarywise contemneth them in tyme and place, procureth to himself damnation.

Notwithstanding this kneeling at the Lords Supper is now receaued, commanded, and by Parlament confir∣med. The words be:(t) 1.20 Considering that there is no part of Diuine Worship more heauenly and spi ituall, then is the holy receauing of the blessed Body and Bloud of our Lord & Sauiour Iesus Christ; the Assembly thinketh good, that that blessed Sa∣crament

be celebrated hereafter meekely and reuerently vpon their knees.

6. The Puritanes do excommunicate Kings & Princes, and the ciuill Magistrats: let vs thē giue credit to their owne words, which the Ministers vse:(u) 1.21 And ther∣fore in the name and authority of the Eternall God, and of his Sonne Iesus Christ, I excommunicate from this Table all Blas∣phemers of God, all Idolaters, all Murmurers, all Adulterers, and all that be in Malice and Enuy, all Disobedient persons to Father and Mother, Princes or Magistrats, Pastors or Prea∣chers, all Theeues and Deceauers of their Neighbours, and fi∣nally all such as lead a lyfe directly fighting against the will of God.

Now the Ministers belieue, that in Kings and Princes(x) 1.22 The flesh euermore rebelleth against the spirit, wherby they doe continually transgresse the precepts of God, and his holy Commande∣ments. Since then the Ministers do excommunicate all those that lead a lyfe against Gods Commandements, and since no man can keep the Commandements of God, and all sinnes are mortall and against the Commandements; it followeth of necessity, that all persōs who receaue the Sup∣per of the Lord, are excommunicate, and consequently re∣ceaue the Supper of the Lord vnworthily, and to their owne damnation.

7. The Puritanes belieue that:(a) 1.23 Christ suffered his Hu∣manity to be punished with most cruel death, feeling in himself the anger and seuere Iudgment of God, euen as if he had byn in the extreme torments of Hel. And againe:(b) 1.24 Christ did not only suffer naturall death, which is a separation of the soule from the body, but also his soule was in wonderfu••l distresse en∣during grieuous torments, which S. Peter calleth the sorowes of death. And againe:(c) 1.25 Heereby we see the difference bet∣weene that grief of mynd, which Christ did suffer, and that which the impenitent sinners do abyde, whom God doth punish in his terrible Wrath: for that very payne which Christ sustay∣ned for a tyme, the wicked must endure continually, and that which to Christ was but a prick, is to the wicked insteed of a glaiue to wound them to death.

Contrary, the Apostles belieued, that the blessed Soule of Christ descended to the Hell where the Soules of the ancient Fathers, Abraham, Isaac, Iacob, Noe &c. were, to wit Limbus Patrum, and not to the Hel of the damned and reprobate, out of the which there is no redemption.

8. The Puritanes belieue, that in the Sacrament of the Lords Supper, the Body of Christ is not contayned, but only a signe and figure therof.

Contrary-wise our Sauiour sayth in expresse wordes:(d) 1.26 This is my Body. And agayne:(e) 1.27 The bread that I will giue, is my Flesh.

9. The Puritanes belieue, that Priests cannot forgiue sinnes on earth.

Contrary to our Sauiour his commission and power gran∣ted to his Apostles, and their Successours:(f) 1.28 Whose sinnes you forgiue, they are forgiuen, whose sinnes you retayne they are retayned.

10. The Puritanes belieue, that it is not lawfull to make Vowes, and if they be made, they may be broken.

Contrary to the expresse words of the Bible:(g) 1.29 Vow yee, and render your Vowes.

The first & second Article.

1. That the Catholike Roman Church vniuersally belieued in this first Age, the Reall Presence of Christs Body in the blessed Sacrament, after the words of Consecration.

2. That saying of Masse, was vniuersally in vse in this Age.

CHAP. II.

BEFORE I come to the testimony of the holy Fathers of this Age, I will proue these two verities by the expresse words of the Bible. First then, Christ promised to giue his Flesh to his Disciples & their Successours:(a) 1.30 The bread that I will giue is my Flesh, which I will giue for the lyfe of the world. And againe:(b) 1.31 My Flesh is meat indeed, and my Bloud is drinke indeed, in the Greeke it is, my Flesh is meat truly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: if truely, then not figuratiuely, but really, for Veritas & Realitas conuertuntur. Our Sauiour sayth, My Flesh is meat truly; The Ministers say, Christs Flesh is meat figuratiuely. Which of the two should be more belieued, Christ, or the Ephe∣merian Ministers of Scotland?

2. Secondly our Sauiour sayth:(c) 1.32 Verily, verily I say vnto you, except yee eat the Flesh of the Sonne of Man, and drinke his Bloud, yee haue no lyfe in you. Our Sauiour sayth not, except ye eat my flesh by Fayth, except ye eat the figure of my flesh. Now if they who eat not the Flesh of Christ, cannot go to Heauen, how can the Puritanes go thither, who will not belieue the plaine and manifest words of Christ? yea how can the Ministers belieue in Christ, who bely him speaking so plainly, cleerly, and manifestly? In this whole Chap∣ter our Sauiour neuer sayth, I will giue a figure of my Flesh for

the lyfe of the World: nor yet, Except yee eat my Flesh by Fayth, yee haue no lyfe in you. He then who desireth to saue his own soule, must needes rather belieue the plaine and manifest words of Christ, then the Ministers expositions, yea new inuentions and dreames: since all the holy, learned, and wise Fathers did euer expone these words of our Sauiour, as the Roman Catholikes belieue at this present.

3. Thirdly, let euery man consider in the presence of God, and without passion, and as he will answere at the day of Iudgement, those most playne words of our Saui∣our in the institution of this Sacrament:(d) 1.33 Take, eate, this is my Body which is giuen for you: This do in remembrance of me. First, Christ in his latter Supper made his Testament, and last will, at which tyme euery wyse man is obliged to speak plainly and not figuratiuely. 2. Our Sauiour spake only heer to his twelue Apostles, to whome alone he was not accustomed to speake in figures and parables.(e) 1.34 Vnto you it is giuen to know the mysteries of the Kingdome of God, but to others in parables. And plainly S. Matthew witnesseth that Christ was not accustomed to speak to his Apostles alone in parables and figures:(f) 1.35 Then the Disciples came and sayd to him, why speakest thou to them in parables: and he answered and sayd to them, Because it is giuen to you, to know the secrets of the Kingdome of Heauen, but to them it is not giuen. 3. Christ sayth, This is, he sayth not, This signifieth my Body, this is a figure of my Body. 4. Christ sayth: My Body which is giuen for you: that is, which is giuen for you as the pryce of your redemption. But bread cannot be the pryce of our Redemption, lyke∣wise a figure of the body of Christ cannot be the pryce of our Redemption. 5. Christ sayth, which is giuen, in the present sense, and not which shalbe giuen, in the future. 6. Christ sayth, Which is giuen for you, and not, which is giuen to you, because it was giuen for the remission of our sinnes. 7. Christ sayth, This is my Bloud which is shed for many, for the remission of sinnes: but pure wyne, & the figure of his bloud, ••annot be the remission of our sinnes. 8. Christ sayth in the present sense, which is shed, which words cannot be re∣ferred to the bloudy shedding vpon the Crosse, but to the

vnbloudy shedding in the holy Sacrifice of the Masse. As for the words that follow, But I say to you, that I will not drinck henceforth of this fruite of the vyne, vntill that day when I shall drinck it new with you in my Fathers Kingdome,* 1.36 Christ spake them at the eating of the Paschal Lambe, as S. Luke witnes∣seth plainly, and not at the institution of the blessed Sacra∣ment. 9. Christ sayth Do this: Wherby he gaue power to his Apostles,* 1.37 and theirlawfull successours to do the same thing which he did, that is, as he by his Almighty power and word created the world of nothing, turned wyne in∣to water, turned Moyses rod into a serpent, and infinite such things: So the same God by his Almighty word and power at his last Supper turned bread into his precious Body, and wyne into his precious Bloud to the consolati∣on of the faythfull Catholiks, and gaue power to do the same to his Apostles, and all their lawfull successours. So that whatsoeuer is in this Sacrament aboue our capacity & vnderstanding, is done by the Almighty power of God, wherunto we should submit our iudgements, since the Al∣mighty power of God is infinite, & the iudgement of man so weak, blinded, erroneous, and inconstant, that it can∣not conceaue sufficiently naturall and common things, much lesse supernaturall and heauenly. 10. Remarke the words, Do this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is: Sacrifice this, offer vp this. The Syriak words which our Sauiour vsed are playne, Hodo hauaithun, that is, Sacrifice this, for the word and radix, Hauad, signifieth plainly to sacrifice, as(g) 1.38 Let my people go, that they may serue me in the wildernesse. In the Hebrew Bible the self same word, Vera habduni, is thus, word by word, Let my people go, that they may do to me, or sacrifice to me in the wil∣dernesse. And the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I doe, is sundry tymes in the Bible taken for, to Sacrifice, as in these places:(h) 1.39 And the Priest shall make of one of them a sinne-offering. In the Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And againe:(i) 1.40 After this māner ye shall prepare throughout all the seauen dayes for the mantayning of the of∣fering made by fyre, for a sweet sauour to our Lord; it shalbe done besides the continuall brunt-offering, and drinck-offering thereof. And againe:(k) 1.41 This is the thing which our Lord commanded,

that yee should doe, and the glory of our Lord shall appeare to you. Besides this, Pagan wryters doe chalenge our Ministers of intollerable ignorance, for asmuch as they teach, that the word Facio,* 1.42 is sundry tymes taken for to Sacrifice, as wit∣nesseth Virgil: Cum faciam vitula pro frugibus ipse venito. Plau∣tus, Faciam tibi fideliam. Cicero, Iuno sospita cuiomnes Consu∣les facere necesse est. Iuuenal, Pro populo faciens: and sundry o∣thers. Lykewise Greeke holy Fathers who did vnderstand better the force of their owne naturall tongue then all the Ministers doe, plentifully witnesse that our Sauiour offe∣red vp in his later Supper, An vnbloudy Sacrifice for vs, which Sacrifice we do call,* 1.43 the Masse, from Messias, because we be∣lieue that the true Messias is offered therin. See S. Chryso∣stome, S. Basil, S. Cyprian, S. Ambrose, S. Augustin, with many others, who plainly say, that our Sauiour did offer vp, an vnbloudy Sacrifice for vs, in his last Supper: and cō∣manded his Apostles and their Successours, to offer vp the same dayly. Which Sacrifice S. Ambrose, and other holy and learned ancient Fathers call the Masse. I will heer omit to bring other places of the Scripture to proue the holy Sa∣crifice of the Masse, and the verity of the blessed Sacramēt, reseruing the same to euery Age in particuler, where I will also shew, how manifestly the Ministers haue corrupted their owne Bibles in all debatable points of Religion, but specially in this of the holy Masse.

4. Now I will intreat the Reader to consider with∣out passion, how that those expresse and formal words of the Bible aforerehearsed do make for vs Catholiks, and no wyse for the Ministers, who grant willingly that these poynts and articles of their Religion. This is a figure of my Bo∣dy; This fignifieth my Body; we take the Body of Christ by fayth on∣ly, and not really, are not in playne termes & expresse words to be found in their owne Bible: But they will proue, say they, these articles by necessary consequence out of the Bi∣ble: As M. Andrew Ramsey granted, in disputing at seuerall tymes with me in prison, and before some Lords of the Councel of Scotland; he granted (I say) that he could not proue that there were only two Sacraments out of the ex∣presse

words of the Bible, eyther Hebrew, Greek, or Scot∣tish, and such other debatable poynts; but that he could proue it (said he) by necessary consequence: and yet could he neuer make a necessary consequence. To the which say∣ing of M. Andrew Ramsey, I replyed then, and now reply thus: 1. M. Andrew Ramsey must needes then auow, that he cannot proue, not one debatable poynt of his Religion by the expresse word, the formall text, the pure word of God; or if he can, I challenge him heer before the whole world to do the same, and to set out in print his necessarie conse∣quences, to the end the world may see them. 2. That M. Andrew his consequences cānot be called the Word of God, and consequently cannot be the ground of a poynt of Re∣ligion, which must needs be infallible. 3. Eyther Maister Ramsey Minister of Edenburgh may erre in making of his con∣sequences, or no? If he grant that he may erre, how then can his consequences be infallible, as an article of Fayth must be. If he say he cannot erre in making his consequences: who is so sensles to think, that the true Church of God hath erred, and may erre (as the Ministers belieue) seing Mai∣ster Andrew Ramsey (who is but a sinfull man, an igno∣rant Minister) cannot erre in making his consequences, which are no other thing but his owne inuentions, drea∣mes, expositions, and plaine heresies, which the ignorāt people of Edenburgh thinke foolishly to be the Word of God. 4. The conclusion of a Syllogisme, as drawne out of the premisses, sub illa formalitate, cannot be a poynt of Fayth; for as it is drawen out, vi formae, of the premisses, it is grounded vpon Logike, or the Syllogisticall forme of Logik, which is an inuention of man, and consequently it cannot be the ground of true Religiō which must needs be infallible. Let Maister Ramsey then remark this poynt of Philosophy: Conclusio vt formaliter deducta nunquam est de fide, id est, vt deducitur vi formae, in modo & figura. 5. All Heretiks haue vsed the Scripture to confirme their heresies and bla∣sphemies. As Ariue out of these wordes,(l) 1.44 Thou shall haue no other Gods before me, made this consequence, Ergo, God the Sonne is not God: yea out of these words of the Psalme:

(m) 1.45 For he shall giue his Angels charge ouer thee, to keep thee in al thy wayes; they shall beare thee in their hands, that thou hurt not thy foot against a stone: The Diuell drew this consequence against our Blessed Sauiour, Ergo,(n) 1.46 Cast thy selfe downe. 6. Al∣beit Maister Ramsey made a Syllogisme, wherof the maior & minor propositions were playne and expresse words of the Bible, which he shall not be able to do to his aduantage; yet the conclusion or consequēce needeth not to be a point of Religion. The reason of this is, because Conclusio sequi∣tur debiliorem partem, and the Syllogisticall forme of an ar∣gument is a part, and the weakest in that case, and conse∣quently erroneous, and not infallible. 7. If the one pro∣position be in expresse words in the Bible, and the other not, though true, then the conclusion can no wyse be in∣fallible, and a poynt of Diuine Fayth, which is infallible. The reason is: Quia conclusio sequitur debiliorem partem. 8. The ground of al Syllogismes and arguments are. 1. It is im∣possible that the same thing be, and be not. 2. Euery thing is, or is not. 3. One verity cannot gaynstand another. 4. Conclusio sequitur debiliorem partem. 5. Ex puris negatiuis nihil in∣fertur, and such others, which though most true, yet as they are not in expresse words in the Bible, so they can∣not be an infallible ground of the true Religion: because they are humane grounds, subiect to errour, instability, and changing. Contrary, the ground of the true Religion, must needs be infallible. Let not then the Ministers make any accompt of their consequences made against the bles∣sed Sacrament, against the holy Sacrifice of the Masse, a∣gainst any other poynt of our Religion, because they are erroneous and fallible; which gaue occasion to our Sauiour to command vs to beware of the necessary consequences of the Ministers:(o) 1.47 In vayne do they worship me, teaching for Do∣ctrines the Commandements of men. S. Paul lykewyse forwar∣neth vs to beware of the Ministers consequences:(p) 1.48 Let no man deceaue you with vayne words. And againe:(q) 1.49 Beware lest there be any man that spoyle you through Philosophy. For all the Ministers consequences and arguments are nothing els, but their owne traditions, dreames, Philosophicall sophismes,

and inuentions without any infallible ground of the Word of God.

5. Now as I haue set downe before, the playne and manifest words of the Bible, to confirme the verity of the Blessed Sacrament, and of the holy Sacrifice of the Masse: so I will set downe the consequences drawne out of those foresayd words of the Bible by the holy Fathers of the first Age, and consequently the constant and infallible belief of the Church of God in this first hundreth yeares. And in my opinion there is no man so sensles, so foolish, and soe careles of his owne saluation, who will not prefer and make greater account of the cōsequēces of the holy Church, and of the holy Fathers, then of these our Ephemerian Mini∣sters, who haue no vnion amongst themselues, who are come in at their owne hand, without authority, without power and commission, whose lyues, behauiour, and car∣riage, as it is presently well knowne throughout all Brit∣taine, so in no wise can they be compared to our Ancestors, and holy Fore-fathers, whose deep learning, heauenly wisdome, godly conuersation, charitable and vertuous be∣hauiour, doth vtterly confound, specially our Scottish Mi∣nisters ignorance, worldly greedynes, bad conuersation, and most vicious behauiour. The very auncient monumēts and princely buildings of our Fore-fathers shew manifestly their great charity, angelicall lyfe, and profound humility, plaine contrary to the intollerable pryde, filthy auarice, and lewd conuersation of our Ministers.

Testimonyes of the holy Fathers of this first Age, or hundreth yeares, concerning the Real Presence, and holy Sacrifice of the Masse. The first Section.

THis witnesseth S. Denys of Areopagita (of whome S. Luke maketh mention) who belieuing constantly that Christ Iesus God and man,* 1.50 was conteyned in the Blessed Hoste, prayed therto after this forme:(a) 1.51 O Diuinissimum &

Sanctum Sacramentum obducta tibi symbolicè operimenta aenigmat••̄ reuelans, dilucide nobis fac vt appareas, ac spiritales nostros oculos sin∣gulari aperto{que} lumine imple. That is: O most Diuine & most holy Sacrament, vouchsafe to remoue from the veyles or couerings of those signifying signes, and appeare to vs per∣spicuously, and fill our spirituall eyes with a singular and cleare resplendency of thy light. How could S. Denys pray to the Blessed Sacramēt, if he had not belieued Christ to be contayned therein, really, and truely? And a little after he maketh mention in playne termes of Altars, wher∣vpon the Masse was said, of the prayers vsed at the Masse, of the lifting vp of the precious Body of Iesus Christ to be adored by the people at the Masse, of the Incense, of the Priests kissing the Altar in token of reuerence, of the Priests blessing the people, and saying, Dominus vobiscum, of the Euangel read at the holy Masse. Truly since S. Denys was S. Pauls Disciple, no wyse man will doubt, but that which the Disciple testifieth to vs, was taught and practised by S. Paul his Maister.

2. S. Ignatius Martyr, Disciple to S. Iohn the Euan∣gelist:(b) 1.52 Non gaudio nutrimento corruptionis, nec voluptatibus vi∣tae huius &c. Panem vitae volo, quae est caro Christi filij Dei, quifa∣ctus est posterioribus temporibus ex semine Dauid & Abrahae; & po∣tum volo sanguinem illius. That is: I take no delight in corup∣tible food, nor in the pleasures of this lyfe; but I desire ra∣ther to haue the bread of lyfe, which is the Flesh of Christ, the Sonne of God, who was made of the seed of Dauid & Abraham: I desire for drinke, his Bloud. And plainly the same holy Father calleth the Eucharist:(c) 1.53 Carnem Saluato∣ris, quae pro peccatis nostris passa est, quam Pater sua benignitate su∣scitauit. That is: The Flesh of our Sauiour which suffered for our sinnes, which the Father by his bounty raysed vp. So that by this holy Fathers consequences drawne out of the Bible, the selfe same flesh of our Sauiour, which suffe∣red for our sinnes, is in the Eucharist or Blessed Sacrament; the selfe same Christ God and man, who was made of the seed of Dauid is contayned in the Blessed Sacrament. And towards the midst of the same letter to the people of Smyr∣na,

he witnesseth, that no man should offer vp sacrifice, or baptize without the Bishops authority and ordination. Non licet sine Episcopo baptizare, ne{que} offerre, ne{que} sacrificium ••m∣molare. It is not lawfull without the Bishop to baptize, neyther to offer, or sacrifice.

3. S. Andrew the holy and ancient Patron of Scot∣land, witnesseth clearly, how that he euery day said the holy Masse, and receaued the precious Body of Christ.(d) 1.54 Ego Omnipotenti Deo immaculatum agnum quotidie sacrifico, qui cùm verè fit sacrificatus, & veré à populo carnes eius manducatae, in∣teg•••• perseuerat & viuus. That is: I sacrifice dayly to the Al∣mighty the vnspotted Lamb, who albeit truely sacrificed, and his flesh truely eaten by the people, yet continueth whole and lyuely.

4. S. Clement, S. Pauls Disciples of whom in his Epistle to the Philippians he maketh mention, plainly v∣seth the word Masse, saying:(e) 1.55 The saythfull & specially Priests, Deacons, and other Church-men should beware to do any thing with∣out the licence of the Bishop: Yea the Priests in their own Parish should neyther say Masse, nor baptize without the Bishops authority. The words be: A cunctis fidelibus & summopere omnibus Presbyteris & Diaconis, ac reliquis Clericis attendendum est, vt nihil abs{que} Episcopi proprij licentia agant, non vti{que} Missas sine eius iussu quispiam Pres∣byterorum in sua paroecia agat, non baptizet. And a little below: Q••outam in alijs locis sacrificare, & missas celebrare non licet nisi in his in quibus Episcopus proprius iusserit &c. Haec Apostoli à D••mino acceperunt & nobis tradiderunt, haec nos docemus, robis{que} & omnibus abs{que} reprehensione tenere & docere quibus agend••m est, m••ndamus. That is: It is not lawfull to sacrifice, and say Masse but in those places, where the Bishop of the same place comman∣deth.

5. Besides these most plentifull and manifest words of the holy Fathers of this Age, sundry holy Fathers make mention ot the changing and transubstantiation of the bread and wyne in the body and bloud of Iesus Christ by vertue of the Sacramentall words: yea the Fathers do fur∣ther wryte, that our senses are heer deceaued, for though the eye seeth only the shapes of bread and wyne in the Eucha∣rist,

yet they say plainly, that there is neyther bread nor wyne. So Eusebius Emissenus:(f) 1.56 The inuisible Priest doth change, through a secret power of his Word, the visible creatures into the substance of his body and bloud. Declaring therby that Christ the inuisible Priest is Author of all that which is done in this holy Sacrament: Againe, the same holy Father sayth more plainly: Quando benedicendae &c. When the Creatures (which are to be blessed) are placed vpon the Altars, before they be consecrated with the inuocation of the highest power, they are the sub∣stance of bread and wyne; but aster the words of Christ, they are the body and bloud of Christ.

What meruaile is it, if those things which he could creat by his word, he can change being al∣ready created?

Be not these words playne and sufficient to moue any vnpassionate mynd? S. Augustin:(g) 1.57 Non omnis panis &c. Not euery bread, but that only which receaueth the Bene∣diction, fit Corpus Christi, is made the Body of Chr••st. S. Chry∣sostome:(h) 1.58 Num vides panem, num vinum? &c. Doest thou see bread? Doest thou see wyne? Doe those things passe into the common passage as other meats do? Let it be far from thee to thinke so, for euen as wax cast into the fyre doth assimulate or change it selfe to it, nothing of the substance therof remayning, or superfluously redoun∣ding, so mayst thou suppose the Mysteries heer to be consumed by the substance of the body. S. Gregory Nyssene:(i) 1.59 Quamobrem re∣ctè, &c. Wherfore we now truely belieue euen by the Word of God, that the sanctified bread is changed by the Word of God &c. That those things which are seene (to wit, bread and wyne) are changed into the body of our Lord, is to be attributed to the vertue of the be∣nediction.

6. I will supersede to cyte other authorities of the Fa∣thers, who make amply mention of the transubstantia∣tion or change, which is wroght by the power of God in this holy Sacrament and Sacrifice; contenting my self to shew, how that these holy Fathers do witnesse, that the custome of the primitiue Church, was to adore and wor∣ship with Latria the Blessed Sacramēt, belieuing that Christ true God and Man was contayned therin. S. Augustin ex∣poning those words, Adorate scabellum pedum eius, wryteth thus:(k) 1.60 Fluctuans conuerto me ad Christum &c. I doubting doe

turne my selfe to Christ, because I seeke him heer, and doe find how without impiety the earth may be adored, the footstoole of his feete may be adored; for he did take earth from earth, because flesh com∣meth of the earth, and he tooke flesh of the flesh of Marie: and because he did heer walke in that flesh, and gaue that flesh to be eaten by vs, for our health, now no man doth eat that flesh, except he adore it be∣fore. Heer then it is found how such a footstoole of the feet of our Lord may be adored; so as that heere we not only do not sinne in adoring, but we sinne in not adoring. And wryting to Honoratus he witnesseth, that the vncleane re∣ceaue and adore the Body of Christ, though not to their saluation:(l) 1.61 Adducti sunt ad mensam Domini & accipiunt de cor∣pore & sanguine eius, sed adorant tantùm, non etiam saturantar, quia non inuitantur. The same holy Father warneth most earnestly the Catholiks, and especially Priests to be care∣full, that no part of the Host or blessed Sacrament fall v∣pon the ground.

7. As for the holy Masse if any man will aske, whe∣ther or no the holy Apostles sayd Masse? I answere, that sundry holy Fathers (whose authority is to be preferred to all the ministry for learning, antiquity, piety, and god∣linesse) witnesse the same plentifully; as S. Isidorus Hispalensis twelue hundreth yeares ago:(m) 1.62 Ordo au∣tem Missa vel orationum quibus oblata Deo sacrificia consecrantur, primùm à S. Petro est institutus, cuius celebrationem vno eodem{que} modo vniuersus peragit orbis. The same witnesseth(n) 1.63 Pascha∣sius,(o) 1.64 Epiphanius,(p) 1.65 Lindanus, and sundry others which I omit. Yea the self same Masse which S. Peter vsed, is yet extant, as the forenamed Authors and sundry others wit∣nesse, in the which holy Apostles Masse, are contayned the selfe same prayers and ceremonies, which the Roman Catholik Priests vse in this Age: as, the Kyrie eleison, Domi∣nus vobiscum, Credo in vnum Deum Patrem Omnipotentem &c. Lauabo inter innocentes manus meas &c. Sursum habeamus corda nostra. Verè dignum & iustum est. Te igitur clementissime Pater &c. Memento Domine famulorum tuorum &c. Communicantes & me∣moriam venerantes &c. Qui pridie eius diei &c. Supplices te roga∣mus &c. Pater Noster &c. Agnus Dei qui tollis peccata mundi &c.

And sundry others particularities which I refer to the rea∣ding of the diligent Reader in(q) 1.66 Baronius, and(r) 1.67 Turti∣anus. Lykewise the Masse which S. Iames the Apostle called maior, was accustomed to say, is yet extant, and hath been famous in Christian Kingdomes this sixteenth hun∣dreth yeares, as witnesseth after many others,(s) 1.68 Genebrar∣dus. S. Matthew the Apostle his Masse is yet extant, as wit∣nesse(t) 1.69 Socrates, and(u) 1.70 Baronius, which Masse is called commonly in the Aethiopian language, Corbon, that is, a voluntary Free-gift, or Sacrifice, and with vs in Europe the word Missae, or Masse, signifieth a voluntary Sacrifice, drawne from the Hebrew word, Missah, as the Bible wit∣nesseth,(x) 1.71 And thou shall keep the Feast of weekes vnto the Lord thy God, euen a free gift of thy hand, yea the Apostle calleth the Sacrifice of Christ vpon the Crosse, a voluntary Sacrifice:(y) 1.72 Oblatus est quia ipse vol••it.

8. Truly it is a great comfort and consolation to vs Catholiks, to see the holy Apostles and ancient Fathers of this first Age, so constant in this poynt of the blessed Sacra∣ment, and of the Masse. For it is most cleare, that those ho∣ly Fathers so neere to the Apostles, yea Disciples to the A∣postles, so learned in all Doctrines, so addicted to Hea∣uenly things, so deare and familiar to God, could not be but inspired by the spirit of God, in so weighty a matter, wherfore we Catholiks securely follow such Captaynes and guydes, who haue byn sixteene hundreth yeares be∣fore vs.

That the Ministers haue corrupted the Bible in sundry places, which proue the Reall Presence, and holy Sacrifice of the Masse. The second Section.

EVen as in this our corrupted Age, there be many and diuers Sects and Religions (yet but one true Religion Fayth, and Profession) in Germany & Holland specially, in Scotland, England, Denmarke, and Sueden; so there be many diuers Bibles, euery Religion forging and making

a Bible to proue and mantayne the errours, heresies, and blasphemies therof. And this with that pretext, which by inuentours of heresies is vsed in euery Age, saying alwayes to the poore ignorant people, that they preached nothing but the expresse Word of God, the playne Scripture, the formall text of the Bible. Notwithstanding in effect they preached nothing but their owne fantasies, inuentions, dreames, expositions, yea in a word, heresies and blasphe∣mies. To the which end it hath bene euer the custome of new Religion-makers to corrupt the Bible, to falsify the word of God, committing therby Lese-Maiesty Diuine. So the Puritane Ministers in Scotland haue euery where corrupted the Bible, and that in such sorte, that there is not one debatable poynt of Religion, betwixt vs and them, wherin they haue not most blasphemously and impiously corrupted the Bible.

2. As for example, our Sauiour Christ Iesus in Saint Matthew, in that short prayer called the Lords prayer, teacheth vs to aske specially not only corruptible bread, but the bread of Lyfe, that is, his owne flesh contayned in the blessed Sacrament, vnder the shape of bread, for the which cause our Sauiour called it(a) 1.73 Supersubstantiall (because one substance is changed in another substance) or supernaturall bread, for so it is in the Greeke, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, Giue vs this day our supersubstantiall bread, which word:(b) 1.74 S. Hierome expoundeth plainly of the blessed Sacrament. Likewise,(c) 1.75 S. Ambrose,(d) 1.76 S. Athanasius,(e) 1.77 S. Augustin, and(f) 1.78 S. Cyprian, whose words are; Sicut enim dicitur Pater noster, quia credentiam Pater est: sic panis noster, quia in Sacramento nobis datur. That is: Euen as God is called our Father, because he is God of the faythfull: so he is called, our Bread, because he is giuen to vs in the blessed Sacrament. Da∣mascenus confirmeth the same with sundry other holy Fa∣thers, who all expone those words of the Lords prayer, specially of the Blessed Sacrament, and Reall Presence.

3. And notwithstanding that in all the Greek Bibles, it is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, supersubstantiall bread, yet neuer a one of the Scottish Bibles hath followed the Greek text heer, be∣cause

it is a disaduantage, against them, and for vs Catho∣liks. And the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not only is in S. Luke, but also the same is craued 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dayly, because the bles∣sed Sacrament is both supersubstantiall and dayly bread, as witnesseth plainly the custome amongst the Apostles and Christians in the primitiue Church, & S. Ambrose giueth the reason wherfore it is called, supersubstantial:(g) 1.79 Panem nostrum (sayth he) quotidianum da nobis hodie. Memini sermonis mei cùm de Sacramentis tractarem: Dixi vobis, quòd ante verba Chri∣sti, quod ossertur, panis dicatur: vbi verba Christi deprompt a fuerint, iam non panis dicitur, sed corpus appellatur: Quare ergo in oratione Dominica quae postea sequitur, ait, Panem nostrum? Panem quidem dixit, sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hoc est supersubstantialem. Non iste panis est, qui vadit in corpus: sed ille panis vitae aeternae, qui animae nostrae sub∣stantium fulcit, ideo Grecè 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicitur &c.

4. Euen as heer the Ministers haue left their owne Greeke text to mantayne their errour in not translating the Lords prayer as they should haue done, so they haue added to the Lords prayer, For thyne is the Kingdome, the power, and the glory for euer. It is manifest, that there be many Greeke new Testaments, that haue not these words, which though they had, it would proue nothing, for(h) 1.80 Caluin belieueth constantly that the Greek text, now extant, is corrupted, And(i) 1.81 Beza witnesseth the same: Ita{que} ingenuè profiteor edi∣tionem Gracam eo loco mihi videri deprauatam. Lykewise(k) 1.82 Cal∣uin granteth that the Greek Euangel of S. Matthew is cor∣rupted, where all the Greek copyes haue (which was spo∣ken by Ieremias the Prophet) yet those words are found in Zachary, and not in Ieremy. Lykewise(l) 1.83 Caluin lea∣ueth the Hebrew text (as corrupted) of the nynth Chapter of Isay, and the twenty three of Ieremie, and preferreth our Latin Catholik version therunto. And he sayth plainly,(m) 1.84 That in the seauēth Chapter of the Acts of the Apostles vers. 16. The Greek text is manifestly corrupted, because the word Abraham is put for Iacob. And vpon the 20. of S. Mat∣thew 16. vers. he sayth that those words, Many are called, but few are chosen, are impertinent, and no wyse to the pur∣pose. Lykewise Beza(n) 1.85 abandoneth in sundry other pla∣ces

the Greek text as corrupted, and followeth the Catholik Latin text, which is called Vulgata editio.

5. If the Greek new Testament be fulty and errone∣ous, how can it be the infallible Word of God? For as S. Augustin teacheth very wisely: If the Apostles haue erred in wryting the Euangells but in one place, it followeth, that they had not the infallible assistance of the holy Ghost in that place, and consequently the Reader will euer re∣maine incertaine, when they had that infallible assistance, and when not: wherof it followeth of necessity, that nei∣ther the Greek text of the new Testament, nor the Hebrew text of the old Testament, can be an infallible rule and iudge of Controuersies, because there is no Hebrew, Greek, nor Syriake copy now extant, which doth not containe sundry errours, the originals and autographes which the Apostles writ, not being extant. For this cause S. Hierome sayth wisely:(o) 1.86 That the Latin copies of the Bible are more correct and true, then the Greek, and the Greek more correct then the Hebrew: Emendatiora sunt exemplaria Latina, quàm Graeca, & Graeca quàm Hebraea. Thus also constantly belieueth S. Augustin (whom Caluin calleth the Eagle of the Doctours):(p) 1.87 In ipsis autem interpretationibus, Itala caeteris praeferatur, nam est verborum tenacior cum perspicuitate sententiae, & latini•• quib••slibet emendandis Graeca adhibeantur, in quibus sep∣tuagintae in erpretum, quoad vetus Testamentum attinet, excellit auctoritas. And Beza himself the Oracle of the Puritanes, maketh greater account of our Latin Edition, then of the Greek copies that are now extant:(q) 1.88 Quin etiam aliquot locis animaduertimus veteris interpretis lectionem, quamuit cum nostris Graecis exemplaribus non conueniat, interdum tamen melius quadra∣re, nempe quòd emendatius aliquod exemplar sequutus esse videatur. And a little after he preferreth our Latin vulgar Edition (which is preferred to all other Editions by the Catholike Church) saying: Quam ego maxima ex parte amplector, & ceteris omnibus antepono.

6. Since then, our vulgar Latin edition hath not these words. For thyne is the Kingnome, the power, and glory &c. why should the Ministers put them in the Lords prayer?

specially since the ancient Greek copies haue them not as may appeare,* 1.89 because S. Augustin, S. Ambrose, S. Hie∣rome, S. Cyril, S. Cyprian, and Tertullian, explica∣ting the Lords prayer, make no mention of those wordes, in whose tyme the Greek copies did not differ herein from the Latin.

7. And it is easie to remark and see in this matter the new-fangled spirits of our Scots Ministers, amongst whom scarsely shall you find three that say the Lords prayer after the same forme: for some say, Our Father which art in Hea∣uen, others, O Our Father: some, Hallowed be thy name, o∣thers, Hallowed and blessed be thy Name, others, Hallowed, blessed, and sanctified be thy Name: some, Giue vs this day &c others, Giue vs O Lord this day: some, But deliuer vs from all euill, others, But deliuer vs from that euill one. And if in so short a prayer ther be such variety amongst Ministers, what marueile is it to see so great variance in matters of Religion, in expoun∣ding the Bible? the one suffering banishment for not a∣uowing kneeling, others for receauing kneeling against the solemne Oath and promise inioying their rents and sti∣pends: to the one and the other I will addresse those words of the Bible, for taking out of the Bible the words, supersubstantial bread:(r) 1.90 If any man shall adde vnto these things, vnto him God shall adde the plagues that are written in this book: and if any man shall diminish &c. God shall take away his parte of the booke of lyfe.

8. The second corruption is in S. Matthew:(s) 1.91 And at they did suppe, Iesus took the bread and blessed it, and brake it, and gaue it to his Disciples &c. in the Greek it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he blessed, whereby the Bible shewes that our Sauiour blessed the bread, and by vertue of his blessing and words, turned the bread into his precious Body, for the blessing of Christ is not idle,* 1.92 as when he multiplyed the fyues loaues, and two fishes by his blessing. And notwithstanding that al the Greek Bibles haue the word Blessed in S. Matthew: yet the Ministers haue left out the word, Blessed, and translated He gaue thankes, not making any account of the Greek Bi∣bles in this point, and that only to improue and gainstād

the forme o•• ••lessings, which the Catho••ike Church vseth in administring the Sac••aments.

9. The double and pe••uers dealing of the Ministers in this, is, that the same Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I blesse, they turne in other parts of the Bible, as it should be turned: as in S. Matthew:(t) 1.93 And he looked vp to Heauē, and blessed, and brake &c. And in S. Luke:(u) 1.94 And be lif••••d vp his hands and blessed them. And to the Galathians:(x) 1.95 In thee shall all Nations be blessed, and in sundry other places where they turne alwaies the Greek word as it should be, and not in the 26. of Matthew. For the Syriake text maketh plainly for vs: Nesab Ieschuah lachemo ••barec, Iesus took bread and blessed it. When the word blessing is referred to God, then it may signify to thank God, to praise God; but when it is referred to a creature, as in S. Matthew it is, it cannot be taken for thankesgiuing. But S. Luke say the Ministers, hath only (y) He took bread, and when he had giuen ••hanks, he brake it, not making mention of the word, Blessing.* 1.96 I answer that our Sauiour both gaue thanks and blessed the bread, as S. Augustin testifieth, and the two Euangelists, S. Matthew and S. Marke plainly witnesse, vsing the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He blessed it. Now it is certaine, that the word blessing, cānot be taken for the word than∣kesgiuing, as when Iacob desired God to blesse his sonne Ioseph,* 1.97 it cānot be said that he desired God to giue thanks to his sōne Ioseph, & infinite such other places which I o∣mit to be short, only cōtent with those words of S. Paul:(a) 1.98 The cuppe of blessing which we blesse, is it not the communion of the Bloud of Christ? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it cānot be said the cuppe of thankesgiuing which we thanke for. The article, is the accusatiue case, wherfore the holy Fathers accordingly a∣uowe, that our Sauiour both gaue thankes, and blessed the bread. S. Augustin, quem citat Beza:(b) 1.99 Non enim omnis panis, sed accipiens benedictionem Christi, fit Corpus Christi. Shew∣ing plainly that the blessing of Christ, had force to turne the bread into his body, for the blessing & words of Christ are of efficacy and working, not like the words of man, which are idle and without effect sayth S. Ambrose:(c) 1.100 Tu fortè dicit, Meus panis est vsitatus: sed panis iste, panis est ante

verba Sacramentorum, vbi accesserit consecratio, de pane fit car•• Christi. Hoc igitur astruamus. Quomodo potest, qui pauis est, corp••••esse Christi? Consecratione. Consecratio igitur quibus verbis est, & cuius sermonibus? Domini Iesu. Nam reliqua omnia qua dicuntur, ••aus Deo defertur: Oratione petitur pro populo, pro Re∣gibus, pro cateris: vbi venitur vt conficiatur venerabile Sacramen∣••um, iam non suis Sermonibus Sacerdos, sed vtitur Sermonibus Chri∣sti. Ergo, sermo Christi hoc conficit Sacramentum. Quis Sermo Christi? Nempe is, quo facta sunt omnia. Iussit Dominus & facta est terra: Iussit Dominus & factum est caelum: Iussit Dominus & facta sunt mania: Iussit Dominus & omnis creaturae generata est. Vides ergo quàm operatorius sit Sermo Christi. Can any man speake more plainly, against the Puritanes and Prote∣stants?

10. I doe supercede the prouing of other blasphe∣mous corruptions of the Ministers, referring them to se∣ueral Ages; asking only these three questions of Maister Ramsey. First, to name me any auncient Father, who euer did take the word, Blessing, for Thankesgiuing? The secōd, to name me any man of any Nation, who before Cal∣uin corrupted the Bible so blasphemously in this place? The third: Whether the perfect knowledge of the Greek tongue should be rather graunted to the Greek Fathers, (who do read vniuersally the word, He blessed, heere) then to our Scottish Ministers, whose ignorance in the Greek tongue is such, that to this day not one of them haue shew∣ed to be skilfull therin (to my knowledge) by any pu∣blik testimony.

The 3. 4. & 5. Article.

1 That holy Images.

2. The signe of the Crosse.

3. And holy Reliques were with reuerence in vse, amongst the Catholiks, in this first Age.

CHAP. III.

IT is certaine amongst vs Catholikes, that it is not lawfull to pray to Images, to kneele to Images, or to giue that ho∣nour to them, which is only due to God; as the Ministers doe teach and de∣ceaue the ignorant people. The vse then of Images in the Catholik Church, is, to vse thē as instrumēts to put vs in memory of the life & passion of Christ, & the glorious actions of his Saintes. For it is certaine that things seene by vs, do moue vs more, then things we heare: specially considering how that the multitude of worldly affaires, the weaknes of the flesh, & tentations of the Diuel, withdrawe vs from thinking on God. Which was the reason wherfore God himself or∣dayned the vse of Images in the old Law, commanding Moyses to make the Images of Cherubims, which were Angels:(a) 1.101 And thou shalt make two Cherubims of Gold &c. at the two ends of the Mercy-seat &c. And the Cherubims shall stretch their wings on high. Now I aske of the Ministers: Those pi∣ctures of the Cherubims eyther they were Images or Idols? If Idols, then God commanded Idolatry, which is a bla∣sphemy: If they were Images, then God commanded the vse of Images, and did neuer recall this Cōmand in any part of the Bible. Yea if those words of Exodus:(b) 1.102 Thou shalt not make thee any grauen Image, were the word of God (as in effect they are not) he had contradicted himself, forbid∣ding

in the 20. Chap••er Images, and commanding Images in the 25. of Exodus.

2. Secondly, in the booke of Numbers, the Image of the brasen Serpent is plainly set downe:(c) 1.103 God said to Moyses, make thee a fyerie Serpent and set it vp for a signe, that as many as are bitten, may look vpon it and liue. Where the word of God calleth this fyerie Serpent a signe, Image, or Picture, which signe and Image our Sauiour commendeth great∣ly, as an Image and figure of himself:(d) 1.104 And as Moyses lift vp the Serpent in the wildernesse, so must the Sonne of man be lifted vp. This Image was seen by more then three hundreth thousand Iewes in the wildernesse. Now I aske, Eyther this fyerie Serpēt was an Image, and figure of Christ, or an Idol? If an Image and figure, then God commanded it, notwithstanding he forsaw that the Iewes after were to a∣buse this his holy institution,* 1.105 as the Bible witnesseth: If an Idol, then God commandeth Idolatry, which is a hor∣rible blasphemy. And euen as by the viewing and looking vpon the fyerie Serpent, the Iewes receaued health in body and inward comfort; so the Catholiks in viewing deuout∣ly Images, specially of our Sauiour, receaue sundry times health in body, and comfort in mind. Certes Tertullian calleth this Serpent an Image.(e) 1.106 Effigies aenei Serpent is sus∣pensi figuram designauit. In the Hebrew it is, Hasé lecha saráph, Make vnto thee a fyerie Serpent, by reason it was molten by fyre,* 1.107 or made of brasse, which glistereth like fyre, sayth Vatablus, the 70. turne it, a brasen Serpent.

3. Thirdly, Salomon (as witnesseth the Bible) did place Images in his Temple and Church, at the command of God:(f) 1.108 And within the Oracle he made two Cherubims of Oliue tree, ten cubits high &c. And againe: And he put the Cherubims within the inner house. And againe, the Bible witnesseth, that the Temple of Salomon was wholy of grauen Images, & figures of the Cherubims:(g) 1.109 And he carued all the walles of the house round about with grauen figures of Cherubims &c. Of the which words of the Bible these propositions ensue. 1. Thou shalt make two Cherubims, that is, the Images of Cheru∣bims. 2. Thou shalt make a fyerie Serpent for a signe and Image.

3 The Temple of Salomon was whole of figures, or Images of the Cherubims &c. I a••ke now of the Ministe••s to giue as plaine words out of the Bible that make against Images, which they shall neuer be able to doe: but rather they will igno∣rantly rage & boast of their foolish necessary consequences, which are nothing els but their own dreames, inuentions, and plaine heresies. Wherfore let the wise preferre to the Ministers consequences and foolish traditions, the conse∣quences and deductions of the holy Fathers, as the Bible manifestly commandeth vs to do:(h) 1.110 Go not from the D••ctrine of the elders, for they haue learned it of their Fathers, and of them thou shalt learne vnderstanding, and to make answer in the tyme of need. Yea we are obliged in conscience, to enquire of the auncient Fathers the true Religion:(i) 1.111 Remember (sayth the Bible) the auncient dayes, consider the yeares of so many generatiōs, aske thy Father, and he will shew thee, aske thy elders, and they will tell yee. The Puritanes leauing the waies of their for∣fathers, shall neuer haue rest in conscience:(k) 1.112 Stand in the wayes and behold, and aske for the old way, which is the good way, and walke therin, and you shall find rest for your soules. Wherun∣to the Puritanes answere: We will not walke therin. For the which cause the Puritanes and Protestants(l) 1.113 Haue stumbled from the auncient wayes, to walke in the wayes not troden. Yea a∣gainst the expresse words of their owne Bible:(m) 1.114 Thou shalt not remoue the ancient bounds, which thy Fathers haue set. Whereof S. Augustin giueth a very good reason:(n) 1.115 Because that which the holy Fathers haue found in the Church, that they haue holden, they haue taught what they haue learned; what they haue receaued from their Fore-fathers, they haue deliuered to vs their po∣sterity. And specially in matters of Religion,(o) 1.116 We should not depart from the first Ecclesiasticall tradition, nor belieue other∣wyse, but as the Church of God hath by succession deliuered vnto vs. Which was euer the practise of the Church of God, as wit∣nesseth Lyrinensis:(p) 1.117 If any new question do arise, we doe re∣paire to the iudgment of the holy Fathers. Let vs then follow the consequences of the holy Fathers concerning Images, the signe of the Crosse, and holy Reliques.

Testimonyes of the holy Fathers of this first Age, for the vse of Images, the signe of the Crosse, and honouring the Re∣liques of Saints. The first Section.

SAint Ignatius Martyr:(a) 1.118 Princeps mundi huius gaudet, cùm quis crucem negarit: cognoscit enim crucis confessionem, suum esse exitium: Id enim trophaeum est contra ipsius potentiam, quod vbi viderit, horret, & audiens timet. The holy Crosse is a banner against the power of the Diuel, who seeing the Crosse ab∣horreth it, and hearing of it, feareth. S. Martial:(b) 1.119 Crucē Domini in quem credidistis, Deum verum & Dei filium, semper in mente, in ore, in signo tenete. Crux enim domini est armatura vestra inuicta contra Satanam. Haue euer the crosse of God in whō yee haue belieued, in mynd, in mouth, & marke yourselfe therwith &c. And since the signe of the crosse is nothing els but an Image of Christ, this holy Father in commen∣ding to vs the signe of the crosse, commendeth likewise the vse of Images.

2. The holy Apostles in that general counsel holden at Antioch say thus:(c) 1.120 Ne errent fideles erga Idola, sed ex∣primant diuinam, humanam, immaculatam, manufactam imaginem veri dei & saluatoris nostri Iesu Christi, ac seruorum eius ex aduerso coram Idolis & Iudaeis, ne{que} amplius errent erga Idola, aut Iudae is si∣miles fiant. Wherby the Apostles commaunde Christians to vse Images, giuing also the reason wherfore they were first instituted, and shewing a manifest difference betwixt Images and Idols. So that wisely Gregory the great called Images,(d) 1.121 the books of the vnlearned. And accordingly, Gre∣gory Nyssene sayd,(e) 1.122 The silent picture speaketh in the wall and profiteth very much. The reason wherof is, because the view and sight of Images, increaseth in vs faith, the loue of God and of his Saincts, and kindleth in our hartes the coales of deuotion: which S. Chrysostome felt when thus he write,(f) 1.123 I loued a picture of melted wax ful of piety. Gregory Nyssene(g) 1.124 was often wont to weep, looking on the Image of Abraham sacri∣ficing

his sonne Isaac. And Gregory the Great wryting to Se∣cundine Abbot (to whom also he sent the Images of Christ) sayd thus,(h) 1.125 I know thou longest for our Sauiours Image, that ga∣zing on it, thou mayst burne the more with the loue of God.

3. S. Denis Areopagita speaking of the ceremonyes of Baptisme, wherin the signe of the crosse was, and is vsed by the Bishop, who(i) 1.126 Inchoans vnctionem trino signaculo, inun∣gendum deinceps Sacerdotibus toto corpore hominem vbi traedidit, ipse ad adoptionis matrem proficiscitur, eius{que} aquam sacris inuocationibus sanctificans, & tribus sanctissimi vnguenti crucisormibus effusionibus illam perficiens. And a litle after, he sheweth the custome and forme in receauing Monks and religious men to the seruice of God, vsing in such reception the signe of the Crosse, ra∣sure of their heads &c.(k) 1.127 Vbt verò omnia haec, is qui institui∣tur, promiserit, cruciformi figura consignans eum Sacerdos tondet, trinam diuinae beatitudinis personam inclamans. And of Images he sayth thus:(l) 1.128 sunt reuera ea quae videntur, eorum quae sub aspectum non cadunt certae clara{que} imagines.

4. Besides the foresaid Doctours, Hermes a most anciēt and Apostolical wryter of this Age, maketh mention of Reliques, Prayer for the dead, vnwritten traditiōs, of Chri∣sme, consecration of Monkes, of Altars, places sanctified, & sundry other ceremonyes, of the tonsure of Preists heads, burning incense at the Altar, of merit and iustification of works, of professed chastity in preists, of fasting from cer∣tayne meats, of works of supererogation, as witnesseth Ha∣melinanus a Protestant wryter. Finally we Catholiks cō∣stā ly do honour the holy Reliques of Saints, notwith a di∣uine honour which is due to God ōly, but with a Religious honour, much inferiour to the foresaid, yet aboue a ciuill honour due to the Magistrat; & that we do, & affirme with S. Austin:(m) 1.129 Sanctorum corpora & pracipuè beatorum Martyrum reliquias ac si Christi membra sincerissimè honor and a credimus: si quis contra hanc sententiam venerit, non Christianus, sed Eunomianus & Vigilantianus creditur: He that doth not belieue that the holy bodies & Reliques of blessed Martyrs should be honored as the members of Christ, he is not a Christian, but a Vigilan∣tian, or Heretik, sayth S. Augustin.

That the Ministers haue corrupted the Bible in sundry places, which proue the vse of Images, of the holy Crosse &c. The second Section.

SAint Augustine witnesseth, that Faustus Manichaeus ••he Heretike bragged much of the Bible,* 1.130 of the Word of God, of the Scriptures, yet in effect he had nothing but lyes, vanities, and vile superstitions: the lyke is easie to be seene in the Protestants and Puritanes of Scotland, who do vaunt of the Scriptures, of the Bible, yet they cannot proue, yea not one debatable point of their Religion out of the expresse word of the Bible, but rather are forced to giue vs their consequences and foolish illations, for the ex∣presse word of God: wherby they are to be accompted,(a) 1.131 Theeues who enter not by the doore (of the word of God but climbe another way to steal, kill, and destroy our soules. So that by peruerse interpretations of the Ministers,(b) 1.132 The Gospell of Christ it made the Gospell of man, or which is worse, the Gospell of the diuell.

2. To make Images odious to the commō people, & to stirre vp the Nobility to cast down the Churchs, they haue abhommably corrupted sundry places of the Bible, specially the twenty of Exodus, thus:(c) 1.133 Thou shall not make to the selfe any grauen Image &c. Contrary to the Greeke text, contrary to the Hebrew, Lo thahhasche leca, contrary to the Latin, Non facies tibi Idolum, aut sculptile, contrary to all the Bibles which haue been vsed amongst all nations, the space of fiftene hundreth y••ares, which all haue in sub∣stance, Thou shall not make vnto thy selfe any Idol. Wherfore see∣ing that the Protestans cannot shew any Bible before the comming of Caluin, that hath such blasphemous words, Thou shall not make to thy selfe any grauen Image, it followeth, that it is a manifest corruption and nouelty, carying with it selfe many blasphemies.

3. The first Blasphemy. If God forbad Images, heere it followeth that he contradicted himselfe: for in the 25. of

Exodus he commandeth the Image of the Cherubims, & after the Image of the fyrie serpent. 2. If Idol and Image be all one (as the Puritanes say to excuse this their Blasphemous translation) it followeth, that Christ,(d) 1.134 who is the Image of the inuisible God, may be called, the Idol of God, and conse∣quently, all those that worshippe Christ, worshippe an Idol. Agayne, If Idol and Image were all one, they must translate thus:(e) 1.135 As we haue borne the Idol of the earthlie, so let vs beare the Idol of the heauenly. And agayne: We are transformed into the same Idol, & sundry other such places. 3. That man who is called the Image of God, may be called, The Idol of God, which is absurd. 4. It would follow that all the Mi∣nisters are makers of Idoles or Images, and consequently are Idolatrous. For the Apostle sayth:(f) 1.136 This yee know, that no fornicatour, neyther vncleane person, nor couetous person which is an Idolater, hath any inheritance in the kingdome of Christ, and of God, they should translate, nor couetous man, which is a worshipper of Images, and consequently al the Ministers being couetous, they must needes be all Idolaters. 5. When Idolls are called God (to whom the Pagans prayed, and whom they adored) then the Ministers do not translate Images but Idol (though the same Greeke word be alwayes one) knowing well that the Catholikes do not worship Images as Gods. As for example:(g) 1.137 And the residue therof he maketh a God, euen his Idoll, he boweth vnto it, and worshipeth, and prayeth vnto it. And agayne:(h) 1.138 Assemble your selues & come, draw neer togeather, the obiect of the Gētils, they haue no knowledge that set vp the wood of their Idol & pray vnto a God that cannot saue them: Which two places shewe plainly the malice of the Mi∣nisters, and the difference betwixt Catholik Images and the Pagans Idoles. For the Pagans prayed to their Idols, and thought them to be Gods, did put their trust in them, kneeled vnto them &c. 6. The Hebrew Word, Pesel, is alwayes translated by the 70. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.139 And the greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 euer is turned into Image, as the hebrew word Tselem, & neuer into Idol. 7. The Ministers shall ne∣uer be able to name me any Grecian wryter of the primi∣tiue

Church, who confound the word Idol with Image: for it is certaine that Origene and Theodoret both ancient & learned Grecians, with others holy Fathers of Greece make a manifest distinction betwixt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And all the Latin Fathers without exception make one di∣stinction betwixt Idol and Image, condemning Idols as ab∣hominable, auowing Images as commendable. 8. The Mi∣nisters themselues breake willingly this Commande∣ment in kneling at the reception of the Supper of the Lord, and that against their owne solemne Oath giuen at their reception, and confirmed and sworne solemnely by the three Estats of Scotland in sundry Parlaments:(i) 1.140 Therfore whosoeuer reserueth and worshippeth those Sacraments (meaning Baptisme, and the Supper of the Lord) procureth to himselfe damnation. For since the Ministers belieue, that the Supper of the Lord is but an Image and figure of Christ, in knee∣ling before such figures, the Commandement of God, ac∣cording to their translation, is transgressed. As also the second Commandement, Thow shall not take the name of the Lord thy God in vayne, is lykewise transgressed by the Mini∣sters, they hauing sworne solemnely not to receaue knee∣ling vnder the payne of eternall damnation: yet now haue receaued the same against their former Oath, and so haue broken both the first and second Commandement of God, by committing both Idolatry and periury.

The 6. & 7. Article.

1. That the custome of the Catholik Church in this first Age, was to honour the Saints in Heauen.

2. And to pray vnto them.

CHAP. IIII.

SEING by the Law of God, and Nature, Honour is due to Excellency, there must be so many kinds of ho∣nour, as there be kinds of excellency, which are three. The first is, of God, which is infinit, for the excellency of God must be infinite. The second ex∣cellency is supernaturall, yet created, as that of grace and glorie. The third is, humane, or naturall, consisting in naturall gifts, or worldly dignity. To these three kynds of excellency pertaine three kynds of honour, The first,* 1.141 Di∣uine, due to God only, which we call, Latria. The second belongeth to Saints and holy things, as eleuated by God aboue the course of nature, and this is called, Dulia, and Hy∣perdulia. The third is, Ciuill honour, due to men according to their naturall qualities. The first is due to God only, the second is due to the Saints in heauen, as to the glo∣rious seruants of God, being now in glory with him. And notwithstanding that the outward actions of kneeling, bowing, kissing, praying &c. be indifferently giuē to God, to the Saints, and ciuill men; yet the intention and mind of him who doth those outward actions distinguisheth the same: for kneeling to God is diuine worship: kneling to Saints is an inferiour pious worship or honour; kneeling to a mortall King is ciuill honour. The two last alwayes tending to the honour and glory of God, who will be ho∣noured

in his Saints & creatures, conforme to that saying of the Scripture, Gloria haec est omnibus sanctis eius.

2. This doctrine is confirmed by the holy Fathers, specially by S. Augustine, who sayeth:(a) 1.142 We honour Mar∣tyrs with that worship of loue and society; wherwith holy men are worshipped in this lyfe, whose heart we perceaue is prepared to like sufferance for the Euangelical verity: But Martyrs more deuoutly, by how much more securely, after all vncertaynties are ouercome, & with how much more confident prayse, we preach them now victori∣ous in a more happy lyfe, then others yet fighting in this life. But with that worship,* 1.143 which in Greeke is called Latria, which in Latin can∣not be expressed by one word, we neyther worship, nor teach to be worshipped but one God. And for so much as offering of Sacrifice per∣taine h to this worship (wherof they are called Idolaters, that offer sacrifice to any Idols) we by no meanes offer any such thing, nor teach to be off••ed, eyther to any Martyr, or blessed Soule, or holy angell May S. Augustine speake more plainly against the Protestant•• The same teacheth other Doctours:(b) 1.144 Our Lord hath depry∣ued false Gods of the honour they had in Temples, and in place of them, caused his Martyrs to be honored, yet not in the same manner, for we neyther bring hostes nor libaments to Martyrs, but honour thē as holy men, and most deare freinds of God.

3. To make this mater more plaine, it is to be remar∣ked: that we Catholiks pray not to the Saints in Heauen eyther as Gods to help vs. Redeemers to saue vs, or as the chiefe Authors of any gift or grace bestowed vpon vs. For we acknowledge only God, to be the supreme Author and fountaine of all naturall and supernaturall fauours, of grace and glorie. Secondly, we pray not to Saints as Mediatours of our redemption, but, of Intercession only: for our Mediatour and Aduocat of redemption is only Chryst Iesus, as the Apostle sayth:(c) 1.145 If any man sinne, we haue an Aduocate with the Father, Iesus Chryst the Iust; and he is the reconciliation for our sinnes. And agayne:(d) 1.146 There is one God & one Mediator betwixt God and man, which is the man Christ Iesus. Which place though corrupted by the Ministers, yet speaketh only of the Mediatour of Redemption: for the Scripture witnesseth playnly, that Moyses was Mediatour betwixt God and the

Iewes:(e) 1.147 For the Law was ordeyned by Angels in the hand of a Mediatour. Wherby the Bible auerreth a Mediatour of inter∣cession, besides Christ Iesus. And this is the reason wherfore we Catholikes euer addresse all our petitions to Saintes or Angels with this conclusion: per Dominum nostrum Iesum Christum filium tuum &c. declaring therby that Chryst is only our Aduocat or Mediator of Redemption, and that the Saints in heauen, are but intercessours besides the holy Trinity for vs; yea when the Minister is desyred to pray for any friend, he is made therby Mediator of intercession, though he be a sinfull man, and of little credit with God, yea per∣haps of none, in respect of the Saints of Heauen, who are in the estate of glorie, and without spot of sinne.

4. I conclude then, that the Catholike Church sayth to God only, haue mercy on vs, saue vs, forgiue vs our sinnes &c. And to the Saints, Pray for vs. And if any Catholike say to any Saint saue me, his meaning is, that the Saint saue him by his prayers to God: so we call sometymes the Blessed Virgin Marie our hope, life, refuge, because the brought forth our hope, life, and refuge Christ Iesus. Or because by her intercession she may procure our life and saluation: and in this we follow the practise of the Scripture. For S. Paul calleth the Thessalonians,(f) 1.148 his hope, his ioy, his crown of glorie. And he calleth Timothy, the saluation of others,(g) 1.149 This doing thou shal saue thy self & them that heare thee. And playnly Iob doth pray vnto the Angels according to S. Augustins exposition and meaning, when he sayeth,(h) 1.150 Haue pitty vpon me, haue pitie vpon me (o yee my freinds) for the hand of God hath touched me And in my Iudgemēt S. Augustines opinion alone in this place should be preferred before the new vp∣start Ministers dreames and expositions. For the text she∣weth that Iob his visible and secret freinds had left him:(i) 1.151 All my secret friends abhorred me; & they whome I loued, are turned against me.

First then it is manifest by the testimonyes of the Bible, that the Angels and Saints in Heauen praye for vs:(k) 1.152 Then the Angell of our Lord answered and said: O Lord of hosts, how long wilt thou he vnmercifull to Ierusalem, and to the

Cittyes of ••uda, with whome thou hast bene displeased nou•• these threescore and ten yeares. It is certayn lykewise that the Saints in Heauen are equall to the Angles,(l) 1.153 For they can do no more, for as much as they are equall to the Angels, and are the sonnes of God, since they are the children of the resurrection, both their the Angels, and Saints pray for vs.

Secondly, it is lawful to vs to pray to the Angels or Saints in Heauen, according to the example of the holy Patriarch Iacob:(m) 1.154 The Angel which hath delyuered me from all euill, blesse the children, and let my name be named vpon them, and the name of my father Abraham & Isaac, that they may grow as fish into a multitude in the midst of the earth. Cōforme to the which example of Iacob, S. Athanasius (who was thirteene hun∣dreth yeares since) prayeth to the Blessed virgin Marie thus:(n) 1.155 Inclyne thy eares to our praiers and forget not thy people. O Lady, Mistres, Queene and Mother of God pray for vs. And S. Augustine:(o) 1.156 O Blessed Marie, receaue our prayers, obtayne our suits, for thou art the speciall hope of sinners.

Thirdly, Iob was counselled to pray to the Saints:(p) 1.157 Call if there be any who will answere thee, and turne to some of the Saints: which place the Ministers haue filthily corrupted in translating it, by way of interrogation, And to which of the Saints wilt thou turne?

5. Now I would aske of the Ministery to giue me so playne & expresse words of the Bible that make for thē. Secondly, since they abuse the poore people, saying: that they preach nothing, that they belieue nothing but the expresse and playne word of the Bible, in what part of the Bible are these poynts of their faith to be found, There is no inuocation of Saints? The Saints do not heare our prayers. And a∣gayne: It is agaynst the honour of God to pray to Saints. For their Blasphemous propositiōs are no wise in the expresse word of the Bible. How then shall they proue them out of the Bible? By necessary consequence, say they. But those ne∣cessairie consequences are not infallible, but erroneous, and not the word of God, & consequētly we make no such ac∣compt of their foolish and newfangled cōsequences, as of those of the holy Fathers of this first Age. Let vs heare thē.

The Testimonyes of the holy Fathers of this first Age, Concerning praying to the Saints in Heauen, and honouring of them. The first Section.

SAINT Dionysius Areopagita:(a) 1.158 Dico autem, oracula sequutus vbi{que}, planè vtiles esse in hac vita Sanctorum preces, hoc modo si quis Sanctorum numerum amore incensus, & ad corum par∣ticipationem piè affectus tanquam propriae conscius exiguitatis, quem∣piam Sanctorum roget sibi fieri adiutorem & comprecatorem, vtilita∣tem omnino ex eo consequetur omni vtilitate superiorem. That is: I say, following the holy Scriptures, that the prayers of the Saints are most profitable for vs &c. And in the nynth Chapter of the same booke he witnesseth: That S. Michael the Archangel was giuen by God as a protectour to the Ie∣wes to assist them, and to present their prayers to God: yea the same holy Father auoweth euery particular mā to haue his owne Angell who doth offer our prayers vnto God, and knoweth our necessityes, as witnesseth the holy An∣gell of Cornelius, who said to him:(b) 1.159 Thy prayers and thy almes are come vp into remembrance before God. Which place sheweth that the Angels, and consequently the Saints in Heauen know our prayers, our necessityes, and good workes. The same holy Father witnesseth, that the pray∣ers of the Saints in heauen help, not only those in this life, but also the faithfull departed out of this life:(c) 1.160 Quòd autem & iustorum preces etiam in hac vita, nedum post mortem, ijs duntaxat prosint, qui sacris precibus digni sunt, verae oraculorum traditiones nos edocent.

2. S. Clement witnesseth the same:(d) 1.161 De Martyribus verò praecipimus vobis, vt in omni honore sint apud vos, vt apud nos fuerunt Iacobus Episcopus, & Condiaconus noster Stephanus: hos enim & Deus beatos fecit, & viri sancti honorarunt, & fuerunt puri omnis delicti, & ne{que} ad peccatum flecti, ne{que} a virtute detorqueri potuerunt, quorum non sunt dubiae laudes, de quibus Dauid aiebat, Pretiosa in cōspectu Domini mors sanctorum eius &c. And a litle after, this

holy Father inuiteth vs to keep holy the Festiuall dayes of the Saints in heauen, in praying to them, and calling for their help:(e) 1.162 In diebus Apostolorum vacent. Magistri enim vestis fuerunt ad docendum vos de Christo, vobis{que} Spiritum Sanctum de∣derunt. In die Stephani Protomartyris item vacent: ac reliquis die∣bus Sanctorum Martyrum, qui Christum vitae suae anteposuerunt. And in another place he counselleth vs to call vpon, and inuocate the holy Martyrs,(f) 1.163 Memoremus Martyres sāctos, vt mereamur certaminis eorum participes fieri.

3. S. Martialis first Bishop of Burdeaux, sent thither by S. Peter the Apostle, witnesseth likewise, that holy Aultars were erected to God in S. Stephens name, where Masse was said to God, and prayers to S. Stephen, to the end he should pray for the Catholike Church: conforme to that which S. Augustine wyselie wryteth:(g) 1.164 Iniuria est pro Martyre orare, cuius nos debemus orationibus commendari.

4. S. Peter witnesseth the same in the holy Masse, which he was accustomed to say, and which hath bene famous through all Christendome these sixteene hundreth yeares, where S. Peter prayeth:(h) 1.165 Libera nos quae sumus Domine ab omni malo praesēte ac futuro, intercessionibus immaculata & gloriosae Dominae nostra Deiparae, semper{que} Virginis Mariae &c. That is, Delyuer vs, we pray the O Lord, from all euill present and to come, by the intercession of the Blessed & Immaculate Virgin Marie &c. And a litle before, Be boun∣tifull vnto vs, O Lord, by the intercession of the Blessed virgin Marie, and of all the Saints in heauen.

5. S. Iames the Apostle witnesseth the same in his Masse, famous specially amongst the Grecians to this day:(i) 1.166 Commemorationem agamus sanctissimae, Immaculatae, gloriosis∣simae, benedicta Dominae nostrae Matris dei & semper Virginis Mariae, at{que} omnium Sanctorum & iustorum, vt precibus & intercessionibus eorum omnes misericordiam consequamur. I pretermit to set down other testimonyes, since the practise of the Catho∣like Church (to pray to Saints) in this Age, was so vni∣uersall, that no heretike did call it in doubt, before Vigi∣lantius, who being foure hundreth yeares after Christ, is condemned by the holy Fathers, yea by the Protestants

themselues, as a manifest and Idolatrous heretike.

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

THE Catholike Church, and all antiquity readeth to the honour of the holy Apostles and Saints in heauen that saying of the Prophet Dauid (who as a Prophet did foresee the honour which the Catholike Church was to giue to the Saints in heauen)(a) 1.167 Nimis honorificati sunt amici tui Deus. That is; Thy freinds O God, are become exceeding ho∣norable, Their Princedome is exceedingly strengthned. Now to make this place obscure to the Reader and to take away the force of both the Hebrew & Greeke words, the Ministers haue blasphemouslie translated thus:* 1.168 How deare therfore are thy thoughts vnto me O God, how great is the summe of them? Doth not the Hebrew word make more for vs, and signifie, friends? Doth not S. Hierome (who alone did vnderstand better the Hebrew toung, them all the Ministers together) translate friends?* 1.169 Doth not the Greeke text put it out of doubt, since it is according to our ancient Latin translation Thy friends O God? why do ye hunt after noueltyes and for∣sake the troden path of antiquity, and passe the bounds, which our holy Forefathers haue appoynted, preferring your owne imaginations and new deuyses, euen there where yee cannot pretend iustly eyther the Hebrew or the Greeke, where it is,* 1.170 their princedome is exceedinglie strengthned, and not, how great is the summe of them.

2. But this newfangled singularity in the blasphe∣mous translations of our Ministers shall better appeare in their dealing about our Blessed Lady, whose honour they haue soght so many wayes to diminish, and deface, with their Maister Iohn Caluin, who blasphemously and worse then the Deuils themselues, speaketh of the Blessed virgin:(b) 1.171 Videtur Sancta virgo non minus malignè restringere Dei poten∣tiam, quàm prius Zacharias. And a little after: Ne{que} verò mag∣nopere laborandum est, vt eam purgemus ab omni vitio.

3. In the first Chapter of S. Luke, it is said of the Blessed Virgin Marie:(c) 1.172 Hayle Mariefull of grace, our Lord is with thee, in Latine: Aue gratia plena; which translation the holy Fathers of the Latin Church haue constantly kept, a•• Maldonate sheweth. But our Ministers haue found out a new kynd of translation, Haile thou that art freely beloued, making the blessed Virgin lesse in fauour with God, then S. Iohn the Baptist, of whom it is said:(d) 1.173 And he shall be filled with the holy Ghost: Inferior to S. Steuen,(e) 1.174 who was full of the holy Ghost. Yet their Mariomastikes will not haue the blessed Virgin Marie, full of grace. How can these Mini∣sters be friends to God, who thus disgrace the Mother of God? They are sworne enemyes not only to the Greeke text, but also to the Syriake in this poynt, which the Angell vsed: Schelom lech, Maleiath taibuthoi. That is: Pax tecum, O plena gratia. Peace vnto thee, O full of grace. Will any wyseman more belieue ignorant Ministers, rather then S. Ambrose who calleth the blessed Virgin,(f) 1.175 Gratia plena? Then S. Augustine who prayeth to the blessed Virgin thus:(g) 1.176 Aue gratia plena, Dominus tecum: Dominus tecum, sed plusquam me∣cum &c. And agayne: Audite Gabrielem Angelum eam s••lutan∣tem, Aue gratia plena dominus tecum? Then S. Hierome who lykewise prayeth and calleth her, gratia plena? Then Beda:(h) 1.177 Bene gratia plena vocatur, quae nimirum gratiam, quam nulla meruerat assequitur, vt ipsum videlicet gratiae concipiat, & generet au∣ctorem?

4. As for the Greeke Fathers, they lykewyse called her vniuersally full of grace:(i) 1.178 S. Athanasius,(k) 1.179 Epiphanius Theophilactus, and sundry others, whome we should be∣lieue to be more skilfull in the Greeke their naturall ton∣gue, then the Ministers can be, who of malice that they cary to the blessed Virgin, translate other words of the same nature and forme otherwyse, for thy translate:(l) 1.180 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Full of sores, yet they will not translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, full of grace.

5. Secondly, out of their dislike of inherent inward supernaturall grace of God giuen to the blessed Virgin, they translate thus:(m) 1.181 Feare not Marie, for thou hast found

fauour with God, insteed of translating with all antiquity, Feare not Marie, for thou hast found grace with God: Ne timeas Ma∣ria inuenisti enim gratiam epud Deum, as S. Bernard sayth:(n) 1.182 Ne timeas Maria, inuenisti enim gratiam apud Dominum; quantam gratiā? gratiā plenam, gratiā singularē &c. The Syriake text is playnly for vs, Schcachethi ger tobutha leuath eleho: For thou hast found grace before God. Caluin the sworne enemy to God, and the B. Virgin, Beza his beloued Father in Christ, our first Ministers branded Doctour will no wayes suffer the B. Virgin to be called full of grace. For he wry∣teth of her, that(o) 1.183 she doubted in her faith. Agayne: That she preferred her selfe to God. And, that Christ made no accompt that the B. Virgin was his Mother. And, that Christ thought her not worthy to be his Mother. But let vs leaue these abhominable blasphemyes of Caluin the Capitane of Puritanes, and see rather what S. Augustin sayth of this B. Virgin.(p) 1.184 Ex∣cepta ita{que} sancta virgine (sayth he) Maria, de qua propter honorem Domini nullam prorsus, cum de peccatis agitur, haberi volo questionē. Inde enim scimus, quod ej plus gratiae collatum fuerit ad vincendum omne peccatum, quia concipere ac parere meruit enim, quem constat nullum habuisse peccatum. Hac ergo virgine excepta, si omnes Sanctos & Sanctas congregare possemus, &c. vna voce clamarent, Si dicimus quia peccatum non habemus, nos ipsos seducimus, & veritas in nobis non est. Wherunto agreeth ancient and famous Sedulius a Scottish Poet, who was in the same age with S. Augustine: thus sayth he.

Et veluti è spinis mollis rosa, surgit acutis, Nil quod laedat habens, matrēque obscurat honore: Sic Euae de stirpe sacra veniente Maria, Virginis antiquae facinus noua virgo piaret.

And agayne:(q) 1.185

Salue sancta parens enixa puerpera regem, Qui caelum terram{que} tenet per saecula: Cuius Numen & aeterno complecteus omnia gyro, Imperium sine fine manet, quae ventre beato Gaudia matris habens cum virginitatis honore, Nec primam similem visa est, nec habere sequentem: Sola sine exemplo placuisti femina Christo.

The 8. and 9. Article.

1. That the Catholike Church in this first Age, beleeued that there was a Purgatory.

2. And was accustomed to pray for the soules deteyned in Purgatory.

CHAP; V.

HAVING maintayned the honour of our noble Patrones, the Glorious and triumphant Saints in heauen, their holy Images, the veneration of their Reliques: Now I come to defend the cause of our humble prayers made for the poore af∣flicted soules in Purgatory, which is the place of their punishment. First then we stand not vpon the name, but vpholde the thinge it selfe: that is, We Catholiks constantly belieue that there is a certaine place where some soules of the Faithful after this lyfe are purged & clensed, which place we call Purgatory. The Ministers contrary to our beliefe hold these propo∣sitions as poynts of faith, necessary to be belieued, There is no purgatory; The prayers for the dead are superfluous, and such like, which they shall neuer be able to proue by the ex∣presse word of their owne corrupted Bible: but rather be∣ing empty and voyd, to proue them against vs Catholiks by the expresse word, they are forced to giue vs, for the ex∣presse word of God, their necessary consequences, which in a word are nothing els but manifest heresies, and playne Idolatry, condemned in Arius a manifest heretike, as S. Augustine,* 1.186 and Epiphanius witnesse, and some Prote∣stants themselues auow. True it is, that we Catholiks haue not the expresse word for euery poynt of our Reli∣gion, and we do not tye our selues to that alone, but rather

to the word of God, together with the consequences and expositions of the holy Church, and Fathers, which hath these sixteene hundreth yeares byn famous amongst all Na∣tions. The Ministers contrary, promise to the poore people only the expresse word of God, setting a syde the exposi∣tions of the holy Church and Fathers: Yet in effect they giue nothing lesse then he expresse word of God, but ra∣ther for the word of God their owne consequences, inuen∣tions, and expositions, not making accompt of the anti∣quity of the doctrine, of the holynesse of all our Fore-fa∣thers. Can there be any excuse in the day of Iudgment for those men, who willingly & wittingly prefer the exposi∣tions of the Ministers, before the constant and vniforme exposition of the holy Fathers? For example S. Augustine (who was aboue twelue hundreth yeares since) proueth Purgatory out of these words of the Prophet Malachie, who speaking of the last penall Iudgement, sayth thus:(a) 1.187 But who may abide the day of his coming? and who shall endure when he appeareth? for he is lyke a purging fire, and lyke fullers sope. And he shall sit downe to try and fine the siluer: he shall euen fine the sonnes of Leui, and purifie them as gold and siluer. S. Augustine (I say) hence doth infer Purgatory:(b) 1.188 For these words (sayth he) cannot signifie a separation only of the polluted from the pure in the last penall Iudgement &c. but must intimate a purgation of the good, who haue need therof. The same S. Augustine praying to God, vseth these words:(c) 1.189 Purge me O Lord, in this lyfe, and make me such a one as shall not neede the amending fire. And agayne: He proueth Purgatory by a necessary consequence drawen out of those words of the Prophet Isay:(d) 1.190 Our Lord shall purge the dregs of the daughters of Sion, and shall wash the bloud of Hieru∣salem out of the midst therof, in the spirit of Iudgement, and in the spirit of combustion.

2. Secondly, S. Luke speaking of Christ, maketh mention of a third place besydes Heauen & Hell:(e) 1.191 Whom God hath raised vp, and loosed the sorrowes of death, because it was impossible that he should be holden by it. Out of which S. Augu∣stin draweth this consequence and exposition:(f) 1.192 It is belie∣ued the soule of Christ to haue descended to the place where sinners are

punished, ••o release them of their torments, whome he in his hidden i••sti••e thought worthy to be released. Otherwise I see not how to ex∣po••e that text &c. For neyther Abraham, nor the poore man in his bos••me, that is in the secret of his quyet rest, was reteyned in sorrowes: a••••owing, that Purgatory was constantly and vniuersally belieued in his tyme.

3. Thirdly, S. Paul spake plainely of the fire of Pur∣gatory:(g) 1.193 Euery mans worke shall be made manifest: for the day shall declare it, because it shalbe reuealed by the fyre: and the fire shall try euery mans worke of what sort it is; if any mans worke that he hath built vpon, abyde, he shall receaue wages; if any mans worke burne, he shall haue losse, but he shall be saued himselfe, neuertheles yet as it were by the fire. Where three kynds of fire are assigned. 1. The generall fire, which goeth before the day of Doome. It shalbe reuealed in fire. The second fire, the tryal of Gods Iudgement, The worke of euery one of what kynd it is, the fire shall trie.* 1.194 Thirdly, he cōcludeth of the fire of Purgatory, he shallbe saued, yet so as by fire. Which place Origen, S. Cyprian, S. Ambrose, S. Augustine, expound of the fire of Purgatory (with whome all the Greeke and Latin Fathers, after long disputation agree in auowing Purgatory, in the generall Councell of Florēce.) Why are some said to be saued by fire, sayth S. Augustine? because they build vpon the foundation, hay, wood, stubble: but if they would build gold, siluer, and pretious stones, they might be secure from both fyres, not only from that euerlasting, which shall torment the impious eternally, but from that which shall amend them, who shall be saued by fyre &c. Euen so truely, although they be saued by fire, yet that fire will be more paynfull and grieuous, then any thing that can be suffred in this life. And agayne so plainly, that no vnpassionat man may doubt of S. Augustines Re∣ligion in this poynt:(h) 1.195 He who hath not happily tilled his field, but hath suff••ed it to be ouergrowen with thornes, hath in this lyfe the malediction, and curse of the earth in all his works, and after this lyfe he shall haue eyther the fire of Purgatory, or euerlasting payne: Et post hanc vitam habebit vel ignem purgationis, vel vitam aeternam. And before S. Augustine, S. Gre∣gory N••ssene: Man after sinne in many toylsome labours ought to be exercised, that taught by experience, he might returne to his first

happinesse, all vitious affections being purged, eyther in this world by a sober course of lyfe &c. or after our departure hence, by the fornace of Purgatory fire.

4. Caluin the prime Puritan Minister and Apostata, forced by the truth and verity, confesseth that the custome to pray for the soules in Purgatory, was in vse long before S. Augustine, to whose tyme inclusiuè, he auoweth the Church of Rome to haue bene the pure, true, and sincere Church of God:(i) 1.196 It is ou•• of Controuersie (sayth Caluin) that nothing was changed in the true doctrine of Religion, neyther at Rome, nor in other townes, to the age and tyme of S. Augustine, and o∣ther anciēt doctours. The very words of Caluin cōcerning the forsaid custome of praying for the dead are:(k) 1.197 I deny not but the prayers for the dead were in vse with Chrysostome, Epiphanius, Augustin, and others, who receaued it from their Forfathers. And a∣gayne:(l) 1.198 Thirteene hundreth yeares from hence the custome was to pray for the dead. And Luther himself, yet euer with the spirit of contradiction:(m) 1.199 I belieue strongly, that there is a purgatory, and I am easely persuaded that mention therof is made in the Scrip∣ture, as that of S. Mathew, It shall not be forgiuen vnto him neyther in this world, nor in the world to come: meaning therby, that some sinnes are forgiuen in Purgatory. I admit likewise that of the Ma∣chahees, It is a holy and healthfull cogitation to pray for the dead that they may be loosed from their sinnes. Which words the Mini∣sters haue pulled out of the Bible, though Luther receaued them as Canonicall.

5. Besides the foresaid places of the Scripture, I adde these to proue Purgatory, and Prayer for the dead:(n) 1.200 Set thy bread and thy wyne vpon the buriall of a lust man. Which place though corrupted by the Ministers, declareth the ancient custome to haue bene amongst the Iewes, to giue almes to the poore, and nourish them to pray for the dead. Which custome is yet kept throughout all Christiandome in clo∣thing and feeding the poore, called with vs, Salies. S. Chry∣sostome maketh mentiō therof, saying:(o) 1.201 Why after the death of thy freinds dost thou inuite the poore ones? Why intreatest thou the Preists to pray for them? I know thou wilt answere, To the end, that he who is dead, haue peace and rest. That the booke of

Tobias is Canonicall, the Councell of Carthage holden anno 419. (besides the tradition of the holy Church) wit∣nesseth playnly,* 1.202 wherof S. Augustine who was present at that Councell giueth this reason: Because we haue no other assurance that the Books of Moyses, the foure Gospells, & other books are the true word of God, but by the Canon and tradition of the Church: for the which cause the same Doctour vttered that famous saying:p 1.203 That he would not belieue the Gospell, except the authority of the Catholike Church moued him therunto.

6. S. Augustine out of that place of the Bible:(q) 1.204 But he that shall speake against the holy Ghost, it shal not be forgiuen him, neyther in this world, nor in the world to come: And other holy doctours inferre hereupon this consequence:(r) 1.205 That some sinnes are remitted in the next life, and consequently that there is a Purgatory. Should not with any reasonable man S. Au∣gustines consequences be preferred to the Ministers drea∣mes and new traditions? Since it shall neuer be possible to the Ministers to proue out of the expresse word of the Bible, that there is no Purgatory; no wyse man will make accompt of their consequences, but rather of the conse∣quences of the holy Fathers of this Age, wherof I will o∣mit the testimonyes of S. Clement, and of S. Martiall, both famous wryters in this first Age, contenting my selfe with S. Denys his testimony.

The testimonyes of the Fathers of this first Age, prouing Purgatory, and Prayer for the dead. The first Section.

S. Denis manifestly maketh mention of the custome to pray for the faithfull deceased:(a) 1.206 Accedens deinde Diuinus antistes precem sacram super mortuum peragit: precatur oratio illa diuinam bonitatem, v•• cuncta dimittat per infirmitatem humanam admissae peccata defuncto, eum{que} in luce statuat & regione viuorum &c. And a little after, he sheweth that such holy Prayers are only valuable for those that dye in the bosome of the

Catholike Church: Quod autem & iustorum preces etiam in hac vita nedum post mor••em, ijs solum prosint, qui d••gni sunt sacris pre∣cibus, Scripturarum nos edocent verae traditiones. And a litle there after: De praedicta ante precatione quae Antistes super defuncto pre∣catur, quaenam ad nos peruenerit a diuinis ducibus nostris traditio, di∣cere necesse est. Wherby it is easy to be seene by the testimo∣ny of this holy Father Patrone of France, & disciple to S. Paul, that the Prayers for the dead, and the holy ceremo∣nyes which the Catholike Church vseth at burials of the deceased, are Apostolicall tradition, grounded vpon the holy word of God. Secondly that such prayers are profita∣ble to those who dye in the Catholike Church, & in the grace of God.

2. S. Matthew the Euangelist in the holy Masse, which he vsed to say, and which hath bene famous in all Christendome these sixtene hundreth yeares, hath therin the same prayers which we vse this day at the holy seruice:(b) 1.207 Memento domine dormientium Principum, Pontificum, Regum, Pa∣triarcharum, Archiepiscoporum, Episcoporum, Sacerdotum, Diacono∣rum, Parentum nostrorum, & omnium in recta fide quiescentium.

3. In S. Marke the Euangelist his Masse, which is yet extant in that famous towne of Italie, called Venice, where the very Autograph it selfe is to be seene:(c) 1.208 Anima∣bus patrum & fratrum nostrorum, qui antea Christi in side obdor∣mierunt, dona requiem Domine Deus noster. That is, O Lord our God, giue rest to the soules of our parents and brethren, who died in the faith of Chryst.

4. In S. Iames the Apostle his Masse yet extant:(d) 1.209 Pro requie Patrum & Fratrum nostrorum, qui ante nos dormierunt, dicamus omnes toto amino, domine Miserere. Finally Caluin the Arch-minister of the Puritanes auoweth playnly, that the custome to pray for the dead was most ancient in the Ca∣tholike Church.

That the Ministers haue corrupted the Bible in sundry places, which proue Purgatory, or any third place. The second Section.

IT is to be remarked, that before the coming of Christ, the soules of the lust did not ascend vnto heauen after their departure, but remayned eyther in the place, called Limibus Patrum, or sinus Abrahae, without any paynes or tor∣ments; or els in Purgatory where transitory torments were: The bad being alwayes condemned to hel where the eter∣nall torments are:(a) 1.210 For the way vnto the holyest of all (sayth S. Paul) was not yet opened, while as yet the first Tabernacle was standing. That is, before the coming of Chryst, and during the tyme of the first Tabernacle, the way vnto the holyest of all, that is, to Heauen, was not as yet opened, which after was only opened by the passion of Christ: after the which passion, the soule of Christ went downe to those parts where the soules of the ancient Fathers were detay∣ned, as in Limbus Patrum, and Purgatory, preaching vnto them their Redemption, conforme to that which the A∣postle sayth:(b) 1.211 By the which also he went and preached to the spirits, that were in prison. And conforme to that which we say in our belief, He descended into hell. The which name of Hell is giuen, by the holy Scripture and holy Fathers, to the place of the damned, & also to those two places Abrahās bosome, and Purgatory, which the Apostle calleth the lowest parts:(c) 1.212 Now in that he ascended, what is it, but that he had also descended first vnto the lowest parts of the earth? Yet with this difference, that Purgatory, and Lymbus Patrum, is called Hell, but the place of the damned, is called the lower Hell:(d) 1.213 E∣ruisti animam meam ex inferno inferiori. And the circumstance specified in any place of the Scripture, sheweth whether the word Hell, should be taken in the one or the other sense.

2. The Ministers to blind the poore people, and to take away all memory of Limbus Patrum, or Purgatory, they haue blotted out of the Bible sundry places, that proue

the same, as, Thou shall not leaue my soule in hell, which the Prophet Dauid did foretell of Christ, to wit, that Christs soule going down after his Passion to the hell of Purgatory and Limbus, should not remayne there. The Ministers haue translated,(e) 1.214 Thou shall not leaue my soule in the graue: declaring therby the soule of Christ to be mortall and cor∣ruptible, and consequently denying Christ to be trew God and man.* 1.215 For whatsoeuer is put in the graue is corrup∣tible in it self. This Blasphemy is agaynst the Hebrew text, against the Greeke text, against all antiquity, wherof all the Ministers together shall not be able to produce one ancient Father who did euer dreame of such a blasphemous trāsla∣tion. 2. It is agaynst that of the Creed, he descended vnto hell, where before it is sayd, that he was crucified, dead & buri∣ed: yea the Protestants themselues do sing the contrary in their Church of Scotland.

His(f) 1.216 spirit did after this descend Into the lower partes, To them that long in darknesse were, The true light of their harts.

Heere affirming that the soule of Christ went to hell and not to the graue.

3. Also when Iacob sayth:(g) 1.217 I will go down to my sonne into hell mourning, knowing well that Ioseph his sonnes soule was not in hell of the damned persons; they haue translated, I will go down into the graue of my sonne: where as Ia∣cob knew not that his sonne Ioseph was buried, being persuaded that(h) 1.218 a wicked beast had deuoured him, and torne him in peeces: And as though if Ioseph had bene in a graue, Ia∣cob would haue gone down to him in the same graue. Can there be greater absurdityes deuysed? more despitfull blas∣phemyes inuented? and al to eschew the force of this place, which maketh for Purgatory, conforme to the exposition of S. Hierome:(i) 1.219 Before the comming of Christ, Abraham was in hell, that is, in Limbo, after his coming the theef was in Paradise. And Tertullian:(k) 1.220 I know, that the bosome of Abraham was no heauenly place, but only the higher hell. Finally S. Augustine condemneth this translation of the Protestants of manifest

heresie saying:(l) 1.221 Quis non est derelictus in Inferno? Chistus Iesus, sed in anima solae. Quis re••urrectur{us} in triduo tacuit in sepulchro? Chri∣stus Iesus, sed in carna sola. Agayne:(m) 1.222 Quod anima illa in Infer∣num descenderit, Apostolica doctrina praedicatur. Quando quidem B. Petrus ad hanc rem testimonium de Psalmis adhibet, vbi de ipso prae∣dictum esse demonstrat, quoniam non derelinques animam meam in Inferno. I would aske of the Ministers to name me any wry∣ter sacred or profane, who did translate the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for a graue? They shall neuer be able to do it: But rather as they haue cast down Churches, ouerthrowen Abbyes, chā∣ged Princes Estates, taken away Traditions, corrupted the Scriptures, peruerted Sciences, so they will turne vpside down Languages as it pleaseth them.

4. Finally, if Christs soule was in the graue, it was vnited with his body, which was lykewyse in the graue, wherin also was his diuinity, & consequently his diuinity, his soule, and his body being in the graue, he behoued to be aliue in the graue the three dayes that he was buryed; which is a horrible blasphemy. To all the foresaid probations that Christs soule went down to Limbus and Purgatory, I ad this only of a famous Protestāt Maister Bilson, who sayth:(n) 1.223 That all the fathers with one consent affirme, that Christ delyuered the soules of the Patriarches, and Prophets out of hell at his comming thither.

5. As the Ministers haue, by translating that Christs soule was put in the graue, denyed the immortality of Chrysts soule, and consequently our Redemption, so they deny the diuinity of Christ, making him Author of all sinnes, in saying that God not only giueth vp, casteth off, and withdraweth his grace from man; but also delyuereth thē to the diuel. For these be the very words of the Scotish Ca∣techisme rehersed by the Schollers euery Sonday in Scot∣land:(o) 1.224 God of his infinite mercy doth preserue his faithfull, not suffering the diuell to lead them out of the way, neyther permitting that sinne haue the vpperhand of them: lykewyse he doth not only giue vp, cast off, and withdraw his grace from such as he will punish, but also he delyuereth them to the Diuel, committing them to his tyranny, he stryketh them with blindnes, & giueth them vp to reprobate mynds,

vtterly slaues to sinne, and subiect to all tentations. And to this end they haue corrupted the Bible thus:(p) 1.225 Let no man say when he is tempted, I am tempted of God, for God cannot be tempted with euill, neyther tempteth he any man; but euery man is tempted when he is drawen away by his owne concupiscence, and is entysed. Contrary to the common translation which is, and hath bene these sixtene hundreth years: Let no man say, that he is tempted of God,* 1.226 for God is no tempter to euill. And in latin: Deus enim intentator malorū est, they translate God cannot be tēpted, passiuely, where the Apostle sayth actiuely, that God tempteth no man, as the whole sense and drift of the Apostle sheweth playnly, say∣ing, That euery man is tempted when he is drawen away by his owne concupiscence, and is entysed. The blasphemy was first inuented by Caluin, then followed by Beza, lastly approued by our ministers in their confession of faith, and in their Scottish Catechisme. Caluins words are:(q) 1.227 God is cheef author of his owne iust vengeance, and Sathan is but only a Mi∣nister therof: That God purposeth, willeth, moueth, loueth, and com∣mandeth the wickednes of sinners, their obstinat blindnes and hardnes of heart. And Beza:(r) 1.228 The Lord leadeth into temptation those, whome he permitteth to Sathans arbitrement, or into whome rather he leadeth or bringeth in Sathan himself, to fill their heart, as Peter speaketh. The latin words are, Inducit Dominus in tentationē eos, quos Sathanae arbitrio permittit, aut in quos potiùs Satanam ipsum inducit, vt cor eorum impleat, vt loquitur Petrus. So by Beza his opinion God brought Satan into Iudas his hart, & so was author of Iudas treason, euen as he was of S. Pauls conuersion. Which impious doctrine, is vniuersally auo∣wed by the Ministry of Scotland, whose words are:(s) 1.229 That God is the creator of heauen and earth, that is to say, that the heauen and earth and the contents therof are so in his hands, that there is nothing done without his knowledge, neyther yet against his will (remarke wel these words Gētle reader how that al sins are done by the wil of god) & so we cōfesse & belieue that neyther the deuils nor yet the wicked of the world haue any power to molestor trou∣ble the chosen childrē of God, but in so far as it pleaseth him to vse thē as instruments. Thus our learned Ministers make God to be causa prima peccati, & the diuell to be the instrumentall cause

only. How can the Ministers belieue in God, since they hold so impious and diuelish opinions of God? How can the Ministers Religion be acceptable to God, since they be∣lieue constantly that God is the chiefe cause, the diuell the instrumētall cause only of all the abhominations and wic∣kednes of the world? How can there any saluation be for those which dye in the Puritans Religion, since they dye in such abhominable and peruerse doctrine? O Impiety! O Infidelity! For this blasphemous doctrine of Caluin and of the Ministers, our Soueraigne king Iames hath wysely for∣bidden the reading of so poysoned works of Caluin to the noble Students of his Vniuersityes. Likewise Castalio a learned Puritan familiar with Caluin wryteth, that, by reason of such doctrine, Caluin and the Ministers must needs haue some other God, for their God, then the true God who hath created heauen and earth.(t) 1.230 The false God of Caluin is slow to mercy prone to anger, who hath created the greatest part of the world to destruction, and predestinated them not only to damnation, but also to the cause of damnation. Therfore he hath de∣creed from all eternity, and he will haue it so, and he doth bring it to passe that they necessarily sinne; so that neyther thefts, nor murthers, nor adulteries, are committed but by his constraint and impulsion, for he suggesteth vnto men euill and dishonest affections, not only by permis∣sion, but effectually (that is, by drawing them to such affections) and doth harden them in such sort, that when they perpetrate euill, they do rather the worke of God, then their owne; he maketh the diuell a lyer, so that now not the diuell, but the God of Caluin is the Father of lyes. But that God which the holy Scriptures teach, is altogeather con∣trary to this God of Caluin &c. And immediatly after: For the true God came to destroy the worke of that Caluinian God, and those two Gods as they are by nature cōtrary one to another, so they beget & bring forth childrē of contrary dispositions, to wit, that God of Caluin bringeth forth Childrē without mercy, proued, lofty mynded, vncleane, filthy &c. To whom I adde the censure of Stancarus lyke∣wyse a famous Protestant, who saluteth Caluin & the Mi∣nisters, who follow Caluins doctrine set down in the Scots Catechisme,(u) 1.231 & written first by Caluin in french, thus: (^b) What Diuel O Caluin, hath seduced thee to speake with Ari•••• agaynst

the sōne of God, that thou mightst proclaime him to be depryued of his glory &c. After he concludeth thus: Beware (O Christian Rea∣der, and specially all row Ministers) bewar of the books of Caluin, and principally in the articles of the Trinity, Incarnation, Mediatour, Sacrament of Baptisme, and Predestination, for they conteyne wicked doctrine &c.

The tenth Article.

That the Sacrament of Confession was vniuer∣sally in practice in this first Age.

CHAP. VI.

I MAY with reason compare the Mini∣sters of Scotland to the Camelion, for as he changeth himselfe into all variety of colours except only white, the most true colour: so our Ministers admit all manner of doctrine, except that which the Catholike Church, whyte without spot, belieueth. And in this present poynt they admit al sort of Confession, except that which is most important to their soules: wherin they chiefly deny, First the power in Priests to absolue from sinnes: Secondly, the necessity we haue to confesse our sinnes to a Priest the lieutenant of God, which notwithstanding I wil deduce and proue out of the words of the Bible.

2. First then it is manifest, that Christ gaue power to his Apostles and their Successours to forgiue sinne:(a) 1.232 Then said Iesus to them agayne, peace be vnto yow: as my Father sent me, so send I yow. And when he had said that, he breathed on them and said vnto them: Receaue the holy Ghost, whose sinnes yee remit, they are remitted vnto them; and whose sinnes yee retayne, they are re∣tayned. Now let vs consider the words of the Bib••e. Our Sauiour was sent by his Father to forgiue all sinnes, not only by preaching of the word, but also as a Iudge pronoū∣cing

the sentence of absolution, for so he said to Mary Mag∣dalene without preaching:(b) 1.233 Thy sinnes are forgiuen thee; & to the sick man of the palsie:(c) 1.234 Thy sinnes are forgiuen thee. Where the Euangelist also affirmeth, that he gaue the same power to men:(d) 1.235 So when the multitude saw it, they meruailed and glorified God, which had giuen such authority to men. Now that power which our Sauiour receaued of his Father, he gaue it to his Apostles and to their successours, and that as a great benefite wherof the posterity of man would haue need. Secondly, our Sauiour breathed giuing this autho∣rity, declaring therby, that by vertue of the holy Ghost which he breathed in them they might forgiue sinnes, so that when the Priest forgiueth sinnes, it is rather the holy Ghost who forgiueth them, then the Priest, who is only but an instrument. And Iesus said vnto them, receaue the holy Ghost, whose sinnes yee remit &c. So that by these wordes, Iu∣risdiction is giuen to the Preists to forgiue sinnes, as S. Cyrill witnesseth:(e) 1.236 It is neyther absurd, nor yet inconuenient that they forgiue sinnes who haue the holy Ghost, for when they pardon or retayne sinnes, the holy Ghost pardoneth or retayneth sinnes by thē: and that they do two wayes, by Baptisme first, afterward by Pēnance: He sayth not, that by preaching of the word, sinnes are pardoned.

3. Lastly this power granted to Priests was not only to declare by the preaching of the word, the absolu∣tion of sinnes, but by a true authority giuen by God to for∣giue sins. So S. Athanasius calleth it,(f) 1.237 A power giuen by our Sauiour to Priests to loose sinnes. But specially S. Chrysostome declareth this power to be an inward dignity giuen to Priests by God aboue Kings and Princes.(g) 1.238 They that in∣habite the earth and conuerse theron, to them commission is giuen to dispense those things that are in heauen. To them that power is giuen, which Almighty God would not communicate eyther to Angell or Archangell: For to them it is not said, Whatsoeuer ye shall bind in earth shalbe bound in heauen &c. Earthly Princes indeed haue also authority to bind, but the bodyes only: but that binding of Preists which I treat of toucheth the very soule it selfe, and reacheth euen to the heauens. In so much as whatsoeuer the Preists performe beneath,

the very same Almighty God doth aboue: and the sentence of the ser∣uant our Lord doth confirme. And what is this truely els, but that the power of heauenly things is granted by God vnto them? whose sinnes soeuer (sayth he) ye shall retayne, they are retayned. What power I beseech you can be greater then this? The Father gaue all power vnto the Sonne: But I see the same power delyuered altogether by the Sonne vnto them. Wherfore as our Sauiour Chryst Iesus had a spe∣ciall power to forgiue sinnes, distinct from this power of preaching; so the power he gaue to the Apostles to preach, was distinct from the power giuen to them to forgiue sinnes.

4. This power of Priests to forgiue sinnes, being so established, it is easie to declare how confession of our sin∣nes to a Priest, ensueth necessarly of the forsaid power giuē to Preists, and consequently that it is not sufficient to con∣fesse our sinnes to God priuatly, but we must, by the com∣mand of God, confesse our sinnes to the Priests, since God hath giuen them power to forgiue vs our sinnes. And in effect that which we confes to the Priest is cōfessed to God himselfe, who hath ordeyned the Priest as an instrument of this holy Sacrament. So sayth S. Augustine:(h) 1.239 Let no man deceaue himselfe and say, I do penance secretely, I do it in the sight of God: God who pardoneth me knoweth I do it in my hart. Thē without cause was it said: Those things which you loose in earth shalbe loosed in heauen: Then without cause were the keyes giuen to the Church of God. Do we frustrate the Ghospell? do we euacuate the words of Chryst? Where by it is euident that sinners are o∣bliged to submit themselues by confession to the Priest: & euen as the commandement which our Sauiour gaue to his Apostles to baptize:(i) 1.240 Go teach all Nations baptizing them &c. This power I say had bene giuen to them in vayne, if all men were not bound to receaue the Sacrament of Baptis∣me. And as this power of Baptisme & preaching the word, was no•• only giuen to the Apostles in person, but also to their successours to the end of the world: So the power to forgiue sinnes was not giuen only to the Apostles, but lykewise to their successours. And as the authority to pre∣ach which Christ gaue to the Disciples, were in vayne if

men were not obliged therby in conscience to giue eare to the preached word: so idle, and in vayne were the power that Chryst gaue to his Apostles to retayne or forgiue sins, if all sorts of men (who haue offended after Baptisme) were not tyed & obliged to submit their sinnes vnto the Priests, who are the Apostles successours, which submission euery one is obliged to performe for two reasons.

5. First, because as Boetius sayth:(k) 1.241 If thou desire the helpe of the Physitian, it is requisite thou discouer thy desease. Ther∣fore it is necessary, that those who are burdened with sores of many sinnes, discouer the same to the spiritual Physitian appoynted for their cure. Secondly, because Priests are made (by the vertue of the commission granted by God to them) not only Physitians, but also spirituall Iudges, to vn∣derstand the quality of our crymes, to know what medici∣nable pennance they should apply, to discerne what sinnes are to be remitted, and what are to be retayned. Now I say, since they are Iudges, they cannot iudge sufficiently of the quality of sinnes, and pronounce as Iudges the sentence of absolution except that our sinnes be discouered vnto them, conforme to that commō saying. It is impossible for a man to iudge discreetly who hath no knowledge of the case. And naturall reason proueth the same manifestly, and the custome of all ciuill countries wherin Iudges are cōstituted sheweth, that before a Iudge pronounce any sentence in Iudgement, he must needs haue notice and knowledge of the cause which he iudgeth. Now there is but two meanes wherby we may giue notice of our sinnes to the Priest, ey∣ther publickly or priuatly. To giue publike notice of secret & hidden sinnes, is against th•• word of God, against cha∣rity, against the law of nature, against the obligation we haue to keep our ho••our and good fame, against the obli∣gation we haue to giue good example to our Neighbour. Wherfore it followeth, that we should giue secret notice of secret sinnes to the Priests, which is by way of Sacramen∣tall Confession vsed in the Catholike Church, wherof the se∣crecy is kept so strictly among Priests that they are obliged vnder the paine of damnation, and by the law of God ra∣ther

to dy then to reueale the least venial sinne which they heare in confession. Yea the practise and experience which hath bene these sixteene hundreth yeares begun, and yet is amongst all the Kings and Princes of the world, sheweth how faithfull, constant, and honest the Catholike Priests haue bene in this mater of secrecy: & it is very well known to all Scotland, England, and Ireland, how secret and fai∣thfull imprisoned Priests haue byn, not only in maters heard in confession, but likewyse in outward dealing and con∣uersation.

6. This iudiciall power giuen to the Priests, is playnly collected out of the holy Scriptures by the holy Fathers, whose expositiōs & cōsequences should be prefer∣red before the expositions and consequences of the Mi∣nistry. S. Augustine out of those words,(l) 1.242 And I saw seates, and they sate vpon them, and iudgement was giuen vnto them, infer∣reth this consequence:(m) 1.243 This may not be thought to be spoken of the last iudgement, but by the seates are meant the Rulers, thrones of the Church, and the persons themselues by whome they are go∣uerned. And for the iudgment giuen them, it cannot be better explay∣ned, then in those words; Whatsoeuer yee loose on earth, shalbe loosed in heauen.

7. The other place of the Bible which maketh playnly mention of Confession, is,(n) 1.244 Confesse your sinnes one to another: where the Apostle vnderstādeth confession made to the true pastor & superiour, not to euery particular man: for he giueth an exāple touching the prayer of Elias who was superiour amongst the Iewes, and before he sayth,(o) 1.245 Is any sicke amongst you, let him call for the Priests of the Church. Which two places as making for vs Catholiks, the Mini∣sters haue filthily corrupted, the first thus: Acknowledge your faul••es one to another. The other: Let him call for the Elders of the Church.

8. Wherby it is easie to be seene that those propo∣sitions, Confesse your sinnes one to another: Christ gaue power to men to forgiue sinnes: Christ gaue power to the Apostles to forgiue sinnes, are in playne termes, and as it were ex∣pressely set down in the Bible. Wherfore I aske of the Mi∣nisters

to shew me in the expresse words of the Bible; con∣trary propositions to the foresaid; as, Men cannot forgiue sinnes; Christ gaue not power to Priests to forgiue sinnes, and such. But they shall neuer be able to giue any expresse word against Sacramentall Confession: But rather they will bragge and boast of their necessary consequences, which are nothing but their owne inuentions and here∣sies: Inuentions, I say, against the doctrine of their owne maister, Iohn Caluin, who is of that opinion, that we should confesse our sins to our Pastour, specially when we go to the holy table, & proueth the same by the foresaid saying of S. Iames:(p) 1.246 Tametsi Iacobus neminem nominatim assignando, in cuius sinum nos exoneremus, liberum permit••it delictum vt ei confiteamur qui ex Ecclesiae grege maximè idoneus fuerit visus: quia tamen Pastores prae alijs vt plurimùm iudicare sunt idonei, po∣tissimū etiam nobis eligendi erunt. And a litle after:(q) 1.247 Quin sistāt se Pastori oues priuata confessione, quoties sacram coenam participare volunt, adeo non reclamo, vt maximè velim hoc vbi{que} obseruari.

9. Now, let vs see the necessary consequences, & ex∣positions of the holy Fathers of this first Age, concerning Confession, which necessary consequences any wyse man will preferre to the consequences and expositions of our Scots Ministers, who neyther in learning, pietie, doctrine, or good behauiour can be compared to those holy Fathers.

The Testimonyes of the holy Fathers of this first Age, prouing the vse of Confession. The first Section.

S. DENIS wryting to Demophilus, reproueth him for not doing his duty towards a certaine Priest, who was accustomed to heare confessions, and for not doing his duty towards a certaine Catholike who was accustomed to confesse ••is sinnes vpon his knees, which custome hath bene euer in the Church of God:(a) 1.248 Tu verò vt tuae literae in∣dicant,* 1.249 procidentem Sacerdoti impium, vt ais peccatorem, nescio quo pacto contra disciplinae ordinem astans calce abiecisti. Adhuc cùm

ille quidem, quod oportuit, fateretur se ad peccatorum remedium querendum venisse; tu non exhorruisti, sed & bonum sacerdotem ausus es lacerare conuitijs, miserabilem eum dicens, quòd poenitentem & im∣pium iustificasset &c. Where this holy Father witnesseth that Sacramentall confession duely made iustifieth the sinner, and giueth consequently remission of sinnes. Secondly he witnesseth that in the primitiue Church the custome was to declare in particular the number of our sinnes in confes∣sion, so far as man can remember, for God doth not oblige vs to impossible things. And euen as a souldiour hauing receaued many wounds in warre, it is not sufficient to tell his Physitian in generall only, that he is wounded, but he must shew the seuerall wounds, otherwyse no man will venter to heale and cure him: euen so, it is not sufficient for a Christian wounded in his soule with diuers deadly sins, to complayne and confesse in generall, but he must par∣ticularly specify (so far as he can remember) the number and quality of deadly sinnes, that therby the spirituall Phi∣sitian (that is the Priest) may discerne what satisfactory Penance, what good counsell and aduyse he should giue vnto the penitent: which doctrine is of S. Gregory, who sayth:(b) 1.250 Euen as in corporall infirmityes there are sundry kindes of medicins according to the diuersity of diseases, so wheras in the di∣sease of the soule there is a great veriety of affections, sundry sorts of medicinable cures ought to be abhibited. And this is the common doctrine of the Fathers, who do exhort vs very earnestly to make a particuler rehearsal of deadly sins in our confessiō, to the end the Priest may be fully acquainted with the full estate of our soules, and vnderstand the great variey of our spirituall diseases conforme to that famous saying of S. Hie∣rome:(c) 1.251 Then the Bishop or Priest knoweth who is to be bound, and who is to be loosed, when he heareth the variety of sinnes. And the reason is euident. For except the Priest know distinctly the deadly sinnes of his penitent, he cannot pronounce a iu∣diciall sentence, for no man can Iudge of things he kno∣weth not, he cannot apply soueraigne medecins, he cānot know what to loose or what to retayne; and in a word, he cannot know his commission. And truely if in the old

law the Iewes were obliged to manifest in particular their sinnes vnto the Priest of the Leuiticall stock, as cōmandeth expressely the 5. Chapter of Numbers, and the 5. of Le∣uit much more should the Christian Priests haue this pri∣uiledge, sayth S. Chrysostome:(d) 1.252 The Iewish Priests had leaue to iudge, or try such is were purged from corporall leprosy: but to our Priests it is granted not to try the purged, but altogether to purge, not the leprosy of the body, but the infection of the soule.

2. S. Clement in lyke manner wryteth thus of Confession:(e) 1.253 Si fortè alicuius ira vel liuor, vel infidelitas, ••el aliquod malum ex his quae superiùs memorauimus, latenter irrepserit, non erubescat, qui animae suae curam gerit, confiteri haec, huic qui prae∣est, vt ab ipso, per verbum Dei & consilium salubre curetur, quò possit integra fide & operibus bonis paenas aeternae ignis effugere, & ad per∣petuae vitae praemia peruenire &c. By the which words he tea∣cheth three things; first that the custome was in this age a∣mongst the Catholiks to confesse their sinnes priuately to their pastor. 2. That the absolution which the Priest gaue was grounded in the word of God. 3. That not only by faith, but by faith & good works men did eschew the pay∣nes of hell, and obtayne heauen.

That the Ministers in Scotland haue corrupted the Bible in sundry places, which make for Sacramentall Confession. The second Section.

* 1.254THE first place is of S. Iames the fifth Chapter: Confesse your sinnes one to another: For so it is in the Greeke, in the Syriake, and in the Latin: yet the Ministers haue corrup∣ted it two seueral wayes: first putting for the word confesse, the word acknowledge, and for the word sinnes, the word offenses, to make the sentence more obscure, and to insinuate their corruption craftily. For the word Offences properly signifieth outward wronges done to our neigbours; so we are accustomed to say, he hath offended me, which is signi∣fied by the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but in this place there is the Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth

properly a sinne done against God; and the Ministers shall neuer be able to name me any wryter or ancient Father, Greeke or Latine, who before Caluin did euer insinuate so blasphemous a corruption as the foresaid, wherof Caluin was the first inuentour. Truely any wyse man should pre∣ferre S. Augustine (who was skillfull in Hebrew, Greeke, and Latin) his iudgement & exposition of this place before any of the Ministry.(a) 1.255 Its omnibus (sayth he) Scripturis diui∣nis, fratres dilectissieni, vtiliter ac salubriter admonemur, vt peccata nostra debeamus iugiter & humiliter, non solùm deo, sed etiam Sanctis & deum timentibus confiteri. Sic enim per Iacobum Apostolum nos admonet Spiritus sanctus, Confitemini alterutrum peccata vestra, & orate pro inuicem vt saluemini. And with S. Augustine I∣renaeus,(b) 1.256 S. Iohn the Euangelist his disciple,(c) 1.257 Ter∣tullian,(d) 1.258 S. Chrysostome, and sundry others manifestly proue, that we are obliged to confesse our sinnes to the Priest. Should not these holy Fathers translations, conse∣quences and illations, be preferred before our new vpstart Ministers illations?

2. Likewise to make the simple & ignorant people belieue that Ministers and trew Church-men should be maried & haue wyues, they haue corrupted the Bible hor∣ribly thus:(e) 1.259 Haue we not power to lead about a sister, a wyfe, as the rest of the Apostles, insteed to translate, as all antiquity hath translated, Haue we not power to lead about a woman sisters? for our Sauiour himselfe had some holy women, who of charity did furnish necessary things to his sustentation:(f) 1.260 And Ioanna the wife of Chusa Herodes steward, and Susanna, and many other, which ministred vnto him of their substance. To the which custome the holy Apostle alludeth only. And it is certaine that S. Paul was a Virgin and neuer maried, as he witnesseth saying:(g) 1.261 For I would that all men were euen as I my selfe. And not only S. Paul remayned euer a Virgin, but the rest of the Apostles except S. Peter who before his cō∣uersion being maried, left wife & all he had when he was called to be Christs disciple.(h) 1.262 Then answered Peter and said to him, Behold we haue forsaken all, & followed this, For the which

cause Tertullian with the rest of the Fathers auow, that all the Apostles except S. Peter were Virgins & vnmaried:(i) 1.263 Petrum sol••m (sayth he) inueni•• maritum.

3. The Ministers likewise, to persuade the poore people that no good works can be done in this lyfe, they haue corrupted the Bible manifestly thus:(k) 1.264 Wherfore Bre∣thren giue rather diligence to make your calling and election sure, for if yee do these things ye shall neuer fall, where they haue wholly taken out the word good works, for so it is in sundry Greeke copyes, and playnly in the vulgar latin. Wherfore Brethren giue rather diligence that by good works yee make certaine your cal∣ling and election. Quo propter fratres magis satagite, vt per bona opera certam vestram vocationem & electionem faciati••. Doth not the Apostle a little before make mentiō of good works, to wit; to fly the corruption of the world, to ioyne vertue to faith, temperance with patience, and patience with godlynes. concluding afterward, If yee do these things yee shall neuer fall, That is; yee shall neuer fall into sinne, but alwayes by the grace of God, keep the Commandements in doing good works?

The 11. and 12. Article.

1. That man hath Freewill, not only in Naturall and Ciuill Actions.

2. But also in Morall and Supernaturall Acti∣ons.

CHAP. VII.

OVR Ministers deny absolutly & with∣out distinction, Freewill to be in man, wherin they shew both their folly and ignorance. Which heresy of theirs, they haue forced at sundry Parlaments the three Estats of Scotland to sweare and subscribe publickely, as it is conteyned in their confession of faith thus:(a) 1.265 The defence of Christs Church apperteyneth to the Christian Magistrats against all Idola∣ters and heretiks, as Papists, Anabaptists, with such like lymmes of Antichrist, to roote out all doctrine of Deuils and men, as the Masse, Purgatory, lymbus Patrum, prayer to Saintes and for the dead, free∣will, distinction of meates, apparell and dayes, vowes of single life, presence at Idol-seruice mans merits, with such like. Is it not a great shame to the Nobilite of Scotland, to haue subscry∣bed, and sworne so blasphemous words, no wayes con∣teyned in the expresse word of their own corrupted Bible, yea fully against the Bible: to haue subscrybed, I say, that all their Forefathers, all their Kings and Princes, were He∣retiks, the space of fifteene hundreth and fifty yeares, were I say, lymmes of the diuell, lymmes of Antichrist? And yet in the last Parlament to haue sworne the contrary to some of those poynts, as. 1. Distinction of meates, for lent is straitly cō∣manded in Scotland, at the least ciuilly. 2. Apparell & dayes, for they haue ordeyned the fiue holy dayes to be kept, & corner cappes and surplises are desired by many. Which

changing, contradiction, and inconstancy, in so weighty maters of religion, sheweth that the Ministers haue no Re∣ligion at all.

2. To vnderstand playnly this point of Freewill, we must distinguish as it were foure estates and conditions of man: The first state is of Innocency, which Adam had be∣fore his fall, in the which Estate the Heretiks both Pro∣testants and Puritanes grant, Adam to haue had freewil. 2. The state of corruption, which Adam and al his poste∣rity incur••ed by sinne, in the which state some of the Pu∣ritans as(b) 1.266 Caluin,(c) 1.267 Bucer, with(d) 1.268 Simon Magus,(e) 1.269 Marcion, and other Heretiks do deny man to haue any frewill. Others, as(f) 1.270 Whitaker,(g) 1.271 Perkins,(h) 1.272 Whyte, and many English Protestants with Luther, do grant man to haue Freewill in ciuill and naturall things, but not in supernaturall. But this foolish distinction they shall neuer be able to proue out of the expresse word of their owne corrupted Bible, which they will only belieue. 3. The state of vprysing and entring in the grace of God, as when a man not being as yet called to the true Religion, hath some good motions wherunto he cannot freely consent or dissent, say they. 4. The state of Iustification, which is when God giueth some good motions to men now iusti∣fied to do good works, to absteyne from euill, to ouer∣come tentations and such: to the which motions a man cannot freely consent or dissent say the Ministers, and con∣sequently, they say, that man hath no freewill to do good works, or to keep Gods Commandements, but rather con∣tinually doth transgresse them:(i) 1.273 For the flesh euermore rebel∣leth against the spirit (say they) wherby we continually trāsgresse the holy Precepts and Commandements.

3. Against this blasphemous heresy the Catholike Church euer hath belieued, that man after the fall of Adam had and hath freewill, in matters concerning his saluation, grounded alwayes vpon the expresse word of the Scriptu∣re, and word of God, wherin Moyses said vnto the Ie∣wes:(k) 1.274 I call this day heauen and earth to witnes, that I haue set before you lyfe and death, benediction and malediction, therfore choose

lyfe &c. Where moyses putteth in the choyse or freewill of the Iewes, to giue themselus to good or bad things. And a litle before:(l) 1.275 I command thee this day, to loue the Lord thy God, to walke in his wayes, to keep his Commandements &c. How then is it impossible to keep them? In lyke manner God offered a choyse to Salomon:(m) 1.276 Aske what I shall giue thee. Wherby God declareth that Saloman had freewill, to choose the one or the other, as Dauid had choyse and free election to take any of the three seuerall punishments which God offered vnto him:(n) 1.277 I offer thee three things, choose the which of them I shall do vnto thee. Which words playnly sheweth the free∣dome of election of man, the true liberty, not only from constraint, but also from necessity, for it is in our free po∣wer to take this or that, one thing or another (as the for∣mer examples do witnesse) we are not restrayned necessa∣rily to the one part alone, as the Ministers do impiously teach.

4. Moreouer the Wyseman sayth:(o) 1.278 God hath set be∣fore thee water and fire, to which thou wilt stretch foorth thy hand. Before man is lyfe and death, good and euill, that which pleaseth him, shallbe giuen vnto him. Are not these places plainly set downe in the Bible, against the Ministers? are not such words sufficient to conuict them, if they had any conscience or desire to follow the word of God, which obstinatly and impiouslly they deny, in denying, that man hath freewill to do good or euill.

5. The Ministers deceaue the poore people saying, that man hath not freewill, but doth things concerning his saluation or condemnation of necessity. Should rather the Ministers, or S. Paul be belieued, who sayth:(p) 1.279 He that hath determined in his heart, being setled, not hauing necessity, but hauing power of his owne will, and hath iudged this in his heart to keep his virgin, doth well. So then be that giueth her to mariage doth well, but he that giueth her not to mariage, doth better. Which place though the Ministers haue corrupted in taking away the word necessity, yet it proueth plentifully freewill, & that to keep virginity is better then to mary. S. Peter teacheth vs also the same, speaking to Ananias:(q) 1.280 Whiles it remayned,

appertayned it not vnto thee? and after it was sold was it not in thy owne power? Wherupon S. Augustine sayd thus:(r) 1.281 That be∣fore we vow, it is in our power, but after we haue vowed we ought to performe the same vnder payne not of corporall death, but of euerla∣sting fire. And agayne:(s) 1.282 In the freewi••l of man it is, eyther to choose good things, and become a good tree, or euill, and become a bad tree. What? will not the Ministers belieue the expresse words of the Apostles which I haue cited? will they not belieue the expresse word of Moyses? Of God himselfe to king Salomon, and King Dauid? can there be any salua∣tion for thē, who do expone the Bible against the Bible, and who do corrupt the Bible against the Bible, which is a sinne against the holy Ghost?

6. To the foresaid places I wil ad the place where God himselfe in his owne person teacheth Cain to haue freewill, and that Cain should command his lust and ap∣petit, in vertue of his grace, and of naturall reason giuen vnto him to this effect:(t) 1.283 If thou do well, shalt thou not receaue againe? and if thou do euill, shall not thy sinne forthwith be present at thedore? but the lust or appetit therof shall be vnder thee, and thou shalt haue dominion ouer it. Which place the Ministers haue so perniciously adultered, that if there were no other corrup∣ted place in all their Bible but this alone, it were sufficient to condemne their Bible, as not being the word of God, but rather a rapsody of corruptions, inuentiōs, sacriledges, yea plaine heresies of Caluin, and Beza, forged and printed first in Geneua, and from thence brought to Scotland by Iohn Knox that famous Apostata frier, the first planter of this new Religion in Scotland, as witnesseth a Protestant wryter.(u) 1.284 Iohn Knox and others his adherents grounding them∣selues vpon the foresaid opinions, concerning violent reformation, did by priuate motion, without any authority, put in practise a strange maner of reformatiō in Scotlād. The Ministers thē haue corrup∣ted the forsaid place after this form. And thou shall rule ouer him, that is, ouer Abel, to take away the force of the sētēce which signifieth, that man hath power & freewill, to rule ouer his appetite & lust. Doth not the Greeke Text plainly signify: And thou shalt rule & maister it? Doth not the hebrew read thus:

Vnto thee is the appetite of it, & thou shalt beare rule ouer it. Doth not(x) 1.285 S. Austine with all the ancient Fathers read, as our Latin translation readeth, which(y) 1.286 Pererius witnesseth: Thou shalt beare sway ouer it (sayth S. Augustine) What? ouer thy brother? God forbid. Ouer what then but sinne. The same sayth S. Hierome:(z) 1.287 Because thou hast freewill, I warne thee that sinne haue not the soueraignty or Maistership ouer thee, but thou ouer sinne.

7. The Catholiks in disputing against the Prote∣stants or Puritans should remember & cal oft to memory, that the Protestants at their first in comming to Scotland, and England, said and preached to the people, and yet do preach, that they were sent extraordinarily to reforme the Church of God. 2. That they would preach nothing, but the expresse word of God, the playne Scripture, the only word of God: and vpon this false pretext they haue cast downe our Churches, ouerthrowen our Abbayes, taking away our Priories, casting down to the groūd our anciēt monumēts, and Noble mens-houses, corrupted the Bible, changed Ec∣clesiasticall discipline, and made most pernicious, seditious and vngodly Lawes against vs Catholiks, who do now aske of the Protestants, first: to proue but one debatable poynt of their religion by the expresse word of the Bible, which they shall neuer be able to doe. 2. To improue any debatable poynt of our religion by the expresse word of the Bible, which lykewyse they shall neuer be able to do. 3. To name vs but one man, who before Luther or Caluin agreeth with them in all essentiall poynts of their Religion, which likewyse they shall neuer be able to do. 4. To name vs any Nation vnder the heauens, which maketh accompt of their Scotish, English, or Latin corrupted Bible, which likewyse they shall neuer be able to do. For it is certaine that there is no Nation now a dayes, nor euer was which did accompt the Latin, English, or Scots Bible now in vse in England, & Scotland, for the word of God: which I obiected at seue∣ral tymes to the Ministers being in prisō in Edenburgh, where without books, pen, paper, inke, or any such cōmodity to passe the tyme, with coales I ouercast the walles with ver∣ses, and litle poemes in sundry languages, wherof I heere set down one which was after sent to me out of Scotland, it

being to the prayse of Scotland, and commended by friends be placed in this Treatise.

* 1.288QVIS me carcer habet vinctum? quae septa recludent Corpora, pro canae Fidei Regalibus armis Patrum(1) 1.289 octodecies longo de stemmate Regum? Ecce colo sine luce domum, sine iure catenas. Scotia terra parens, O vbi caelestia(2) 1.290 dona, Queis super Imperium sociale excelsior ibas! Nec(3) 1.291 Mauors potuit peregrino tradere vestra Colla iugo, famae tantum decus Anglia nescit, Hybernum{que} solum: surgit quae gloria genti, Quòd Scotos omni reges(4) 1.292 ex ordine sceptri Traxerit è patrijs laribus: maius quo{que} nomen Exoritur, quòd sancta Fides(5) 1.293 radiârit in oris Scotorum, ante facum multis data semina regnis Christiadum, signat Donaldi purpura tempus. (Scotia!) qualis erat terris decor additas, ante Tempora Caluini?(6) 1.294 nullis mutata procellis Religio fidei steterat; pro cuius honoris Vertice, lectus apex(7) 1.295 Iacobus nomine Quartus Protector Fidei titulis celebratur auitis. Quin memor es(8) 1.296 Belgis, Alemanno, Anglo{que} Batauis Prima dedisse viris primae sacra germina vitae. Nec data(9) 1.297 Francigenis violasti faedera pacis Quae magnis Magnus sanciuit Carolus astris: Hinc Franco Regi Scotus munimen ahenum est. Scotia, nonne vides à caelo pignora? testis Sit mea Morauiae regio,(a) 1.298 pulcherrima sedes Veris, opus florae, Pomonae apricior hortus, Triptolemi Cereris{que} lares.(b) 1.299 Haec Francia parua Dicitur, auspicijs Reginae addicta Stuartae. Hanc liquidis vtrin{que}, fretis duo flumina vallant Aequoreo laetos cursu lambentia fines.

Speya(c) 1.300 Salmonum nutrix, qua parte recurrit Solis opus, preceps currit, qua parte caditúe, Nessa fluit; victrix(d) 1.301 bruinae, victrix{que} rigoris: Quam placet haec patriae species!(*) 1.302 Ascendere colles Hic video intonsos, illic descendere valles; Hic laetas campi segetes agros{que} feraces: Aspicio glebae de versicoloribus illic Pratorum spatijs, Chloris mouet omnia vernae Laetitiae. Hic Lucus Zepherynas sustinet auras, Illic arboreo foetu nemus omne grauescit, Bacciferis{que} comis: vitreo cum murmure fontes Aufugiunt ortus laticum, per prata, per herbas, Subsiliunt{que} vagis lymphis in amore liquorum. Quot virides scaenae Musis! quot amaena locorum Castra virent doctae vatum monimenta coronae! Veris amica Domus nulli est reticenda poetae. Ast(e) 1.303 Elgena parens non indonata recedes Morauiae vrbs princeps orae, sanctissima quondam; Quam diuae(f) 1.304 Triados sedes ditabat honore Balsameo. O vtinam staret domus aurea caeli! Aegidio(g) 1.305 sacrata Domus stat tempore nostro Nobilis ornatus,(h) 1.306 Diui praesentia firmat Nutantes animos in religione Parentum. O quàm multa piae circum(k) 1.307 vestigia dantur Aedis, & vmbra mouet pulchrae sacraria plantae Certa virûm qui vota Deo fudere preces{que} Inclusi castis thalamis, castis{que} sacellis. Vna alias inter sedes celeberrima surgit Condecorans Regis Duffi nomen{que} decus{que} Kilflos(i) 1.308 nomen habet, florum de nomine natum. Posteritas heu nescit opus florale, pudores Proh sancti! Duffum(k) 1.309 regem violârat acerbo Funere turba virûm, Diuis inimica Danorum, Furtiuo{que} sola laniatum corpore toto Tradiderat, dum prodit opus iustissima virtus Flore sato medijs brumis prope pectora Regis Quo Superisigno niueas monstrare Monarchae Exuuias, roseos{que} lares Regalis amici

Virgineae sobolis; Iacta te Scotia mater Muneribus diues Duffi pretio{que} coronae Angelicae, qua Duffus habet Capitolia Caeli.

8. The Protestants then not being able to proue or improue any debatable poynt by the expresse word of God, are forced to proue the same (say they) by necessary consequences, that is, by their owne expositions, sophis∣mes and inuentions: but we reply. 1. That in making these consequences they may erre. 2. That these consequences cannot be infallible, and consequently cannot be the groūd of any poynt of Religion. 3. That these consequences are manifest inuentiōs of their owne head, against the expresse word of God. 4. That they haue sworne and subscrybed solemnely, that to interprete, expone, or inferre conse∣quences out of the Bible, doth not apperteyne to any pri∣uate or publick person. Heare their owne words:(a) 1.310 The interpretation (of the Scripture) we confesse neyther apperteyneth to publick nor priuat persons, neyther yet to any Church for any prehe∣minency or prerogatiue personally or locally, which one hath aboue a∣nother, but appertayneth to the Spirit of God &c. A foolish and contradictorious doctrine, for as much, as they say the in∣terpretation of the Scripture doth not appertayneth to no publick nor priuate person, but to the Spirit of God. For some publick or priuate man must haue this spirit of God, otherwyse how can we be certayne of the interpretation that it cometh of the spirit of God? Truely the Protestants do shew in this, and in all the poynts of their Religion, that they haue not the spirit of God, because they contra∣dict themselues euery where, as in this Treatise the learned Reader may easily perceaue.

9. To conclude then, the Ministers shall neuer be able to proue out of the expresse words of their Bible these poynts of their Religon: Man after his fall hath not freewil, ney∣ther in ciuill maters nor maters of saluation. Man sinneth necessarly: Man continually transgresseth the Commandements of God. &c. Nor yet by necessary consequences. Of which confequences or rather heresies of their owne, a wyse mā should make no

accompt, preferring therunto the consequences and expo∣sitions of the holy Fathers in this first Age, which I set down heer to the consolation of the Catholike Reader.

The holy Fathers in this first Age, do witnes playnly and plentifully, man to haue Freewill in matters concerning his saluation. The first Section.

S. Clement:(a) 1.311 Si quis sanè audiens sermonem veri Prophetae, velit recipere aut nolit, & amplecti onus eius, i. mādata vitae, ha∣bet in sua potestate. Liberi enim sumus arbitrij &c. Nunc autem quia liberum est animo, in quam velit partem declinare iudiciunt suum, & quam probauerit eligere viam, constat euidenter inesse ho∣minibus arbitrij libertatem. That is: If any man heare the pre∣aching of a true Prophet, it is in his power to make his profit therof, or not, for we haue freewill &c. Now since it is free to man to choose eyther the one or the other way, it is manifest that man hath freewill. And agayne he bringeth in S. Peter the Apostle disputing with Simon Magus, who denyed freewil, against whome S. Peter pro∣ueth that if men had not freewill, Lawes would be made in vayne, exhortations and preachings in vayne, admoni∣tions and threatings in vayne. For euer still men might an∣swer: We haue no freewill to keep those Lawes. We haue no freewill to keep those instructions and preachings; for what we do, we do it of necessity.(b) 1.312 Sed dic, quomodo ergo Deus iudicat secundū veritatem, vnumquem{que} actibus suis, si agere aliquid in potestate non habuit? hoc si teneatur, conuulsa sunt omnia, frustra erit studium sectandi meliora: sed & iudices saeculi frustra legibus praesunt, & pu∣niunt eos qui malè agunt. &c.

2. S. Denis manifestly calleth man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: that is, as hauing free power ouer himselfe, and that God concurreth with man in his actions freely, that is, offereth his grace to man, who may eyther refuse it or accept it. Which if he accept, God concurreth with him, if he accept it not, it is his owne fault. With necessary causes God con∣curreth necessarily:(c) 1.313 Cum liberis liberè, cum contingentibus con∣tingenter:

Ideo & vanam multorum non admittemus rationem, qui oportere, aiunt, Prouidentiā etiam(*) 1.314 inuitos nos ad virtutem du∣cere, ne{que} enim est prouidentiae violare naturam. Quocirca sicut pro∣uidentia cuius{que} naturae est conseruatrix, à se mobilibus, vt à se mobilibus prouidet: & v••iuersis & singulis iuxta proprietatem totius & vniuscuius{que}, in quantum prouisorum naturae suscipit totius ac multifariae prouidentiae proportionaliter vnicui{que} attributas prouisiuas bonitates. The which place(d) 1.315 S. Thomas exponing plainly sheweth out of this holy Father, that man hath freewill, eyther to accept the grace of God, or to refuse, it, to gayne∣stand good motions sent from God, or to imbrace them, to apply his mind to vertue, or to vice, conforme to the saying of the Prophet:(e) 1.316 O Israel thy perdition is of thy self, but thy help and saluation cometh of me. Which place the Ministers haue corrupted.

3. S. Ignatius:(f) 1.317 Quandoquidem igitur actiones habent prae∣mia, vita{que} ex obedientia proponitur, mors au em ex inobedientia: & singuli qui hoc vel illud elegerunt, in eius quod elegerūt locum habituri sint,(*) 1.318 fugiamus mortem, & eligamus vitam. And a little af∣ter: Si quis pietati studeat, dei homo est: si impiè agat, diaboli homa ••ct, non id factus per naturam, sed per suum ipsius arbitrium. That is: If any study to piety, he is of God; if he do impiously he is a seruant of the Diuell, not by nature, but by his owne freewill. Now whose men shall the Ministers be, who belieue, that continually they transgresse the Com∣mandements, that they are euer in the state of sinne? I omit to set downe other Fathers, the matter being so cleare and manifest in it selfe.

That the Ministers haue falsified the Bible in sundry places, which proue man to haue Freewill in maters of his saluation. The second Section:

S. Paul signifieth vnto vs, that he laboured togeather with the grace of God in preaching to the Iewes:(a) 1.319 I laboured more abundantly then they all: yet not I, but the grace of God with me. In the vulgar Latin. Non ego, sed gratia Dei mecum. In the Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Declaring

therby that the grace of God did concurre as the principall agent with al his labours, yet that his freewill wrought(*) 1.320 withall, as if the Apostle would haue said: I laboured more aboundantly then all they, yet not I alone laboured, but the grace of God which is with me laboured. That S. Paul laboured it is manifest thus:(b) 1.321 They are the Ministers of Christs, I am more, in labours more abundant, &c. Wherfore he calleth vs,(c) 1.322 Gods worke fellowes and helpers, by reason of the free cooperation of our freewill with the Grace of God. Now the Ministers to ouerthrow this Catholike doctrine haue trāslated thus. I laboured more abundantly then they all, yet not I, but the grace of God which is with me, denying therby the cooperation of mans freewill with the grace of God, adulterating the text with these two words, which is, against the meaning of the Apostle, and against the Greeke text: for the Apostle vn∣derstandeth, that not only he laboured, but also the grace of God laboured with him. It is a strange matter of our Ministers, that in translating the Bible so ignorantly, they shew that they haue no conscience; no feare of God, nor shame before men, translating so impudently & ignoran∣tly the word of God, to couer their Idolatry and heresies. When I was in prison for the Catholike Religiō in Eden∣burgh straitly warded and narrowly kept, I offered at seuerall tymes to some Ministers, that for as much as the Bible is diuersly exponed of vs and of them, they neyther being tyed to my interpretation, nor I to theirs; I desired them earnestly to put aside my interpretation, and their owne likewise, referring the mater to the interpretations and Iudgement of the ancient Fathers, of generall Coun∣cels, of vniuersall custome, of tymes and places amongst all Nations. M. Andrew Ramsey answered no, we will not referre the mater to the ancient Fathers, rather we will referre it to Caluin, Beza, and such. Wherunto I was content, so he should bring me Caluin and Beza to try thē with the touchstone of the Bible, which he would not performe. Other Ministers at other tymes answered, we will be tryed by the Scriptures only, by the word of God, by the Bible. I replyed, will ye be tryed by the expresse

word of God only, or by the word of God interpreted as it pleaseth you? Some of them answered, we haue the spirit of God to interpret the Scripture. I replyed: Thē yee will be both party and Iudges; had not the holy Fathers the spirit of God? had no Nation, no kingdome, no Coun∣try the spirit of God before the comming of Luther and Caluin? Hath not that bene the brag of all heretiks. Well then (said I) content, we be both tryed by the Scriptures only, by the expresse word therof, because yee will needs haue it so, and consequently I alledged to them the booke of Machabees for prayer for the dead:(d) 1.323 And if he had not hoped that they which were slayne should ryse agayne, it had bene superfluous and vayne to pray for the dead. No (said the Mi∣nisters) we admit not those for Scripture. Why so? Are not those books approued for Canonicall by the authority of the same Church, of ancient Councels, and Fathers, that the other books are? How do yee know that the Euangell of S. Iohn is Scripture, & the Euangell of S. Bartholmew (for one was put out with his name) is not? if yee reiect the authority of the Church, which giueth not authority to the Scripture as yee calumniat vs, but declareth which is, and which is not Canonicall Scripture; as(e) 1.324 Salomon declared the true Mother of the chyld, though she was true Mother before his declaration, but because that was vn∣knowen to the people, Salomons declaration was fully requisit: So the true Scripture in it selfe hath sufficient authority before all declaration, but for as much as that authority is vn knowen to euery member of the Church, it is fully requisit, there be some supreme power to decla∣re the same, which must be the Church of God. No matter answered the Ministers, we will not admit those books for Canonical because the Iewes admit them not. I reply∣ed, that was to play the Iew and not the Christian, con∣forme to S. Augustines opinion. Well then, let vs go for∣ward and come to the poynt. Will you allow at least the Iewes Canonicall books of the old Testament, to wit, all that are extant in the Hebrew Bible, and all of the new Testament, without exception? yea that vve will. In these

books then will ye be tryed by the vulgar ancient Latin Bible famous in the Church of God aboue twelf hundreth yeares? No, we care not for your latin Bible said the Mi∣nisters. I replyed, will yee be tryed by the Greeke Bible of the Septuaginta interpreters, so authorized in our Saui∣ours owne speaches? No we will not: how then will ye be tryed? They answered, only by the Hebrew Bible of the old testament, we do thinke it only authenticall & true Scripture. I replyed, why then haue you left the Hebrew text as corrupted, in turning thus:(f) 1.325 They pierced my hands & my feet, for in the Hebrew it is otherwyse if yee be skilfull in the Hebrew toung. For all the Hebrew Bibles read thus, as a Lion my hands and my feet. There truely they answered, we wil not follow the Hebrew but the Greeke Text.* 1.326 But that is but one place alone. I replyed, that one corrupted place of the Hebrew Bible is sufficient to take away all in∣fallible authority of the word of God from it, and to hin∣der it to be the word of God: euen as in a contract band or obligation, if there be but one essentiall fault or falsity, the rest of the contract or band is reiected, and hath no au∣thority, much more in the word of God, wherin all is es∣sentiall & necessary to be belieued vnder the paine of con∣demnation. For we cannot iudge of the Bible and word of God as of other books, as Virgil, Ouid, William Wal∣lace, and Dauid Lindesay, wherin though there may be some errours, corruptions, and lies, yet there be some tru∣thes and verities, which neuertheles cannot be called infal∣lible verities, but rather fallible. Contrary, the Bible and word of God being ēdyted to the holy wryters as to Moy∣ses, the holy Prophets, Euangelists, and Apostles, by God himselfe, must haue wholly infallible verities, because they were infallibly assisted with the holy Spirit, & that in such sort, that they could not erre in wryting those holy Books: and if we grant that they haue erred but once, yea ōly once, it followeth necessarly that they had not a infal∣lible assistance of the holy Ghost & consequently the rea∣der of such a Bible shall euer be incertayne when they had infallible assistance of God, & when not: which is the reasō

also wherfore the Scottish & English Bible translated by the Ministers cannot be the infallible word of God. Be∣cause the Ministers had not in translating the Bible an in∣fallible assistance of God, but as men, and ignorant men might erre, and erred filthily almost in euery verse.

2. To these discourses of myne, one of the Mini∣sters answered, that it was not a poynt of faith, that the Scottish or English Bible is the infallible word of God, which sundry Ministers of Frāce, speaking of their French Bible, haue affirmed publickly. But we haue recourse said this Minister to the Hebrew text. Wherunto I replyed, all the Hebrew Bibles that are now extant, are corrupted; which verity yee testify your selfe: as for example ye haue translated in your Scottish Bible that of S. Matthew thus.(g) 1.327 That it might be fulfilled which was spoken by the Prophet, which was, that he should be called a Nazarite: Yet there is no Pro∣phet of the old Testament, now extant, that maketh men∣tion of this place, as witnesseth S.(h) 1.328 Chrisostome, and(i) 1.329 Theophilact with the rest of the Fathers. Heer then ye haue left all the Hebrew Bibles as corrupted. 2. Ye haue translated that of S. Matthew.(k) 1.330 Then was fulfilled that which was spoken by Ieremias the Prophet, saying, And they tooke thirty siluer peeces &c. Which words are no wyse now in the Hebrew text of Ieremy, but rather in the prophet Zachary; so heer ye haue left the Hebrew Bible as corrupted, and followed our latin translation and the Greeke. 3(l) 1.331 Iustinus martyr a famous and ancient author witnesseth, that those words(m) 1.332 Regnabi à ligno Deus, were in the first Hebrew copies and originalls, yet now no Hebrew Bible hath them;(n) 1.333 for the Iewes (sayth he, togeather with Tertullian) in hatred of the Passion of Christ did scrape them out malici∣ously. 4. Yee haue trāslated that of S. Paul,(o) 1.334 For it is written, cursed is euery one that hangeth on the tree. Which words S. Paul citeth, as written by Moyses in Hebrew, and yet there is no Hebrew Bible now extant which hath precisely those words. So in this ye haue in lyke māner left the Hebrew Bible as corrupted, & haue followed our Latin & Greeke Bible. 5.(p) 1.335 Caluin your Maister & prime Heresiarch ac∣knowledgeth

those words of Ieremy which proue the Mes∣sias to be true God:(q) 1.336 Hoc est nomen quod vocabunt eum, Dominus iustus noster, to haue bene corrupted by the Iewes, for there is no Hebrew Bible now extant which hath those words, & you lyke Iewes haue followed the Iewes in translating this place against the opinion of your Maister, and against our Latin translation. 6. That place of Zachary:(r) 1.337 Tu quo{que} in sanguine testamenti tui emisisti vinctos tuos de lacu, in quo non est aqua, is corrupted in the Hebrew Bible, and refer∣red by the Iewes to the Synagogue, and not to Christ, as it should be. Where your Maister Iohn Caluin playeth the Doctour ignorantly in saying tha•• the Hebrew word ath, cannot be but of the feminine gender and referred to the Synagogue. But let him learne this lesson of me,* 1.338 that the word ath, without the letter he (as it is there) is both the masculine & feminine gēder. Finally yee haue left the He∣brew Bible as corrupted in those words of Ieremy which condemne you all with the Iewes as corrupters of the Bible:(s) 1.339 Verè mendacium operatus est stylus mendax scribarum. Where the Prophet complayneth against the Iewes as ha∣uing corrupted the Hebrew Bible, and ye being guilty of the same cryme haue falsly & obscurely trāslated the same words: Lo, certainly in vayne made he it, the pen of the scribes is in vayne. Yea the holy Fathers complayne greately that the Hebrew text is filthily corrupted by the Iewes, and amongst others(t) 1.340 Galatinus, and(u) 1.341 Genebrardus witnes the same largely. To these sayings of myne the Mi∣nisters (as they are very ignorant in the Hebrew tongue) could not make any answere.

3. As I haue proued all the Hebrew Bible now extant to be corrupted, and far different from the originals which were before Christ and immediatly after Christ, so it shall be easie to proue the Greeke Bible of the Septua∣gint Translatours (which was of great accōpt amongst the Iewes) to be corrupted; as this place of Ieremy witnesseth:(a) 1.342 The sinne of Iudah is written with a pen of Iron, & with the poynt of a diamond. Which place the Ministers haue translated, & yet it is not in the Greeke Bible, which they haue left as

corrupted. 2. The Ministers haue abandoned the Greeke Bible as corrupted thus:(b) 1.343 All flesh come to worship before me; sayth the Lord. Leauing out these two words, in Ierusalem, which are in the Greeke Bible. 3 In the Prophet Ionas: And Ionas began to enter into the city a dayes iourney, and he cryed and said,(c) 1.344 Yet fourty dayes, and Niniue shall be ouerthrowne: In the Greeke text now extant it is, yet three dayes, and Niniue shalbe ouerthrowne. So in this place the Ministers haue left the Greeke Bible as corrupted. 4. The ho••y Fathers proued a∣gainst the Arrians, that God the Father had a consubstanti∣all sonne, out of ••hose words of the Prophet Isaias:(d) 1.345 Nun∣quid ego q••i altos parere facio, ipse non pariam d••cit Dominus si ego qui generationem caeteris tribuo, sterilis ero, ait dominus Deus tuus? in translation of the which place the Ministers haue fully left the Greeke Bible, as corrupted, and haue vitiously translated the same place in their English translation. 5. That place of Leuiticus:(e) 1.346 Yee shall not eat the flesh with the bloud, the Ministers haue fully corrupted. For the two words, the flesh, are neither in the Hebrew nor in the Greeke, nor in the Chaldean text. So that eyther those must be cor∣rupted, or els the Ministers must needs be traytors to the word of God. 6. In Isaias:(f) 1.347 And cry vnto her, that her warfar•• is accomplished. Heer the Ministers leaue the Greeke text as corrupted, wherin it is, her humility is accomplished. 7. The Ministers haue translated, that Adam begat Seth being(g) 1.348 a hundreth and thirty yeares, and yet in the Greeke text it is that he begot Seth being two hundreth and thirty yeares. 8. The Ministers follow not the Greek text in these places.(h) 1.349 I haue inclyned my hart to keep thy iustificatiōs for reward. And agayne, Redeme thy sinnes with almes. Which places as making for the Catholiks the Ministers haue corrupted, and left th•• Greeke text.(i) 1.350 It were superfluous to reckon the mul∣titude of the corruptions either of the Greeke or Hebrew Bibles now extant; wherof it followeth that it is folly to the Ministry in disputing, to be take thēselues to the He∣brew or Greeke texts, as to incorrupted fountaynes, they not being the infallible word of God.

4. As for the new Testament in Greeke, sundry anci∣ent

Fathers imediatly after the Apostles auow constātly that the Greeke new Testament hath bene corrupted in sundry places. So(k) 1.351 Irenaeus,(l) 1.352 Tertullian,(m) 1.353 Origen,(n) 1.354 Dionysius B••shop of Corinth, and(o) 1.355 Theodo••e••us, who witnesseth that in his Bishoprike alone he had found more then two hundreth new Testamēts in Greeke filthily corrupted by the Heretiks, which the Catholiks did not remarke. Ego iuueni (sayth he) plusquam ducentos huiusmodi libros qui in honore habebantur in nostris Ecclesijs. Quos cùm omnes simul coegissem, deposui, & loco eorum reposui quatuor Euangelista∣rum Euangelia. Yea all the ancient Heretiks, as Manicheans, Valentinians, Arians, Macedonians, Nestorians &c. being Grecians by birth, did sully corrupt the Greeke new Testa∣ment, setting out copies to fauour their heresies, which S. Hierome himselfe witnesseth, auowing,(p) 1.356 Se nouum Testamentum Graecae fidei reddidisse. Now it is certayne that the latin new testament of S. Hierome which we vse is diffe∣rent in many places from the Greeke new testament now extant.

5. And that the new Testament now extant is cor∣rupted in many places it is manifest: I will only produce two or three, to the end that I be not tedious to the reader. 1.(q) 1.357 Behold I shew yow a secret thing, we shall not all sleepe but we shall all be changed. Which words are manifestly erro∣neous, and directly against those of the Prophet:(r) 1.358 What man liueth and shall not see death? yea against the same Apo∣stle S. Paul:(s) 1.359 It is appoynted vnto men that they shall once die. Which is the reason wherfore the latin vulgar translation hath rightly Omnes quidem resurgemus, sed non omnes immutabi∣mur. 2. In the Reuelation, it is said:(t) 1.360 And they ceased not day nor night, saying Holy, Holy, Holy, Lord God Almighty. Which place as corrupted the Ministers haue not translated, for in the Greeke, the word Holy is repeated nyne tymes, and in our latin text but three tymes, which the Ministers haue followed and left the Greeke as corrupted: peraduentur•• because we Catholiks do repeat the Aue Maria nyne or ten tymes togeather, the Ministers would rather leaue the

Greeke text, then approue our holy custome grounded vpon the word of God. 3. The Greeke text is corrupted in those words:(u) 1.361 for thyne is the kingdome, power and glory, for euer and euer. As(a) 1.362 Erasmus, and(b) 1.363 Henricus Bullingerus Arch-Ministers testifie themselues, & none of the ancient Fathers readeth so in the Lords prayer. 4. The Greeke new testaments printed at Geneua are in many places fil∣thily corrupted. And to the end the Ministers of Geneua couer the better their corruptions, they haue printed sun∣dry Greeke new Testaments as if they had bene printed in Catholike Townes in France, with these words, Imprimè a Lyon, Imprimè a Rouen, Imprimè a Paris, Imprimè a Tholouse, which double-dealing they haue vsed in the printing of sundry of their Hugenot Bibles. 5. Beza a Prime-Minister auoweth the Greeke new Testamēt to be corrupted, as ha∣uing left out those words, which are in our vulgar latin:(c) 1.364 Timuit enim ne fortè caperēt eum ••udaei & occiderent, & ipse pos∣tea calumniam sustineret, tanquam accepturus pecuniam. Beza his words are:(d) 1.365 Haec in Graecis exemplaribus non inueni, nec tamen temeré videri possunt addita. 6. Caluin a hardy compa∣nion in his resolutions sayth plainly, that the Greeke new Testament is corrupted, and giueth for example these words:(e) 1.366 Then sent Ioseph and caused his Father to be brought, & all his kinred euen threscore and fifteene soules. Which place sayth Caluin should be corrected as erroneous, and that of Ge∣nesis where it is said:(f) 1.367 All the soules of the house of Iacob which came into Egypt are seauenty, should be preferred. 7. Caluin condemneth agayne the Greeke new Testament as corrup∣ted in these words:(g) 1.368 Many are called, but few chosen. Which words he calleth superfluous & no wayes to the purpose. 8. The originals and autographes written by the Prophets and Apostles themselues in Hebrew and Greeke, are no wayes extant, nor can be found: What infallible assurance then can any man haue, that the Hebrew and Greeke co∣pyes now extant are the word of God? wherof this Syllo∣gisme ensueth: The Religiō of the Ministers in England & Scotland cannot be more infallible and certaine then the

ground wherupon it relyeth, which is the Hebrew and Greeke Bible; but that ground is erroneous, fallible, incer∣tayne, and doubtfull as I haue proued. Ergo &c. Like∣wyse the Protestants and Puritans who vnderstande not the Hebrew & Greeke tongue, can no wayes be in∣fallibly assured of their Religion, if it be grounded vpon the Originall Hebrew and Greeke, which they vnder∣stand not.

6. But what sort of Bible amongst all the rest is the most infallible, and should be most preferred? S. Augustine answereth:(h) 1.369 In ipsis autem interpretationibus Itala caeteris prae∣feratur: Nam est verborū tenacior cum perspicuitate sentētiae. This, Itala interpretatio,(i) 1.370 is the same which now the holy Church specially vseth, called the vulgar or latin editiō, as witnesseth playnly S. Gregory, &(k) 1.371 S. Hierome, who at the Com∣mandemēt of Pope Damasus reuewed this Latin and vul∣gar translation: Ita, sayth he, calamo temperauimus, vt ijs tan∣tum quae sensum imitare videbantur correctis, reliqua pateremux manere vt fuerant. And Beza himselfe maketh great accompt of our vulgar latin, and preferreth the same to any other whatsoeuer. Likewyse the Church of God vniuersally hath euer had in great honour and reuerence the same, as wit∣nesseth the Councell of(l) 1.372 Trent, preferring and authori∣zing it aboue any other whatsoeuer, in establishing any poynt of faith and Religion. Which vul ar and latin tran∣slation we Catholiks imbrace, as approued specially by the Church of God, which Church must be infallible, and infallibly certayne in all her decisions, following in this the example of S. Augustine, who belieued that Bible only to be the true word of God, which by the holy Church was approued.(m) 1.373 Ego verò, sayth he, Euangelio non crederem nisi me Ecclesiae Catholicae commoueret authoritas. That is, I would not belieue the Gospell, except the authority of the Church did induce me therunto. And the Apostle S. Paul doth assure vs:(n) 1.374 That the Church of God is the pillar and ground of truth, wher∣upon we may rely without feare of falling: which infal∣lible

ground S. Augustine (with the ancient Fathers) had so deeply printed in his hart, that he gaue commonly this infallible rule to find out the true Religion, touching any Controuersy or question:(o) 1.375 Quisquis falli metuit huius obscuritate quaestionis, Ecclesiam de ea consulat. That is, Whosoeuer feareth to be deceaued by the obscurity of this question, (which was betwixt S. Augustine and Cresconius the Heretike) let him go, and aske the Church therof. Wherfore it is folly to a Protestant, desirous to find the true Reli∣gion to trouble himselfe with euery question in parti∣cular, but rather he should be carefull, first of all to seeke out diligently what is the Church, which be the marks of the true Church, which be the offices and quality ther∣of; and after that, to be informed of euery Controuersy in particuler:(p) 1.376 Ye must not seeke the truth from others, then from those that be in Church, from which Church it is easie to take the same: for so much as the Apostles did most fully place in the same Church, as in a rich treasure house, all things that belong vnto the truth of Christian religion, to the end that euery one that would, might take from thence the drinke of lyfe.

The 13. 14. and 15 Article.

1. That with the grace of God, men may keep God his Commandements.

2. And, that the keeping therof, is meritorious of life euerlasting.

3. And, that Faith only doth not iustify, was constantly belieued by the Catholikes in this first age.

CHAP. VIII.

CALVIN in sundry places doth igno∣rantly deny, that men though assisted by the grace of God, may keep the commandements: which doctrine our Ministers in Scotland do teach playnly in the maner to examē children before the supper of the Lord, set down in the end of the Scots Catechisme, or Articles of faith, where the Minister asketh of the child thus. M. Canst thou keep Gods Commandements of thy selfe. C. No verily M. Who then doth keep and fulfill them in thee? C. The holy Ghost M. When G••d then giueth thee his holy Ghost, canst thou perfitly obserue them? C. No, not so. M. Why, God doth curse and reiect all such as do not in euery point fulfill his Commandements. C. It is true. O•• the which impious doctrine these blasphemyes do fol∣low. 1. That a man assisted with the grace of God and holy Ghost, cannot keep perfitly the Commands. 2. That the omnipotency of the holy Ghost (who is God) cannot haue that strength to make a man to keep the Commands. 3. That the power of the diuell in making a man to b••eake the Commāds, is greater then the power of the holy ghost to make a man to keep them. Because a man (say the

Ministers) cannot keep them perfitly, though assisted by the holy Ghost, yet he breaks them perfitly assisted by the diuell. 4. That the best liuing Protestant or Puritane that is, is euer in the state of the curse and malediction of God: because, say the Ministers, no man can perfitly fulfill the Commands: wheron followeth this Syllogisme. The Mi∣nisters are obliged vnder the payne of condemnation to eschew sinne. But the holyest worke which they can do in this world, as to take the supper of the Lord, to pray, to preach, to giue almes, to sing the psalmes, are alwayes con∣ioyned necessarly with deadly sinne. Ergo the Ministers are obliged vnder the payne of condemnation, not to do any of those works. The Maior is euident:(a) 1.377 Whosoeuer com∣mitteth sinne, is the seruant of sinne. And agayne:(b) 1.378 The wages of sinne is death. I proue the Minor, because in those actions, of praying, preaching &c. eyther the Ministers keep the Commandements perfitly or not? If not, then that imper∣fection ioyned with the worke which they do, being a deadly sinne (because they make not a distinction of deadly and veniall sinnes, but al are deadly sinnes with thē) they are obliged vnder the payne of damnation to eschew it, as being against the Commandements of God: If in doing that worke, they keep the Commandements perfitly, then they contradict their owne doctrine, and belye Caluin. Secondly I proue the Minor. The best worke that a Mini∣ster can do, as to pray, preach &c. is ioyned with imper∣fection & sinne. But all the Ministers are obliged to eschew sinne. Ergo &c.

2. I would aske of the Ministers in what part of the Bible is found this distinction of theirs, to keep the Com∣mands perfectly or imperfectly, since the Bible euer speaketh of that matter without distinction and absolutly, as(c) 1.379 If thou wilt enter into life, keep the Commandements. Agayne:(d) 1.380 He that hath my Commandements, and keepeth them, is he that loueth me, and he that loueth me, shall be loued of my father, and I will loue him, and will shew my owne selfe to him. Can there be more playne words against the Ministers impious doctrine?

Finally, it followeth of this doctrine, that none

of the Ministers haue true faith in Christ, for they teach in their publick prayer called the Confession of sinnes:(e) 1.381 That the flesh euermore rebelleth against the spirit, wherby we conti∣nually transgresse thy holy Precepts and Commandements, &c. And agayne in their Confession of faith sworne publickly they say:(f) 1.382 Therfore we feare not to affirme that murtherers; oppressors, cruell persecutours, Adulterers, whoremongers, filthy persons, Ido∣laters, drunkards, Theeues, and al workers of iniquity, haue neyther true faith &c. Of which words I argue thus: Those that transgresse the Commandements of God haue not true faith: But all the Ministers continually transgresse the Commandements of God. Ergo &c. The difference be∣twixt vs Catholiks & the Protestants in this poynt is, that we teach that we may keep the Commandements of God, (being assisted by his grace) according to the rigour of the Law, hauing regard to our weaknes & fragility, yet we cō∣fesse that sundry tymes we trangresse the Cōmandments, and hauing transgressed them we may ryse from the state of sinne to the state of grace, assisted by the help of God; and thus being assisted by the grace of God, we may do some good works voyde and empty of any deadly sinne. The Protestants do beleue the contrary, that we cannot keep the Cōmandmēts, though assisted by the grace of God, that cōtinually we transgresse the Cōmandments, that the best worke that a man can do hath sinne necessarly ioyned with it; which doctrines they hold against the expresse word of God, and against all Scripture. So Luther: Al good actions be sinnes. Whitaker:(g) 1.383 Luther said this, and he said it truely, for in euery action of a man though neuer so excellent, there is some fault, which may wholy marre the action and make it odious to God &c. Which Blasphemyes are directly against the Bible & word of God; Against S. Paul:(h) 1.384 If thow take a wife thou sinnest not. Against S. Peter:(i) 1.385 Doing these things you shall not sinne at any tyme. Which words the Ministers haue corrupted. Against S. Iohn:(k) 1.386 Whosoeuer is borne of God, sinneth not, for his seed remayneth in him, neyther can he sinne, be∣cause he is borne of God. Against S. Matthew:(l) 1.387 If then thyne ••ye be simple, thy whole body shall be light. Which place the Mi∣nisters

haue corrupted also. And though these foresaid words of the Apostles be plainly against the Protestans re∣ligion, yet effrontedly they say to the people, that they fol∣low the only doctrine of the Apostles.

4. Finally it is against God himselfe who spake of Iob:(m) 1.388 In all these things Iob sinned not with his lips, neyther spake he any foolish thing against God. Which place the Ministers haue corrupted. Do not these foresaid places proue manifestly that sundry actions & good works of men are not sinnefu•• and haue not sinne ioyned with them, which is manifest when a man suffereth martyrdome and sheddeth his blood for the true Religion, what mixture I pray you of sinne can that holy action haue? Truely it can haue none that arry∣seth from the obiect beloued which is God, not from the will which loueth that obiect; because no feare of excesse, no danger of impurity can possibly flow from the desire to loue God aboue all things, which is then when a man suf∣fereth for God martyrdome. Which excellent action of the loue of God in sundry holy men, is voyd of the mudde of distraction, of the scumme of vayne glory, of the froath of pryde, which imperfections do accōpany very often many of our good actions, yet they are not deadly sinnes, as the Ministers ignorantly do abuse the simple people, but they are veniall sinnes, and take not away the merit and re∣ward of a good worke. As for fleshly motions, rebellious inclinations which sometymes do accompany our acti∣ons, they are not sinnes except a man consent therunto, for not in such imaginations or motions, which sometymes cannot be escaped, can there be any sinne, but in the con∣sent therof, because those first imaginations and motions are not in our power, and consequently they cannot be voluntary.(n) 1.389 Away away with all excuse (sayth Seneca, a Pagan) no man sinneth against his will. And againe; It deserueth not prayse not to do, which thou canst not do. S. Augustine shall decyde this mater betwixt vs and the Ministers, yea and seale vp the mouthes of Protestants Ministers, and quyet the harts of Catholikes, who sometymes in their good actions do remarke many imperfections. Note well his

wordes:(o) 1.390 Whatsoeuer cause there be, of the will impelling it to offend, if it cannot be resisted, it is yeilded vnto without sinne; but if it may, let it not be yeilded vnto, and there shalbe no sinne committed. What doth it perchance deceaue a man vnawares? Let him ther∣fore be circumspect that he be not deceaued. Or is the deceit so great, as it cannot be auoyded? If it be so, the sinnes therfore are none, for who doth sinne in that which can by no meanes be escaped? Likewyse. Not in the euill desire it selfe, but in our consent do we sinne. Mo∣reouer. In as much as it apperteyneth vnto vs, without sinne we might be alwayes, if this euill of concupiscence were healed, if we should neuer consent vnto it, but in, and for such things, in which if not mortally, yet venially we are ouercome of it, we may daily say, forgiue vs our trespasses,

5. I aske of the Ministers, those spots, contagions and imperfections of our good works, eyther they are acti∣ons distinct from the good works which they defyle, or not distinct. If they be distinct, then they cannot defile the good works, but are to be considered as seuerall sinnes in themselues, as hauing both in nature and quality an obiect different from the obiect of the good worke: If they be not distinct, but rather if the selfe same worke which is good, be spotted with deadly sinne (for there is no distin∣ction of veniall, and mortall sinnes with the Ministry) then all good workes be they neuer so excellent are deadly sinnes and transgressions of the law:(p) 1.391 For good aryseth from an enteir cause, euill from euery defect and imperfection, Bonum est ex integra causa, malū ex singulis defectibus, say the Doctours. The reason wherof is, because a morall act or action can∣not simul & semel be good and bad, pure and defiled: for as it inuolueth contradiction, that one and the same assent of our vnderstanding can be at the same tyme both true and false: so it is impossible that one and the same act of our will, should be ioyntly at the same moment good and euil, pleasing and displeasing to God. Wherfore if the best actiō we can do, hath drosse & spots of sin ioyned with it, it fol∣loweth of necessity that all our actions are sins, yea deadly sinnes. True it is, that in materiall substance really distinct, the one substance may be good, and the other bad; the

badnes of the one not hindering the goodnes of the other, as drosse may be mingled with good siluer: But so it is not in morall actiōs, which eyther are fully good or fully bad.

6. Concerning the second poynt that our good workes are meritorious, it is to be remarked, that three thing•• are necessary to make our actions and good workes meritorious, all which three do flow from t••e merits of Christ and the holy streames of his bloud shed for vs, with∣out the which no worke of man can haue any merit. The first thing requisite is, that no worke of man can truely me∣rit or deserue reward, except being wrought with the help of God, it also prooceed from the inherent grace of God re∣mayning in our soules, wherby our actions are enobled greately in the sight of God. The second thing to be ob∣serued is, that God hath ioyned the seale of his promise & obliged himselfe by his owne word to remunerate our works: for though God be not obliged to ingage himselfe to vs his poore creatures, yet hauing promised and ingaged himselfe to recompense our labours and good workes (to the end he may animate, and stir vs vp therby to do good works) he is obliged to performe his promise: Euen as a king not being obliged to giue some extraordinary aduan∣cement to some poore subiect of his own, yet hauing pro∣mised the same, and sealed his promise solemnely, he is obliged to performe the same: so standeth the case betwixt God and vs. The third is, that all meritorious actions be freely and sincerely done; freely from the necessity of com∣pulsion, sincerely from the badnes of sinister intentions. These things presupposed we Catholiks constantly man∣tayne that good workes are worthy of reward and men∣torious of euerlasting life: not that there is an arithmetical equality or proportion betwixt our good works and hea∣uenly felicity, as is betwixt one shilling and another, one crown of Gold and another: for what proportion can be betwixt a finite and infinite thing? But the proportion only is that, which is betwixt grace and glory, as betwixt the seed sowen in the ground, & the statelynes of the tree which cometh of the seed, which is a vertuall proportion. For

the which cause the word of God expreslly teacheth vs that our good workes are worthy of God. And specially spea∣king of the constancy of Catholiks, who do remayne in the midst of heretiks,(q) 1.392 Thou hast a few persons names yet in Sardis, which haue not defiled their garments; and they shall walke with me in white, for they are worthy. And likewyse to the good Catholike who auoweth his Religion before the enemys of God, he sayth thus:(r) 1.393 He that ouercometh, shalbe clothed in whyte aray, and I will not put out his name out of the booke of life, but I will confes his name before my father, and before his Angels: Agayne,(s) 1.394 Giuing thanks vnto the Father which hath made vs worthy to be partakers of the inhabitation of the Saincts in light. Which place the Ministers haue corrupted. And a∣gayne:(t) 1.395 Wherefore we pray also alwayes for you, that our God may make you worthy of his calling. And agayne playnly S. Paul witnesseth, that our good workes do merit before God:(u) 1.396 To do good and to distribute, forget not: for with such sa∣crifices God is promerited: Talibus enim hostijs promeretur Deus. Which place the Protestants haue corrupted. And agayne:(a) 1.397 I am inferior to all thy mercies, where the Caldeā Paraphrasis readeth, my Merits are lesse then all thy mercyes which thou hast shewed to thy seruant. And agayne, the very word meritum, is specified:(b) 1.398 All mercy shall make a place to euery man according to the merits of his works: Omnis misericordia faciet locum vnicui{que} secundum meritum operum suorum. Which place the Ministers haue impiously corrupted, as fully making against their wi∣cked doctrine.

7. To the former reasons I will adde this only argu∣ment: If the best worke a man doth, hath sinne ioyned with it necessarily, then the Protestants are iustified by sin, which is a blasphemy. I proue the consequence, for that act of faith wherby the Protestant is only iustified for they sweare and subscrybe,(c) 1.399 That they receaue remission of their sin∣nes by fayth only) must needs be a good worke, or a bad worke: If a good work (cōfrome to that of our Sauiour,(d) 1.400 This is the worke of God that yee belieue in him whome he hath sent.) it must needs haue some spot of sinne ioyned with it, and consequently the Protestant is instified by sinne and sinfull

actions. Likewise when the Protestant prayeth thus: And forgiue vs our sinnes: eyther this prayer is fully a good worke or els spotted with sinne and iniquity. It spotted with sin, then the Protestants do obteyne remission of their sins, by sins thēselus, & a sinfull petition which is greatly absurd.

8. Last of all I aske of the Protestants in what part of the expresse word of the Bible these propositions are to be found: The Commandements of God are impossible to be kept. 2. The commandements of God cannot be kept perfectly by the holy Ghost. 3. Our good works are alwayes spotted with sinne. 4. Our good workes proceeding from the grace of God, are not worthy of re∣ward, are not meritorious? But they shall neuer be able to giue any expresse word of the Bible. As for their erroneous consequences, let vs preferre the consequences of the holy Fathers therunto.

The Testimonyes of the holy Fathers of this first Age, concerning the keeping of Gods Commandements, and the merit of good Works. The first Section.

SAINT Clement proueth that our Sauiour came to keep the Law and the Commandements, and by his grace to make the Christians to keep them:(a) 1.401 Non enim legem soluit, vt opinatur Simon Magus, imò impleuit: Ait enim; Iota vnum aut apex non praeteribit à lege donec omnia fiant: non enim, inquit, venisoluere legem, sed adimplere. And againe he auoweth that the Catholiks and Christians do fulfill the Law more perfectly then the Iewes, and that they are more obliged therunto.(b) 1.402 Qui tunc homidicium interdixit, nunc etiam iram temerè concitatam: Qui tunc adulterium, nunc prauam quo{que} cupiditatem, vt tendamus ad amicitiam Cōditoris: a∣micitia autem efficitur bene viuendo, & voluntati eius obediendo, quae voluntas omnium viuentium lex est. And againe he teacheth that he, who ioyneth a good life and conuersation with prayer, doth merit much before God:(c) 1.403 Audiri autem à deo ita demum meribitur quis, si orationes ipsa bonis moribus & bonis operibus adiu∣uentur.

2. S. Ignatus in his Epistle teacheth manifestly, that the perfection of this life consisteth in true saith and perfect charity, which charity cannot be, sayth he, without the fullfilling of the Law by the grace of God, conforme to that.(d) 1.404 He that sayth I know God, and keepeth not his Comman∣dements, is a lyar, and the truth is not in him. Do not the Mini∣sters playnly say the contrary? He that sayth that he keepeth Gods Commandement is a lyar? The same holy Father writing to the Romanes, prayeth them earnestly not to hinder his passion that therby he may merit eternall felicity:(e) 1.405 Mihi verò difficile est Deum promereri, si vos mihi non peperceritis pretextu carnalis amicitiae. Nolo autē vos hominibus, sed deo placere, sicut & pla∣cetis. And after. Ego omnibus Ecclesus scribo quòd voluntarius mo∣••ior, si modò vos non prohibueritis: obsecro vos ne intempestiua beneuo∣lentia me complectamini Sinite me ferarum escam fieri, per quas lice∣bit Deum adipisci. And wryting to a Gentlewoman exhor∣teth her therby to be constant, and to do good workes:(f) 1.406 Praesens nam{que} labor modicus,(*) 1.407 multa autem quae hinc expectatur merces.

3. S. Martialis who is of great honour for his holy∣nesse and doctrine in Bourdeaux & Limoges in France to this day, of good workes sayth thus:(g) 1.408 Vobis enim Deus est testis, scrutator renum & cordium, in eius obedientia nihil arrogan∣ter, nihil superbè, nihil temerè praesumere, sed tanquam pusillus grex Dei, voluntatem eius ad••mplere studete in verbis sanctis & o∣peribus bonis; etenim frequens & assidua Dei custodia super vos &c. Could he speake more playnly for good workes, & for the keeping the Commandements?

4. The Merites of good workes S. Dionysius tea∣cheth so playnly, and so manifestly, that no vnpassioned mā cā haue any doubt therof, by reasō of the Iustice of God, wherby euery man shall receaue, saith he, according to his works good or bad, according to his merits or demerits:(h) 1.409 Iustus verò rursum Deus vt omnibus secundum meritum retribuens dicitur, rectam{que} mensuram, & pulchritudinem, & ordinem, & dispositionem, & omnes distributiones at{que} ordinationes vnicui{que} se∣gregans iuxta definitionem verè iustissimam, & omnibus proprij sin∣gulorum operis author existens. And a little after: Operepretium

est cognoscere diuinam Iustitiam in hoc omnino esse veram iustitiam, quod omnibus quae sua sunt distribuit pro singulorum merito, & cuius{que} naturam seruat in suo ordine at{que} virtute. And Agayne: Ita{que} vt verum dicam, hoc magis est diuina iustitiae proprium nequaquā emol∣lire ac destruere optimorum virtutem masculam, rerum materialium largitione; ne{que} si quis id age••e conetur, abs{que} adiutorio linquere, sed illos in praeclaro inflexibili{que} statu solidare, & ipsis, quum tales fue∣rint, reddere secundum meritum. Can this holy Father speake more playnly? Can he prayse more highly the merits of good Works? can he recommend more earnestly the care of good works? Is not this doctrine far different from that blasphemous doctrine of Caluin who impiously & filthily denieth Chryst to haue merited?(i) 1.410 Quaerere verò an sibi ipse me∣ruerit Christus (quod faciūt Lōbardus & Scholastici, meaning vs Catholiks) non minùs stulta est curiositas, quàm temeraria definitio. Directly against S. Paul, who teacheth that Christ did merit by his death and passion:(k) 1.411 To haue a name aboue euery name, he humbled himself: and became obedient vnto the death, euen the death of the Crosse. Wherfore God hath also highly exalted him, and giuen him a name aboue euery name.

That the Ministers haue falsified the Bible in sundry places, which proue good workes, and the merites therof. The second Section:

THE holy Catholike Church hath euer taught, that Iustification consisteth in true faith and good works, and not in only faith, as the Ministers teach: for this cause the Ministers suppresse the very name & word of Iustificatiō in such places where it signifieth the keeping of the Com∣mandements, or the Law of God; as in that place of S. Luke:(a) 1.412 Both were iust before God, and walked in all the Com∣mandments and iustifications of our Lord without reproofe: In om∣nibus iustificationibus. Where the Ministers haue taken away the word Iustifications, to the end that the simple people should not thinke, that our iustification before God consis∣teth in true Faith, and the keeping of Gods Commande∣ments,

for the which cause they haue put in the word or∣dinances, in place of the word iustifications. But I pray you, why translate you ordinances, and auoide the word iustifica∣tions? Signifyeth not the Greeke word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, iustifica∣tion, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, iustus? Doth not S. Luke testify that Zacharias and Elizabeth were both iust, because they walked in all the iustifications of our Lord? Lykewise yee haue cor∣rupted that place of S. Paul:(b) 1.413 If the vncircumcised keep the iustifications of the law. Of the which blasphemous corrup∣tions of yours, Beza your prime Minister giueth reason say∣ing:(c) 1.414 That he reiected the word Iustification, to auoyde the cauillation of the Papists, which might be made by this word against iustification by faith only. Is this vpright dealing in translating the word of God, to corrupt it manifestly when it maketh for the Catholiks? Againe, where the Scripture maketh mention of the iustifications or good works of the Saints, as:(d) 1.415 for the silke is the iustification of Saints. The Ministers translate, the righteousnes of Saints: they could not say for shame, ordinance of Saints, as they said before: they would not say, iustification of Saints, with the Catholike Church, but rather, righteousnes, though the same Greeke word be in all the former places. But I pray you good Countrymen why turne yee, they were both iust, in S Luke before cited, & not, they were both righteous, and yet in this foresaid place yee tran∣slate, the righteousnes of Saints, though the same Greeke words be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

2. I intreat the Catholike Reader to consider the double and pernicious dealing of the Ministers, who when the word lust is ioyned with Faith, then they vse the word Iust, and not righteous: as(e) 1.416 The iust shal liue by faith, to make the ignorant belieue that man is iustified by faith only. But when the word iust or vniust is ioyned with good workes then they vse not the word iust but righteous, or righteousnes, to make the simple people thinke that man is not iustified by good works: as,(f) 1.417 For God is not vniust to forget your good workes, where the Ministers haue translated; God is not vnrigh∣teous. Agayne S. Paul to signify that God is obliged (since he hath ingaged himselfe to vs by his promise) of iustice to

giue vs a reward for our good works done by his grace & mercy, sayth:(g) 1.418 Henceforth is layed vp for me a crown of Iustice, which our Lord the iust iudge shal giue me at that day: Where the Ministers haue put in the word righteous and righteousnes, for iust and Iustice. For if that place of S. Paul were rightly translated, it would signify, that men are iustly crowned in Heauen for their good works done in this world, and that it is Gods iustice so to do, & that he will do so, because he is a iust iudge, as the ancient Fathers (namely the Greeke doctours) do interpret and expone, and that so far, that one of them sayth:(h) 1.419 See heere, to suffer for Chryst procureth the kingdome of Heauen according to iust Iudgement. And yet ac∣cording to his grace and mercy, conforme to that saying of S. Augustine:(i) 1.420 How should God render or repay as a iust Iudge, vnles he had giuen it as a mercifull Father? Where S. Augustine discouereth the third corruption of the Ministers in the fo∣resaid place not only saying, righteous Iudge, for iust Iudge, but also putting the word giue a crown of Iustice, for render a crown of Iustice vnto me: for so it is in the Greeke,(*) 1.421 he will render or repay, reddet mihi Dominus in illa die: that is, a thing due & deserued, which hath relation to works going before.(k) 1.422 The Apostle said not (sayth Theophilact) he will giue, but he will render or repay, as a certayne debt.

3. The other place which they haue corrupted is:(l) 1.423 I belieue that the afflictions of this tyme are not equall to the glory which shalbe shewed in vs, because the afflictions are short, the glory eternall, the afflictions small and few, the glory great & aboue measure. Now the Protestants to perswade the Reader, that there is no worthynes in our good works or afflictions in respect of that heauenly felicity, turne thus in some of their Bibles:(m) 1.424 I am certaynly persuaded that the afflictions of this tyme are not worthy of the Glory which shalbe she∣wed vpon vs. In the which place there be three notable cor∣ruptions. 1. I am certaynly persuaded, for, I suppose, I belieue. 2. are not worthy, for, are not equall, as Beza their prime Mi∣nister turneth, Statuo minimè esse paria, for the Greeke word, sayth he, rightly and properly is spoken of such things, as being weighed, are found of one weight. The third cor∣ruption

is, of the glory, for, to the glory. And though our af∣flictions cannot be comparable or equall to that eternal fe∣licity, as the Apostle sayth heere, yet they may merit and deserue the same: as the afflictions and passions of our Sa∣uiour Christ Iesus were not equall in substance, though in valour, to that eternal glory which he obteyned to his mā∣hood, and to vs therby; yet did he deserue & merit eternall glory, not only for himselfe, but for all the world: yea by the least affliction he suffered, he did merit and deserue all this. Which is against the doctrine of(n) 1.425 Caluin, and his fellow Minister Molineus who impiously speaking of Christs merits sayth:(o) 1.426 Errarunt Monachi & Doctores Papistici, vrgentes merita tum incarnationis, tum natiuitatis, tum tentationum & af∣flictionum Christi; nihil haec omnia proderant nobis, nihil poterant. Can there be a greater blasphemy affirmed? 2. The pleasure which a man hath in committing adultery is not compa∣rable nor equall to the eternall torments of hell, yet that action of adultery doth demerit and deserue the same: and shal God be more prone to punish man eternally for a tran∣sitory bad action, then to reward him for a good action? 3. The Apostle by making an incomparable difference be∣twixt the glory to come with the afflictiōs of this life, doth exhort vs Christians more vehemently to suffer all those afflictions couragiously and willingly. But if he had said, as the Ministers do translate, the afflictions are not worthy of heauen, you are neuer the nearer Heauen for them, only belieue; this had not bene a good motiue to exhort them, but rather to discourage them. 4. The Apostle when he will in other places encourage the Christians to suffer pa∣tiētly all sorts of afflictions and persecutions for their Reli∣gion, vseth this argument: That the persecutions though transitory, yet they worke and merit that eternall fe∣licity:(p) 1.427 Our tribulation which presently is for a moment and light worketh or causeth aboue measure exceedingly, an eternall weight of glory in vs. Which place the Ministers haue corrupted. Re∣marke, I say, the comparison betwixt short afflictions and eternall felicity, and yet the one worketh the other, that is, causeth, purchaseth, meriteth, and deserueth the other:

euen as a little seed not being comparable to the great tree, yet causeth it, and bringeth ••••orth; so our tribula••ion•• and good workes otherwayes incomparable to that eternall glory, yet by the vertue of Gods grace working in vs, wor∣keth, causeth, and meriteth the said glory. Yea the very* 1.428 Greeke word which the Ministers turne heer obscurly Worketh, in other places(q) 1.429 they turne playnly Causeth. De∣claring therby (though against their will) that our tribu∣lations and good workes are cause of that eternall felicity, yet a subalterne cause. 5. That holy and ancient Father S. Cyprian will decyde the whole matter, and declare the meaning of the Apostle, his words be:(r) 1.430 O what maner of day shall come (sayth he) my brethren, when our Lord shall recount the* 1.431 merites of euery one, and pay vs the reward or stipend of faith & deuotion. And a little after: For that we shall receaue greater things then heere eyther we do, or suffer, the Apostle pronounceth, saying: the passions of this tyme are not condigne, or comparable to the glory to come. Likewyse S. Augustine:(s) 1.432 The exceeding goodnes of God hath prouyded this, that the labours should soone be ended, but the re∣wardes of the merits should endure without end: The Apostle testi∣fying: The passions of this tyme are not comparable &c. For we shall receaue greater blisse, then are the afflictions of all passions whatsoe∣uer. Where these holy Fathers with many others make mention of the very word, Merit. Which that prime and branded Minister for the sinne of Sodomy Caluin himself testifieth, saying:(t) 1.433 vsi sunt fateor passim vetusti Ecclesiae scrip∣tores, meaning the word Merit.

3. Now I would intreat the vnpassionate Reader to remarke diligently how that this poynt of doctrine of good workes with many others which the Catholiks do teach, tendeth fully to the increase of piety, and reforma∣tion of manners, to good life and conuersation. Contrary, the Protestants doctrine against good works and merits, against the keeping of the Commandemēts &c. disposeth a man to all sort of wickednes: for the Protestants Gospell and doctrine denyeth a man to haue free will, to do good, to absteyne from sinne; teacheth the Commandements of God to be impossible to be kept, yea with the grace of God:

And who will euer assay to do, which he hath not power to will, or possibility to performe? And who can with any courage endeauour to keep that which he knoweth before hand to be impossible to be kept? Likewyse the Ministers hold, that God doth purpose, decree and cooperate to the obstinacy of the wicked, and that whatsoeuer he wil, must of necessity ensue. That God doth creat some and ordeyne them (not hauing any regard to their bad behauiour) to the eternall fyre of hell. Which blasphemy is fully against the tender bowells of his infinite mercy.* 1.434 The Protestants auowe all our good works, euen the best, to be stayned with sinne, and displeasing to God, and therfore do merit damnation: A blasphemy repugnant to the very light of nature, reason, and word of God. In like manner many of the Protestants directly do teach, that a man once iustified cannot loose his iustice whatsoeuer wickednes he doth cō∣mit. That God doth not impute to the faithfull the vncle∣anes of their dishonest lyues: Could any Mahometan desire more pleasing dreames to flesh and blood? The Mi∣nisters allow no distinction of veniall and mortall sinnes, yea euen the sodayne and inuoluntary motions of the flesh they affirme to be of their owne nature damnable and deadly, yet if they haue faith (that is a forged persuasion of their owne) there is no condemnation to them that are in Christ Iesus, say they. Doth not this doctrine plane the way to all wickednes, to all iniquity, and mischiefe? for that the Protestant who persuadeth himselfe, that no Am∣bition, Pryde, Pleasure, no wrong done to his Neigh∣bour, can be hurtfull vnto him and procure damnation if he belieue and haue faith: The Protestant I say, who doth belieue the first motions or euill suggestions to be deadly and mortall sinnes, as well as the consent or consumma∣tion of them; what stop or barre can such a man haue to ••bsteyne from his violent passions or carnall desyres? For he may reason thus with himself: since I am already drow∣ned in all sort of sinnes, since I continually transgresse the Commandements, since my first motions are deadly sins though I consent not to them, since the best worke I can

do, is nothing but abhomination before God, what doth it auayle me to striue against the streame? what doth it a∣uayle me to ayme to do what is impossible? All this is con∣firmed by a Protestāt his owne testimony who sayth thus:(u) 1.435 The case thus standeth with vs Protestants, that if any be desirous to see a great rable of knaues, of turbulent persons, deceitfull co••∣siners, vsurers, let him go to any Citty where the Ghospell is purely pre∣ached (as to London or Edenburgh) and he shall find them there by multitudes. It is more manifest then the day light, that there was ne∣uer amongst the Ethniks, Turks, or other infidels more vnbrydled and vnruly personnes, with whome all vertue and honesty is quite extinct, then are amongst the professours of the Ghospell. These abhomina∣ble fruits of this new preached Ghospell be the cause wher∣fore many of the Protestants and Puritans, specially of the Ministry dye desperatly, which M. Iohn Knox a Prime Minister witnesseth plainly:(a) 1.436 True it is (sayth he) that this* 1.437 venome of desperation is neuer throughly purged from our harts, so long as we cary this mortall carcasse.

4. Contrary to these blasphemyes, the Catholike doctrine leadeth a man to all sort of vertue; as the do∣ctrine of freedome of will maketh a man carefull to fulfill the law of God. The doctrine of reprobation and damna∣tion, that it proceeds from our selues and not from God, maketh a man carefull to do some good workes & men∣torious of heauen. The doctrine, that the fauour of God once gotten may be lost, maketh a man wary and cir∣cumspect in his behauiour. The doctrine, that Concupis∣cence without consent is not sinne, but stoutly resisted is occasion of merit, maketh a man carefull to gaynstand the same. Likewise the Catholike doctrine exhorteth men to the mortification of their passions, denying of them∣selues, contempt of honours, riches & worldly pleasures. We preach voluntary pennance, chastisement of our bo∣dyes, watching, fasting, contrition, and satisfaction for our sinnes. We incite and stir vp our followers not only to the keeping of Gods Commandements, but also to the imbracing of his Euangelicall Counsels, to religious Po∣uerty, Chastity, and Obedience: to such vnion with God

and holynesse of life, that those who imbrace & feruently put in practice the exhortations of our Catholike Church, seeme rather to lead in this mortall flesh angelicall, then humane lyues.

The 16. 17. & 18. Article.

1. That the custome to fast Lent.

2. And some other dayes.

3. And to abstaine sometymes from certaine meates, was vniuersally in vse in this first Age.

CHAP. IX.

HAVING spoken of good workes and the merits therof in generall, it follo∣weth to speake of some good works in particular: as of the keeping of Lent &c. Which Caluin with the rest of his fel∣low Ministers abhorreth greately, as those who haue consecrated their belly to Bacchus, their body to Venus, their Pen to the inuention of prophane noueltyes and contra∣dictions:(a) 1.438 Mera stultitta fuit (sayth Caluin) iciunium Qua∣dragesimae. And agayne:(b) 1.439 Ieiunium per se nullius momenti est. The contrary Caluin himselfe, alwayes tossed with the spirit of contradiction, as a wyly Fox teacheth, affirming that the Church of God hath power to institute & ordayne fasting, solemne supplications, and such outward ceremo∣nyes. R••liqua pars disciplinae quae clauium potestate propriè conti∣netur, in eo est,(c) 1.440 vt pro temporum necessitate plebem exhortentur pasto∣res vel ad ieunia, vel ad solemnes supplicationes, vel ad alia humilita∣tis, penitentia ac fidei exercitia: quorum nec tempus nec modus, nec forma praescribitur verbo dei, sed in Ecclesiae iudicio relinquitur. Huius quo{que} partis obseruatio, sicuti est vtilis, ita veteri Ecclesiae ab ipsis vs{que} Apostolis sēper fuit vsitata. Could Caluin speake more playnly

for the institution of Lent, and other fasting dayes, and sundry other ceremonyes vsed in the Ca••holike Church? It is certayne that the Bible in diuers places commandeth vs to fast:(d) 1.441 Therfore also now the Lord sayth; Turne you vnto me with all your hearts, and with fasting, and with weeping, and with mourning. Which Commandement bein•• morall, yea natu∣rall, appertayneth as well to the Christian Church, as to the Synagogue of the Iewes, as learnedly(e) 1.442 S. Leo tea∣cheth, and the Scripture it selfe by the testimony of our Sauiour witnesseth:(f) 1.443 But when thou fastest, annoynt thy head, and wash thy face, that thou seeme not vnto men to fast, but vnto thy Father which is in secret: and ••hy Father which seeth in secret, will reward thee openly. Which place though the Ministers haue corrupted, yet it sheweth, that since our Sauiour therin maketh mention of some forme and fashion how to fast, much more he commandeth vs to fast, to pray, and to giue almes, as S. Augustine wysely deduceth saying:(g) 1.444 I, consi∣dering with my selfe the Euangelicall and Apostolicall doctrine of the new Testament, do find, and see that fasting therin is commanded. If then fasting be commanded vnto vs by the holy Scripture, though the precise fashion, forme, and dayes to fast are not therin prescrybed, it appertayneth to the holy Church (as Caluin himselfe before hath declared) to prescrybe and determine the forme, fashion, and tyme to fast, it being ma∣nifest amongst the learned, that modus praecepti non cadit sub praecepto.

2. S. Paul likewise recommendeth to the Christians earnestly the vse of fasting, with sūdry other good workes, which if they were not in our power to do, & meritorious, in vayne would the Apostle recommend them, in vayne would we performe them:(h) 1.445 In al things we exhibit and shew our selues as the Ministers of God, in much patience, in afflictions, in necessities; in distresses, in strypes, in prisons, in tumults, in labour, by watching, by fasting, by chastity, by knowledge. &c. Which place the Ministers haue corrupted three seuerall wayes.

3. M. Iohn Knox an Apostata Fryar or Monke, yea one of the most seditious Ministers which Scotland hath affoarded, in a little Treatise of his concerning publicke

fasting, as he sheweth intollerable ignorance and horrible lyes, so he taketh vpon him to institute & ordayne publick fastes:(i) 1.446 The power, (sayth he) that we haue to proclayme this fasting is not of man, but of God &c. Truely if Knox take vpon him such vsurped power without any warrant of the Bi∣ble, which in no place makes mentiō of any power parti∣cularly giuen to him, much more such power should be granted to the Church of God, the holy spouse of Chryst, the authority wherof must needs be infallible. Where I would haue the good Reader to consider, that the Church of God, in this our purpose may be considered two wayes. First, as it is a company of men contayning in it many le∣arned and vertuous men, not considering in it any spe∣ciall assistance of Gods spirit, and so doubtles the authority it hath is not infallible, but only is a probable motiue to make a wyse man giue human credit to that which it hol∣deth. Secondly, it may be considered as it is a company of men assisted infallibly by Gods spirit, sent and appoyn∣ted by God, hauing commission to teach others, who are warranted and commanded to heare it, and threatned, if they heare it not to be worthy of eternall damnation:(k) 1.447 Who refuseth to heare the Church, let him be to thee, as a Hea∣then and Publicane. This second way then, I consider the Church, when I say the authority therof is infallible in in∣stituting any publick fast or such thing. But of this infalli∣bility of the Church I will speake more at length in some other place: This only I say for the present, that all the Ministers togeather shall not be able to improue by the ex∣presse word of their owne corrupted Bible Lent-fasting, nor yet shall they be able to proue their Pharisaicall forme of fasting, in eating of flesh vpon fasting-dayes, in taking two meales those dayes, and such other, by any expresse word of the Bible. As for their consequences drawen out of the Bible, I make no accompt of them, because such consequences of the Ministers are nothing els, but Super∣stitions and Pharisaicall inuentions, old Heresies condem∣ned in those whome they themselues do acccompt to be Heretiks, and ministeriall traditions preached to the igno∣rant

sort with a faire shew of words. But let the wyse Rea∣der, who hath care to saue his soule, remarke diligently what the holy Fathers of this age speake of Lent-fasting.

The first Section. The Testimonies of the holy Fathers of this first Age, con∣cerning the fasting of Lent &c.

S. CLEMENT in his Apostolicall Canons witnesseth, that he who did not kept Lent-fasting, and who did not fast wensday and fryday, should be deposed frō his of∣fice, vnles bodily sicknes excused him:(a) 1.448 Si quis Episcopus, aut Presbyter, aut Diaconus, aut Hypodiaconus, aut Lector, aut Cantor sanctam Quadragesimam non ieiunat, aut quartam feriam, aut sex∣tam, deponatur, nisi imbecillitas corporis obstet; sin veròlacius sit, ex∣communicetur. And agayne, he sheweth, That Christ∣mas-day was kept in this Age, lykewise Vp-holy day, and the fasting in lent:(b) 1.449 Dies festos agitate fratres, ac primùm quidem diem Na∣talis, qui vigesimo quinto die mensis noni celebretur: post hunc dies Epiphaniae in maximo honore sit, in quo Dominus Diuinitatem suam nobis patefecit, is vero dies sit sexto mensis decimi; post quos dies ser∣uandum vobis est ieiunium. Quadragesimae, quod vitae Christi & legis latae recordationem continet. Yea Chemnitius a famous Pro∣testant confesseth playnly that the holy Fathers S. Ambro∣sius, Maximus,(c) 1.450 Theophilus, Hieronymus, and others do affirme, the fast of Lent to be an Apostolicall tradition. And other Protestants do acknowledge, how that in the primitiue Church Aerius a famous Heretike (for deny∣ing the Diuinity of Christ) was specially condemned for denying of Lent-fasting, and of other fasting-dayes; for the which Heresy and others, likewise(d) 1.451 S. Augustine and(e) 1.452 S. Epiphanius condemne Aerius as an Heretike. Moreouer as touching the fashion and maner of fasting, the same S. Clement witnesseth the custome to haue bene in his tyme:(f) 1.453 To absteyne from flesh on fasting dayes; affirming further, the example of S. Peter in that forme of fasting.(g) 1.454 Euse∣bius a famous and ancient history-wryter, witnesseth the

same fashion to haue bene kept amongst the Christians from the beginning. Wherby our Protestants are conuicted of nouelty in vsing flesh vpon fasting dayes.

2. S. Augustine affirmeth, that in his tyme, he who did fast vpon the Sonday offended God, fasting against the custome of the holy Church:(h) 1.455 Quis non Deum offendet, si velit cum scandalo totius, quae vbi{que} dilatata est, Ecclesiae, die Dominico ieiunare? Tertullian:(i) 1.456 To fast on Sonday we esteeme a sinne. And playnly the Councel of Carthage holden in S. Augustines tyme, auoweth those not to be Catholiks, who do fast v∣pon Sonday, and consequently condemneth all the Puri∣tans as Heretiks for fasting on the Sonday:(k) 1.457 Qui dominico die studiose ieiunat, non credatur Catholicus. And(l) 1.458 S. Epi∣phanius auoweth, that the Aerians were condemned as He∣retikes for fasting on the Sonday, and banketting on the fryday & saturday, which was also the custome of the Ma∣nichees, as witnesseth S. Augustine in the foresaid place. Do not the Protestants the same now adayes?

3. S. Ignatius:(m) 1.459 Disdayne not the fast of Lent, for it contayneth the imitation of our Sauiour Iesus Christ. Quadragesimā ne spernatis, imitationem enim continet conuersationis Domini. And agayne: Ne negligatis ieiunare quarta feria & sexta, tiborum re∣liquias pau peribus elargientes. The which holy custome of fas∣ting on fryday was exactly kept in Scotland from our first conuersion, that is, to the yeare of Christ 1560. Which custome also S. Aidanus a holy Bishop of Scotland, and Apostle of Northumberland brought first into England, as witnesseth(n) 1.460 Beda. The fasting or abstinence from flesh on Wednesday is yet kept exactly by innumerable Ca∣tholiks euery where.

4. The same holy Father in the foresaid epistle con∣demneth of sinne those, who do fast on the Sonday: the which to be S. Ignatius true and sincere Epistle sundry fa∣mous Protestants do witnes, as(o) 1.461 Whitgift,(p) 1.462 Cartwright, and M.(q) 1.463 Hooker. As for other fasting dayes called quatuor tempora, or Ember dayes & vigils, sundry(r) 1.464 holy Fathers make mention of them, as being in vse in the primitiue Church: It being the custome of the same holy Church to

absteyne from flesh on these tasting dayes. The which doctrine I conclude with that famous saying of S. Au∣gustine, speaking of vnwritten traditions, and in particular of not rebaptizing Heretiks:(s) 1.465 The Apostles writings comman∣ded nothing hereof, but that custome which was opposed herein a∣gaynst Cyprian, is to be belieued to proceed from their tradition, as many things be, which the whole Church holdeth, & are therfore wel belieued to be commanded of the Apostles, although they be not writtē. Could S. Augustine speake more playnly in defence of A∣postolicall traditions, wherof this of fasting is one? yea the chief poynts of the Ministers owne religion is nothing els but manifest traditions, or rather new inuentions of the Ministers, without any warrant of the expresse word of God: as, that fasting should be kept on sūday. 2. kneeling at the communion 3. the festiuall day of Christmasse and o∣thers which they now keep. 4. That there is only two Sa∣craments. 5. That the Scots Bible is the word of God. 6. Man is only iustified by faith. 7. Ministers may excommu∣nicate. 8. Ministers should haue wyues, and such. Wherof there is no mentiō in the expresse word of the Bible.

That the Ministers haue corrupted the Bible in sundry places which auow Apostolicall Traditions, wherof Fasting is one. The second Section.

THOVGH the fasting of Lent be not in expresse words in the Bible, as the denyall therof also is not in ex∣presse words: yet it is easie to deduce the same out of the Bible, as before is mentioned: for the which cause it hath bene euer accompted as one of the holy, ancient, and Apo∣stolicall traditions, which are very odious to the Ministers who will no wayes receaue vnwritten traditions, though their religion be no other thing, but a rapsodie of Ministe∣riall traditions.

2. Remarke Catholike reader, that Tradition is no other thing, but a doctrine taught verbally, or by word, and communicated from one to another: for the which

cause the Scripture in seuerall places commandeth vs to follow the holy and Apostolicall traditions of our forfa∣thers. Now the word Tradition in the new Testamēt is takē two seuerall wayes: first in a bad sense and meaning. 2. in a good sense and meaning, as when we are commanded to follow traditions. When the word Tradition is taken in an euill sense, then the Ministers translate alwayes Tradition, to make all Traditions indifferently odious to the ignorant people: as,(a) 1.466 Why do yee also transgresse the commandement of God by your tradition? And agayne:(b) 1.467 Thus haue yee made the commandement of God of no authority by your traditiō Where our Sauiour condēneth traditiōs which are against the expresse word of God. Here then the Ministers do translate Traditiō. But now on the other side whē we are cōmāded to follow & belieue vnwritten traditiōs, thē they turne not the word tradition, but rather ordinances, preachings, instructions, iusti∣tutions, to the end the ignorant people should not find the word tradition taken in a good sense in the Bible. As,(c) 1.468 Therfore brethren stand fast and keep the* 1.469 traditions which ye haue bene taught, eyther by word or by our epistle. And agayne:(d) 1.470 We command you brethren, in the name of our Lord Iesus Chryst, that ye withdraw your selfe from euery brother that walketh inordi∣natly, and not after the Tradition which he receaued of vs. And a∣gayne:(e) 1.471 Now brethren I command you, that you remember all my things, and keep the traditions as I delyuered them to you. Heer then the Ministers do neuer translate the word tradition, but craftily and deceitfully the word ordinances, and instructions, or any word els rather then tradition, to the end they may make the reader to beleue that we should not follow tra∣ditions. Who would thinke the malice and partiality of the Ministry against traditions, against the word of God, against the Bible to be so great, as to conceale impiously the word tradition, when it is taken in a good sense, and to translate it in other places when it is taken in an euill sense, the Greeke word being one in all those places? Can there be a more impious forme of proceeding? They brag, boast, & preach to the ignorant people and Nobility, that they wil follow nothing but the greeke text, that they

will translate faithfully the Greeke and Hebrew text: yet in effect they abandon both the one and the other when it pleaseth them. Besides this impious forme of proocee∣ding in not translating faithfully the Greeke text; in other places, they haue craftely put in their Bibles the word tra∣dition when it is not in the Greeke or Syriake, yea in no copy at all of the Greeke and originall text, as:(f) 1.472 Why, as though yee liued in the world,* 1.473 are ye burthened with traditions? Where they haue put in the word burthened & the word tra∣ditions, which are no wayes in the Greeke nor in the Latin, where it is, decernitis. Tell vs playnly: Yee protest to haue skill in the Greeke toung and to translate according to the Greeke text, tell vs then whether this Greeke word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 do signify tradition, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be burthened with traditions? Name vs any holy Father, ancient wryter, kingdome or nation who euer before the coming of Cal∣uin so impiously did corrupt the Bible, and translate that place as you do? Iustify your translation if you can, eyther out of Fathers or Lexicons, and be ashamed of your igno∣rance and malice. Because ye put the word tradition where it is not in the Greeke, and would not put it in those places before cited where ye know that it is most euidently in the Greeke. Know ye not that the instructions of Plato, or Aristotle cannot be called Traditions, because Traditions do signify and contayne some antiquity and succession of tyme, some vnwritten doctrine proceeding from one to another? Likewyse are ye not ashamed to translate in S. Peters Epistle, thus:(g) 1.474 Knowing that yee were not redeemed with corruptible things, as siluer and gold, from your vayne conuer∣sation, receaued by the traditions of the Fathers? Yee know that it is not so in the Greeke, but rather thus: From your vayne conuersation delyuered by the Fathers. Neuer a word of tradition. Can there be any saluation for you, or for those that do follow you, who so impiously do corrupt the Bible? feare yee not that horrible sentence pronounced against you, and against those who allowe, reade, and accompt of your corrupted Bible?(h) 1.475 If any man shall adde vnto these things, God shall adde vnto him the plagues that are written in this

booke. And againe,(i) 1.476 Put nothing to his words, least he reproue thee, and thou be found a lyar, And againe:(k) 1.477 Thou shall put nothing thereto, nor take ought therefrom. In other places translating the same Greeke word, yee make no mention of Traditions, as in S. Luke 1. Chap. Vers. 2. and els where.

3. If any Minister reply, that our vulgar Latin tran∣slation hath here the word Tradition, what is that to the purpose? for you professe and protest to translate faithfully the Greeke, and not our vulgar Latin Edition, so great is your partiality and inconstancy to follow the old Latin translation though it differ from the Greeke; and an o∣ther tyme you will not follow it though it be all one with the Greeke, as in sundry places before alledged. But all this yee do without shame or conscience, only to frame your translations to your Errours and Heresies, deceauing therby those who are ignorant of the Greeke and Hebrew languages, casting them, in following your translations, into the pit of eternall damnation. Yee protest to them to follow the Greeke and Hebrew; is it the Greeke text that induceth you to translate blasphemously ordinances for traditions, traditions for decrees, Ordinances for Iustifications, Elder for Preist, Graue for Hell, Image for Idol? which abho∣minable forme of proceeding, proueth you to be manifest heretiks, and sworne enemyes to the true word of God and Scripture.

The 19. 20. & 21. Article.

1. That the custome of the Catholike Church in this first age was, that Church-men and Religi∣gious men should not be marryed.

2. But rather lead a single and chast life.

3. And that the vowing of chastity, pouerty, and obedience was lawfull, and in vse.

CHAP. X.

AFTER the treatise of Lent-fasting follo∣weth accordingly to speake a little of single life and vowing of chastity, spe∣cially by Church men, which the Pro∣testants do abhorre greately, inuiting the politike Magistrate(a) 1.478 To roote out al doctrines of Diuels, vowes of single life &c. Which abhominable doctrine they learned of Caluin their prime Minister, and of Luther, who as a filthy Epicurean sayth:(b) 1.479 As it is not in my power that I be not a man, so it is not in my power to be without a woman. Vt non est in meis viribus situm, vt vir non sim, tam non est etiam mei iuris, vt abs{que} muliere sim. And agayne: Verbum enim hoc quod deus ait, cres∣cite & multiplicamini, non est praeceptum, sed plus quàm praeceptum; Diuinum puto opus, tam necessarium, quàm vt masculus sim, magis{que} necessarium quàm edere, bibere, purgare, mucum emungere, somno & excubijs intentum esse. Could Epicurus himselfe, or any Turke speake more profanely then this Apostle of the Protestāts, whose common prouerbe was,(c) 1.480 If the wife will not, let the maide come, si non vult vxor, veniat ancilla. The same sayth Caluin in sundry places of his Institutions, contradicting himselfe in his booke of Harmony, where he sayth directly the contrary:(d) 1.481 Praeclarum donum est virginitas, fateor. And

againe: (^e) Summa totius disputationis huc redit, meliorem esse cae∣libatum coniugio, quia in illo maior sit libertas, vt expeditius ser∣uiant homines Deo. Where he sayth also that ancient holy Fa∣thers made great accompt of single life. But let vs leaue these Epicureans, and come to the point of the matter.

2. The Catholike Church teacheth that neyther in the old or new Law, any man was, or is bound to vow eyther chastity, pouerty, or such: but that it is, and euer was a Counsell & not a Commandement: yet a thing of great deuotion and perfection in the old & new Law, intrinse∣cally belonging & furthering to the true worship of God; which I proue. In a vow there be two things to be cōside∣red: the one is, the good which is vowed, called the materiall part, for example, fasting, praying; the other, the promise it selfe made to God, which is the formall part: the material parts do belōg vnto their seuerall vertues, but the promise and fulfilling of the vow is a substantiall part of the worship of God: the reason is, because by promising and vowing any good thing to God, we acknowledge and professe therby that God is the soueraigne goodnes it selfe, supreme verity and worthy of al sort of holy seruice: in performing also that which we haue vowed, we testify that God is full of Maiesty, Reuerend, and Dreadfull; and consequently, that all promises and vowes made to God righteously are to be accomplished diligently, & without delay, because by those vowes we honour and worship him. By the contrary, they much dishonour God, who breake with him and keep not their vowes. If then all other vertuous seruice done to the glory of God be parts of his true worship, much more vowes are to be thought parts of the true worship of God: wherof it followes necessarily that at all tymes vowes were, and may be vsed; and that they were in practise before the Law of Moyses, it is eui∣dent by that vow which Iacob made of setting vp a stone, and of paying the tenthes of all his goods:(f) 1.482 Then Iacob vowed a vow, saying, if God will be with me and will keep me in this iourney which I go &c. Which vow of Iacob was well taken by God, was of an indifferent matter, and done freely by

Iacob without any compulsion or Commandement. I aske of the Ministry any expresse text of the Bible, which maketh as playnly against vowing, as this maketh for vo∣wing: which the Ministers shall neuer be able to do. And agayne:(g) 1.483 I am the God of Bethell, where thou anoyntedst the pillar, where thou vowedst a v••w vnto me. Where God maketh great accompt of Iacobs vow. Likewise the Prophet Da∣uid doth inuite vs to vow, & keep our vowes:(h) 1.484 Vow and performe vnto the Lord your God all yee that be round about him. Yea the Prophet I say foretelleth, that the Christians shall vow vnto God, and therby worship God, ioyning vowes with sacrifice and oblation, which are a speciall part of the worship of God:(i) 1.485 And the Lord shallbe knowen of the Egypti∣ans, and the Egyptians shall know the Lord in that day, and do a sacrifice and oblation, and shall vow vowes vnto the Lord, and per∣forme them. See the Prophets(k) 1.486 Ionas,(l) 1.487 Baruch, and(m) 1.488 Ieremias, who playnly do make mention of vowing and performing therof. Aske of the Ministry as playne words out of the Bible which make against vowes, which dis∣commende and condemne vowes, as they themselues do by word and writ, by life and behauiour.

3. As for the new Testament and Law of Grace, did not S. Paul make a Vow, worshipping therby God, and that in a very indifferent mater?(n) 1.489 After that he had shorne his head in Cenchra, for he had a vow. Here we haue expresse words out of the Bible for vowing; let the Ministers, if they can, giue me as expresse words against vowing, since they teach that nothing should be belieued but the ex∣presse word of the Bible.(o) 1.490 Nihil credendum nisi quod ex∣presso Dei verbo continetur, sayth Danaeus a prime Minister. And Beza:(p) 1.491 Nihil aliud quàm purum Verbum scriptum creden∣dum. The Ministers not being able conforme to their Oath and promise, to giue vs the expresse word of the Bible, do thinke it sufficient to pay vs with their sophisticall conse∣quences, wherunto euery one of vs Catholiks may reply iustly with S. Augustine:(q) 1.492 Credo illa qu•• in Scripturis sāctis leguntur, non credo ea qua ab hareticis vaenis dicuntur. I beleue that which is read and conteyned in the holy Scripture, I belieue not that

which by vayne heretiks is affirmed. In the meane tyme let vs follow and preferre the consequences, & faith of the holy, learned, and ancient Fathers of this age.

The Testimonyes of the holy Fathers of this first Age, concerning Chastity, and single life of Religious Men, and Priests. The first Section.

S. DENIS Areopagita in his Ecclesiasticall Hierarchy,(a) 1.493 prayseth greatly Religious and solitary life, wherin the vowes of Chastity, Pouerty, & Obedience, are contey∣ned: he teacheth likewise that the custome of his tyme was, that any man being desirous to leaue the world & become Religious, he was receaued solemnely by some Pastours of the Church, his habit was changed, and he was conse∣crated by certayne prayers & ceremonyes before the whole assembly, which custome is kept to this day.

2. S. Ignatius:(b) 1.494 Vxores maritis subditae estote in timore Dei, Virgines Christo in puritate; non abhominantes nuptias, sed id quod praestantius est amplectentes; non in calumniam matrimonij, sed meditādae legis gratia. And a little after, he reckoneth out sun∣dry of the old and new Law, who kept perpetuall Vir∣ginity, as Melchisedec, Iosue, Elias, Elisaeus, Ieremias, Iohn the Baptist, Iohn the Euāgelist, Timothy, Titus, E∣uodius, Clemens, with sundry others, as S. Paul, & Christ his disciples (except S. Peter) which is the reason wher∣fore Caluin himselfe auoweth, that euen from the Apostles the custome was amongst Religious men and Priests to make vowes of Chastity:(c) 1.495 Hoc, inquit, ab vltima memoria fuit conseruatum, vt se alligarent continentiae voto, qui totos se Do∣mino dicare vellent. And Peter Martyr:(d) 1.496 Statim ab Apostolo∣rum temporibus nimium tribui coeptum est calibatui &c.

3. The same holy Father Ignatius witnesseth that many monasteries & colleges of virgins were erected in his tyme:(e) 1.497 Saluto Collegium Virginum, & coetum viduarum. And agayne he auoweth that Virgins, Widowes, and Preists, who had consecrated themselues by vowing chastity, should be ho∣nored:

(f) 1.498 Eas, quae in Virginitate vitam agunt, honorate, veluti Christi Sacerdotes: Viduas, quae in sanctimonia, velut altare Dei. Wherwith agreeth that famous testimony of S. Augustine, who wryting against Manicheus, (who as an heretike, condemned vowes with our Protestants, and taught that there were two Gods, one good and another bad) affirmes that S. Paul did moue a Virgin, fit for mariage, to consecrat her selfe to God in keping her Virginity:(g) 1.499 Ipsi iam timeo A∣postolo ne daemoniorum doctrinam intulisse tunc Iconio videatur, cùm puellam oppignoratam iam thalamo, in amorem, sermone suo, perpe∣tuae virginitatis incendit. Do not our Countrey-Ministers, with those impious Manichees, call single lyfe, the doctrine of deuills?

4. Finally S. Martiall witnesseth,(h) 1.500 that he him∣selfe did perswade the holy Virgin Valeria to consecrate by a vow, her virginity to God. And(i) 1.501 S. Matthew the A∣postle induced S. Iphigenia to do the same. And(k) 1.502 S. Paul induced S. Tecla a Gentlewoman well borne. And S. Clement a Romā Lady called Flauia Domitilla:(l) 1.503 Quae (sayth Beda) à S. Clemente ob integritatis perseuerantiam fuit consecrata. In lyke manner the holy virgin S. Pudentiana daughter to S. Pudens a Roman Senatour, and Claudia a Scotish Lady (of both whom S.(m) 1.504 Paul makes mention) vowed their Virginity vnto God. And(n) 1.505 S. Mansuetus Bishop of Toul in Lorrayne disciple to S. Peter, a Scot∣tishman borne, perswaded likewise a Gentlewoman of good birth, to vow her Virginity to God.

That the Ministers haue corrupted the Bible in sundry places which proue the authority of Priestood, and of Preists, who alwayes led a single a life. The second Section.

TO the end that the Gentle Reader may better vnder∣stand the policy and double dealing of the Ministers against the name of Priests (who alwayes led a single life as I shew before) it is to be remarked, that the word Priest,

in Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in latin Presbyter, or Sacerdos, signi∣fieth a Church-man who hath receaued the holy Sacramēt of Orders, and consequently power by the imposition of hands, as witnesseth S. Paul saying:(a) 1.506 Dispyse not the grace that is in thee, which was giuen thee by Prophecy, with the laying on of the hands of the company of the Preists. Where the Ministers blasphemously haue translated against all antiquity Elder∣ship. Do the Elders of Edenburgh lay on their hands v∣pon the Ministers when they are chosen? If not, why then do they translate so ignorantly this place? Why haue the Ministers taken out the word* 1.507 Grace, translating gist, but to signify that sanctifiing Grace is not giuen by the impo∣sition of hands? Shall the Elders make Ministers and Bi∣shops by the imposition of their hands? for certaynly Ti∣mothy was a Bishop.(b) 1.508 Is it not euidēt that the most famous and ancient Ecclesiastical wryters who alwayes haue byn, do take the word Priesthood, for the company of Church∣men, and not of Laity? So holy Ignatius disciple to the A∣postles: what is (sayth he) Priestood, but the holy assembly of Bi∣shops, Confessors &c. And againe, he calleth it,(c) 1.509 The holy priesthood, because Priests are dedicated, by reason of their office, to the administration of the holy Sacraments, and to the preaching of the holy word of God. The same witnesseth S.(d) 1.510 Cyprian. S. Hierome calleth the Priests, the Senate of the holy Church:(e) 1.511 Ecclesia habet Senatum, coetum Presbyterorum. Yea that Pu∣ritan wryter and Apostata Henricus Stephanus is forced to auow the same, saying:(f) 1.512 Quo nomine (to wit of Priest∣hood) existimatur Apostolū significasse coetum omnium illorum, qui in verbo laborabunt; remarking lykewise, that when the word Priesthood is found alone, it signifieth the society of Priests, or the power giuen to them.

2. Now the Ministers to take away the holy Sacrifi∣ce of the Masse which is alwayes offered by Priests, to take away Altars wheron the holy Masse is said (for those three things, Priest, Sacrifice and Altar, are alwayes conioyned one with another) they haue taken out of the Bible in sun∣dry places the word Preist and Priesthood, & specially where the word Priest is taken in a good sense. As for example,

when there fell out a question in Religion concerning Circumcision, Paul & Barnabas were sent to the Apostles and Priests for the resolution therof:(g) 1.513 They ordayned that Paul and Barnabas, and certayne other of them should go vp to Ieru∣salem, vnto the Apostles, and* 1.514 Priests about this question. Where the Ministers impiously haue taken away the word Priests, and translated Elders. And againe, the very power giuen to Priests, is signified by the holy Sacrament of Order:(h) 1.515 And when they had ordayned them* 1.516 Priests in euery Church, and prayed and fasted, they commended them vnto our Lord, in whom they belieued. Where the Ministers haue committed two euident Blasphemyes. 1. They haue ioyned to the text, By election, which is not in the Greeke nor Syriake, to signify that the Priests and Ministers should be chosen by the Laity. 2. They haue put Elders, for Priests, to keep the people from all holy and reuerend cogitations of Priests: yet the Mini∣sters shall neuer be able to name me any holy wryter or nation who turned the word Elder, for Priest, before Cal∣uin their Prime Sicophant, who was the first Author of this blasphemous translation. Besides these places, the Mi∣nisters haue corrupted sundry other parts where the word Priest, is taken in a good sense, as:(i) 1.517 The Priests that rule wel are worthy of double honour, specially they that labour in the word and doctrine. Which saying can no wayes be applyed to the ignorant Elders of Scotland and England who are not ac∣customed to preach. And againe:(k) 1.518 Against a Priest receaue no accusation, but vnder two or three witnesses. And againe:(l) 1.519 Is any sick amongst you? let him call for the Priests of the Church, & let them pray aboue* 1.520 him, and annoynt him with oyle in the name of our Lord, and the prayer of faith shall saue the sicke, and our Lord shall rayse him vp: and if he haue committed sinne, it shalbe forgi∣uen him. Out of which place(m) 1.521 S. Chrysostome proueth the high dignity of Priests in forgiuing sinnes. Do the El∣ders of Scotland annoynt the sick? do they giue remission of sinnes to the sick? do they pray aboue them? Since the Elders do not these offices, why do they heere vse the word Elders? Since the Ministers do not practise this poynt of the Apostles Religion, nor yet belieue the same, how

can they with reason say that their Religion is the Religiō of the Apostles?

3. Now when the word, Priest, is taken in a bad sense or meaning, the Ministers translate playnly the word Priest, to make it odious to the people, as(n) 1.522 And as they spake vnto the people, the Priests, and the captayne of the temple, & the Sad∣duces came vpon them, and in sundry other places which I do omit, to be short. As for the dignity of Priests and the fashiō kept in ordeyning Priests, let the Councell of Carthage (where S. Augustine was present the yeare of God 436.) speake:(o) 1.523 A priest when he taketh his Orders, the Bishop blessing him and holding his hand vpon his head, let the Priests also that are present hold their hands by the Bishops hand, & vpon his head. Which imposition of hands & consequently perpetuall succession of our Bishops and Priests to these our dayes, amongst vs Catholiks, is an euident token that our Catholike Church is the only true Church, according to that worthy saying of S. Augustine:(p) 1.524 Tenet me in Ecclesia ab ipsa sede Petri A∣postoli, cui pascendas oues suas Dominus commendauit, vs{que} ad praesen∣tem Episcopum, successio sacerdotum &c.

4. Besides these corruptions the Ministers haue vsed the like in the word Kircke, or Church: for the which they haue placed the word Cōgregatiō, in the Bibles printed in the yeare 1562. the reason wherof was this. When first that abhominable heresy of Caluin entred in Scotland openly, which was the yeare of Christ 1559. the first day of May, some of the Nobility of Scotland (being peruerted in En∣gland) ioyned themselues together, and made open rebel∣lion against the Queene, and resolued to cast down the Churches, ouerthrow the Abbyes, yea & change the Po∣liticall state of the kingdome, vnder pretext of Religion, induced to the same by King Henry the eight, and the English nation. And to the end that the people might take better their doings, they called themselues, The Lords of the Congregation, who were the Lord of Glencarne, the Lord Ruthen, Lindesay, Boyde, and some others, whose posterity for the greatest part is already sufficiently puni∣shed by God; as for the rest, respice finem. Now to the end

that the simple people might thinke that the Lords of the Congregation were sent from God, to bring in a new Re∣ligion, and change the old of their For-fathers, they made a new Bible to be printed at London (the yeare 1562.) wherin you should neuer haue found, yea not once, the word Church, but insteed therof the word Congregation, & consequently that of S. Matthew they turned thus:(q) 1.525 And vpon this rock will I build my Congregation. And againe:(r) 1.526 If he refuse to heare the Congregation also, let him be vnto thee as a heathen man and a publican. And agayne:(s) 1.527 The congregation of the liuing God is the pillar and ground of truth. Which impious dea∣ling they vsed, to the end that the people might thinke that the Lords of the Congregation were sent from God, since they found thē so often named in the Bible. But after they had gotten the vpperhand in Scotland and changed all, then they commanded another Bible to be printed, which euer had the word Church, and not the word Congregation. By reason of this impious forme of proceeding, are not the posterity of those Lords vtterly wracked? Is not the hand of God vpon them? are they not remoued from the anci∣cient lands & possessions of their For-fathers, because they were the first Authors and in bringers of this new deformed Gospell? Let any man consider wysely and he shall easely remarke most ancient and famous houses of noble Lords, Barons, & sundry others in the Prouinces of Fife, Augus, Louthiā, Mernes, Sterling, & euery where almost, wholly changed, ouerthrowen, and no mention therof, and that by a iust iudgement of God, who hath promised to punish the sinnes of the Fathers, who do bring in a new Religion, to the third and fourth generation.

The 22. Article.

That S. Peter his Primacy in the Catholike Church was acknowledged in this first Age vniuer∣sally.

CHAP XI.

SVNDRY Wryters assigne three se∣uerall maners to gouerne a Common Wealth or Kingdome; wherin if the meaner sort beare sway and command, it is called Democracy: if few of the No∣bility command, Aristocracy: if one, Monarchy. The first sort of gouerne∣ment is subiect to sundry broyles, by reason of the incon∣stant multitude: The second is commonly diuyded with dyuers factions of the ambitions Nobility: The third as it is lesse subiect to diuision, so is it most conuenient and fit to guide and keep the subiects in peace and vnity. This is the most diuine and noble forme of gouernement, when one man hath the supreme power in administration, which is easy to be remarked in supernaturall and naturall things: as in the Mistery of the Blessed Trinity, there is the Father, from whome the Sonne, and the holy Ghost pro∣ceed, being euery way equall, in proprietyes distinct, in persons three, yet oueruling as one God. In the heauens there is one, by the which the inferiours are moued, called primum mobile. One Sūne frō whom the light of the Moone and Planets is borrowed. Likewyse in man, the little world, there is one heart, from which the vitall spirits; one braine, from which the sinewes; one liuer, from which the veynes haue their head and origine. In euery element ther is one predominant quality. Amongst birds the Eagle, amongst beasts the Lyon, amongst the fishes the Whale do dominier and command. Yea(a) 1.528 The very Bees haue their guide

and captaine whom they follow.

2. Shall not then the Church of Christ militant vpon earth, the holy Citty, kingdome, sheepfold, and the house of God haue one visible pastour, one maister and superiour? whom the Scripture auoweth playnly to be S. Peter and his successours, as our Sauiour witnesseth spea∣king to S. Peter:(b) 1.529 And I say vnto thee, that thou art Peter, and vpon this rocke will I build my Church, and the gates of hell shall not ouercome it: and I will giue vnto thee, the keyes of the kingdome of heauen, and whatsoeuer thou shall bind vpon earth, shall be bound in heauen, and whatsoeuer thou shalt loose on earth, shall be loosed in heauen. By the which words our Sauiour promiseth to giue vnto S. Peter supremacy or supereminent dignity aboue the rest of the Apostles, in calling him a Rock(c) 1.530 S. Peter is called a rock (sayth S. Ambrose) because he, as a rock or an im∣moueable stone vpholdeth the full weight and fabrike of the Christian worke Because S. Peter is(d) 1.531 the great foundation, or most solide stone vpon which Christ builded his Church. Which primacy of S. Peter S. Augustine deduceth out of the fore∣said words, saying:(e) 1.532 Only Peter amongst the Apostles deserued to hear, Thou art Peter, and vpon this rock will I build my Church; worthy truely to be a stone for the foundation of the people, which were to be builded in the house of God, to be a pillar for their stay, a key to open to them the gates of the kingdome of heauen. Not that S. Augustine thinketh Peter to be the chief and principall foūdatiō who is Christ: but rather an inferiour, secōdary, or subordinat foūdation: as wysely sayth S. Basill:(f) 1.533 God imparteth his dignities, not depryuing himselfe of them, but inioying he bestoweth them. He is the light, and yet he sayth, you are the light of the world. He is a priest, and he anoynteth priests: He is the lambe, and he sayth, behold I send you lyke lambes amōg the midst of wolfes: He is a rock, and he maketh a rock; yea though Peter be a rock, yet he is not a rock as Christ is, for Christ is the true rock imoueable of him∣selfe, Peter imoueable by Christ the rock. Which is conforme to that which the Catholiks daily do affirme, saying: That S. Peter is the head of the Church, but subordinate to Christ Iesus, the chief and independant head.

3. Secondly, our Sauiour sayth vnto S. Peter: To the••

I will giue the keyes of the kingdome of heauen: by which words he giueth to Peter and his successours power to make La∣wes, summon, and confirme Councels, appoynt or dis∣place Offices, consecrate or degrade Bishops: in a word, all power & authority which is requisite for the good go∣uernement and instruction of the Church. Euen as when the keyes of a citty or town are giuē to the King, the whole power & authority of that town is put in the kings hands; and wheras there be two sorts of keyes in the Church of God, the key of knowledge, to teach and instruct, called, Clauis scientiae, of which S. Luke speaketh:(g) 1.534 yee haue taken away the key of knowledge. And the key of authority and iurisdictiō to gouerne and rule, wherof S. Iohn:(h) 1.535 I haue the keyes of hell and of death. Againe:(i) 1.536 And the key of the house of Dauid will I lay vpon his shoulder: both those keyes were here giuen to Peter. By the one, he and his successours obteyned in∣fallible assistance and power of God to decyde maters of faith: by the other the scepter of Ecclesiastical gouernement in the mysticall body of Christ.

4. Thirdly, our Sauiour sayth to Peter: whatsoeuer thou shalt bind vpon earth &c. That is, whatsoeuer punishmēt thou shall giue, eyther of excommunication, suspension or such other spirituall censure (for Christ speaketh without restriction) the same shalbe ratified by God himselfe: and whatsoeuer of those thou shall loose, the same shalbe loo∣sed in heauen aboue; wherby power is giuen to S. Peter to loose and bind, to be the foundation of the Church of God, and that by expresse words of the Bible. Let the Mi∣nisters if they can giue as playne words against S. Peters supremacy, which they shall neuer be able to do.

5. The Ministers will say, that all the Apostles are called Rockes, & foundatiō of the Church: I answer, they were so in effect, to the end they should plant the faith in euery part of the world: they had all most ample and v∣niuersall iurisdiction and power ouer others. But S. Pe∣ter had ouer them also: they had all the keyes, but with de∣pendance of S. Peter: they were all foundations, but Pe∣ter the first after Christ, wherby Peter excelled the rest of

the Apostles in preheminency of power, in preheminency of faith, and of dignity. For the which cause whatsoeuer priuiledge is attributed by the holy Scripture to all the A∣postles togeather, the same is imparted agayne to S. Peter alone, in a more peculiar and speciall maner. For as to the Apostles al power wa•• granted to forgiue sinnes:(k) 1.537 Whose sinnes yee forgiue, they are forgiuen them: and whose yee retayne, they are retayned; the same power is giuen to Peter alone, in a more ample forme:(l) 1.538 Whatsoeuer thou shalt bind vpon earth, shalbe bound in the Heauens, &c. For all the Apostles Christ prayed, that they might be constant in faith:(m) 1.539 Not for the world do I pray, but for them whom thou hast giuen me. And the same for Peter alone:(n) 1.540 I haue prayed for thee, that thy saith fayle not. To all the Apostles our Sauiour said:(o) 1.541 When the spirit of truth cometh, he shall teach you all truth. To Peter alone:(p) 1.542 Confirme and strengthen thy brethren. To all the Apostles:(q) 1.543 Yee are built vpon the foundation of the Apostles and Prophets. To Peter alone:(r) 1.544 Thou art Peter, & vpon this rock will I build my Church. To all the Apostles Christ said:(s) 1.545 Go yee into all the world and preach the Ghospell to euery creature. To Peter a∣lone:(t) 1.546 feed my sheep. But what sheep (sayth(u) 1.547 S. Bernard) The people of this or that City? Of this or that kingdome? My sheep; (sayth he) to whome is it not manifest he designed not some, but as∣signed all: nothing is excepted, where nothing is distinguished.

6. The other Argument and Testimony wherby the Bible proueth Peters Supremacy aboue the rest of the Apostles is:(x) 1.548 Iesus said to Simon Peter: Simon the sonne of Iona, louest thou me more then these? He said vnto him. Yea Lord, thou knowest that I loue thee: he said vnto him: Feed my lambes. And a∣gaine, feed my sheep, & the third tyme, feed my sheep. Where our Sauiour vsed the word feed three seueral tymes, to con∣firme more playnly the power which he gaue to Peter a∣boue the rest, and to put the matter out of doubt: vnderstan∣ding by the word sheep, the Pastours and Rectours of the Church, and by the word lambes, those of the meaner sort, or the one and the other, as witnesseth Eusebeius:(a) 1.549 He committed, sayth he, to S. Peter his lambes, and then his sheep, be∣cause he made him not only a Pastour, but the Pastour of Pastors Peter

therfore feedeth the lambes, and also the sheep. He feedeth children and their mothers, he ruleth the people & their Prelats: he is therfore the pastour of all, because besides lambes & sheep, there is nothing in the Church. And what is, feed my sheep and lambes, but feed my Church? for all those that are in the Church of God are eyther lambes or sheep. 2. Our Sauiour promised before to build his Church vpon S. Peter, and consequently to giue him power therin: when was, I pray you, this promise performed by Christ, if not in these words, feed my sheep? Wherof it followeth necessarly, that S. Peter in vertue of these words receaued a particular power aboue the rest of the Apostles. 3. The Greeke words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, do put the matter out of doubt. For it is certayn that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth to gouerne, to rule as a superiour:(b) 1.550 And I will giue you Pastours according to my hart, which shall feed you with knowledge and vnderstanding. Agayne:(c) 1.551 Thus sayth the Lord God of Israel vnto the Pastours that feed my people. Agayne.(d) 1.552 I will feed my sheep and bring them to their rest, sayth the Lord. Againe.(e) 1.553 Out of thee shall come the Gouernour that shall seed my people Israell. Where alwayes the same Greeke word is which is here, signifiyng alwayes to gouerne, com∣mand, and rule. Out of which places, and sundry others I do inferre, that it is all one to haue said, Peter feed my sheep, my lambes, and to haue said, Peter gouerne, command, and rule all those that are in my Church, be they sheep or lam∣bes, that is pastors or inferiors. Which meaning is playnly taught by the holy Fathers, who not only do acknow∣ledge in Peter a primacy of grace or calling (as the Mini∣sters, with their sophismes and distinctions, no wayes con∣teyned in the expresse word of God, which they sweare only to teach and belieue, do dreame and forge) but also a particular primacy of power and authority aboue all o∣thers sayth S. Hierome.(f) 1.554 Among the twelue one was chosen, that a chiefe or head being appoynted, occasion of dissention might be pre∣uented. So that Peters Bishoprike which is the sea of Rome is preferred to any other whatsoeuer,(g) 1.555 Who knoweth not Peters principality of Apostleship to be preferred before euery bisho∣prike? but although the grace or preheminence of chatres be different:

yet their glory of martyrdome is one and the same. Which primacy and principality of the seat of Rome, being acknowledge by vs Catholiks doth take away infinite number of heresies schismes and diuersity of religions, which euer shall raigne and do raigne now amongst the Protestants, and Pu∣ritanes in England and Scotland, for not acknowledging a supremacy and visible head in matters of religion.(h) 1.556 Ne{que} enim aliunde haereses obortae sunt, aut nata sunt schismata, quàm inde, quòd sacerdoti Dei non obtemperetur, nec vnus in Ecclesia ad tempus sacerdos, & ad tempus Iudex vi••e Christi cogitatur, sayth the same holy Father and martyr. Wherof he giueth this good reason: if God who is goodnes it selfe hath so great care of little and small things, and that(i) 1.557 one spar∣row shall not fall on the ground without him, and that all the haires of our head are numbred; much more doth it apperteyne to the prouidence & goodnes of God, that in his Church, which is the house of the liuing God, some visible head and superior be placed to iudge in matters of religiō, to the end we be not like Children,(k) 1.558 wauering and caryed about with euery wind of doctrine, by the deceit of men, and craftynes. Which craftynes the Puritanes of Scotland haue deceitfully vsed in promising to preach nothing but the expresse word of God, the scripture, the playne words of the Bible. Which promise they not being able to performe, no not in one debatable poynt of Religion, will haue vs to take their rotten and stinking consequences, fond distinctions, and new inuen∣ted expositions, for the pure glittering gold of the word of God. Let not vs Catholiks make accompt what M. Ro∣bert Bruce, M. Robert Rolloke, M. Caluin, and M. Ram∣sey do say, but what the Bible sayth.(l) 1.559 Non audiamus (sayth S. Augustine) hac dico, haec dicis, sed audiamus haec dicit Dominus: who sayth in playne termes to S. Peter, feed my sheep, three seuerall tymes: Peter I will build my Church vpon thee. Peter I will giue thee, the keyes of the kingdome of heauen. Peter whatsoe∣uer thou loosest in earth &c. The meaning of the which words shall neyther be taken of the Ministers nor of me, but let the holy Fathers of this first age be iudges therof.

2. But before I enter to produce the sentences of

the holy Fathers, I would intreat at least the vnpassionate Protestant to consider that notwithstāding this supremacy and superiority in spirituall matters which we Catholiks do acknowledge in S. Peter and his successours, yet we acknowledge likewyse, and constantly belieue, absolute authority, whole power, intier iurisdiction to be in Kings, in temporall matters and their gouernment; yea the want of true religion in kings and superiours cannot bring with it a necessary want of authority in gouernement; for as true faith is not necessary for true iurisdiction, so true autho∣rity and iurisdiction is not lost by the losse of true faith, & religiō. Which is the cause wherfore the Catholike Church commandeth vs,(a) 1.560 To be subiect of necessity, not only for feare, but also for conscience; directly against that axiome of the Protestāts, which doth teach, that the law of kings cannot oblige in conscience. To the which purpose(b) 1.561 S. Augustine re∣marketh, that in his tyme the Catholiks were obedient in tēporal matters to Iulian the Apostata Emperour, when he commanded them in any temporall thing: As to make warre vnder him, to fight against his enemyes; but when he commanded them to do things against their religion and conscience, they would only obey God the king of kings, and Emperour of Emperours. Iulianus extitit infidelis Imperator, (sayth S. Augustine) nonne extitit Apostata? Milites Christiani seruierunt Imperatori Infideli: vbi veniebat ad causam Christi, non agnoscebant, nisi illum qui in caelo erat: quando volebat vt Idola colerent, vt thurificarent, praeponebant illi Deum: Quando autem dicebat producite aciem, ite contra illam gentem, statim ob∣temperabant: distinguebant Dominum eternum à Domino temporali, & tamen subditi erant propter Dominum aeternum Domino tempo∣rali. S. Ignatius giueth the reasō of this Catholike doctrine in that Epistle of his ad Smirnēses which was writtē fyftene hundreth yeares since. Because, sayth he, as in wordly maters none is aboue the king, nor lyke to him; so in the Church there is none greater then the true Bishop. As in temporall maters the king hath all soueraignty, so in spirituall some chiefe head must needes be ordeyned, acknowleged, and obeyed. Wherfore if Kings and Princes do persecute vs Catholiks for our

conscience and religion, we should be both constant and patient; constant in our Religion, remembring that saying of Christ Iesus:(c) 1.562 He who ••••nyeth me before men, I shall deny him before my Father in heauen. Patient, considering that we(d) 1.563 suffer for well doing, and not as malefactors; assuring our selues, that(e) 1.564 our tribulation which presently is but momētary & light, will work in vs aboue measure eternall glory. Let not ther∣fore my deer Countrey-men any grieuance imposed vpon our temporall estates make vs impatien••, discontented, or put vs in danger to loose the true religion of our Forfathers, calling to mynd the infinite multititude of Noble men & women who not only haue lost their goods and temporall estates for the Catholike religion, but likewyse haue sea∣led the same with their blood, hauing won manfully, for transitory things eternall, an infinite riches in heauen; for a momentary calumny and shame of this world, a per∣petuall and euerlasting glory before the Angels in heauen; for worldly preferment and fleshly liberty, an eternall preferment and euerlasting liberty in heauen. Finally tou∣ching the reuerence & honour which our Catholike reli∣gion giueth to Kings and Princes in particular, I say with S. Bernard, the same which at seuerall tymes I sayd, being in Prison, before the Lords of the high Commission:(f) 1.565 If all the world should conspire against me, to mooue me for to attempt any thing against the Kings maiesty, yet would I feare God, as not da∣ring to offend the king by him appoynted: for I know it is written, that who resisteth the power, resisteth the ordinance of God, and purchas∣seth to himselfe damnation. To conclude then, let vs be euer myndfull of those words of S. Peter,(g) 1.566 feare God and honour the King.(g) 1.567 And, (h) To giue to Caesar, that which is Caesars, and to God, that which is Gods.

3. As concerning the reuerence honour and obe∣dience which the Puritans in Scotland, the Hugonots in France, the Lutherans in Germany, and the Anabaptists in Holland, do giue to kings and superiours, conforme to the grounds of their religion; I will set down their owne very words, that the good Reader may giue greater credit to my report. First of all M. Iohn Caluin, the ground and first

Author of this reformed or rather deformed religion, spea∣king of the authority of kings, who are of a different reli∣gion from him, sayth thus:(i) 1.568 Earthly Princes do be••eaue them∣selues of authority, when they erect themselues against God, yea they are vnworthy to be accompted in the number of men, and therfore we must rather spit vpon their faces, then obey them. Which blas∣phemous doctrine D. Wilkes an English Protestants wit∣nesseth to be Caluins, wryting thus to the seditious Puri∣tanes, Caluins schollers:(k) 1.569 They were your teachers (sayth he) who accompt those Princes, who are not refined by your spirit, vnwor∣thy to be accompted amongst the number of men, and therfore rather to be spitted vpon, then obeyed; they were your teachers who defend rebellion against princes of a different religion: which abhomina∣ble doctrine of M. Iohn Caluin was put in practise in Ge∣neua it selfe, for as much,(l) 1.570 As they of Geneua (as witnesseth an English Protestant) did depose their Catholike liege Lord & Prince the Duke of Sauoy, from his temporall right, albeit he was by right of succession the temporall Lord and owner of that Citty and territory. Hence it was, that M. Iohn Knox an Apostata fryar and the piller of the Scots Deformation, a man tray∣ned vp at Geneua, and whom Caluin calleth,(m) 1.571 An ex∣cellent man, and his most reuerend brother, did learne of Caluin that doctrine of Sedition, and brought it into Scotland, to the playne ouerthrow of the authority of kings and of the Nobility, which gaue occasion to an(n) 1.572 English Prote∣stant to make a booke against the seditious doctrine of Knox, thus intituled: Of the proceeding of the Scottish Mini∣sters, according to the Geneuian rules of Reformation.

4. To make this poynt more euident in the confessed doctrine of M. Iohn Knox, Buchanan, and others Scots and English Ministers instructed at Geneua, I wil set down the very words of M. Bancroft an English Protestant, who alledgeth the history of the Church of Scotland set our by M. Iohn Knox, and printed by Vautrouiller. First then he sayth:(o) 1.573 That after a certayne sermon of M. Iohn Knox made in S. Andrewes, the houses of the fryars and abbayes of that towne (as after in Sriueling, Lithquo and Edenburgh, the Quene being fled thence for feare) were cast downe. 2. Knox & those of that diabolically reformed

religion kept the feild two moneths, and tooke away to them selues the Coyning-Irons, which is lese-Maiesty. 3. They gaue the Quene the lye diuers tymes, and vsed her with most despytfull speaches, and renoun∣ced their obedience vnto her. 4. They depryued her from regiment by a formall act penned by Knox. 5(p) 1.574 M. Sutcliffe another famous Protestant asketh the Puritans, Whether the reasons alledged by Knox and Willoks, against their gouernour and Prince, were sufficiēt for subiects to depose a Prince or Regēt lawfully appoynted, as they & their fellowes did depose the Quene Regent of Scotland? 6 What e∣normityes did the Scots Puritans and Protestants against Blessed Quene Marie, his Highnes dearest Mother, let his Maiesty be witnesse therof.(q) 1.575 How they vsed, sayth his Ma∣iesty, that poore lady my Mother, is not vnknowen, and with grief I remember it. 7. Knox(r) 1.576 in a booke of his to the Commu∣nalty sayth: Reformation of religion (that i•• manifest rebelliō) belongeth to the communalty. And againe, That God (sayth(s) 1.577 Knox) hath appointed the Nobili••y to brydle the inordinate ap∣petites of Princes. Againe, That Princes (sayth(t) 1.578 Knox) for iust causes may be deposed. And againe, If Princes be Tyrans (sayth(u) 1.579 Knox) against God and his trueth, their subiects are freed from their oath of obedience. Againe, The people haue right (sayth(x) 1.580 Buchanan a Scots Puritan) to bestow the crown at their pleasure. It were tedious and loathsome to set down the abhominable doctrine, diuelish precepts and Idola∣trous speaches, which Bucanan setteth down in that booke of his, de Iure Regni apud Scotos, which doctrine the Huge∣nots in Frāce of late did put in practise, giuing therby place to the Prouerb: That it is as rare to find a whyte Aethiopian, as a faithfull Hugenot. But let vs come to the consequences of the holy Fathers.

The Testimonies of the holy Fathers of this first Age, prouing the primacy of S. Peter: And of his successours in the Catholike Church. The first Section.

S. DENYS S. Paul his disciple conferreth S. Peter with the rest of the Apostles, and calleth him, the chief and head of the rest of the Apostles:(a) 1.581 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, supremum & antiquissimum Theo∣logorum fastigium. Which verity was so constantly beleued by the holy Fathers of this age, that Origen himselfe doth witnes those of his tyme to haue receaued the foresaid doctrine frō their Forfeathers, that is, from those of the first age, which is the cause wherfore he himselfe calleth Peter (^b)(p) 1.582 Apostolorum principem, the prince of the Apostles. And againe.(c) 1.583 Petrus per promissionem meruit fieri Ecclesiae fun∣damentum.

2. S. Clemens S. Peters owne disciple and successor after Linus in the Apostolicall seat, affirmeth S. Peter to haue bene chosen by Christ as head and Father of the rest:(d) 1.584 Simon Petrus, qui verae fidei merito, & integrae praedicationis ob∣tentu, fundamentum esse Ecclesiae definitus est: qua de causa etiam Domini ore diuino cognominatus est Petrus, qui fuit primitiae electi∣onis Domini, Apostolorum primus, cui & primò Deus Pater filium re∣uelauit, cui & Christus competenter beatitudinem contulit, qui & vo∣catus est & electus, & conuiua Domini & comes effectus, tanquam bonus & probatissimus discipulus, qui obscuriorem mundi plagam Oc∣cidentis (velut omnium potentior) illuminare praeceptus est, qui{que} & integrè potuit implere praeceptum. And againe he witnesseth that there was not a like equality amongst the Apostles, but one was preferred before the rest.(e) 1.585 Nec inter ipsos Apo∣stolos par institutio fuit, sed vnus omnibus praefuit. And againe he calleth S Peter:(f) 1.586 Beatum Apostolum, omnium Apostolorum pat∣rem, qui claues regni caelestis accepit.

3. S. Ignatius Martyr in an epistle of his to the Ro∣mans, commendeth the Roman Church greatly aboue

the rest as most holy, most famous, and worthy to com∣mand others.(g) 1.587 Ignatius qui & Theophorus misericordiam conse∣quutae Ecclesiae sanctificatae & illuminata &c. quae praesidet in loco re∣gionis Romanorum, Deodigna, decore digna, meritò beatissima, digna laude; digna qua quis potiatur castissima & praecellenti dilectione Christi, ac patris nomen ferens, spiritu plena &c. Which doctrine was so constantly receaued by the holy Fathers of the ensu∣ing ages that no wyse man may doubt therof. Of the which holy Fathers, some called Peter(h) 1.588 Worthy to be preferred be∣fore all the Apostles, worthy to be called the Prince of the Apostles:(i) 1.589 The head of the rest,(k) 1.590 the pastor and head of the Church placed by Christ ouer the whole earth:(l) 1.591 The Maister of the whole world; the rock & top of the Catholike Church. Which authority of Church gouernement affirmed by those & other holy Fathers could not be tyed to the person of S. Peter alone, as to die with him, but was to suruiue and continue in his succes∣sours to the worlds end, to procure therby vnity and obe∣dience, and to keep all the Pastours of the world in peace, to conuince heresyes, to settle controuersies of Religion. Truly if God had not set down some head ouer his church, it(m) 1.592 should be in a farre worse case, then the meanest Common∣wealth, nay almost then a den of theeues, if the Church were left destitute of meanes, eyther to cōuince heresies, or to suppresse them. And Melancthon another famous Protestant, acknowledged the Popes supremacy descending frō S. Peter to be wholly necessary in the Church of God.(n) 1.593 For as certayne Bishops, sayth he, are president ouer many churches, so the Bishop of Rome is president ouer all Bishops and Canonicall policy, which no wyse man, as I thinke, doth, or ought to disallow &c. for the Monarchy of the Bishop of Rome is, in my opinion, profitable to this end, that consent of doctrine may be retayned: Wherfore an agreement may easily be established in this article of the Popes primacy, if other articles could be agreed vpon. To whome agreeth M. Iacob an English Pro∣testant, who sayth:(o) 1.594 By acknowledging a Catholike visible Church, it followeth necessarily that there is, and ought to be on earth an vniuersall gouernement Ecclesiasticall &c. for if there be properly one visible Church and gouernement Ecclesiasticall throughout the world, then this must be in some one place eminently, for some whither

we must go when Christ biddeth vs tell the Church: now there is no place in all the world so likely as Rome, to be the visible and spring head of vniuersall gouernement of the Catholike Church,

That the Ministers haue corrupted the Bible in sundry places, which proue S. Peters Primacy, and others poynts of Catholike doctrine. The second Section.

IT is aboue the expectation of any mā that feareth God, of whatsoeuer Religion he be, to see how impiously the Ministers haue corrupted the Bible to cōfirme their heresies, errours and blasphemyes. And as cōcerning this point of S. Peters primacy they haue corrupted S. Marke thus:(a) 1.595 And the first was Simon, and he named Simon Peter. Where they haue put in the text these words, and the first was Simon, which are no wyse in the* 1.596 Greeke, nor els in the Syriake, where it is only Veschami leschemhhun schema kipho, & nominauit Schemeun nomine kipho. Can there be a greater abhomination or sinne before God then willingly & wittingly to put in the vul∣gar text, which is not in the originall? Can the Ministers beleue in God, who thus do corrupt the word of God? Is it not a sinne against the holy Ghost,(b) 1.597 which shall not be forgiuen to men, to belye the holy Ghost and make him to say that, which he did neuer say, and which is not in the originall? to corrupt, bely and speake against the holy Fa∣thers (as the Ministers do) it is a great sinne,(c) 1.598 but whosoeuer shall speake against the holy Ghost (in corrupting the Originall text of the holy Ghost) it shall not be forgiuen him neyther in this world, nor in the world to come. Caluin was the first inuenter of this corruption, which was confirmed by* 1.599 Beza, who granteth that the word first, in S. Mathew, is found in all the Greeke copyes:(d) 1.600 Now the names of the twelue Apostles are these, the first is Simon called Peter: But it hath bene put in, sayth he, by some Papist: Ab aliquo additum est, qui Petri primatum vellet stabilire. But wherfore haue the Ministers put in the text of S. Marke the word first, which is not in the Greeke, since it is playnly in S. Mathew? The reason is. Because in S. Ma∣thew

the Apostles are named conforme to their place, dig∣nity and authority thus: The first is Simon called Peter. Not say∣ing after, the second is Andrew his brother, but because Peter was first in dignity, he was first named. Nor likewyse by reason of the tyme they were called to Christs seruice, for Peter was called after(e) 1.601 Andrew, and yet Peter is by all the Euangelistes placed the first, by reason he was the chief and the head of the rest, and had primacy aboue the rest. As Iudas Iscariotes is alwayes placed the last by reason of his vnworthynes: So S. Peter is placed the first by reason of his dignity. And because S. Marke maketh mention of the Apostles in order, as their names were changed by Christ, placing first Peter, and then Iames and Iohn &c. and not Andrew, as S. Matthew did, the Ministers haue put in S. Marke the word first, to infirme and weaken S. Mathew his fashion of reckoning, by reason of dignity, and to fortifie S. Marks fashiō of reckoning, which is by reason of the changing of their names; inferring consequently, that both the one and the other in placing S. Peter first, regarded not his Primacy, but because his name was first changed: a crafty and subtile forme of corrupting the word of God, which hardly at the first and simple vew will be perceaued. But why doth S. Paul reckon Peter after Ia∣mes?(f) 1.602 And when Iames, and Cephas, and Iohn knew of the grace &c. By reason of Iames his age wherof he had regard an•• not of any other thing. Doth not S. Paul in the same chapter declare that Peter had a particular obligatiō aboue the rest to preach to the circumcised?

2. Another corruption is in the second of the Cronicles, where they haue ioyned to the text many words, which are not in the Greeke, nor yet in the He∣brew. The words are:(g) 1.603 Concerning the rest of the acts of Iehoiakim, and his abhominations which he did, and carued Images that were layed to his charge, behold they are written in the booke of the Kings &c. These words, carued Images layed to his charge, are not in the Hebrew text, but impiously put in all the Bibles printed in the yeare 1562. to make the Images odious, and to encourage the people in that yeare to

cast down the Churches, and after they had become Maister of all, they tooke those foresaid words out of the Bible printed afterward: which corruptiō I set down heer by rea∣son of the Ministers animosity against the Church of God, wherof S. Peter is head.

3. To make the holy Processions, which the Ca∣tholike Church doth vse, odious, they haue likewise cor∣rupted the Bible thus:(h) 1.604 And when the feast of Bacchus was kept, they were constrayned to go in the procession of Bacchus with gar∣lands of Iuy. Vsing the word procession, which is not in the* 1.605 greeke, and conferring the holy processions of the Catho∣like Church, where the holy Crosse the Instrument of our redemption is exhibited, to the filthy and abhominable feasts of Bacchus. Is there any Minister so ignorant, that he knoweth not, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth only, to go in pompe, and not in procession? Doth not their fellow* 1.606 Puritan teach, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is, cum pompa incedo? and Ouid, Cineri materno ducere pompam. And Budaeus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ignorant Ministers who carry about with them in their pocket the Greeke new Testament for a shew, yet few of them can read it, and very few vnderstand it, wherof I made experience being in Prison in Edenburgh the yeare 1620. The Catholike translation of this place is: And when the feast of Bacchus was kept, they were compelled to go about crowned with Iuy vnto Bacchus. Neuer a word of Proces∣sions.

4. To make odious the holy foundations which our forfathers of charity erected for the seruice of God, they haue corrupted filthily the Bible, thus:(i) 1.607 And he put down the Chemarims whome the Kings of Iudah had founded, to burne incense in the high places. In the Hebrew, Greeke, and Latin text it is otherwyse: And he destroyed the sooth-sayers, which the Kings of Iudah had appoynted to sacrifice in the excelses in the citty of Iuda. Agayne, to make the great and feruent deuotion of the Catholiks in their prayers odious to the people, they haue corrupted the Bible thus:(k) 1.608 For as I passed by, and beheld your deuotions, I found an Altar, wherin was written, Vnto the vnknow∣en God. Where without conscience, or any religion at all

they haue thrust in the word deuotion, which is not in the Greeke, or Syriake text, in the which it is thus, Passing by, and seeing your Idols, or simulachres, not, seing your deuotions. Could the Diuel himselfe in person inuent greater craft to corrupt the word of God, to deceaue the poore silly soules of the Protestants? What excuse can the Protestants haue in the day of Iudgement, in reading and belieuing such abho∣minable translations, such malicious corruptions, such de∣testable Bibles, which are much lesse the word of God, then William Wallace booke, wherin there is no blas∣phemous nor Idolatrous translation; as is in the Bibles presently read, and preached in Scotland. Remarke the double dealing of the Ministers, who do translate in o∣ther places the same Greeke word otherwyse, as that of S. Paul, who speaking of the proude and lofty mynd of the Puritan Minister, or of a Protestant Bishop, sayth:(l) 1.609 Who is an aduersary, and exalteth himselfe against all, that is called God, or that is worshipped. Where the same greeke word is not tran∣slated, deuotion, but worshipped.

The 23. & 24. Article.

1. That the true Church of God must needs be infal∣lible.

2. And as she hath absolute authority to propone matters of faith, so she cannot erre in proponing such matters to be belieued, as Apo∣stolicall Traditions, which euer haue bene belie∣ued.

CHAP. XII.

THOVGH I haue handled before this matter of the Church, of the markes and propertyes therof, yet I thought good to speake more at length of the infallibility of the true Church of God, and of the ab∣solute authority therof in maters of faith, which once being granted, no difficulty can be found in any other poynt of the Catholike religion; for he who is persuaded that the true Church of God hath sufficient authority to propone maters of faith, & likewyse cannot erre in proponing the same, must needes easily im∣brace & belieue whatsoeuer the Church proponeth to be belieued. True it is, that I haue conferred with some Mini∣sters in Scotland, who were certaynly perswaded (as they said) that the true Church of God could not erre. That the true Church of God is infallible in proponing matters of faith to be belieued: Others denying the same but ignorantly, of passion rather, then of reason conforme to their custome. But to the end this matter be deduced more playnly I will intreat the Reader to consider.

2. First, that the word Church, may be taken foure seuerall wayes. First, for the whole company of Christian professours consisting of sheep and Pastors, that is, of some

who by Gods ordinance and appoyntement, haue office and authority to feed, and teach the right faith and religion; and of others who are taught: and thus the word Church is taken when we say, the Church of God is vniuersal and Catholike: The Church of God hath euer bene and shalbe. Secondly, the word Church is taken for the more principall part of that compa∣ny, to wit, the full company of Pastors gathered togeather or dispersed throughout the world. Thirdly for a principal member, to wit, the visible head of this mysticall body, the chief Pastor, Christs vicar, S. Peters successour called the Pope: Not as he is a particular and priuate man, but as ey∣ther alone, or at least assisted with a generall Councel, hath receaued of Christ ful authority to feed the Christian flock, by proponing to them maters of faith. Fourthly, the Church is taken for euery particular Pastour, not as he is a priuate man, but as he is authorized, vnder, and with dependance of the chief pastor to feed that flock p••rticularly, which is committed to his charge: wherby it is euident that those Apostata Priests and Monks, as M. Iohn Knox, Willox, Craig, and such like (nothing els but our dregs, yet the first and chief pillars of the deformed Scots religion) who prea∣ched first the Puritans religion, had no ordinary calling to do the same, because they were not authorized by their immediat superiors, nor yet by the chief Pastor, to preach such a new religion. As for extraordinary calling and au∣thority, they had none (though ignorantly they brag of it) by reason as they were not sent extraordinarly and imme∣diatly by God, so they had no marks of extraordinary cal∣ling, which are humility, extraordinary good and holy Life and Miracles, as witnesseth the Scripture in Moyses, the Prophets, S. Iohn Baptist, and S. Paul, as learnedly S.(a) 1.610 Gregory the great teacheth, with sundry others.

3. Secondly, consider that the infallible and abso∣lute authority that I am to proue to be in the Church of God, is with reason called the authority of the Church, specially as the word Church is taken in the third significa∣tion, as being ordayned to the proffit of the whole Church, and of euery mēber therof, in regard of the doctrine which

proceedeth, and taketh hold from the authority of the Church: which doctrine as it is in it selfe infallible, so it worketh infallibility in the hart of euery seuerall person, so much, as he groundeth his faith vpon the diuine doctrine reuealed by God to the Church, and proponed to him by the Church. So that God the prime Verity of all doth re∣ueale (conforme to his promise set down in seuerall places of the Bible) to the Church that holy doctrine which we should belieue vnder payne of damnation: for,(b) 1.611 He that beleueth not shall be condemned. And the Church being groun∣ded vpon the word and authority of God, and infallibly as∣sisted by the holy Ghost, doth propone the same doctrine to the Christians to be belieued: wherof it followeth, that we Catholiks do not build our faith and religion vpon the priuat opinion of any one, or some few Doctors or Pastors of the Catholike Church; yea not vpon the priuat opinion of the Pope or chief Pastor, as this priuat opinion is made knowne to vs priuatly▪ as by a Sermon preached, publick audience, or printed booke: but rather it is necessary that the doctrine of the chief pastour, (to the end it haue infal∣libility) be delyuered to vs by pastorall authority, as the publick doctrine of the Church, when in matters called in question he defyneth as chief Pastour (specially with a generall Councell) what is to be holden, proponing the same to the whole Church to be belieued, and pronoun∣cing Anathema against those that hold the contrary; or els when the chief pastor expresly signifieth that his inten∣tion is with his pastorall authority to oblige the vniuersall Church to hold that which he proponeth as a matter of faith, wherin God hath promised to assist & guide the chief pastour infallibly, saying:(c) 1.612 I haue prayed for thee, that thy faith fayle not. Therfore when thou art conuerted, strengthen thy bre∣thren. Where the word conuerted, is to be remarked dili∣gently.

4. Of the which doctrine it followeth, how igno∣rantly some of the Ministry obiect the lyues of some Popes or of other Pastors, or certayne historyes, & recordes which we beleue not as matters of faith. Likewyse how ignoran∣tly

the Ministers do teach, that we beleue whatsoeuer the Church proponeth, as a mater of faith, though it be against the Scripture: for it is impossible that the true Church be∣ing infallibly assisted by God (according to his promise) can, or may propone any thing which is against, or besids the Scripture.

5. Fourthly, of the said doctrine it followeth likewayes how ignorantly the Ministers do preach, that we beleue as maters of fayth, all visions and miracles of Saintes &c. Which is a manifest calumny. For as it were temerity, rashnes, & a sort of folly to deny or misbelieue (fide humana & piè,) those miracles, which so many wyse, holy and learned Pastours, Kings and Princes, Kingdomes and na∣tions haue constantly auowed; So we belieue only those which the Catholike Church (authoritatiuè) proponeth to be belieued as maters of faith, which are very few.

6. Fyftly, when I say, the authority of the Church is absolute and infallible. I do not vnderstand, as if it were independant of God or his word, as though the Church might at pleasure pronoūce any doctrine to be diuine, with∣out any respect to God or his word. But I accompt the doctrine of the Church to be infallible of it selfe, and the authority to be absolute in respect of vs, in this sense, that we, after the sentence of this or that poynt of faith pro∣nounced by the Church, we (I say) are absolutly bound and obliged to submit our iudgements, and to belieue that for infallible truth, which by the Church is defyned for such. The Ministers religion vpon the other side denying the infallible and absolute authority of the Church, can haue nothing but errour, deceit, instability and fallibility for the last ground and resolution therof.

7. First then I proue the Church to haue such ab∣solute authority to propone vnto vs matters of religion to be belieued vnder the payne of condemnation. I proue it (I say) out of that of S. Paul:(d) 1.613 Remember them which haue the ouer sight of you, which haue declared vnto you the word of God, whose faith follow, considering what hath bene the end of their conuersation. And againe(e) 1.614 Obey your Superiours, and submit your selues, for

they watch for your soules, as they that must giue accompt, that they may do it with Ioy, and not with greef, for that is vnproffitable for you. By these words & other places of the Scripture, we are ab∣solutly commanded to obey the Church, our Prelats, and su∣periours, and to be subiect vnto them, as to men that are to giue accompt for our soules. But absolute obedience and su∣biection on our syde, supposeth absolute authority to be in them, whom we obey. Ergo, since absolutly we are com∣manded to obey thē, they must needs haue absolute power to command vs. 2. The reason why we should obey our Superiours, is declared by the Apostle, because they are to giue accompt for our soules. Wherof it followeth, that this our obe∣dience (as likewise their authority) extendeth it selfe to all maters perteyning to the saluation of our soules, which are specially matters of faith, without the which there is no sa∣luation: which is the reason wherfore the Bible witnesseth that matters preached vnto vs, haue annexed certayne obe∣diēce, Wherby those who do preach should be obeyed & belieued:(f) 1.615 But they haue not all obeyed the Ghospell: For Isaias sayth, Lord who hath belieued our report? Where both the Prophet, and the A∣postle testifie, that we are obliged to obey the true Pa∣stours who teach the word of God, to whome consequently absolute authority must needes be granted. 3. The differēce betwixt science and belief, is, that science is grounded im∣mediatly vpon the euidence of things wherof we haue science, and so there may be perfect science though there be no authority at all in the speaker, or in him who maketh a demonstration à priori, or à posteriori: But so it is not in maters of belief which are grounded immediatly vpon the authority of the speaker, whether the thing be euident or not: yea commonly diuine and humane faith is,(g) 1.616 of things which are not euident or seene. Which is specially true of diuine faith, the reason wherof the Scripture giueth: Nam quod videt quis, quid credat? Since therfore we haue not science but be∣lief of diuine things, spoken first and immediatly by God to the Prophets and Apostles, spoken immediatly to vs by the Church and the present pastours therof, we canno•• expect euidence of those things, but it suffiseth vs to giue credit

to the Church and Pastour therof, for the authority of the speaker: which Church doth, by authority receaued from God, speake and reueale those things to vs. 4. If there were no absolute authority in the Church, in proponing maters of faith, but rather after the Church hath proponed them, & sufficiently pronounced sentence, it were free and lawfull for euery man to examine the proponed doctrine of the Church, with the Scripture, conferring the doctrine therof with sundry places of the Scripture (as the Ministers do ig∣norantly and foolishly teach,) so that it were lawfull to e∣uery man to admit, reiect or not belieue the doctrine of the Church, because after collation therof with the Scriptur•••• he findeth not the said doctrine, according to his fantasy, imagination, yea passion, well grounded in the Scripture: If this (I say) were lawfull to euery man to do, as the Mi∣nisters do teach, there should neuer be an end of exami∣ning by the Scripture, since this priuat examination hath much more need of a new examination thē the doctrine of the Church, and this other examination, of another, & sic in infini••um. Being in Prisō I asked of M. Andrew Ramsey what certaynty and infallibility he had in preaching the word of God? he answered, that in preaching the word he might erre and lye: What certaynty then and infallibility, said I, haue those who do heare you? He replyed, that he desired them to conferre & examine his doctrine with the Scriptures. I replyed; eyther they may erre in examining your preaching with the Scripture, or not? if they may not erre, then they haue greater certaynty and infallibility then you who are a Minister: if they may erre, what auayleth thē to examine your doctrine with the Scripture, since after due examination they remayne euer incertayne, and doubt∣full of what you haue preached, and what they haue exami∣ned; and consequently neyther can your preaching not their examination of the Scripture, breed true and diuine faith (which must be infallible) in their harts: and this is the reason wherfore the last resolution of the Protestants faith and religion, is nothing but errour and incertaynty, & consequently the faith & belief of the Protestants cannot

be diuine but humane: for diuine faith, as it is infallible, so the last resolution therof must be in some infallible autho∣rity, which cānot be, except in the authority of the church: which verity gaue occasion to S. Augustine to say,(h) 1.617 That he would not, or should not beleue the Ghospell it selfe, if he were not moued therevnto by the authority of the Church. And thus far con∣cerning the absolute authority of the Church: adding only this, that if a King in his Kingdome had not absolute au∣thority to make lawes, to the good and the proffit of his Kingdome: if a Parliamēt had not absolute authority to set down things for the good state of the Commō wealth, but ••••ther if it were permitted to euery particular man, or foure or fiue heady & rebellious cōpanions gathered togeather, to examine the Kings & Parlaments authority in making of the lawes, to examine them (I say) after the sentence of the Parlament duely pronounced; truely neyther could such a King be called a true King, nor such a Parlament, a lawfull Parlament: euen so it is in the Church, in respect of absolute authority.

8. As concerning the infallibility of the Church, which I promised to proue; it is to be remarked, that I take the word Church, as a company of men assisted infallibly by the holy Ghost, the doctrine wherof consequently is called, not meerly humane, but rather diuine: as proceeding originally and principally from the spirit of God. This being noted, I proue the infallible authority of the church in maters of faith, out of these places of the Bible. First:(i) 1.618 And Iesus came and spake vnto them, saying, All power is giuen vnto me in heauen and in earth: Go therfore and teach all nations, bapti∣zing them in the name of the Father, & the Sonne, and the holy Ghost, teaching them to obserue all things, whatsoeuer I haue commāded you; and loe I am with you alway vntill the end of the world. And a∣gaine with this whole power (which he receaued of his Father) he sent the Apostles and their successours:(k) 1.619 As my father sent me, so send I you. And againe, he giueth com∣mission to the Apostles and their successours:(l) 1.620 Go ye into al the world and preach the Ghospell to euery creature. Againe:(m) 1.621 He that heareth you, heareth me, and he that dispyseth you, dispyseth

me, and he that dispyseth me, despyseth him that sent me. Now I say, Chryst our Sauiour (to whome all power was giuen in heauen and earth) had infallible power and authority: euen as he was man, to teach and propone to vs matters of faith, and had power to giue to others the same authority, But what power Christ had in this kynd, he communica∣ted it to his Apostles and to their successours, at least so far as it was necessary for the good of the Church. Ergo, the first proposition is certayne, and as it were, in playne words in the Bible. The Minor I proue: Because Christ sent his Apostles, and their successors with that authority, wher∣with his heauenly Father sent him: But that authority was infallible. Ergo the authority of the Apostles and their suc∣cessours must needs be infallible.

9. Secondly if the authority of the Church, in propo∣ning maters of faith to be belieued, were fallible, or could in such a case erre or deceaue vs, it would follow, that God himselfe could be the author of false belief, by teaching & causing the church to teach false doctrine in maters of faith: but that is impious and abhominable to grant, that God the prime verity can possibly be the author of false belief, cau∣sing the Church, or permitting the same to teach false do∣ctrine. That it would follow, God to be the authour of false belief, I prooue it in this sort. What authority the Church hath to propone maters of diuine faith, is grounded wholly in the authority of God, promising infallible assistance to the Church, sending and appoynting the Pastours therof to preach and teach, commanding vs to heare and obey thē, threatning those who will not obey, as the places of the Bi∣ble before specified do witnesse. Ergo if the authority of the Church be fallible and may deceaue men, inducing them to belieue that which is false; God himself ordeyning this au∣thority should be iustly esteemed author of this false belief, & men might iustly & with reason say to God in the later day (as learnedly Richardus à Sancto Victore a Scotsman remarketh):(n) 1.622 Domine si decepti sumus, tu decepisti nos: O Lord, if we be deceaued, thou hast deceaued vs, by reason that God com∣mandeth vs, vnder the payne of damnation, to obey the

Church, & yet the Church is fallible and erroneous in the Ministers opinion. Thus much concerning the absolute & infallible authority of the Church: Wherof I will speake more amply (God willing) in the following centuryes & ages: only this is to be remarked, that we haue the expresse words of the Bible for vs to proue the absolute and infalli∣ble authority of the Church.(o) 1.623 The Church is the ground and pillar of truth. How then can it be fallible?(p) 1.624 The ports of hel shall not preuayle against the Church. What blasphemy then is it to say that they haue preuayled in making the Church to erre? I shall be with you to the end of the world, and such other sayings as I haue cited before. I aske now of the Ministers as playne and manifest words of the Bible that proue the cōtrary, which they not being able to do, wil play the sophists & take hold vpon their sophismes & consequēces▪ which will haue some shew with the sighing sisters & ig∣norant brethrē, but none at all with vs Catholiks, of whom specially they learne that small portion of Philosophy which they haue; which is euident, by reason that the cheef authors and Philosophers which they read and peruse in their Colledges are Papists and Iesuits, as Cardinall Tolet, Fonseca, Conimbricenses, Ruuius, Zuares, Vasques, Pere∣rius, Zabarella, Balfoureus a Scots man, Mazius and sundry others. For to this day neuer hath a Scots Minister written any thing of accōpt in latin (to my knowledge) of Theo∣logie or Philosophy, or of history to the prayse of his coun∣trey, but little pamphets very fit for the Trone Lords, and the sighing sisters, which cōsequently do not passe the sea, and bringe no great commodity to the printers & booke∣sellers of Edenburgh. But let vs leaue these sophistical Mi∣nisters with their sophismes, foolish consequences & Pam∣phlets, & see the belefe of the holy Fathers of this age con∣cerning the absolute & infallible authority of the Church in proponing vnwritten traditions to be belieued and re∣ceaued.

The Testimonyes of the holy Fathers of this first Age, prouing that the true Church of God must needs be infallible, in proponing maters of faith &c. The first Section.

S. DENIS renowned and famous in the kingdome of Frāce, witnesseth, how that the holy Apostles (by rea∣son of their absolute and infallible authority) proponed & commanded the Christians to belieue vnwritten traditiōs, making mention of sundry traditions in particular, in that booke of his:(a) 1.625 Necessario igitur primi illi nostrae hierarchiae duce▪ cùm ex supersubstantiali principio diuino sacri muneris plenitud••ne•• accepissent, & idipsum deinceps propagare à diuina bonitate iussi es∣sent, ipsi{que} abs{que} inuidia cuperent, vt pote deificati, posterorum subi∣ectionem & deificationem, sensibilibus signis supercaelestia, varietate & multitudine quod vnicum est collectum, & in humanis diuina, & in materialibus immaterialia, & in ijs quae nobis sunt. familiaria, res su∣per substātiales, partim scriptis, partim non scriptis institutionibus suis, iuxta quod sacrae definiunt leges, nobis tradiderūt. Which doctrine of S. Dennis gaue occasion to S. Chrysostome to say:(b) 1.626 The Apostles did not delyuer all things by wryting, but many things without wryting, and those be as worthy of credit as the other. And Epiphanius:(c) 1.627 We must vse traditions, for the Scripture hath not all things, and therfore the Apostles delyuered certayne things by wry∣ting, and certayne by tradition.

2. S. Clemens Romanus in his Apostolical Constitu∣tions maketh mention of sundry vnwritten traditions, as the forme and fashion to consecrate Bishops, to receaue pu∣blick siners into the church, of the ceremonies of baptisme, of the ceremonyes of the Masse, of the ceremonyes cōcer∣ning holy virgins liuing togeather in monasteries, of holy∣water, of the Passion weeke, concluding thus:(d) 1.628 Omnia se∣cundum mandata Christi nobis tradita faciatis, sciētes quòd qui nos audit, Christum audit, qui verò Christum audit, Deum eius eun∣dem{que} patrem audit, cui gloria in saecula seculorum, Amen. And a∣gaine:(e) 1.629 Precationes facite manè, hora tertia, sexta, ac nona, & vespere, at{que} ad gallicantum Manè gratias agentes, quia illuminauit nos nocte sublata & reddito die: tertia, quia ea hora Pilatus iudicium

aduersus dominum pronunciauit: Sexta, quia ea hora in crucem actus est: Nona, quia tum omnia mota & tremefacta sunt Domino crucifixo, quia horrerent audaciā imporum Iudaeorum, & contumeliam domini ferre non possent: Vespere, quòd noctem dederit ad requiescendum à diurnis laboribus: ad gallicantum, quòd ea hora nunciet aduentum diei ad facienda opera lucis. Where it is easie to see, that in the very tyme of the Apostles, Catholiks, Papists and religious men were accustomed to pray and sing Mattines, & Euen∣song in the Church, yea Mattins at midnight: which holy custome was so famous in Scotland, that there were some Monasteryes therof (as that of S. Mongo in Glasco, of S. Brandane in the west Iles, of S. Columbanus in the Ile of Iona, of S. Serf in the Abbey of Culros) which being furnished to the number of six hundreth Religious men, at euery houre of the day and night, foure & twenty were appoynted to sing the prayse of God, one company succe∣ding to another. Which holy custome S. Columbanus e∣rected first in France in the Abbey of Luxouium in Bur∣gundy, called therefore by S. Bernard, Laus perennis.

3. S. Martialis(f) 1.630 in his Epistle to the Christians of Burdeaux testifieth, that the Church of God is constant & firme, and cannot erre, or fall to teach false doctrine. Inimi∣cus, qui nunc à cordibus vestris proiectus est, venturus est, vt super∣seminet populo Dei grana errorum. Sed firma Ecclesia Dei & Christi nec cadere, nec disrumpi poterit vnquam.

4. S. Ignatius witnesseth lykewise in seuerall places the infallible authority of the Church, in proponing vn∣written Apostolicall traditiōs, & maketh mētion of sundry in particular, as witnesseth(g) 1.631 his owne letter writtē to the Catholiks: and the same affirmeth(h) 1.632 Eusebius. I omit to set down the testimonyes of other Fathers of this age, the mater in it selfe being so playne and manifest, conforme to all reason and equity. Let vs them see, how abhominably the Ministers haue corrupted the Bible to proue this their Capitall heresy and Idolatry, deceauing thereby the simple people to the eternall perdition of their soules.

That the Ministers haue corrupted the Bible in sundry places, which proue the Churches Authority. The second Section.

BEFORE, I did shew how that the Ministers at their first entry and preaching in Scotland,* 1.633 to authorize the Lords of the Congregatiō in pulling down the Churches and Abbayes, scraped out the word Kirke, or Church, and placed instead therof the word cōgregatiō, which word may be applyed to an assembly of Iewes, of Turkes, sayth S. Augustine, of Infidels, yea of beastes, considering the word in the original, congregatio, though the word Ecclesia, church is taken commonly in the holy Scripture, and euer in the new testament, and among the Ecclesiasticall wryters, for the assembly of the faithfull. The Ministers not content with this impious forme of proceeding against the militant Church, they likewyse cast out their blasphemyes against the triumphant Church, wherof this place of S. Paul spe∣aketh manifestly.(a) 1.634 Yee are come to the mount Sion, and to the citty of the liuing God, the celestiall Hierusalem, and to the company of innumerable Angels, and to the Church of the first borne which are written in heauen. Which place the Ministers haue corrupted thus, and to the cōgregatiō of the first borne, taking away therby the force of the Apostles saying, who prayseth the Hebrews made Christians in regard that therby they were ioyned to the primitiue Church, or the Church of the first borne; for so readeth S. Chrisostome with vs, primitiuorum fidelium. The force of the which word primitiue Church, because the Mi∣nisters cānot abide, they haue made the sentence obscure in changing Church into congregation. So that by this translatiō of the Ministers there is no more a militant or triumphant Church, but a Congregation: and Christ is not the head of the Church, but of the Congregation: and this congrega∣tion at the casting down of the Church was in a few Lords whose posterity hath exactly bene punished by God, as all Scotland knoweth.

2. Lykewise they haue taken out the word Catholike in the title of S. Iohns Epistle. The first Catholike Epistle of S.

Iohn; They haue turned, The Generall Epistle: as in the Creed or Beliefe they cannot abide those words, The holy Catholike Church, but rather, the holy Vniuersall Church: vsing al∣wayes noueltyes, which is an infallible token of heretiks: neuertheles other Greeke words (which are to their fan∣cy) they keep and vse, as Bishop, Deacon, Baptisme, Eu∣charist, Psalmes, and such; but the holy Fathers S. Hie∣rome, S. Athanasius, Amphilochius, Nazianzemus, Cyril∣lus Hierosolymitanus, S. Augustine, and sundry others do call it, the Catholike and Canonicall Epistle of S. Iohn. Ca∣tholike, because it was written to all Christians, not to particulars, as S. Paul to the Corinthians, Ephesians, &c. Canonicall, because it was belieued as the word of God vniuersally.(b) 1.635 Canonica est ista epistola (sayth S. Augustine) per omnes gentes recitatur, orbis terra authoritate retinetur, orbem terrarum ipsa ad••sicauit. But neither the Scots nor latin Bible vsed in Scotland, is, or euer shall be, by any forraine nation acknowledged for the word of God.

3. The third place which the Ministers haue cor∣rupted is in the Epistle to the Hebrews, where S. Paul tea∣cheth the infallibility of the faith of the Church of God, though things which we belieue be not euident, for if they were euident, they could not be the obiect of faith. For as, habitus scientiae is euident, so habitus fidei, is ineuident, yet in∣fallible. So sayth the Apostle:(c) 1.636 Faith is the ground of things which are hoped for, and the conuiction or demonstration of things which are not seene. Where the Ministers haue turned the eui∣dēce of things, most ignorantly; since it is certayne that inui∣sible things which we belieue are infallible, yet not euident as sayth S. Chrysostome:(d) 1.637 fides est eorum quae non sunt mani∣festa, & eorum quae non videntur. And S. Augustine turneth the Greeke word* 1.638 conuictionē non apparentiū, as signifiyng pro∣perly conuiction, by reason of the infallibility of the true faith, conforme to that saying of his:(e) 1.639 What is faith? to be∣lieue that which thou seest not: the reward of this faith is to see that which is to be belieued. And againe:(f) 1.640 Habet fides oculus suos, quibus quodammodo videt, verum esse quod nondum videt, & quibus certissimè videt, nondū se videre quod credit:* 1.641 The treachery of the

Ministers is to be remarked that in this place they turne the Greeke* 1.642 word, the euidence (because it makes for the falli∣bility of their faith) and not in other places, as in(g) 1.643 S. Iohn,(h) 1.644 S. Paul and others, where the fame Greeke word is, yet they do neuer turne it euidence, but otherwyse and far differently from the word euidence.

4. Finally, against the vnity of the Catholike Church the Ministers do translate impiously that saying of Salomō••(i) 1.645 Vna est columba mea, My doue is one; insteed wherof they trāslate My doue is alone, to take away the vnity, & to signify their forged inuisibility of their Protestant Church (which they are forced to auow to haue bene alone in the wildernes these 1550. yeares) as if it were a like to say: There is one king in the kingdome,* 1.646 and, The king is alone in his kingdome. Doth not the Hebrew and Greeke word signifie one, and not alone? Is there not a great difference in the latin tōgue betwixt vnus, one, & solus, alone. To take away wholy out of the Bible the word Church at the first preaching of their heresy, they changed it in the word Congregation, to the end that the word Church should neuer sound in the common peoples eares: then to deface the proprietyes of the Church, as Catho∣like, and one, they translate vniuersall, & alone. To signify that the faith of the Church should not be of ineuident things, eyther to the vnderstanding or to the ey, they translate, faith is the euidence of things, meaning therby that we should not belieue the reall presence, because that it is not euident to the ey, nor yet to our vnderstanding. O Impiety! O abhomi∣nation! to follow the doctrine of these Ministers who are nothing els but(k) 1.647 Scripturarum fures & adulteri, Adulterers of the Scriptures, corrupters of the Ghospell, and false in∣terpreters of the word of God:(l) 1.648 whose sinne is written with a pen of Iron, and with the poynt of a diamond, and engrauen vpon the table of their hart, because they haue so impiously corrupted the word of God, falsified the Bible & defiled the Scripture.

The Conclusion of this first Century, or hun∣dred yeares.

IT is euident by the forsayd proofs & reasons how that the selfe∣same religion which is now presētly professed in France, Spaine, Italy, Poland, Germany, Flanders, in Asia, Africa, Europe, A∣merica, publikely; in Scotland England & Irland, though priuat∣ly, was before professed constantly in the Apostles tyme. In the which Apostles tyme it is constantly auowed by the Protestants themselues, that the Ile of great Britany (that is Scotland and the other part thereof which now is called England) was conuerted to the Catholike Apostolike and Roman Fayth: to the selfe same Religion and Faith (I say) wherof I made mention before & which I haue set downe in the twenty foure former Articles: It was prea∣ched (I say) to Scotland and England by the Apostles themselues in the first Age, or hundred yeares, as witnesseth Cambdenus, who sayth:(a) 1.649 Certum est Britannos in ipsa Ecclesia infantia Christianam re∣ligionem imbibisse. In proofe wherof he there alleadgeth sundry an∣cient authorityes, auowing also that the famous monastery of Glas∣terbury was founded and erected by Ioseph of Arimathia,(b) 1.650 who buryed Christs Body after his Passion•• and addeth: Nec est cur de hatre ambigamus. M. Harison an English Protestant likewayes af¦firmeth, that(c) 1.651 Ioseph preached in Britany in the Apostles tyme, his sepulcher yet in Glastenbury & Epitaph affixed thereto, is proofe suffi∣cient. The same is auowed by(d) 1.652 M. Godwin, & M. Iewel:(e) 1.653 The Britans (sayth he) being conuerted by Ioseph of Arimathia held that fayth at Augustines comming. And Doctour Fulke:(f) 1.654 The Catho∣like Britans, with whome Christian re••igion had continued in succession from the Apostles tyme, would not receaue Augustine. And agayne:(g) 1.655 The Britanes before Augustines comming continued in the fayth of Christ euen from the Apostles tyme. And M. Fox:(h) 1.656 The Britanes after the receauing of the fayth, neuer forsooke it for any manner of false preaching, nor for torments. Finally M. Middleton, a famous Pro¦testand auerreth the same plainly:(i) 1.657 The religion (sayth he) cleerly taught in the word of God was brought hither first by Simon Zelotes, and Ioseph of Arimathia, S Paul the Apostle &c.

2. If then the selfesame Religion which S. Augustin found in England & Scotland was preached by the Apostles (as particularly of Scotland auoweth(k) 1.658 Nicephorus,(l) 1.659 Theodoretus,(m) 1.660 Ter∣tullian,(n) 1.661 Origen,(o) 1.662 S Chrisostome, (p) Beda & the Protestants, before named:) it followeth of necessity, that the Religion which () 1.663

the Apostles then preached, is that selfe same religion, for which the Catholikes of Scotland, England & Ireland are now presently per∣secuted. Because Venerable Bede (the most famous & ancient En∣glish history-writer) maketh mention plentifully, that the religion which S. Augustin at his comming found in England & Scotland, was no other, but that which is now professed by the Roman Ca∣tholikes, to wit, the vse of Masse, making of vowes, pilgrimages, inuo∣cation of Saints &c. as the history of Beda sheweth at large. More∣ouer, that this selfe same Religion preached by the Apostles, by Marcus, Dionysius, & Palladius to our Nation of Scotland, by Au∣gustin to England, by S. Patrike to Ireland, hath euer continued as publikely & only professed in al Christendome without any deba∣table contradiction till the comming of Luther and Caluin, is also manifest: first because no History-wryter, no not one of these thre•• Kingdome, or of any other Kingdome, before the comming of Lu∣ther & Caluin, do make any mention of any change of the Catho∣like religion in these Kingdomes for the space of 1559. yeares. Se∣condly the Scots & English history-wryters since Luther & Caluin (yea Protestantes) do make mention of diuers other alterations & changes, which happened either in temporall or Church affayres in these three Kingdoms▪ yet they make no mention at all, that for the space of 1550. yeares there was any change or mutation in Religion. Haue they not set downe in particular the fundations of many Bi∣shops Seas, Cathedrall Churches, Colledges, Monasteries in Scot∣land, England and Ireland? yet they speake, no not one word, that euer there was any chāge of religion: Which is an infallible proofe & marke, that the selfe same religion which was taught to vs by the Apostles themselues hath alwayes continued to this our Age. To the wise consideration whereof, as also to the carefull reading of these two former books & parts, I earnestly exhort, & humbly re∣quest you, my deere Countrey-men, & that by the respect of your owne saluation, by your Christian zeale to the true religion, by the passion & death of Christ Iesus who suffered for vs all. And so not doubting to preuayle with you in so iust a request, so necessary a petition, & so reasonable a postulation, I will continue my dayly prayers to God for you, that it may please his heauenly maiesty to blesse you with the inward light of the true Religion, with the hea∣uenly gift of the true Catholike Faith & profession, wherin your noble Ancestors, valiant & wise Kings raygned happily, and dyed peaceably.

The end of the second Part, or first Century.

FINIS.

Notes

• (a) 1.1

  In a prayer vsed in Scotlād called the Confessiō of sinnes, set downe in their Psalm-booke.
• (b) 1.2

  Matth. ••1. v. ••0.
• (c) 1.3

  Philip. 4. v. 13.
• (d) 1.4

  Ioan. 5. v. 3.
• (e) 1.5

  Ioan, 2. v. 3.
• (f) 1.6

  Matth. 19. v. 17.
• (g) 1.7

  Luc. 1. v. 6.
• (h) 1.8

  In the Confession of Fayth sworne by the Mini∣sters at their ad∣mission.
• (i) 1.9

  2 Ma∣chab. 12. v. 43.
• * 1.10

  Aug. lib. 18. de ciuit. c. 36.
• (k) 1.11

  Ioan. 5. v. 14.
• (l) 1.12

  In the order of Baptisme.
• (m) 1.13

  The Articles of ••ayth set downe in the Scots Cathechis∣me 45. Sunday.
• (n) 1.14

  In the 3 Sunday.
• (o) 1.15

  In the 4. Sunday.
• (p) 1.16

  Deut. 32. v. 4.
• (q) 1.17

  Psalm. 44. v. 6.
• (r) 1.18

  Ioan. 1. v. 13.
• (s) 1.19

  In the Confessi••n of Fayth.
• (t) 1.20

  In his Maiesties 23. Parla∣ment hol••ē at Eden∣burgh an. 1621. act. 1.
• (u) 1.21

  In the manner of the admi∣nistration of the Lords Supper.
• (x) 1.22

  In a prayer cal∣led the Cō∣fession of sinnes.
• (a) 1.23

  In the Confession of Fayth.
• (b) 1.24

  ••n the ••athechis∣me. the 10. Sunday.
• (c) 1.25

  In the said Cathe∣chisme.
• (d) 1.26

  Matth. 26 v. ••6.
• (e) 1.27

  Ioan. 6. v. 51.
• (f) 1.28

  Ioan. 20 v. 13.
• (g) 1.29

  Psalm. 76. v. 11.
• (a) 1.30

  Ioan. 6. v. 51.
• (b) 1.31

  Ioan. 6. v. 55.
• (c) 1.32

  Ioan 6. v. 53.
• (d) 1.33

  Matt 26. v. 26. Marc. 14. v. 11. Luc. 21. v. 19.
• (e) 1.34

  Luc 8. v. 10.
• (f) 1.35

  Matth. 13. v. 10.
• * 1.36

  Luc. 22. v. 18.
• * 1.37

  Gen. 1. v. 1. Ioa. 2 v. 9. Exod. 4. v. 3.
• (g) 1.38

  Exod. 7. v. 16.
• (h) 1.39

  Leuit. 15. v. 15.
• (i) 1.40

  Numb. 28. v. 24.
• (k) 1.41

  Leuit. 9. v. 6.
• * 1.42

  Virgil in ••••c. Plant. in Aul. Ci••e. pro Mur.
• * 1.43

  Chrysost. hom. de ••••∣iunio Da∣uid. Basil. in orat. suae Liturgiae. Cyor. l. 2. ep. 3 secun∣dū a••ios 63. Ambro. in exhort ad Virgin••s. Aug. l. 10. de ciuit. c. 20.
• (l) 1.44

  Exod. 20. v. 3.
• (m) 1.45

  Psal. 91. v. 11.
• (n) 1.46

  Matth. 4 v. 6. Luc 4. v. 9.
• (o) 1.47

  Matth. 15. v. 9. Marc. 7. v. 7.
• (p) 1.48

  Ephes. 5. v. 6.
• (q) 1.49

  Coloss. 2. v. 8.
• * 1.50

  Act. 17: v. 34.
• (a) 1.51

  Eccl. Hierar. c. 3
• (b) 1.52

  Epist. ad Rom. post. med.
• (c) 1.53

  Epist. ad Smy••n.
• (d) 1.54

  Lib. p••ss. S. An∣dreae.
• (e) 1.55

  Philip. 4. v. 3.
• (f) 1.56

  Euseb. Emiss. serm de corp. Domin.
• (g) 1.57

  Aug. serm quem citat Beda in c. 10. prior. ad Corinth.
• (h) 1.58

  Hom. 83. in Mat. & Homil. de Euchar. in En••an.
• (i) 1.59

  Orat. Catech. c. 37.
• (k) 1.60

  In Psa. 98.
• (l) 1.61

  Epist. 120. c. 27.
• (m) 1.62

  In 2. off. lib. c. de Missa.
• (n) 1.63

  In l. de corp. & sang. prope finem.
• (o) 1.64

  Haeres. 79 ante med.
• (p) 1.65

  Apol. c. 17. p. 97.
• (q) 1.66

  In An∣n•••• i•• in∣num ••4.
• (r) 1.67

  In 3 ch••••actor d••gmatic. libro post medium.
• (s) 1.68

  I•• Chro. in fine pri∣••••is ec••••l.
• (t) 1.69

  Lib. 1. hist c. 15.
• (u) 1.70

  Adan. 44 nu 35.
• (x) 1.71

  Deut 16 v. 10.
• (y) 1.72

  See this place in the Bible.
• (a) 1.73

  Matth. 6. v. 11.
• (b) 1.74

  In Cō∣ment. in hunc lo••ū & in epist. ad Titum c. 2. & in Ezech. c. 18
• (c) 1.75

  Lib. 3. de fide cont. Arri. c. 7.
• (d) 1.76

  Lib. de Incarnat. Christi.
• (e) 1.77

  Ep. 121.
• (f) 1.78

  In orat. Lo••••ini.
• (g) 1.79

  Lib. 5. de Sacram. cap. 4.
• (h) 1.80

  In 7. act. Apost v. 14.
• (i) 1.81

  In 46. Gen. v. 27.
• (k) 1.82

  ••••c. 27. Matth. v. 9
• (l) 1.83

  ••••st••c. c. 6 num. 12.
• (m) 1.84

  Ios 24
• (n) 1.85

  In c. 10. ad Rom. v. 18. Vide Bell. l. 2. de verbo Dei c. 2. lac Gord. tom. 1. cont. 8. Gautier in Dilemma∣tibus.
• (o) 1.86

  In prae∣fat. in pen∣tateuc.
• (p) 1.87

  Lib. 1. de Doct. Christ. c. 15.
• (q) 1.88

  In prae∣fat. in no∣uum Testa∣mentum.
• * 1.89

  Aug. l. 2. c. ••. de ser. Domini in monte. Ambro. l. 5. de Sacra. Hierom in c. 6. Matth. Cy••il. Cate. Myst. 5. Cypr. tract de orat. Domini. Tertul. de orat. c. 8.
• (r) 1.90

  Reuel. 22. v. 18.19.
• (s) 1.91

  Matth. 26. v. 26.
• * 1.92

  Marc. 6 v. 41.
• (t) 1.93

  Matth. 14 v. 19.
• (u) 1.94

  Luc 24 v. 50.
• (x) 1.95

  Galat. 3. v. 8.
• * 1.96

  August. de con Euang c. 49.
• * 1.97

  Gen. 48. v. 15
• (a) 1.98

  1. Cor. 10. v. 16.
• (b) 1.99

  Serm. de verb. Euang.
• (c) 1.100

  Ambr. l. 4. de Sa∣cram. c. 4.
• (a) 1.101

  Exod. 25. v. 18.
• (b) 1.102

  Exod. 20. v. 4.
• (c) 1.103

  Numb. 11. v. 8.
• (d) 1.104

  Ioan. 3. v. 14.
• * 1.105

  2. Kings 18. v. 4.
• (e) 1.106

  Lib. de Idolat. c. 5.
• * 1.107

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (f) 1.108

  1. Reg. 6. v. 23.
• (g) 1.109

  1. Reg. 6. v. 29.
• (h) 1.110

  Eccl. 8. v. 9.
• (i) 1.111

  Deut. 38 v. 7.
• (k) 1.112

  Ierem. 6. v. 16.
• (l) 1.113

  Ierem. 18. v. 15.
• (m) 1.114

  Prou. 22. v. 28.
• (n) 1.115

  Cont. Pelag.
• (o) 1.116

  Origen. tract. 29. in Matth.
• (p) 1.117

  Lib. adu. haer.
• (a) 1.118

  Ep. ad Phil. ante medium. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (b) 1.119

  In epist ad Burde∣gal. c. 8.
• (c) 1.120

  Pam∣phil. Mar∣tyr Innoc. 1. Epist. 18. ad Alexād Episc. Turri••n. lib 1. pro Canon. Apost. c. 15
• (d) 1.121

  lib. 7. Epist. ep. 109.
• (e) 1.122

  Orat in Theod.
• (f) 1.123

  Orat. quod ve••. & nou. test. vnus fit mediator.
• (g) 1.124

  7. Syn. act. 2. & ••.
• (h) 1.125

  Lib. 7. ep. 53.
• (i) 1.126

  Eccl. Hier. c. ••. p. 2.
• (k) 1.127

  Eccles. Hierarch. c. 6. p. 2.
• (l) 1.128

  Citatur in septima Synodo ge∣nerali c. 36. Tom. 3. Concil. In his book called Pa∣stor. Lib. de tra∣ditionib. Apostolic.
• (m) 1.129

  De Eccl. deg. c. 73.
• * 1.130

  Lib. 5. conf. c. ••. & ••.
• (a) 1.131

  Ioh. 10. v. 2.
• (b) 1.132

  Hiero. l. 1. in c. 1. ad Galat.
• (c) 1.133

  Exod. 20. v. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (d) 1.134

  Coloss. 1. v. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• (e) 1.135

  1. Cor. 15. v. 49.
• (f) 1.136

  Ephes. 5. v. 5. Coloss. 3. v. 5.
• (g) 1.137

  Esa. 44. v. 17.
• (h) 1.138

  Esa. 4•• v. 20. Lephis lo. i∣his Idol.
• * 1.139

  Origen. hom. 8. in Exod. Theod. q. 38. in Exo.
• (i) 1.140

  In the confession of Fayth of the Mini∣sters of Scotland.
• * 1.141

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (a) 1.142

  Lib. 10 cōt Faust. c. 21.
• * 1.143

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (b) 1.144

  Theod. l. 8. ad Graecos. Beda in Luc. 4. an∣te medium.
• (c) 1.145

  1. Ioan. 2. v. 1.
• (d) 1.146

  1. Tim. 2. v. 5.
• (e) 1.147

  Galat. 3. v. 19.
• (f) 1.148

  1. Thess. 2. v. 19.
• (g) 1.149

  1. Tim. 4. v. 16.
• (h) 1.150

  Iob. 18. v. 21. S. Augu∣stin in his annotati∣ons vpon Iob.
• (i) 1.151

  Iob. 19. v. 19.
• (k) 1.152

  Zach. 1. v. 12.
• (l) 1.153

  Luc 10. v. 16.
• (m) 1.154

  Gen. 48 v 16.
• (n) 1.155

  Serm. de dripara.
• (o) 1.156

  Serm. 18 de san∣ctis.
• (p) 1.157

  Iob. 5. v. 1.
• (a) 1.158

  Eccles. Hierarch. c. 7. parte 3••. ante med.
• (b) 1.159

  Act. 10. v. 4.
• (c) 1.160

  Loco supra cit.
• (d) 1.161

  Lib. 5. Const. A∣post. c. 8. edit. Tur∣riā. Graec. &c. 7. La∣tin.
• (e) 1.162

  Lib. 8. Constit. Apostol. c. 33.
• (f) 1.163

  Lib. 8. const. Ap. c. 13. Martial. ep. ad Bur∣degal. c. 3. d
• (g) 1.164

  Serm. 17. deverb. Apost. prope ini∣tium.
• (h) 1.165

  Litur. Pet. ante med.
• (i) 1.166

  In Lit. Iacob. Mi∣nor.
• (a) 1.167

  Psa 138 v 16. al. 130 v. 17.
• * 1.168

  Regeka.
• * 1.169

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.170

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (b) 1.171

  Cal. in Luc. c. 1. v. 38. prin∣ted by Ro∣bert Estien∣ne an. 1568.
• (c) 1.172

  Luc. 1. v 28. In greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Maldonat in primum Luc. c.
• (d) 1.173

  Luc. 1. v. 15.
• (e) 1.174

  Act. 7. v. 55.
• (f) 1.175

  Lib. de Spir. sanct. cap. 7.
• (g) 1.176

  Serm. 18 de tēp. & l. 2. de symb. ad Catech.
• (h) 1.177

  In c. 1. Luc.
• (i) 1.178

  Athan. hom. de Deipara, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (k) 1.179

  Epiph. haeres. 78. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (l) 1.180

  Luc. 16. v. 20.
• (m) 1.181

  Serm. de Annūt.
• (n) 1.182

  Serm. de Ann••̄t.
• (o) 1.183

  In c. 2. Luc. v. 35.
• (p) 1.184

  De nat. & grat. c. 36. vid. S. Thom. 3. part. q. 27. art. 4.
• (q) 1.185

  In ope∣re Paschali lib. 3.
• * 1.186

  Aug. l. 16. de haeres. c. 35. Epiph. Haeres. 75.
• (a) 1.187

  Malac. 3. v. 2.
• (b) 1.188

  Aug. l. 20. de ciuit. Dei c. 25.
• (c) 1.189

  In Psal. 37.
• (d) 1.190

  Isa. 4. v. 4.
• (e) 1.191

  Act. 2. v. 24.
• (f) 1.192

  Lib. 12. de gen. ad lit. c. 13. & Epist. 99. ad Euod.
• (g) 1.193

  1 Cor. 3 v. 13.
• * 1.194

  Orig hom. o in c. 15. Exod. Cyp. l. 4. ep. 2. ad Anton. Ambros. in hunc loct••m. August. in Psal. 17.
• (h) 1.195

  Lib. 2. de Gen. cont. Ma∣nich. c. 20.
• (i) 1.196

  Calu. l. 4. c. 2. Inst. num. 2. & 3. Edit. Gallic.
• (k) 1.197

  Pag. 1101 Opus∣cul. edit. Geneis. Gallic. in fol. per Baptistam Pinereul.
• (l) 1.198

  Lib. 3. Inst. c. 5. num. 10.
• (m) 1.199

  Tom. 3. edit. VVitemb. ann. 1558. fol. ••68.
• (n) 1.200

  Tobi•• 4. v. 18.
• (o) 1.201

  Chrys. hom. 32. •• c. 9. Matt.
• * 1.202

  Lib. 2. de Doct. Christ. c. 8
• p 1.203

  Cont. Epist fūd. c. 5.
• (q) 1.204

  Matt. 12. v. 12.
• (r) 1.205

  De ciu. Dei l. 22. c. 13. l 21.••4 Greg. l. 4. Dial. c. 39.
• (a) 1.206

  Eccl. Hierar. c. 7. p. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c.
• (b) 1.207

  Extat. tom 6. bi∣bliot. Pat. edit. ann. 1589.
• (c) 1.208

  Extat. 10.6. bibl. Pat. cit.
• (d) 1.209

  Litur. S. Iacob. Minor.
• (a) 1.210

  Ad Hebr. 9. v. 8.
• (b) 1.211

  1. Pet. 3. v. 19.
• (c) 1.212

  Eph. 4. v. 9.
• (d) 1.213

  Psal. 85 v. 12.
• (e) 1.214

  Act. 2. v. 27.
• * 1.215

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (f) 1.216

  The Protestāts Creed in meeter at the end of their Psal∣mes.
• (g) 1.217

  Gen. 37 v. 35.
• (h) 1.218

  Gen. 37 v. 33.
• (i) 1.219

  In Epi∣tap. Ne∣pot. c. 3.
• (k) 1.220

  Lib. 4. aduers. Marcion.
• (l) 1.221

  Tract. 73. in Ioa.
• (m) 1.222

  Ep ad ••ardanū.
• (n) 1.223

  Bilson. in his full Redemptiō of mākind.
• (o) 1.224

  The 45 Sunday in the Cathe∣chisme printed in the Psalm-book.
• (p) 1.225

  Iames 1 v. 13.
• * 1.226

  In Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (q) 1.227

  Calu. l. 1. Inst. c. 18 §. 1. 2. 3. & l. 2. c. 4. §. 2. & l. 3. c. 21. & 23. §. 8.
• (r) 1.228

  Annot. nou. Test. an. 1556. in 6. Matt. v. 13.
• (s) 1.229

  In the Order of Baptisme set down before the Psalmes in the expli∣cation of the first ar∣ticle.
• (t) 1.230

  Castalio in lib. ad Calu. de Pradest.
• (u) 1.231

  St••••e. cont. Calu.
• (a) 1.232

  Ioan. 20. v. 21.
• (b) 1.233

  Luc. 7. v. 47.
• (c) 1.234

  Matth. 9. v. 2.
• (d) 1.235

  Matt. 9. v. 8.
• (e) 1.236

  Lib. 12. c. 50. in Io.
• (f) 1.237

  Serm. in illa verba, profecti in pagum.
• (g) 1.238

  Chrys. l. 3. de Sacer.
• (h) 1.239

  Aug 50. hom. ho. 4••.
• (i) 1.240

  Matth. 28.
• (k) 1.241

  De cō∣solat. pros. 4.
• (l) 1.242

  Reuel. 20. v. 4.
• (m) 1.243

  Aug. l. 20. de ci∣uit. Dei c. 9.
• (n) 1.244

  Iames 5. v. 16.
• (o) 1.245

  Iames 5. v. 14.
• (p) 1.246

  Lib. 3. Iustit. c. 4. §. 12.
• (q) 1.247

  §. 13. & 14.
• (a) 1.248

  Dionys. epist. ad Demoph. ante mod.
• * 1.249

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (b) 1.250

  Greg. Niss. Ep. ad Episcop. Mytil.
• (c) 1.251

  Super 16. Matth.
• (d) 1.252

  Lib. 3. de Sacerd.
• (e) 1.253

  Ep. 1. ante med.
• * 1.254

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hauat bun den meden Sacleua∣thocun. Porro cō∣fitemini a∣lius alij de lictavestra. Confitemi∣ni alteru∣trum pec∣cata vestra.
• (a) 1.255

  Lib. 50. Hom. 12. homil.
• (b) 1.256

  Lib. 1. c. 9.
• (c) 1.257

  Lib. de Poenit. c. 2.
• (d) 1.258

  Hom. •• in 6. c. ad Roma••.
• (e) 1.259

  1. Cor. c. 9. v. 5.
• (f) 1.260

  Luc. 8. v. 3.
• (g) 1.261

  1. Cor. 7 v. 7.
• (h) 1.262

  Matt. 1••. v. ••7.
• (i) 1.263

  Lib. de Monoga∣mia ante med.
• (k) 1.264

  2. Pet. ••. v. 10.
• (a) 1.265

  Confes∣siō of Faith approued by the Church of Scotland and ioyned with the Psalmes.
• (b) 1.266

  Lib. 1. Inst. c. 16. § 8. & l. 2. c. 4. § 6.
• (c) 1.267

  Lib. de Concord. art. de lib. Arbit.
• (d) 1.268

  Clemēs l. 3. de Re∣cog.
• (e) 1.269

  Tert. l. de anima c. 10.
• (f) 1.270

  Lib. 1. cont. Du∣reum p. 78
• (g) 1.271

  In his reformed Catholik.
• (h) 1.272

  In the way to the true Church.
• (i) 1.273

  In a prayer cal∣led the con∣fession of sinnes.
• (k) 1.274

  Deut. 30. v. 19.
• (l) 1.275

  Vers. 16
• (m) 1.276

  1. Reg. 3. v. 5.
• (n) 1.277

  2. Sa∣muel 24. v. 12.
• (o) 1.278

  Ecel. 15 v. 16.
• (p) 1.279

  1. Cor. 7. v. 37.
• (q) 1.280

  Act. 5. v. 4.
• (r) 1.281

  Aug se•••••• 1••. Di••ers.
• (s) 1.282

  ••ug l 2. de Act. cum f••lice Manich. c. 4.
• (t) 1.283

  Gen. 4. v. 7.
• (u) 1.284

  Sut∣clif in his answere to a certaine Libel sup∣plicatory pag. 192.
• (x) 1.285

  Aug. l. 15. de ciu. Dei c. 7.
• (y) 1.286

  Lib. 4. in Gen. c. 4 v 6.
• (z) 1.287

  Hier. quast. Hebraic in Genesim.
• * 1.288

  The Priui∣leges of Scotland.
• (1) 1.289

  Four∣score Kings of Scotland al Catholiks.
• (2) 1.290

  Scot∣land the Seminary of many holy and learned men.
• (3) 1.291

  VVas neuer van∣quished by a foraine Prince.
• (4) 1.292

  Al the Kings of Scotland of Scottish bloud.
• (5) 1.293

  Scotlād receaued the Catho∣lik Fayth long before England & many o∣ther King∣domes.
• (6) 1.294

  Scotlād till the cō∣ming of Caluin and Knox ne∣uer chāged Religion.
• (7) 1.295

  The Kings of Scotland called Protectours of the Fayth.
• (8) 1.296

  To haue conuerted many Nations.
• (9) 1.297

  Scotland honored by the most auncient Alliance of Europe.
• (a) 1.298

  The Prayses of Murrayland.
• (b) 1.299

  Queene Mary the Mar∣tyr called Murrayland litle France.
• (c) 1.300

  Mur∣raylād bet∣wixt Spey & Nesse.
• (d) 1.301

  Nesse frezeth not
• (*) 1.302

  The des¦cription of Murreylād in general.
• (e) 1.303

  Elgin the cihef Town in Murreylād
• (f) 1.304

  The Trinity, Chaury, or Trinity Church.
• (g) 1.305

  S. Giles Church.
• (h) 1.306

  Many Abbyes & Monaste∣ries in old tymes in Murray∣land.
• (k) 1.307

  Leslaeus Boetius & sundry o∣thers do make men∣tion of this Mi••acle of King Duffus.
• (i) 1.308

  The Ab∣by of Kil∣los.
• (k) 1.309

  Leslaeus Boetius & sundry o∣thers do make men∣tion of this Mi••acle of King Duffus.
• (a) 1.310

  In the Confession of their Faith in the actes of Parlamēt in the year of God 1560. the 17. of Au∣gust.
• (a) 1.311

  S. Cle∣mens Epist. 3. ante me∣dium.
• (b) 1.312

  S. Cle∣mens l. 3. recog. non longe ab initio. Vi∣de l. 4. ante medium.
• (c) 1.313

  Lib. de Diuin. nom. c. 4. p. 4.
• (*) 1.314

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (d) 1.315

  In l. de Denin. nom. c. 4. loc. 23.
• (e) 1.316

  Osee 13. v. 19.
• (f) 1.317

  Epist 3. ad Magne∣sianos.
• (*) 1.318

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (a) 1.319

  1. Cor. 25. v. 10.
• (*) 1.320

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (b) 1.321

  2. Cor. 11. v. 23.
• (c) 1.322

  1. Cor. 3. v. 9. Dei adiu∣tores su∣mus.
• (d) 1.323

  2. Ma∣chab. 12. v. 44. VVhere they haue fully taken away the 44. Verse.
• (e) 1.324

  1. Reg. 3. v. 17.
• (f) 1.325

  Psalm. 22. v. 16. Caru.
• * 1.326

  Caari Iadal Sicut L••o manus mea.
• (g) 1.327

  Matth. 2. v. 21.
• (h) 1.328

  Hom. 9. in hunc locum.
• (i) 1.329

  Ibidem.
• (k) 1.330

  Matt. 17. v. 9.
• (l) 1.331

  Apo∣log. 2. pro Christianis
• (m) 1.332

  Psal. 95. v. 10.
• (n) 1.333

  Lib. cō∣tra iudeos c. 10.
• (o) 1.334

  Galat. 3. v. 13. Deut. 11. v. 23.
• (p) 1.335

  Lib. 1. Instit. c. 13. §. 9.
• (q) 1.336

  Ierem. 33. v. 26. In Hebrew Adonat, proper on∣ly to God.
• (r) 1.337

  Zach. 9. v. 11.
• * 1.338

  See Pagni∣nus in ra∣dice Eth••.
• (s) 1.339

  Ierem. 8. v. 8.
• (t) 1.340

  Gal. l. 1. c. vlt.
• (u) 1.341

  In Chro¦nologia ad ann. Dom. 476.
• (a) 1.342

  Ierem. 17. v. 1.
• (b) 1.343

  Isa. 56. v. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• (c) 1.344

  Iona. 3. v. 4.
• (d) 1.345

  Isa. 66. v. 9.
• (e) 1.346

  Leuit. 19 v. 26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, non comedetis in mōti••{us}
• (f) 1.347

  Isa. 40. v. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (g) 1.348

  Gen. 5. v. 3.
• (h) 1.349

  Psal. 119 v. 112.
• (i) 1.350

  Dan. 4. v. 14.
• (k) 1.351

  Lib. 2. cōtra Hae∣res c. 19
• (l) 1.352

  Lib. 5. cōtra Mar∣cion.
• (m) 1.353

  In vlt. c. Epist. ad Rom. v. 23.
• (n) 1.354

  Apud Euseb. l. 4. Hist. c. 22. & 23.
• (o) 1.355

  Lib 1. de Hares. c. de Tati∣ano.
• (p) 1.356

  Lib. de Script. Ec∣cles.
• (q) 1.357

  1. Cor. 15. v. 51.
• (r) 1.358

  Psalm. 89. v 4.8.
• (s) 1.359

  Hebr. 9. v. 27.
• (t) 1.360

  Reuel. 4. v. 8.
• (u) 1.361

  Matt. 6.
• (a) 1.362

  The one and the other in annot. in 6. Matth. Decad. 5. Serm 5. in orat. Do∣minicam.
• (b) 1.363

  The one and the other in annot. in 6. Matth. Decad. 5. Serm 5. in orat. Do∣minicam.
• (c) 1.364

  Act. 23 v. 24.
• (d) 1.365

  In An∣not. in būc lo••un.
• (e) 1.366

  Act. 7. v. 14.
• (f) 1.367

  Genes. 46. v. 27.
• (g) 1.368

  Matth. 20. v. 16. Caluin. in hunc locū.
• (h) 1.369

  Lib. 1. de Doct. Christ. c. 15.
• (i) 1.370

  Praesat. in lib. Mo∣ral. c. 5. ad Leandrū.
• (k) 1.371

  Praef. in Penta∣teuchum.
• (l) 1.372

  Sessione 4. in De∣cretis.
• (m) 1.373

  Cont. Epist. Ma∣ni••h. c. 3.
• (n) 1.374

  2. Tim. 3. v. ••5.
• (o) 1.375

  Aug. l. 3. contra Crescon. c. 53.
• (p) 1.376

  Iren. l. 3. Haeres. c. 4.
• (a) 1.377

  Ioan. 8. v 34.
• (b) 1.378

  Rom. 6 v. 23.
• (c) 1.379

  Matt. 19. v. 17.
• (d) 1.380

  Ioa. 14. v. 21.
• (e) 1.381

  In the prayer cal∣led the Confession of sinnes.
• (f) 1.382

  In the Acts of Parlamēt holden at E••ēburgh 17. of Au∣gust. 1560. Artic. 13.
• (g) 1.383

  In his answer to the 10. rea∣sons of M. Campian.
• (h) 1.384

  1. Cor. 7 v. 36.
• (i) 1.385

  2. Pet. 1. v. 10.
• (k) 1.386

  1. Ioan. 3. v. 9.
• (l) 1.387

  Matth. 21. v. 22••
• (m) 1.388

  Iob. 1. v. 22.
• (n) 1.389

  Seneca l. de mori∣bus.
• (o) 1.390

  Lib. de Natura & Gratia c. 67. & l. 2. contra Pe∣lagianos.
• (p) 1.391

  Dio∣nys. de di∣uin. nomi∣nibus c. 4. part. 4.
• (q) 1.392

  Reuel. 3. v. 4.
• (r) 1.393

  Reuel. 3. v. 5.
• (s) 1.394

  Col••ss. 1. v. 12.
• (t) 1.395

  2. Th••ss. 2. v. 13.
• (u) 1.396

  Hebr. 13. v. 16.
• (a) 1.397

  Genes. 32. v. 10.
• (b) 1.398

  Eccles. 16. v. 15.
• (c) 1.399

  In their Confession of Fayth.
• (d) 1.400

  Ioan. 6. v. 29.
• (a) 1.401

  Lib. 6. c. 19. const. Apostol.
• (b) 1.402

  Lib. 6. Constit. Apost. c. 23. & l. 1. recog.
• (c) 1.403

  Lib 3. Const. A∣post. c. 12.
• (d) 1.404

  1. Ioan. 2. v. 4.
• (e) 1.405

  Epist. ad Roma∣nos.
• (f) 1.406

  In Ep. ad Mariam Cassoboli∣tam.
• (*) 1.407

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (g) 1.408

  Epist. ad Thoso∣lanos c. 17.
• (h) 1.409

  Eccles. Hierarch. c. 7. p. 2.
• (i) 1.410

  Lib. 2. Instit. c. 17 Sect. 6.
• (k) 1.411

  Philip. 2. v. 8.
• (a) 1.412

  Luc. 1. v. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (b) 1.413

  Rom. 4. v. 20.
• (c) 1.414

  Annot. in 1. c. Luc.
• (d) 1.415

  Reuel. 19. v. 8.
• (e) 1.416

  Rom. 1. v. 17.
• (f) 1.417

  Heb. 6. v. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (g) 1.418

  2. Tim. ••. v. 8.
• (h) 1.419

  Oecum. in 2. Ep. c. 1. ad Thess.
• (i) 1.420

  Aug. de Gratia. & lib. Ar∣b••c. c. 6.
• (*) 1.421

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• (k) 1.422

  Theo∣phil. vpon this place.
• (l) 1.423

  Rom. 8. v. 18.
• (m) 1.424

  Bible 1577. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, non sunt con∣dignae ad futuram gloriam.
• (n) 1.425

  Lib. 3. Iust. c. 11. num. 18.10 &c. 15. n. 2. & 3.
• (o) 1.426

  Molin. in 51. part. harm. vt refert Pe∣uard Dial. 4. Haeres. 31.
• (p) 1.427

  2. Corā 4. v. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.428

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (q) 1.429

  ••. Cor. 7. v. 10.
• (r) 1.430

  Epist. ••6
• * 1.431

  Singulo∣rum meri∣ta.
• (s) 1.432

  Serm. 37 de san∣ctis.
• (t) 1.433

  Lib. 3. Instit. c. 15. num. 2.
• * 1.434

  VVitaker cont. 1. quast. 5.
• (u) 1.435

  Andre∣as Muscu∣lus Domi∣nica 1. Aduent.
• (a) 1.436

  Knox in the or∣der and doctrine of the gene∣rall Past &c. holden at Eden∣burgh. 1565.
• * 1.437

  id est, poi∣son.
• (a) 1.438

  Harm. in Matth. 4. v. 1. & 2
• (b) 1.439

  Lib. 4. Inst. c. 12. num. 16.
• (c) 1.440

  Lib. 4. Inst. c. 12. num. 14.
• (d) 1.441

  Ioel. 2. v. 22.
• (e) 1.442

  Sermo 4. de leui∣nio septimi mensis.
• (f) 1.443

  Matth. 6. v. 17.
• (g) 1.444

  Aug. Ep. 86. ad Casulanū.
• (h) 1.445

  2. Cor. 6. v. 4.
• (i) 1.446

  In the order and doctrine of the ge∣nerall Fast appointed by the ge∣nerall as∣sembly of the Church of Scotlād, holden at Edēburgh the 25. of December 1565.
• (k) 1.447

  Matt. 18. v. 17.
• (a) 1.448

  Canon. 60. iuxta distinctio∣nem Tur∣riani. ex∣tant Tom. 1. Concil. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (b) 1.449

  Lib. 4. Const. c. 11. latinae edi∣tionis, Graec. c. 13
• (c) 1.450

  Exam. Concil. Trident. part. 2.
• (d) 1.451

  S Aug. haeres. 33.
• (e) 1.452

  Epiph. haeres. 75.
• (f) 1.453

  Lib. 5. Const. A∣post. c. 19. 2. recog. l. 7.
• (g) 1.454

  Euseb. l. 2. hist. c. 1••.
• (h) 1.455

  Epist. 85. ad Ca∣sulanum.
• (i) 1.456

  Tertul. de corona militis. c. 3.
• (k) 1.457

  Concil. 4. Carth. Can. 64.
• (l) 1.458

  Epiph. haeres. 75.
• (m) 1.459

  Epist. ad Philipp. prope finē.
• (n) 1.460

  Beda l. 3. hist. An∣glic. c. 5.
• (o) 1.461

  VVhit∣gift in his defence p. 102.
• (p) 1.462

  Alled∣ged ibidē.
• (q) 1.463

  In his Ecclesiast. polic. l. 5. sect. 72.
• (r) 1.464

  ••eo Magnus serm. 2. de ieiun. Pen∣tec. & ser. 8. de ieiun. septimi mensis. Theophil. in Epist. 3. Paschal.
• (s) 1.465

  Aug. de Baptis. cōtra Don. l. 5 c. 23. & Epist. 118. ad ianuar.
• (a) 1.466

  Matth. 15. v. 3.
• (b) 1.467

  Matth. 15. v. 6.
• (c) 1.468

  2. Thess. 2. v. 15.
• * 1.469

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is saith Be∣za on this place, keep diligently, as it is in the Syriak Vecham∣senu.
• (d) 1.470

  2. Thes∣sal. 3. v. 6.
• (e) 1.471

  1. Cor. 11. v. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (f) 1.472

  Coloss. 2. v. 20.
• * 1.473

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (g) 1.474

  1. Pet. 1. v. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (h) 1.475

  Reuel. 22. v. 18.
• (i) 1.476

  Prou. 30 v. 6.
• (k) 1.477

  Deut. 22. v. 32.
• (a) 1.478

  In the Confession of Fayth of the Prote∣stants of Scotland set out with the Psalme-Book.
• (b) 1.479

  Luth. Serm. de Matrim. tom. 5. O∣perum Lu∣ther.
• (c) 1.480

  Luth. loco citato.
• (d) 1.481

  Calu. 1. Cor. c. 7.
• (f) 1.482

  Genes. 28. v. 20.
• (g) 1.483

  Genes. 31. v. 13.
• (h) 1.484

  Psalm. 76. v. 21.
• (i) 1.485

  Isay 19. v. 21.
• (k) 1.486

  Ionas. 1. v. 16.
• (l) 1.487

  Baruch. 6. v. 34.
• (m) 1.488

  Ierem. 44. v. 25.
• (n) 1.489

  Actes 18. v. 18.
• (o) 1.490

  Contr. 3. p. 244.
• (p) 1.491

  Beza contra Hesbus. p. 275.
• (q) 1.492

  Lib. de peccat. Merit. c. 20.
• (a) 1.493

  Cap. 6. per totum.
• (b) 1.494

  Epist. ad Phila∣delphenses.
• (c) 1.495

  Inst. l. 4. c. 13. Sect. 17.
• (d) 1.496

  De Cae∣libatu & Votis p. 477.
• (e) 1.497

  Ep. ad Philip. in sine,
• (f) 1.498

  Epist. ad Tarsense. prope finē.
• (g) 1.499

  Contra Faustum Manich. l. 10. c. 4.
• (h) 1.500

  Ep. ad Tholos. c. 8
• (i) 1.501

  Baron. in Mar∣tyrol. 11. Septemb.
• (k) 1.502

  Ambr. l. ••. de Virginib.
• (l) 1.503

  Beda in Martyrol. 7. Maij.
• (m) 1.504

  2. Tim. 4 v. 21. vide Ba∣ron. ad 19. Maij.
• (n) 1.505

  In eius vita in Breuiario Tullensi.
• (a) 1.506

  1. Tim. 4. v. 14.
• * 1.507

  Per gra∣tiam.
• (b) 1.508

  Ep. ad Trallian. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (c) 1.509

  Ep. ad Antioch.
• (d) 1.510

  Cypr. l. 3. Ep. 11.
• (e) 1.511

  Ep. ad Rusticum. Vide Au∣gust. de ci∣uit. Dei l. 20. c. 10.
• (f) 1.512

  In the∣sauro lin∣guae Grae∣ca. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (g) 1.513

  Acts. 15. v. 2.
• * 1.514

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (h) 1.515

  Acts. 14. v. 22.
• * 1.516

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (i) 1.517

  1. Tim. 5. v. 17.
• (k) 1.518

  1. Tim. 5. v. 19.
• (l) 1.519

  Iames 5. v. 14.
• * 1.520

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (m) 1.521

  Lib. 3. de Sacerd. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (n) 1.522

  Acts. 4. v. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (o) 1.523

  Concil. Carthag. Can. 3.
• (p) 1.524

  Lib. cont. Ep. fund. c. 4.
• (q) 1.525

  Matt. 10. v. 18.
• (r) 1.526

  Matth. 18. v. 17.
• (s) 1.527

  1. Tim. 3. v. 15.
• (a) 1.528

  Cypr. de Idolorum vanita••e.
• (b) 1.529

  Matth. 16. v. 18.
• (c) 1.530

  Amb. serm. 7.
• (d) 1.531

  Orig. Hom. 5. in Exod.
• (e) 1.532

  Con. 2. in Psal. 30. & in Psal. 69.
• (f) 1.533

  In Cou∣cion. de Poenitent.
• (g) 1.534

  Luc. 11. v. 52.
• (h) 1.535

  Reuel. 1. v. 18.
• (i) 1.536

  Isa. 22. v. 22.
• (k) 1.537

  Ioa 10. v. 23.
• (l) 1.538

  Matth. 16. v. 19.
• (m) 1.539

  Ioan. 17. v. 9.
• (n) 1.540

  Luc. 22. v. 32.
• (o) 1.541

  Ioan. 16.
• (p) 1.542

  Luc. 22 v. 32.
• (q) 1.543

  Ephes. 2. v. 10.
• (r) 1.544

  Matt. 16. v. 19.
• (s) 1.545

  Marc. 16 v. 15.
• (t) 1.546

  Ioa. 21. v. 16.
• (u) 1.547

  Lib. 1. de consid.
• (x) 1.548

  Ioa. 21. v. 15.
• (a) 1.549

  Euseb. Emissen. serm. in Natiu. S. Ioa. Euāg.
• (b) 1.550

  Ierem. 3 v. 15.
• (c) 1.551

  Ierem. 23. v. 2.
• (d) 1.552

  Ezech. 34. v. 15.
• (e) 1.553

  Matth. 2. v. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (f) 1.554

  Lib. 1. in Iouin.
• (g) 1.555

  Cypria∣nus.
• (h) 1.556

  Cypr. Ep 55. ad Cornel. Pap.
• (i) 1.557

  Matth. 10.
• (k) 1.558

  Ephes. 4. v. 14.
• (l) 1.559

  Aug. de vnit. Eccl. c. 3.
• (a) 1.560

  Tit. 3.
• (b) 1.561

  Aug. in Psal. 124.
• (c) 1.562

  Matth. 10. v. 33.
• (d) 1.563

  1. Pet. 4. v. 15.
• (e) 1.564

  2. Cor. 4. v. 17.
• (f) 1.565

  Bernar. Ep. 221. ad Ludouic. Regem.
• (g) 1.566

  1. Pet. 2 v. 17.
• (g) 1.567

  Matt. 22. v. 21.
• (i) 1.568

  Calu. in Daniel. c. 6 v. 22. & 25.
• (k) 1.569

  In his Book cal∣led Odedi∣ence or Ec∣clesiasticall vnion pag. 60. ante medium.
• (l) 1.570

  M. Sut∣cliffe in his answer to a certaine Libell sup∣plicatory pag. 194. & others.
• (m) 1.571

  Caluin in his Epi∣stle Ep. 305
• (n) 1.572

  M. Bā∣croft.
• (o) 1.573

  In his Book inti∣tuled Dan∣gerous po∣sitiōs. pag. 12. & s••q.
• (p) 1.574

  In his answer to a certaine Libell sup∣pli••atory &c. pag. 193.
• (q) 1.575

  His Maiesties words in the summe of the con∣ference be∣fore his Maiesty &c. anno 1604 pag. 8••.
• (r) 1.576

  Fol. 49. 50.
• (s) 1.577

  Knox in his Hy∣story of the Church of Scotland pag. 343. and see 372 373. 500. 501. &c.
• (t) 1.578

  In his History pag. 371.
• (u) 1.579

  In a certaine E∣pistle of his to Englād and Scot∣land fol. 76
• (x) 1.580

  Lib. de Iure regni apud Scot. pag. 13.
• (a) 1.581

  Dionys. de diuinis nominibus cap. 3.
• (p) 1.582

  Hom. 17. in Luc.
• (c) 1.583

  In Tra∣ctat. in Matth.
• (d) 1.584

  Clemēs Ep. 2.
• (e) 1.585

  Ibidem post mediū.
• (f) 1.586

  Ibidem in initio.
• (g) 1.587

  Ep. ad Rom.
• (h) 1.588

  Opta∣tus apud Fulk in his Retentiue pag. 248.
• (i) 1.589

  Cyril. Hieros. Catech. 2.
• (k) 1.590

  Cyril. Alexand. l 12. in lo. c. 64.
• (l) 1.591

  Chrys. in Ioan hom. 87. & ad Pop. hom. 80. ante medium.
• (m) 1.592

  M. Co∣nel a Pro∣testant in his exami∣natiō &c. pag. 107. pau••o post medium.
• (n) 1.593

  In his Bo k inti∣tuled, Cen∣turia Ep. Theol. Ep. 74.
• (o) 1.594

  In his reason ta∣ken out of Gods word &c. pag. 24.
• (a) 1.595

  Marc. 3. v. 16.
• * 1.596

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (b) 1.597

  Matt. 12. v. 3••.
• (c) 1.598

  Matth. 12. v. 32.
• * 1.599

  In hunc locum.
• (d) 1.600

  Matth. 10. v. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (e) 1.601

  Io. 1. v. 40.
• (f) 1.602

  Galath 2. v. 9.
• (g) 1.603

  2. Chro. 36. v. 8.
• (h) 1.604

  2. Ma∣chab 6. v. 7
• * 1.605

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.606

  Henricus Stephanus in thesaur. linguae Graecae.
• (i) 1.607

  2 Reg. 23. v 5. Et deleuit aruspices quos posu∣••rant R••∣ges Iuda.
• (k) 1.608

  Act. 17. v. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (l) 1.609

  2. Thess. 2. v. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• (a) 1.610

  Lib. 1. Dial. c. 1.
• (b) 1.611

  Marc. 16. v. 16.
• (c) 1.612

  Luc. •••• v. 3••.
• (d) 1.613

  Heb. 13. v. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (e) 1.614

  Heb. 23. v. 17.
• (f) 1.615

  Rom. 10 v. 16.
• (g) 1.616

  Heb. 11. v. ••.
• (h) 1.617

  Aug. cont. Ep. Fund. c. 5
• (i) 1.618

  Matth. 28. v. 18.19.
• (k) 1.619

  Ioan. 20. v 21.
• (l) 1.620

  Marc. 16 v. 15.
• (m) 1.621

  Luc. 10. v. 16.
• (n) 1.622

  Lib. 18. de Trinit. cap: 2.
• (o) 1.623

  1. Tim. 3. v. 15.
• (p) 1.624

  Matt. 16.
• (a) 1.625

  Eccl. Hierarch. c. 1.
• (b) 1.626

  In 2. ad Th••ss. hom. 4.
• (c) 1.627

  Epiph. Haer. 61. circame∣dium.
• (d) 1.628

  Lib. 8. c. 3. Const. Apost. ver. Turriani c. 4. 5. 6. 7. 8. &. 9. &c.
• (e) 1.629

  Ibid. c. 34.
• (f) 1.630

  Cap. 11.
• (g) 1.631

  Epist. ad Tralli∣anos paulo ante med.
• (h) 1.632

  Lib. 3. Hist. c. 30.
• * 1.633

  In the Bi∣bles prin∣ted anno 1562. Aug. in Psal. 81.
• (a) 1.634

  Heb. 12. v. 22. Accessi∣stis ad Ec∣clesiam pri∣mitiuorū. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (b) 1.635

  Tract. 7. in 2. Ep. Ioan.
• (c) 1.636

  Heb. 11. vol.
• (d) 1.637

  Lib. 2.
• * 1.638

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (e) 1.639

  Aug. serm. 29. de verb. Apo∣stol.
• (f) 1.640

  Aug. Ep. 58 ad Consent.
• * 1.641

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.642

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (g) 1.643

  Ioa. 3. v. 20.
• (h) 1.644

  1 Cor. 14. v. 14.
• (i) 1.645

  Cant. 6. v. 8.
• * 1.646

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (k) 1.647

  Orig. in 2. ad Rom.
• (l) 1.648

  Ierem. 17. v. 1.
• (a) 1.649

  In his history of Britany p. 401. & 47.
• (b) 1.650

  Matth. 17. v. 57.58.
• (c) 1.651

  In his description of Britany annexed to Holinsheds Chronicle. volum. 1. pag. 23.
• (d) 1.652

  In his catalogue of Bishops.
• (e) 1.653

  In his pageant of Popes.
• (f) 1.654

  Against the Rhems testamēt in 2. cor. c. 12.
• (g) 1.655

  In his answer to a coūterfait Catholike pag. 49.
• (h) 1.656

  In his acts & mo∣numents, printed 1576. pag. 463.
• (i) 1.657

  In his Papistomactix printed 1606. pag. 202.
• (k) 1.658

  Nicepho. lib. 2. c. 4.
• (l) 1.659

  Theod. de cur. Graec. affect. l. 9.
• (m) 1.660

  Tertulli in. lib. cōt. Iudaeos.
• (n) 1.661

  Origen. in Ezec. hom. 4.
• (o) 1.662

  Chysost. hom. Quòd Christus fit Deus.
• () 1.663

  Beda in hist. E••••l••s. passi••.