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<DATE>2014-04-15</DATE>
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<NAME>Lauren Proux</NAME>
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<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<PB REF="1" MS="y">
<P>THE GROVND OF THE CATHOLIKE AND ROMAN RELIGION IN THE WORD OF GOD.</P>
<P>With the Antiquity and Continuance therof, throughout all Kingdomes and Ages.</P>
<P>COLLECTED Out of diuers Conferences, Di&s;cour&s;es, and Di&s;putes, which M. <HI>Patricke Ander&s;on</HI> of the Society of IESVS, had at &s;euerall tymes, with &s;undry Bi&s;hops and Mini&s;ters of Scotland, at his la&s;t impri&s;onment in <HI>Edenburgh,</HI> for the Catholike Faith, in the yeares of our Lord 1620. and 1621.</P>
<P>Sent vnto an Honourable Per&s;onage, by the Compyler, and Pri&s;oner him&s;elfe.</P>
<P>The fir&s;t Part, or Introduction.</P>
<Q><BIBL><HI>Philip. 1. Ver&s;. 12. &amp; 13.</HI></BIBL>
<P>And I will haue you know, Brethren, that the thinges about me, are come to the more furtherance of the Gho&s;pell: &s;o that my bandes were made manife&s;t in all the Court &amp;c.</P></Q>
<P>Permi&s;&s;u Superiorum, Anno M.DC.XXIII.</P>
</DIV1>
<DIV1 TYPE="dedication">
<PB REF="2">
<PB REF="2">
<HEAD>TO THE RIGHT HONORABLE REVEREND, VVISE, AND GRAVE LORDS <HI>of his Maiesties priuy Coun&s;ell of Scotland.</HI></HEAD>
<P>_MAny &amp; iu&s;t are the con&s;ideratio~s (No|ble, Graue, Wi&s;e, and Learned) which haue induced me to dedicate the&s;e Works of <HI>M. Patrick Ander&s;on</HI> to your Lord&s;hips. Fir&s;t becau&s;e one of his Di&s;putes (which was an happy di&s;pute for me, &amp; diuers others) was made before &s;ome of your Honours. Secondly becau&s;e the order &amp; methode which he hath kept in the&s;e Works, is euery day practi&s;ed in your &s;e&s;&s;io~ hou&s;e of Scotla~d, for in Law-matters you giue place in your &s;e&s;&s;io~ hou&s;e to the <HI>Confe&s;sion of the party.</HI> And truly the parties owne acknowledgment of his offence is a &s;ufficient proof among&s;t all Nations. Heere your Lord|&s;hips &s;hal &s;ee in like ma~ner how the very Prote&s;tants the~|&s;elues auow, that in the Catholike Roman Church &amp; Religion, Saluation vndoubtedly is to be found 2. If you make great acco~pt of <HI>faithfull &amp; hone&s;t witne&s;&s;es</HI> in proofe of maters in Law, you &s;hall find likewy&s;e alledged faith|fully
<PB REF="3"> in the fir&s;t, &s;econd, third, fourth, &amp; in&s;uing Ages the ancient and holy Fathers, euery one in his owne Age &amp; Century giuing ful and cleer te&s;timony for vs Catholiks again&s;t the Mini&s;try; which holy Fathers did not for&s;ee a|ny debats among&s;t vs;<NOTE N="a)" PLACE="marg">Aug. <GAP DESC="illegible" REASON="left margin cropped or obscured" RESP="KEYERS" EXTENT="1+ letters">duer&s;. Iu|<GAP DESC="illegible" REASON="left margin cropped or obscured" RESP="KEYERS" EXTENT="1+ letters">an. Pelag. <GAP DESC="illegible" REASON="left margin cropped or obscured" RESP="KEYERS" EXTENT="1 span"> <HI>1.</HI> prope <GAP DESC="illegible" REASON="left margin cropped or obscured" RESP="KEYERS" EXTENT="1+ letters">nem &amp; l. <GAP DESC="illegible" REASON="left margin cropped or obscured" RESP="KEYERS" EXTENT="1 span"> cap. <HI>17.</HI></NOTE> <HI>Nor yet were angry neither at you, nor at vs</HI> (&s;ayth <HI>S.</HI> Augu&s;tine:) <HI>What they <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">aue found in the Church, that they haue held; they haue taught that w^c^h they haue learned; &amp; what they haue receaued from their Forfathers they haue deliuered to vs their posterity.</HI> 3. <HI>If Priority of po&s;|&s;e&s;sion</HI> be of any regard (as que&s;tionles it is) among you, it is heer plentifully &s;et down, that we Catholiks are fir&s;t in po&s;&s;e&s;&s;ion, &amp; that it is but a few yeares &s;ince we Ca|tholiks of the&s;e three Kingdome were thru&s;t out, by the Mini&s;ters, of our former rightfull, and &s;o long continued po&s;&s;e&s;&s;ion of fifteen hundreth yeares; and condemned by tho&s;e who had no power, authority, nor commi&s;&s;ion to accu&s;e or condemne vs; not &s;o much as hauing our accu|&s;ers before vs, nor place to defend vs 4. <HI>If Pre&s;cription</HI> be a matter of great Importance in proofe among&s;t you, you &s;hal then heere find our Catholike Religio~, for which we now &s;uffer in Scotland, England, &amp; Ireland, deduced fro~ the tyme of the Apo&s;tles, from Age to Age, to the&s;e our very dayes, giuing in further proof that the Prote&s;tant &amp; Puritan Mini&s;ters, who (again&s;t all Law hauing bereft vs of our pre&s;cription &amp; po&s;&s;e&s;&s;ion) haue been condem|ned in all Ages, by the Church of God then apparent, as manife&s;t Heretiques, in the per&s;ons of the Arians, Pelagi|ans, Nouatians, Walden&s;es, Albigen&s;es &amp;c. 5. <HI>If co~tinual clayme</HI> be a &s;ufficicie~t way among&s;t you to pre&s;erue right &amp; title, it is more then euide~t that our Catholike Pa&s;tours haue beene euermore waking to pre&s;erue out right, and Religion, as the Prophet fortold thus:<NOTE N="(b)" PLACE="marg"><HI>E&s;a.</HI> 62 6.</NOTE> <HI>Vpon thy walles O Hieru&s;alem haue I &s;et watch men, all the day &amp; all the night
<PB REF="3"> for euer they shall not be &s;ilent.</HI> But your Prote&s;tant Church hath (to the contrary) been &s;o farre from performing the like, that it hath been inui&s;ible, latent, and vnknowne to the world the &s;pace of fifteen hu~dreth yeares.<NOTE N="(c)" PLACE="marg">In his Treati&s;e vpon the reuelation</NOTE> <HI>Gods <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rue Church</HI> (&s;ayth M. Napper) <HI>mo&s;t certainly aboad &s;o long la|tent and inui&s;ible</HI> 6. If whe~ the letter of the law being fou~d in &s;ome ca&s;es doubtful, ought (co~forme to your cou&s;tome in Scotla~d) to be interpreted according to the <HI>an&s;vverable pra<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ti&s;e of en&s;uing tymes;</HI> you &s;hall in like maner find heer the doubtfull letter of the Scriptur, and ob&s;cure &s;ayings of the Fathers made plaine on our part, by the an&s;werable practi&s;e of all &s;ucceding tymes &amp; ages. 7. If the iudgment and <HI>re&s;ol<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">tion of most Ancient &amp; wy&s;e Iudges and Pre&s;idents</HI> giuen in former Ages in your countrey, be authentical or of credit in your Se&s;&s;ion hou&s;e; heer then you &s;hall &s;ee the graue and whol&s;ome Iudgments giuen for vs Catholiks by the mo&s;t famous, learned and holy Iudges &amp; Pre&s;ide~ts of all Kingdoms &amp; Ages for the&s;e 1500. yeares, co~de~ning the Puritan, &amp; the Prote&s;ta~t Mini&s;try of manife&s;t Here&s;y and Errour, in the per&s;ons of <HI>Aerius, Vigilantius, Nouatus</HI> &amp; &s;uch other Heretiks. Finally, if the Mini&s;ters would free the~&s;elues (co~trary to all Law) from all the&s;e precede~t proofes and Iudgments, appealing to the only written Law, &amp; to the expre&s;&s;e word of God (as they do, &amp; mu&s;t needs do,) fir&s;t it is ea&s;ie to be &s;een by the en&s;uing Trea|ti&s;es; That all the Mini&s;ters togeather &s;hall not, or cannot &s;hew, no not one debatable point of their Religion, to be conteyned in the expre&s;&s;e word. 2. They &s;hall not be able to improue any debatable point of our Religion as being again&s;t the expre&s;&s;e word. 3. It is &s;hewed that they haue fal&s;ified and corrupted the word of God mi&s;erably &amp; ig|nora~tly, making it therby not the word of God, but their owne word, &amp; inuention.</P>
<PB REF="4">
<P>By al which it appeareth &s;ufficie~tly, that our Catholike Faith &amp; Religion (for the which now pre&s;ently we &s;uffer per&s;ecution in Scotland) is that &s;elfe&s;ame Religion, and Faith wherunto our Scoti&s;h Nation was, aboue fourteen hundreth yeares &s;ince, confe&s;&s;edly fir&s;t conuerted: That religion al&s;o which euen then, &s;o longe &s;ince, and now is profe&s;&s;ed throughout the Chri&s;tian world: That Religion al&s;o, which was then confirmed to vs, and other Na|tions from heauen with the te&s;timony of vndoubted mi|racles: That religion which hath founded your ancient Municipall Lawes, Courts of Iudgement, erected &amp; buil|ded your mo&s;t famous Churches of Elgene, of Murray, Gla&s;co, Pa&s;lay, S. Giles in Edenburgh, Holyrood-hou&s;e, the Chaunry of Ro&s;&s;e, and many others: That Religion finally which hath erected your Bi&s;hops Seas, Religious hou&s;es, and Abbayes, Colledges, Vniuer&s;ities, and many other knowne Royall monuments of Piety, in your mo&s;t Noble, and ancient Kingdome of Scotland.</P>
<P>To the reading therfore of the&s;e in&s;uing Parts &amp; Trea|ti&s;es, I earne&s;tly and humbly exhort your Lord&s;hips, e|uen by the infinit multitude of benefits which God hath be&s;towed vpon yow, by the pretious Bloud of Chri&s;t who hath redeemed vs all, by the te~der care of your own &s;aluation, and by what&s;oeuer els is &s;acred and holy; to the which end I will continue my dayly prayers to God, and remaine alwaies,</P>
<CLOSER><SIGNED>Your Lord&s;hips most humble Seruant. <HI>M. I. L.</HI></SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="preface">
<PB REF="4">
<HEAD>The Preface to the Christian Reader.</HEAD>
<P>_IT is, Chri&s;tian Reader, the ancient and iu&s;t complaint of our holy, &amp; wi&s;e Forefathers, that Man of his weaken<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s affect the knowledge of certayne forraine, childi&s;h and fruitle&s;&s;e thinges, &amp; not to apply earne&s;tly his mind to the <HI>Con&s;ideration</HI> of that <HI>Punctum vnde pendet Aeternitas,</HI> of that wherupon eternall &s;aluation relyeth, which is only the <HI>true Fayth &amp; Religion.</HI> The con&s;ideration of the &s;ubtill cour&s;e of the &s;eas, of the per|petuall motion of Planets, of the ine&s;timable riches of the whole mate|riall world is but beggery, and mi&s;ery in re&s;pect of the diligent &s;earch and con&s;ideration of the true Church &amp; Religion. What Monarch had euer &s;uch Emba&s;&s;adours as are the fiue &s;en&s;es of man? Or &s;uch Solicitors as are his de&s;ires? or &s;uch Executioners as are his pa&s;&s;io~s? or &s;uch a Lord Steward of his hou&s;e as is Rea&s;on? or &s;uch a Secretary of State as his di&s;|cretion? or &s;uch a Trea&s;urer as is his memory? or &s;uch a pre&s;ident or co~|mander as is his Will? all which inuiteth him to imploy what&s;oeuer be hath in earne&s;t, graue, &amp; wi&s;e <HI>Con&s;ideration,</HI> to find out the true religi|on, out of the which there is nothing but eternall mi&s;ery &amp; damnation.</P>
<P>Tho&s;e Creature which want rea&s;on go towards their end, through a meere naturall Inclination, which is, as if they were moued by another &amp; not by the~&s;elues, becau&s;e they con&s;ider not the rea&s;on of their end, &amp; that eyther to an end apprehended, as it hapneth in the ca&s;e of bea&s;ts, or not apprehended, as it is with inanimate creatures, which want all kind of knowledge &amp; <HI>Con&s;ideration.</HI></P>
<P>But man who is not a meere materiall creature as others are, but is &s;pirituall &amp; immortall, as he hath a more eleuated &amp; noble end; &s;o al&s;o mu&s;t he needs haue a more noble means, for the reaching &amp; arriuing to &s;o excellent an end, which is only <HI>Con&s;ideration.</HI></P>
<P>Since then <HI>Con&s;ideration</HI> in it &s;elfe is &s;o noble &amp; excellent a thing in man, I haue &s;et downe heer of &s;et purpo&s;e the meanes to attayne to the true Religion, &amp; the Grounds therof by way of <HI>Con&s;ideration.</HI> For as in matters of great con&s;equence &amp; moment, <HI>Con&s;ideration</HI> &s;peciall<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> &s;hould be imployed; the finding of the true Religion being a matter aboue all others of moment and great con&s;equence, I could not v&s;e a fitter means <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">o attayne &s;o noble a trea&s;ure, as is that, wherupon relyeth our eternall &s;aluatio~. To this <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">nd I haue &s;et down in this fir&s;t Part &amp; Treati&s;e twen|ty foure <HI>Con&s;iderations,</HI> wherby it &s;halbe ea&s;y to the vnpa&s;&s;ionate &amp; in|different Reader, to find out, by the grace of God, the true Church and Religion.</P>
<PB REF="5">
<P>Of &s;et purpo&s;e I haue omitted to requite &s;ome Mini&s;ter his bitte<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> words in my behalfe, his Paradoxes, Vntruths, Impertinencyes, Para|logi&s;mes, Ignorance, Immode&s;ty, Folly, &amp; Scurrility &s;pecifyed in a mi&s;|con&s;trued letter of his vnworthy to be refuted, known well to &s;uch as be&s;t know me, not to be &s;o much &s;ubiect to &s;uch bitternes and in&s;ultatio~ of &s;peach, which <HI>non parit victoria laudem,</HI> not intending to encounter him in the lik &s;tile with <HI>maledictum pro maledicto,</HI> leauing that as heredi|tary to &s;uch a Puritan Mini&s;ter: my wordes &s;hall &s;till be&s;eeme my &s;elfe, &s;hal haue mode&s;ty &amp; truth for their characters, they &s;hall offe~d no cha&s;t eares, and &s;hall not proceed of any like blacke Hypocondriall humour, giuing alwaies this, as a Caueat to &s;uch a Mini&s;ter &mdash;
<Q>&mdash;Capere vel noli no&s;tra, vel ede tua.</Q> Yet if once againe I be &s;tirred vp by &s;uch men to ob&s;erue &amp; keep <HI>legem talionis,</HI> let them thanke them&s;elues, who, without any occa&s;ion offered, do prouoke me again&s;t my nature &amp; inclination <HI>paribus concurrere telis:</HI> Yet in &s;uch a requytall I &s;hall euer ob&s;erue the admonition of the Co|micke <HI>Ne quid nimis,</HI> to &s;hoot rather too &s;hort the~ too far at &s;uch rouers, knowing well &s;uch &s;harpnes in wordes to be the whet&s;tone of di&s;&s;enti|on, by which mens myndes are &s;oone moued but hardly reconciled: wi&s;hing alwayes that &s;uch a Mini&s;ter &s;hould not haue forgot that rule of S. Ambro&s;e:<NOTE N="(a)" PLACE="marg">l. <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. de offic. c. <HI>24.</HI></NOTE> <HI>Veritatis</HI> (&s;ayth this Father) <HI>ea e&s;t regula, vt nihil faci|as commendandi tui cau&s;a, quo minor alius fiat,</HI> that is the rule of truth, that you do nothing in your own commendation, wherby another may be aba&s;ed.</P>
<P>The painted wordes of &s;uch men, their lyes &amp; vntruthes &s;erue to no other end, then to make the &s;impler &s;ort to &s;wallow down more gre|dily their poy&s;oned pills: of the&s;e thrids is the Net wouen, which cat|cheth &s;o many of the weaker people, much like as S. Hierome &s;ayth of the web of &s;piders, that catcheth weak flyes, &amp; by birds &amp; bea&s;ts is bro|ken a&s;u~der. <HI>The</HI><NOTE N="(b)" PLACE="marg">Ep. <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">d Cipr. pre&s;b.</NOTE> <HI>Heretiks,</HI> &s;aith he, <HI>weaue a &s;piders web, whi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">h is able to catch little &amp; light creatures, as flyes, gnats, or the like, but by others of more strength is broken in peeces. The light &amp; more &s;imple &s;ort in the Church are deceaued by their errors, whe~ as they ca~not &s;educe &s;uch as are &s;tro~g in the truth of fayth. Such Mini&s;ters are not conuinced</HI> (&s;aith<NOTE N="(c)" PLACE="marg">&s;er. <HI>66.</HI> in Ca~tica.</NOTE> S. Bernard) <HI>by rea&s;ons, becau&s;e they vnder&s;tand them not, nor amended by authorities, becau&s;e they regard them not, nor mooued by per&s;ua&s;ions, becau&s;e they are &s;ubuerted:</HI> nec rationibus conuincuntur, quia non intelligunt: nec auctoritatibus cor|riguntur, quia non recipiunt: nec flectuntur &s;ua&s;ionibus, quia &s;ubuer&s;i &s;unt. But let vs come to the matter in hand, my &s;elfe re&s;ting alwayes,</P>
<CLOSER><SIGNED>Thy humble &s;eruant, P. A. S. I.</SIGNED></CLOSER>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="text">
<PB N="1" REF="5">
<HEAD>THE GROVND OF THE CATHOLIKE AND ROMAN RELGION IN THE WORD OF GOD. <HI>VVith the Antiquity &amp; Continuance thereof throughout all Kingdomes &amp; Ages.</HI></HEAD>
<DIV2 N="1" TYPE="consideration">
<HEAD>The Fir&s;t Con&s;ideration.</HEAD>
<HEAD TYPE="sub">That true Fayth is ab&s;olutely nece&s;&s;ary to &s;aluation: and that it must be only one Fayth.</HEAD>
<P>_WHOSOEVER hath a true de&s;ire to plea&s;e God, and an earne&s;t care to &s;aue his owne &s;oule (which &s;hould be the chiefe&s;t de&s;ire, and care of euery good Chri&s;tian,) he mu&s;t re&s;olue and &s;ettle him&s;elfe in a &s;ound beliefe of matters of fayth, holding it for a mo&s;t a&s;&s;ured ground, That there is a fayth, which who&s;oeuer wanteth cannot plea&s;e God, nor con&s;equently be &s;aued; according to the &s;aying of S. Paul:<NOTE N="(a)" PLACE="marg"><HI>Heb.</HI> 11. <HI>v.</HI> 6.</NOTE> <HI>Without Fayth it is impo&s;sible to plea&s;e God.</HI> Which &s;aying S. Augu&s;tine confirmeth:<NOTE N="(b)" PLACE="marg">Augu. &s;erm. <HI>12.</HI> de tempore.</NOTE> <HI>It is certayne</HI> (&s;ayth he) <HI>that none can come to true happines, except he plea&s;e God, and that none can plea&s;e God but by fayth: for faith is the foundation of all good thinges, fayth is the beginning of mans &s;aluation:
<PB N="2" REF="6"> without faith none came come to the fellowship of the children of God: becau&s;e without it, neither in this world doth any ma~ obteine the grace of iu&s;tification, neyther in the next world shall he po&s;se&s;&s;e eternall life.</HI></P>
<P>This Fayth &s;o ab&s;olutly nece&s;&s;ary, mu&s;t only be one, as S. Paul &s;aith:<NOTE N="(c)" PLACE="marg"><HI>Ephe&s;.</HI> 4. <HI>v.</HI> 5.</NOTE> <HI>There is but one Lord, one bapti&s;me, &amp; one faith:</HI> Yea,<NOTE N="(d)" PLACE="marg">Leo &s;er. <HI>4.</HI> in nati|uit. Dom.</NOTE> <HI>except it be one it is not fayth.</HI> This fayth is that,<NOTE N="(e)" PLACE="marg">Iraeu. lib. <HI>1.</HI> c. <HI>3.</HI></NOTE> <HI>which the Church &s;pread ouer the whole world, doth diligently keep, as du elling in one, hou&s;e, and doth beleeue in one like maner al points of fayth, as hauing one &s;oule, and one heart, and doth preache, and teach, and deliuer by tradition th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;e things after one manner, as po&s;|&s;e&s;sing one mou<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">h: for albeyt there be diuers and different languages in the world, yet the vertue of tradition is the &s;ame.</HI> By which wordes it is playne, not only that there is but one fayth, but al&s;o how it is &s;ayd to be one: which might &s;eeme not to be one, co~&s;idering there are &s;o many points, which we be|leeue by our Faith, and &s;o many &s;euerall men who haue in them this faith; yet it cea&s;eth not to be one, becau&s;e the whole Church belieueth tho&s;e points in a like manner: neyther the beliefe of one man differeth from the beliefe of another; neyther the beliefe of the Catholikes of France, Spaine, Italy, Germany, Fla~ders, of the Indians, of Scotla~d, England, &amp; Ireland, differ in any e&s;&s;ential point of Religio~.</P>
<P>Contrary the Puritane Mini&s;ters excommunicate and wholly condemne the Prote&s;tant Mini&s;ters of Scotland, for receauing of the ceremonies of England. Heare the ve|ry words of the Puritane Mini&s;ters again&s;t Prote&s;tant Mi|ni&s;ters:<NOTE N="(f)" PLACE="marg">Dange|rous po&s;iti|ons lib. <HI>2</HI> c. <HI>9.</HI> &amp; <HI>13.</HI></NOTE> <HI>The Prote&s;tant Ministers haue imbraced that doctrine which is a hotch-potch of Chri&s;t and Antichri&s;t, of God and the di|uell; and &s;uch a Mini&s;ter may iu&s;tly &s;u&s;pect him&s;elfe to be a halting Neutrall, who &s;eeketh nothing but like a greedy dog to fill his owne paunche, a de&s;perate and forlorne Athei&s;t, of a cur&s;ed, vncircumci&s;ed generation.</HI> Heare I pray thee (gentle reader) what the Puri|tan Mini&s;ters &s;ay of the Prote&s;tants in general:<NOTE N="(g)" PLACE="marg">Dange|rous po&s;iti|ons lib. <HI>2.</HI> c. <HI>9.</HI> &amp; <HI>11.</HI> Gilby. p. <HI>29</HI></NOTE> <HI>The Pro|testants pre&s;cript forme of prayer and &s;eruice is all full of corruption; in all the order of their &s;eruice, there is no edification but confu&s;ion, and many things in the Communion booke are contrary and agaynst the word of God. They put no difference betwixt truth and fal&s;ehood, betwixt Christ and Antichrist, betwixt God and the diuell. Their
<PB N="3" REF="6"> Clergy are an Antichristian &s;wynish rable, enemies of the Go&s;pel, Beel|zebub of Canterbury the chiefe of the diuels.</HI> And M. Bernard a famous Mini&s;ter in England enobleth the Prote&s;tant Mi|ni&s;ters with the&s;e glorious titles:<NOTE N="(h)" PLACE="marg">Ber|nard Mi|ni&s;ter of Wor&s;op in his book of the Se|pari&s;tes Schi&s;me. pag. 71.</NOTE> <HI>Mini&s;ters of the Church of England are Aegyptian Enchanters, limmes of the diuell, Sicophants, Angells of hell.</HI> Now what the Prote&s;tants &s;ay of the Puritan Mini&s;ters in M. Iohn Caluin his per&s;on, is ea&s;ie to be &s;eene by two famous Prote&s;tants: the fir&s;t Franci&s;cus Stancarus who writeth thus:<NOTE N="(i)" PLACE="marg">Fran|ci&s;cus Sta~|carus lib. <HI>4.</HI> contra Cal|uin. <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">n. <HI>4.</HI></NOTE> <HI>Beware o Chri&s;tian Reader, and chiefly all you Ministers, beware of Caluins bugges, &s;pecially of the Articles of the Trinity, Incarnatio~ &amp;c. for they contein impious doctrine, &amp; Arria~ Bla&s;phemies.</HI><NOTE N="(k)" PLACE="marg">Lib. <HI>2.</HI> art. <HI>9.</HI> The. Caluin. fol. <HI>72.</HI></NOTE> Schlu&s;&s;elburge &s;ayth wor&s;e of the Puritan Mini&s;ters, is wor&s;e may be &s;ayd. Whereby it is ea&s;ie to be &s;eene that there is no vnity of &s;ayth among&s;t the Prote&s;tants &amp; Puritans, yea in e&s;&s;entiall poynts of Religion, &s;ince the one condemneth the other &s;o horribly.</P>
</DIV2>
<DIV2 N="2" TYPE="consideration">
<HEAD>The &s;econd Con&s;ideration.</HEAD>
<HEAD TYPE="sub">That this one Fayth, mu&s;t needes be infallible and entiere.</HEAD>
<P>THis one Fayth, without which we cannot be &s;aued, mu&s;t be infallible and mo&s;t certaine. This is cleare, be|cau&s;e, <HI>Fayth is that Credit, or inward a&s;&s;ent of mind, which we giue to that which God hath reuealed vnto vs, by meanes of the preaching or teaching of the true Church.</HI> For as S. Chry&s;o&s;tome &s;aith:<NOTE N="(a)" PLACE="marg">Chry&s;. Hom. <HI>12.</HI> in ep. ad Heb.</NOTE> <HI>It cannot be called fayth, vnles a man be more certayne of tho&s;e things which are not &s;eene, then of tho&s;e things which are &s;eene.</HI> And a|gayne:<NOTE N="(b)" PLACE="marg">Hom. <HI>83.</HI> in Mat.</NOTE> <HI>We cannot be deceaued by Gods wordes, but our &s;en&s;e is mo&s;t ea&s;ily deceaued.</HI> Seeing then our Fayth is grounded on the word of God, reuealed to vs by Ie&s;us-Chri&s;t our Lord, &s;peaking by the mouth of the Church, as he &s;ayth him&s;elfe,<NOTE N="(c)" PLACE="marg"><HI>Luk.</HI> 10 <HI>v.</HI> 16.</NOTE> <HI>He that beareth you, heareth me;</HI> we ought to receaue the word of Fayth, preached by the true Church, not as the word of man, but as it is truly the word of God, and con|&s;equently we mu&s;t accompt it a thing mo&s;t certayne &amp; ab|&s;olutly infallible. Which doctrine &s;hould be well remarked as the only ground of true Religion, yea the infallible way
<PB N="4" REF="7"> to di&s;cerne the true Religion from the fal&s;e. The infallibi|lity therfore, which I require in true fayth is the highe&s;t degree of certainty, excluding not only actual &amp; deliberate doubt (for vndeliberate doubt taketh not away fayth) but al&s;o po&s;&s;ibility of deliberate doubt, or feare of being decea|ued, which infallible a&s;&s;urance all faithful Chri&s;tians haue, &s;o long as they haue fayth.</P>
<P>This infallible faith mu&s;t be entiere, whole, and &s;ound in all points; neyther is it &s;ufficient to belieue &s;tedfa&s;tly &s;ome points, misbelieuing, or ob&s;tinatly not belieuing &s;om other, or any one: becau&s;e euery point of doctrine, yea eue|ry word that God hath reuealed, and by his Church propo|ned to vs to be belieued, mu&s;t vnder paine of damnation be belieued: for<NOTE N="(d)" PLACE="marg"><HI>Matth.</HI> 2. <HI>v.</HI> 9. <HI>Mark.</HI> 16. <HI>v.</HI> 16.</NOTE> <HI>He that shall not belieue, shall be conde~ned.</HI> And S. Iohn &s;aith:<NOTE N="(e)" PLACE="marg"><HI>Iohn.</HI> 3. <HI>v.</HI> 18.</NOTE> <HI>He that belieueth not, is already iudged.</HI> For not to belieue any one poynt what&s;oeuer, which God by re|uealing of it te&s;tifieth to be true, and which by his Church he hath commau~ded vs to belieue, mu&s;t needs be damnable as being a notable iniury to Gods verity, &amp; a great di&s;obe|dience to his will. But all e&s;&s;ential poynts of fayth are thus te&s;tifyed by God, and commanded to be belieued, other|wi&s;e they be not points of fayth, but opinion or &s;ome other kind of knowledge. Therefore all e&s;&s;entiall poynts of faith vnder payne of damnation mu&s;t be belieued, I meane ey|ther expre&s;ly or implicitly, it being not nece&s;&s;ary to vnder|&s;tand and know in particular euery thing which we be|lieue.</P>
</DIV2>
<DIV2 N="3" TYPE="consideration">
<HEAD>The third Con&s;ideration.</HEAD>
<HEAD TYPE="sub">That there mu&s;t be &s;ome meanes prouided by Almighty God, by which all &s;orts of men may learne this Fayth, which is nece&s;sary to &s;aluation: &amp; what conditions are requi&s;ite therto.</HEAD>
<P>AS this one, infallible, and entiere fayth is nece&s;&s;ary to &s;aluation in all &s;orts of men, as well vnlearned al lear|ned: &s;o we mu&s;t &s;ay that Almighty God,<NOTE N="(a)" PLACE="marg"><HI>Tim.</HI> 2. <HI>v.</HI> 4.</NOTE> <HI>who would haue all men to be &s;aued, and to come to the knowledge of the truth,</HI> hath
<PB N="5" REF="7"> prouided &s;ome Rule and meanes wherby euery man in all que&s;tions and doubts of fayth, may be infallibly in&s;tructed and taught what is to be holden for the true fayth: and that the only cau&s;e why any man mi&s;&s;eth of the true faith, is ey|ther becau&s;e he doth not &s;eeke out, and find this rule and meanes, or hauing found it, he will not v&s;e it, and in all poynts &s;ubmit him&s;elfe to it, as the nature of diuine fayth, and the duty of euery Chri&s;tian bindeth him to do. To this purpo&s;e &s;ayth S. Augu&s;tine:<NOTE N="(b)" PLACE="marg">Aug. de vtilis. cr<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">dendi.</NOTE> <HI>If Gods Prouidence rule &amp; go|uerne humane matters, we may not de&s;payre, but that there is a cer|tayne authority appointed by the &s;ame God, vpon which staying our &s;elues, as vpon a &s;ure step, we may be lifted vp to God:</HI> which lif|ting vp to God is fir&s;t begun by true fayth: for the finding of which, God hath prouided a certayne authority and meanes, wherby men may come to the knowledge of the diuine my&s;teryes of fayth.</P>
<P>This rule and meanes to find out the true fayth nece&s;|&s;ary to &s;aluation, mu&s;t haue the propertyes following. 1. It mu&s;t be certayne and infallible, for otherwi&s;e it cannot be a &s;ufficient foundation wherevpon we &s;hould build our fayth, which is ab&s;olutly infallible. 2. It mu&s;t be ea&s;y and playne to be knowen of all men, for if to any one &s;ort it could not be knowen, or not certaynly knowen, it could not be to them a rule or meanes wherby they might direct them&s;elues to the certayne knowledge of the true fayth. 3. It mu&s;t be vniuer&s;al, that it may not only make vs to know certainly what is the true fayth in &s;ome points, but ab&s;olut|ly in all points of fayth. Otherwi&s;e it were not a &s;ufficient meanes, wherby we might attayne to an entiere &amp; whole fayth, which ab&s;olutly is nece&s;&s;ary. 4. It mu&s;t be continual, and neuer interrupted to the end of the world: for euen as fayth, and the Church do alwaies endure and continue, &s;o mu&s;t al&s;o the ground of fayth, &s;eeing that nothing can con|&s;i&s;t without this foundation and ground. 5. It mu&s;t be vn|changeable, for otherwi&s;e truth would &s;omtymes peri&s;h, and there would ari&s;e &s;ome errour again&s;t fayth, &s;eeing that nothing can endure and con&s;i&s;t, except it haue &s;ufficient ground and foundation.</P>
</DIV2>
<DIV2 N="4" TYPE="consideration">
<PB N="6" REF="8">
<HEAD>The fourth Con&s;ideration.</HEAD>
<HEAD TYPE="sub">That the Scripture, or expre&s;&s;e written Word alone, cannot be this Rule of Fayth.</HEAD>
<P>THat the expre&s;&s;e written Word alone is not the rule of our fayth, is euident, becau&s;e it wanteth perpetuall duration and continuance. For it began fir&s;t vnder the old Law in Moy&s;es time, &s;o that before Moy&s;es for the &s;pace of two thou&s;and yeares, there was both true beleuers and a true Church, &amp; yet the writte~ Word was not in like ma~ner in the new Law which the Apo&s;tles began to wryte &s;ome yeares after they had receaued the holy Gho&s;t. So as it is cleer, that the Chri&s;tian faith doth not nece&s;&s;arily &amp; wholy depend vpon the Scripture &amp; written Word of God only.</P>
<P>As for the Engli&s;h tran&s;lated Bibles, they cannot be the only ground and rule of Faith. Fir&s;t, becau&s;e they are not infallible, for neyther were they written in this language immediatly, neither were the tran&s;latours therof a&s;&s;i&s;ted by the holy Spirit infallibly: for the mini&s;ters them&s;elues con|fe&s;&s;e, that in their tran&s;lation they might erre, being men. Sith therfore the tran&s;latours as being but men, may erre, how can a &s;imple vnlearned man be infallibly &s;ure that this particular tran&s;lation which he hath, doth not erre?</P>
<P>Secondly, the Engli&s;h Bibles cannot be the rule of faith becau&s;e they are ob&s;cure and hard to be vnder&s;tood, at lea&s;t by vnlearned men, who cannot read them: and therefore they can not be a &s;ufficient rule to in&s;truct all men, in all points of fayth. For vnlearned men mu&s;t needs be &s;aued, but they cannot be &s;aued without an entiere and infallible faith, which they ca~not haue without &s;ome rule or meanes meet for their capacity to teach them the &s;ame, which rule in no wi&s;e can be the Engli&s;h Bibles, &s;eeing they cannot read, much le&s;&s;e vnder&s;tand the &s;ame. Yea the learned&s;t men cannot by only reading the Scriptures in what&s;oeuer language be infallibly &s;ure that they rightly vnder&s;tand them: for whil&s;t they vnder&s;tand one way, perhaps they
<PB N="7" REF="8"> ought to vnder&s;tood another way: and that which they vnder&s;tand plainly and litterally, ought perhaps to be vn|der&s;tood figuratiuely and my&s;tically: and contrary, that which they vnder&s;tand figuratiuely, ought perhaps to be vnder&s;tood playnly and properly. Seeing then, that expo|&s;itions are diuers, according to the diuers opinions of men, how &s;hall any man be &s;ure, which is the right expo&s;ition, hauing nothing to a&s;&s;ure him, but his owne &s;en&s;e and rea|&s;on, which is vncertayne and fallible, and therefore can|not be this rule of fayth, which we &s;earch for.</P>
<P>Thirdly, the Engli&s;h or Scotti&s;h Bibles cannot be the Rule of Fayth, becau&s;e they are not vniuer&s;all, that is to &s;ay, able ab&s;olutly to re&s;olue all doubts and que&s;tions, which either haue bene, are pre&s;ently, or may herafter come in Controuer&s;y: for there be diuers que&s;tions and doubtes moued now a dayes, and tho&s;e al&s;o touching very &s;ub&s;tan|tiall matters, which are not expre&s;&s;ely &s;et downe, nor de|termined by only Scripture. For where haue we any Scri|pture &s;ufficient to proue, that al tho&s;e, &amp; only tho&s;e bookes which Catholikes or Purita~s hold for Scripture, are indeed Gods Word, &amp; true Scripture? This we &s;hall not find &s;et downe in any part of Scripture. So as it is euident that the Engli&s;h Bibles cannot be the infallible rule of our Faith.</P>
<P>Finally becau&s;e the ignorant who doe not vnder&s;tand the Greeke and Hebrew, connot di&s;cerne infallibly whe|ther the Engli&s;h Bible be well tran&s;lated or no; yea many Mini&s;ters, not being skillfull in the &s;aid Greeke &amp; Hebrew languages, cannot be infallibly &s;ure of the Engli&s;h tran&s;la|tion.</P>
<P>Some obiect that place of S. Paul,<NOTE N="(a)" PLACE="marg"><HI>Tim.</HI> 3. <HI>v.</HI> 16.</NOTE> <HI>All Scripture is gi|uen by in&s;piration of God, and is proffitable for doctrine, for reproofe, for correction, for in&s;truction in righteou&s;nes, that the man of God may be perfect, throughly furnished vnto all good workes.</HI> But it proueth nothing for them. Becau&s;e it &s;ayth not, that the Scripture is alone &s;ufficient to in&s;truct a man to perfection, but that it is profitable for this purpo&s;e. For there is a great difference betwixt a thing that is proffitable, and a thing that is fully and only &s;ufficient. For example, Stones and
<PB N="8" REF="9"> Timber be profitable to the building of a hou&s;e, yet they are not of the~&s;elues fully &amp; only &s;ufficient to build a hou&s;e, for the hand of a skilfull workeman to prepare them, and &s;et them together in order, is al&s;o required.</P>
</DIV2>
<DIV2 N="5" TYPE="consideration">
<HEAD>The fifth Con&s;ideration.</HEAD>
<HEAD TYPE="sub">That neyther naturall Wit; nor Learning, or Con&s;equences drawen out of the Word of God, can be the Rule of Fayth.</HEAD>
<P>THat no naturall Wit, or Learning, or nece&s;&s;ary Con|&s;equences drawen out of the Bible, eyther of one man or of any company of men (only as they are learned men, and not infallibly a&s;&s;i&s;ted by the holy Spirit of God) can be this rule of faith, is manife&s;t. Becau&s;e all their con&s;equences wit, and learning, be they neuer &s;o exqui&s;ite and rare, are humane, naturall, and fallible; and therfore cannot be a &s;ufficient foundation, whereupon to build a diuine and in|fallible Faith; &s;eing it can haue no more certainty, then the wit &amp; learning of man, who proponeth it, which is &s;ubiect both to deceaue, and be deceaued; according to the &s;aying of the Apo&s;tle,<NOTE N="(a)" PLACE="marg"><HI>Rom.</HI> 3. <HI>v.</HI> 4.</NOTE> <HI>All men are lyars.</HI> Therefore the beliefe which is only grounded vpon the bare word, con&s;equen|ces, and learning of man, is &s;ubiect to fal&s;hood, neyther can be a true and Chri&s;tian Fayth, which alwayes is mo&s;t certayne and infallible.</P>
<P>Be&s;ides, this Rule of Fayth mu&s;t be able to propo&s;e to vs infallibly, not only the letters, and &s;en&s;e that &s;eeme true to vs, but the very true &s;en&s;e of Gods Word intended by the holy Gho&s;t, who is the author of this Word. Other|wi&s;e it cannot be a &s;ufficient meanes to breed in vs, an in|fallible Chri&s;tian Fayth and beliefe, which is only groun|ded vpon the true &s;en&s;e intended by Almighty-God, who is the &s;peaker of this Word. But no man, nor company of men can by their naturall Wit, con&s;equences, and learning tell infallibly what is the true intended &s;en&s;e of Gods Word, For as S. Paul &s;ayth,<NOTE N="(b)" PLACE="marg">1. <HI>Cor.</HI> 2. <HI>v.</HI> 16.</NOTE> <HI>Who hath knowen the &s;en&s;e of our Lord?</HI> And Againe:<NOTE N="(c)" PLACE="marg">1. <HI>Cor.</HI> 2. <HI>v.</HI> 11.</NOTE> <HI>Tho&s;e things which are of God, no ma~ hath knowen
<PB N="9" REF="9"> but the Spirit of God.</HI> And therefore that knowledge which the Apo&s;tle him&s;elfe had of diuine matters, came not from an<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> naturall wit of man, but (as he playnly affirmeth) from the &s;pirit of God: <HI>God hath reuealed to vs,</HI> (&s;ayth he) <HI>by his Spirit.</HI> Therfore we may well conclude that no one man, nor no one company of men, without the a&s;&s;i&s;tance of Gods &s;pirit, can be the rule of fayth, eyther by inter|preting Scripture, or by gathering con&s;equences out of the &s;ame.</P>
</DIV2>
<DIV2 N="6" TYPE="consideration">
<HEAD>The &s;ixt Con&s;ideration.</HEAD>
<HEAD TYPE="sub">That the priuate Spirit of euery Mini&s;ter, is not the Ground or Rule of Fayth.</HEAD>
<P>NO priuate man who per&s;uadeth him&s;elfe to be parti|cularly in&s;tructed by the Spirit (as the mo&s;t part of our in&s;pired Puritans doe) can be this rule of fayth, in &s;o farre forth as he belieueth, or teacheth contrary to the generall doctrine of the Catholike Church. Fir&s;t, becau&s;e S. Paul &s;ayth:<NOTE N="(a)" PLACE="marg"><HI>Gal.</HI> 1. <HI>v.</HI> 9.</NOTE> <HI>If any man preach to yow any other Gho&s;pell, then that which yee haue receaued, let him be accur&s;ed.</HI></P>
<P>Secondly, becau&s;e the rule of Fayth mu&s;t be infallible, &s;uch as this priuat &s;pirit is not. For who&s;oeuer vaunteth him&s;elfe to haue this Spirit, is not infallibly &s;ure that he hath the &s;ame in particular, much le&s;&s;e can a&s;&s;ure others in points of Faith: for it is impo&s;&s;ible for him to proue by any pa&s;&s;age of Scripture an infallible a&s;&s;urance that he is taught by the holy Spirit, neyther by naturall rea&s;on can the &s;ame be verified. For albeyt he find in him&s;elfe extraordinary motions, illuminations, feelings, and &s;uch like (of which tho&s;e high &s;pirited Brethren do much boa&s;t,) yet neyther by Scripture, nor rea&s;on, can he infallibly conclude, that tho&s;e motions are of God, becau&s;e the Scripture mo&s;t plain|ly affirmeth,<NOTE N="(b)" PLACE="marg">1. <HI>Cor.</HI> 11. <HI>v.</HI> 14.</NOTE> <HI>That the diuell doth change him&s;elfe into an An|gell of light.</HI> Wherfore S. Iohn, as it would &s;eeme, for&s;eeing the&s;e &s;pirituall Puritanes, that were to come in the&s;e later dayes, forbiddeth vs,<NOTE N="(c)" PLACE="marg"><HI>Iohn.</HI> 4. <HI>v.</HI> 1.</NOTE> <HI>To belieue euery Spirit, but to try the
<PB N="10" REF="10"> Spirits whether they be of God or no.</HI> Neyther can any man, try|ing the Spirit by his owne priuate iudgement, or by any in|ward motions, incontinently affirme, that it is the Spirit of God, becau&s;e this his tryall is &s;ubiect to errour: for our iudgements are ea&s;ily deceaued, and the diuel can cunning|ly couer him&s;elfe vnder the &s;hape of a good Angell, &amp; co|lour his wicked de&s;ignes vnder preten&s;e of good,<NOTE N="(d)" PLACE="marg">1. <HI>Pet.</HI> 5. <HI>v.</HI> 8.</NOTE> <HI>Going about like a roaring lyon &s;eeking whome he may deuoure.</HI> Wherfore the &s;afe&s;t way were to try the&s;e Spirits by the touche&s;tone of the true Pa&s;tours of the Catholike Church, who may &s;ay with S. Paul,<NOTE N="(e)" PLACE="marg">1. <HI>Cor.</HI> 2. <HI>v.</HI> 11.</NOTE> <HI>We are not ignorant of the cogitations of Sathan.</HI> And who may al&s;o &s;ay with S. Iohn,<NOTE N="(f)" PLACE="marg">1 <HI>Iohn</HI> 4. <HI>v.</HI> 6.</NOTE> <HI>We are of God, he that knoweth God, heareth vs, he that is not of God, doth not heare vs. In this we know the Spirit of truth, and the Spirit of errour.</HI> Now if men will not admit this manner of trying and di&s;cerning the Spirit of truth, from the Spirit of errour, but wil tru&s;t to their owne iudgement alone in this matter they may be &s;ure that in their thoughts they wor&s;hip the Angell of darknes, in&s;teed of the Angell of light, which doing will be the cau&s;e of their endles damnation.</P>
<P>Thirdly, this priuate Spirit cannot be the rule of faith, becau&s;e it is variable &amp; vncon&s;tant, &amp; is &s;ubiect to errour: fir&s;t in euery per&s;on and company of men in particular; for our Aduer&s;aries them&s;elues confe&s;&s;e that they may erre, &amp; experience teacheth vs, that they oftentymes change their opinions, teaching whyles one thing, whiles another ac|cording to their owne fanta&s;ie. Secondly, it is manife&s;tly &s;ubiect to errour, &s;eeing that all men challenge this Spirit. For if a man were bound to belieue all tho&s;e that affirme them&s;elus to haue the Spirit, of nece&s;&s;ity he would belieue infinite contradictions. For the Lutherans, Caluini&s;ts, Browni&s;ts, Puritanes and the re&s;t of that holy band, all af|firme that they haue this Spirit, notwith&s;tanding the great difference that is betwixt them, &s;hewes that they haue not all the &s;ame &s;elfe Spirit. For there is but one holy Spirit, the Spirit of truth, which while&s;t euery one chalenges to him&s;elfe, he doeth great iniury to the Church of God, to whom the infallible a&s;&s;i&s;tance of holy Spirit was promi&s;ed,
<PB N="11" REF="10"> and not to euery one in particular. Neyther is there any of tho&s;e new &s;pirited Go&s;pellers that can &s;hew any good rea|&s;on, why they rather haue the true Spirit, then their neigh|bours. But &s;uppo&s;e one could a&s;&s;ure him&s;elfe, that he were taught by Gods Spirit immediatly what is the true fayth in all points, in &s;uch &s;ort, that he could erre in none, (as it is not the ma~ner of God to teach men immediatly by him&s;elf alone, or by an Angell, for<NOTE N="(g)" PLACE="marg"><HI>Rom.</HI> 10. <HI>v.</HI> 17.</NOTE> <HI>fayth cometh by hearing,</HI> &amp; is to be required<NOTE N="(h)" PLACE="marg"><HI>Malac.</HI> 2. <HI>v.</HI> 7.</NOTE> <HI>at the mouth of the Prie&s;ts,</HI> and is to be learned of Pa&s;tors and Doctours, whome God hath appoynted in his Church, of purpo&s;e to in&s;truct vs, and to continue vs in the true fayth:) Suppo&s;e I &s;ay one could a&s;&s;uredly per|&s;uade him&s;elfe to be immediatly taught of God what is the truth in al points, how &s;hould he giue a&s;&s;urance to others that he is thus taught, &s;pecially when he teacheth contrary to the Catholike Church, which by playne promi&s;es and te&s;timonies of Scripture we know to be taught of God? What arguments &s;hould he v&s;e again&s;t others, that &s;ayes they haue the &s;ame Spirit?</P>
<P>It may be he wil alledg that general promi&s;e of Scripture<NOTE N="(i)" PLACE="marg"><HI>Matth.</HI> 7. <HI>v.</HI> 8.</NOTE> <HI>Euery man that &s;eeketh, receaueth.</HI> He will &s;ay, that hauing &s;ought earne&s;tly for the true Spirit, he hath infallibly re|ceaued the &s;ame. But I an&s;were, that this promi&s;e of our Sauiour is to be vnder&s;tood in this manner: Euery ma~ that &s;eeketh things lawfull to be &s;ought, in due time and place, and according to the plea&s;ure of God, &amp; profitable to their owne &s;aluation, receaueth the &s;ame. Otherwi&s;e it cometh to pa&s;&s;e that, as S. Iames &s;ayth,<NOTE N="(k)" PLACE="marg"><HI>Iames</HI> 4. <HI>v.</HI> 3.</NOTE> <HI>They aske and receaue not, becau&s;e they aske wrongly.</HI> So that to haue &s;ought this Spirit in prayer, is no &s;ure &s;igne to haue obteyned the &s;ame, &s;eeing that there is no heretike, but he will affirme, that he hath &s;ought for, yea and therefore obteyned the &s;pirit: albeyt by the contraryeties betwixt him and his brethren it is ma|nife&s;t, that eyther he, or they, or both mu&s;t be de&s;titute of the true Spirit: For<NOTE N="(l)" PLACE="marg">1. <HI>Cor.</HI> 14. <HI>v.</HI> 13.</NOTE> <HI>God is not the author of contention, but of peace.</HI> What a&s;&s;ura~ce then can we haue that their new Go&s;pellers and Fathers of new opinions haue the true &s;pirit? For&s;ooth they will giue you a marke or token as vncertayne, and dif|ficile
<PB N="12" REF="11"> to be known, as the Spirit it &s;elfe. Yee may be a&s;&s;ured &s;ay they, that they haue the true Spirit, who preach nothing but the pure written word of God, euer &s;till, for euery poynt of doctrine, alledging Scripture. But this their marke cannot be &s;ufficient; for fir&s;t, in&s;teed of Scripture they bring forth their own tran&s;lations in many places corrupted, and &s;ubiect to errour as tran&s;lated by men. Seco~dly, albeit they did alwayes alledge the true words of Scripture, yet they are not certayne that at all times, &amp; in all points of doctrine they alledge them rightly. For as <HI>S.</HI> Peter &s;ayth;<NOTE N="(m)" PLACE="marg">1. <HI>Pet.</HI> 3. <HI>v.</HI> 16.</NOTE> <HI>The vnlearned &amp; vnstable</HI> (&s;uch as mo&s;t part of our Puritans be) <HI>wrest the Scriptures, to their owne damnation.</HI> And S. Augu&s;tine:<NOTE N="(n)" PLACE="marg">Aug. lib. <HI>3.</HI> de ba|pti&s;. cont. Donat. c. <HI>19.</HI></NOTE> <HI>A carnall and &s;en&s;uall mynd turneth all the my&s;teries and words of holy bookes vnto his owne imaginations and fan&s;ies.</HI> Whereupon it cometh to pa&s;&s;e, as the &s;ame S. Augu&s;tin &s;aith,<NOTE N="(o)" PLACE="marg">Augu. ep. <HI>122.</HI></NOTE> <HI>That all he|retikes that admit the authority of Scriptures, &s;eeme to them&s;elues to follow only Scripture, when in the meane tyme they follow their owne errours.</HI> And as they &s;eeme to them&s;elues to follow only the Scriptures, when they follow their owne errours, &s;o they may &s;eeme (&s;pecially to &s;imple people, and tho&s;e who being &s;educed by them, wholy build their beliefe vpon them) to preach nothing but Scripture, when indeed they preach their owne erroneous opinions, coloured &amp; painted with words of Scripture: for &s;uch is the ma~ner of new vp|&s;tart preachers, to confirme their errours with words of Scripture, eyther fal&s;ly tran&s;lated, or els fal&s;ly applyed. So the diuell for his purpo&s;e fal&s;ly applyed the words of the Prophet <HI>Dauid,</HI><NOTE PLACE="marg"><HI>Math.</HI> 4. <HI>v.</HI> 6.</NOTE> again&s;t our ble&s;&s;ed Sauiour, as S. Matthew te&s;tifieth.</P>
<P>Wherefore there is no rea&s;on whereby we may be a&s;|&s;ured that &s;uch men haue the Spirit of God: but we may find many rea&s;ons to conuince them that they haue not this Spirit; yea the only particularity and priuatne&s;&s;e of their Spirit is &s;ufficient to mooue to &s;u&s;pect it, &amp; to a&s;&s;ure vs that it is not the Spirit of truth. For as S. Augu&s;tin &s;ayth:<NOTE N="(p)" PLACE="marg">Augu. lib. <HI>12.</HI> co~f. c. <HI>25.</HI></NOTE> <HI>Who&s;oeuer he be that challengeth to him&s;elfe priuatly, that which God hath propo&s;ed publickly to be enioyed of all, and taketh to him&s;elfe that which is common to all, he is driuen from the common to his own
<PB N="13" REF="11"> particular, that is to &s;ay, from verity to falshood and lyes.</HI> Seeing then this Spirit is &s;o vncertaine, it is good for all tho&s;e who de&s;ire their owne &s;aluation, to v&s;e the coun&s;ell of S. Pe|ter &s;aying,<NOTE N="(q)" PLACE="marg">2. <HI>Pet.</HI> 2. <HI>v.</HI> 17.</NOTE> <HI>Yee therfore beloued, &s;eeing yee know the&s;e thinges before, beware lea&s;t yee al&s;o being led away with the errour of the wic|ked, fall from your owne &s;tedfa&s;tne&s;&s;e:</HI> For all tho&s;e that vaunt them&s;elues of this Spirit, are no other then licentious Liber|tines, who<NOTE N="(r)" PLACE="marg">2. <HI>Pet.</HI> 2. <HI>v.</HI> 19.</NOTE> <HI>Whiles they promi&s;e liberty to others, they them|&s;elues are the &s;eruants of corruption; for whom it had bene better not to haue known the way of righteou&s;nes, then after they haue known it, to turn from the holy co~mandments, which were deliuered to them.</HI></P>
<P>It may al&s;o mooue vs to &s;u&s;pect this Spirit when we &s;ee euery one to boa&s;t of the &s;ame. For as S. Hierome &s;ayth of the Scripture, &s;o may we &s;ay of the Spirit, which euery Mini&s;ter &s;o boa&s;teth of:<NOTE N="(s)" PLACE="marg">Hier. in Ep. ad Paulinum.</NOTE> <HI>This the pratling old wife vau~teth her|&s;elfe to haue, this the doating old man a&s;cribeth to him&s;elfe, this the clattering &s;ophi&s;t laboureth to per&s;uade, finally this only Spirit by eue|ry &s;ort is arroga~tly challenged.</HI> Which in our Countrey mo&s;t eui|dently appeareth by the fir&s;t vnordered preachers of this fifth Euangell. Such &s;pirituall in&s;pired brethren were <HI>Paul Mephen</HI> Baker, <HI>William Harlaw</HI> Tailour, <HI>William Aird</HI> Mai&s;on, <HI>Iohn Cayrus</HI> skinner. I omit <HI>Iohn Knox</HI> a renegate prie&s;t, <HI>Wil|liam Willoks,</HI> and May&s;ter <HI>Iohn Craig</HI> Apo&s;tata Fryars, who as they were &s;omewhat more learned then the fornamed crafte<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">men (yet nothing in compari&s;on of the holy Catho|like Church, who&s;e belly like venemous vipers they la|boured violently to rent in peeces,) &s;o they were al&s;o in their a&s;&s;ertions and opinions more impudent and &s;hame|le&s;&s;e,<NOTE N="(t)" PLACE="marg">2. <HI>Tim.</HI> 1. <HI>v.</HI> 5.</NOTE> <HI>hauing only an outward forme and shape of godlynes, but in their life and doctrine, denying the power and vertue thereof.</HI></P>
</DIV2>
<DIV2 N="7" TYPE="consideration">
<HEAD>The &s;eauenth Con&s;ideration.</HEAD>
<HEAD TYPE="sub">That the Doctrine and teaching of the true Church, is the Rule of Fayth.</HEAD>
<P>HItherto we haue &s;hewed what is not the Rule of Faith; it remayneth that we &s;hew what is the Rule
<PB N="14" REF="12"> of fayth according to the properties required in the &s;ayd Rule. We proue then, that this Rule of Fayth can be no other, then the doctrine, and teaching of the true Church, or company of the true faythfull of Chri&s;t. Becau&s;e if our Sauiour Chri&s;t hath promi&s;ed to any company of men, the pre&s;ence of him&s;elfe, who it truth it &s;elfe, and the a&s;&s;i&s;tance of his holy Spirit, of purpo&s;e to in&s;truct and teach them al truth, giuing withall peculiar charge and commi&s;&s;ion to them to teach all nations, and to preach to euery creature; giuing al&s;o warrant to all men that they may &s;afely heare them; giuing al&s;o Commaundement, whereby he bindeth all, to do in al things according to their &s;aying; and threat|ning greatly tho&s;e who will not heare and belieue them: Then certaynly the doctrine and teaching of tho&s;e men is in all poynts mo&s;t true, and &s;uch as may well be propo&s;ed to all &s;orts, as an a&s;&s;ured ground, wherupon they may &s;a|fely build an infallible Chri&s;tian fayth. For looke what our Sauiour Chri&s;t hath promi&s;ed, mu&s;t needs be perfor|med, &amp; what&s;oeuer he warranteth or commaundeth, may &s;afely, and without danger of errour be done, nay of ne|ce&s;&s;ity mu&s;t be done, &s;pecially when he threatneth tho&s;e that will not do it: and con&s;equently if he haue promi&s;ed to &s;end his holy Spirit, to teach any company of men all truth, it is not to be doubted, but that he &s;endeth this his holy Spirit, and by him teacheth them all truth: and &s;ith the teaching of this Spirit is infallible, we are not to doubt but that this company is in all points infallibly taught the truth.</P>
<P>If al&s;o our Sauiour gaue warrant &amp; commandement, that they &s;hould teach vs, &amp; that we &s;hould heare the~, &amp; do in al things according to their &s;aying: we may not likewi&s;e doubt, but that they &s;halbe able to teach all &s;orts of men, in all points, the infallible truth; and that all &s;orts of men may, if they will, learne of that company, what is in all points to be belieued. For otherwi&s;e by this generall com|mandement of hearing them, and doing according to their &s;aying, we &s;hould be &s;ometymes bound to heare and be|lieue an vntruth, and to do that which were not vpright
<PB N="15" REF="12"> and good, which without bla&s;phemy to Chri&s;ts verity and goodne&s;&s;e, can no wi&s;e be taught.</P>
<P>But &s;o it is that our Sauiour hath promi&s;ed, giuen com|mi&s;&s;ion, warranted, commanded, and threatned in man|ner afore&s;ayd: Therfore we cannot doubt but there is a cer|tayne company (the which is called the true Church of Chri&s;t, which both is in all points of fayth infallibly taught by the holy &s;pirit, and is likewi&s;e to teach all &s;orts of men in all points of Fayth, what is the infallible truth; and ther|fore the teaching of this company may well be a&s;&s;igned &amp; propo&s;ed to all men, as a &s;ufficient Rule of Fayth, and as a <GAP DESC="illegible" REASON="left margin cropped or obscured" RESP="KEYERS" EXTENT="1+ letters">ufficient meanes to in&s;truct all, in all matters of Fayth.</P>
<P>Now, let vs proue euery part of this conclu&s;ion out of the written word of God. And fir&s;t, that our Sauiour pro|mi&s;ed his owne pre&s;ence to this company of men, called the Church of God, is euident by the&s;e mo&s;t playne words:<NOTE N="(a)" PLACE="marg"><HI>Math.</HI> 28. <HI>v.</HI> 20.</NOTE> <HI>I am with you</HI> (&s;ayth he) <HI>all dayes, euen to the end of the world.</HI> That he promi&s;ed the holy Gho&s;t to the &s;ame company of men, is te&s;tified thus:<NOTE N="(b)" PLACE="marg"><HI>Iohn.</HI> 14. <HI>v.</HI> 16.</NOTE> <HI>I will aske my Father, and he will giue you another Comforter, the Spirit of truth, that he may remayne with you for euer, he shall teach you all things.</HI> And againe:<NOTE N="(c)" PLACE="marg"><HI>Iohn</HI> 16 <HI>v.</HI> 13.</NOTE> <HI>When that Spirit of truth shall teach you all truth.</HI> The charge &amp; commi&s;&s;ion is thus &s;et down:<NOTE N="(d)" PLACE="marg"><HI>Math.</HI> 18. <HI>v.</HI> 19. <HI>Mark.</HI> 16. <HI>v.</HI> 15.</NOTE> <HI>Going, teach all nations, and preach the Go&s;pell to euery creature.</HI> The warra~t is in S. Luke:<NOTE N="(e)" PLACE="marg"><HI>Luk</HI> 10 <HI>v.</HI> 16.</NOTE> <HI>He that heareth you, heareth me.</HI> The commaundement is ex|pre&s;&s;e in S. Matthew:<NOTE N="(f)" PLACE="marg"><HI>Math.</HI> 23. <HI>v.</HI> 2.</NOTE> <HI>The Scribes and Phari&s;ies &s;it in Moy&s;es &s;eat, what&s;oeuer therfore they shall &s;ay to you, do you.</HI> Out of which words we may gather that we are bound in all points, to do according to the doctrine of the Prelates of the Catho|like Church: yea although it &s;hould happen, that their ly|ues were not laudable, but bad. For although our Sauiour in this place, doth only in expre&s;&s;e words make mention of the chayre of Moy&s;es, in which the Prie&s;ts of the old Law did &s;it; yet he is to be vnder&s;tood to &s;peake al&s;o of the chayre of S. Peter, in which the Prie&s;ts of the new Law do &s;ucceed. Becau&s;e we may rather thinke that our Sauiour intended in his doctrine to giue Rules to the Prie&s;ts and people of his new Law, which was pre&s;ently to beginne,
<PB N="16" REF="13"> and to continue, till the worlds end; then only to giue documents to tho&s;e of the old Law, which were &s;hortly to cea&s;e. And this to be the true &s;en&s;e of that place, S. Au|gu&s;tin te&s;tifyeth:<NOTE N="(g)" PLACE="marg">Aug. ep. <HI>165.</HI></NOTE> <HI>Into that order of Bishops which is deryued fro~</HI> S. Peter <HI>vnto</HI> Ana&s;ta&s;ius, <HI>who now &s;itteth vpon the &s;ame chaire, although &s;ome Traytour had crept in, in tho&s;e tymes, he should no|thing hurt the Church and innocent Christians, for whome our Lord prouiding, &s;ayth, What they &s;ay, do, what they do, do not.</HI> The threats that our Sauiour v&s;eth again&s;t them that will not heare his Church are the&s;e,<NOTE N="(h)" PLACE="marg"><HI>Luk.</HI> 10. <HI>v.</HI> 16.</NOTE> <HI>He that de&s;pi&s;eth you de&s;pi&s;eth me.</HI> And agayne:<NOTE N="(i)" PLACE="marg"><HI>Math.</HI> 18. <HI>v.</HI> 17.</NOTE> <HI>He that will not heare the Church, account him as an Ethnick and publican.</HI> Finally after he had giuen charge &amp; commi&s;&s;ion to preach the Go&s;pell, he pronounceth this threat again&s;t tho&s;e that will not belieue:<NOTE N="(k)" PLACE="marg"><HI>Mark.</HI> 10 <HI>v.</HI> 6.</NOTE> <HI>He that will not belieue, shall be damned.</HI></P>
<P>By the&s;e te&s;timonies it is euident that it appertayneth to the Church to in&s;truct vs in all points of Fayth, and that of it we ought to learne in all matters of Religion, what is the infallible truth; and con&s;equently it is manife&s;t, that the doctrine of this Church is the rule of Fayth. Worthily ther|fore doth S. Paul call this Church,<NOTE N="(l)" PLACE="marg">1. <HI>Tim.</HI> 3. <HI>v.</HI> 15.</NOTE> <HI>The pillar and ground of truth:</HI> For the foundation of any building, hath two offices, one to vphold the building, another to &s;trengh|then it, both which the Apo&s;tle attributeth to the Church, when he calleth it, <HI>The pillar and ground of truth.</HI></P>
<P>Therfore I conclude, that neither the writte~ Word alone, nor con&s;equences drawen out of the &s;ame, nor naturall wit, and learning, nor the priuate Spirit, nor any thinge els, except only the teaching of the true Church of Chri&s;t, is the ordinary meanes which God hath prouided, wherby all men may learne that one, infallible, entiere Faith, which is nece&s;&s;ary to &s;aluation.</P>
</DIV2>
<DIV2 N="8" TYPE="consideration">
<PB N="17" REF="13">
<HEAD>The eight Con&s;ideration.</HEAD>
<HEAD TYPE="sub">That this Church, or Company of men mu&s;t alwayes continue.</HEAD>
<P>THat this Church, who&s;e doctrine is the rule of our Fayth, mu&s;t euer continue without interruption to the worlds end, is proued by the&s;e words:<NOTE N="(a)" PLACE="marg"><HI>Math.</HI> 28. <HI>v.</HI> 20.</NOTE> <HI>I will be with you all dayes, euen till the end of the world.</HI> And agayne &s;peaking of the Church:<NOTE N="(b)" PLACE="marg"><HI>Matth.</HI> 16. <HI>v.</HI> 18.</NOTE> <HI>The gates of hell shall not preuayle again&s;t it.</HI> For how is it true that the gates of hell &s;hall not preuayle, if they haue preuayled &s;o much, as vtterly to aboli&s;h the Church, or at lea&s;t to bani&s;h it quite out of the world for along &s;pace? Of this Church it is &s;ayd:<NOTE N="(c)" PLACE="marg"><HI>P&s;al.</HI> 48 <HI>v.</HI> 8.</NOTE> <HI>God hath establish|ed it for euer,</HI> according as S. Augu&s;tine expoundeth: &amp; the Prophet Daniel calleth it, a kingdome<NOTE N="(d)" PLACE="marg">Daniel.</NOTE> <HI>which shall not be broken in peeces, for euer:</HI> and S. Luke:<NOTE N="(e)" PLACE="marg"><HI>Luk.</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. <HI>v.</HI> 33.</NOTE> <HI>There shalbe no end of his kingdome.</HI> By which it is manife&s;t that the true Church of Chri&s;t was not only to continue, for foure or fiue hun|dreth yeares, but for euer vnto the worlds end.</P>
</DIV2>
<DIV2 N="9" TYPE="consideration">
<HEAD>The ninth Con&s;ideration.</HEAD>
<HEAD TYPE="sub">That this Church, or Company of men, must be Vi&s;ible.</HEAD>
<P>THis is proued fir&s;t, becau&s;e the Church is Chri&s;ts bo|dy: but the body of Chri&s;t was vi&s;ible, for the Apo|&s;tle &s;pake to vi&s;ible men when he &s;ayd:<NOTE N="(a)" PLACE="marg">1. <HI>Cor.</HI> 12. <HI>v.</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">7.</NOTE> <HI>Yee are the body of Christ.</HI> Moreouer we are made the body of Chri&s;t by bap|ti&s;me and the reccauing of our Lords body, as the Apo&s;tle te&s;tifieth. Al&s;o in this body of Chri&s;t, there are doctours &amp; Pa&s;tours vntill the Con&s;umation of Saintes, vntill we meet with Chri&s;t, but &s;uch per&s;ons are al&s;o vi&s;ible. The buil|ding al&s;o of the Church is vi&s;ible, the con&s;umatio~ of Saints is vi&s;ible, the worke of mini&s;try is vi&s;ible, which the Apo|&s;tle &s;ayth &s;hall continue vntill the coming of Chri&s;t.</P>
<P>Secondly, this Church is the Kingdome of Chri&s;t, but euery kingdom comprehendeth in it a vi&s;ible company of
<PB N="18" REF="14"> &s;ubiects that obey one king. Hence it is that Ieremy &s;ayth:<NOTE N="(b)" PLACE="marg"><HI>Ierem.</HI> 33. <HI>v.</HI> 32.</NOTE> <HI>Euen as the &s;tarres of heauen cannot be numbred, and the &s;ands of the &s;ea mea&s;ured; &s;o will I multiply the &s;eed of my &s;eruant Dauid, and the Leuits my &s;eruants:</HI> but &s;uch and &s;o great a multitude of men cannot be inui&s;ible. In like manner the Prophet I &s;ay de&s;cribing the &s;ayd kingdome of Chri&s;t, and the coue|nant of God with it, &s;ayth thus:<NOTE N="(c)" PLACE="marg"><HI>I&s;a.</HI> 61. <HI>v.</HI> 8.</NOTE> <HI>I will make a perpetuall league with them, and their &s;eed shall be knowen in all nations, and their of-&s;pring in the midst of people; all that shall &s;ee them, shal know them, becau&s;e this is the &s;eed that God hath ble&s;&s;ed.</HI> Where he &s;aith manife&s;tly, that all nations, euen the Infidels, a&s;&s;oone as they shall behold and &s;ee the Church, they &s;hall ea&s;ely know her, by the benefits of God be&s;towed vpon her. This kingdom al&s;o is co~pared to the Sunne &amp; full Moone which are very vi&s;ible planets, and ea&s;y to be &s;eene of all men.</P>
<P>Thirdly, the Church is a Citty which is &s;cituate vpon high mountayne, which is placed vpon the top of Moun|taynes, the which our Lord will &s;trengthen for euer, whereof Chri&s;t him&s;elfe &s;ayth:<NOTE N="(d)" PLACE="marg"><HI>Math.</HI> 5. <HI>v.</HI> 14.</NOTE> <HI>A Citty placed vpon a Moun|tayne cannot be hid.</HI> Chri&s;t therefore hath made this Church not to hide it, but that it might be cleere &amp; manife&s;t. Wher|fore S. Augu&s;tin &s;ayth:<NOTE N="(e)" PLACE="marg">Augu. tom. <HI>9.</HI> in ep. Ioan tract. <HI>2.</HI></NOTE> <HI>What more shall I &s;ay, but that they are blind who doe not &s;ee &s;o great a Mountayne, who shut their eyes agaynst a candle placed vpon a candlestick.</HI></P>
<P>Fourthly, if the Church were inui&s;ible, in vayne &s;hould we &s;ay in our beliefe, <HI>I belieue the Catholike,</HI> or vniuer|&s;all Church: for if the Church be vniuer&s;al &amp; &s;pread abroad ouer the whole world, &s;he cannot be but very vi&s;ible as al&s;o we &s;halbe forced to deny another article of our beliefe; to wit, <HI>The Communion of Saints,</HI> vnle&s;&s;e the &s;ayd Saints be vi&s;i|ble &amp; manife&s;t one to another, &s;eeing that this Communio~, as the Apo&s;tle &s;aith, con&s;i&s;teth in the continual help, which one me~ber maketh to another; but help cannot be made to one that is not vi&s;ible. Therfore the Church and Commu|nion of Saints mu&s;t be vi&s;ible.</P>
<P>Fifthly, our Sauiour hath ordained this Church to be the light of the world, according as he &s;ayth:<NOTE N="(f)" PLACE="marg"><HI>Math.</HI> 5. <HI>v.</HI> 14.</NOTE> <HI>Yee are the light of the world:</HI> and to be a rule or meanes wherby all men, at
<PB N="19" REF="14"> all times, may come to the knowledg of that one infallible &amp; entiere fayth, which is nece&s;&s;ary to &s;aluation. But how can it be the light of the world, if it be inui&s;ible? How can it be a meanes wherby men &s;hall know the truth, if it cannot be &s;eeene nor knowne? If we &s;ay it fayled, we mu&s;t then al&s;o &s;ay, that all that tyme men wanted &s;ufficient meanes to attayne to the knowledge of the truth, and &s;o were de&s;ti|tute of the true way to come to their &s;aluation: which if it were true, of nece&s;&s;ity it would follow that God &s;hould haue permitted men to be de&s;titute of meanes nece&s;&s;ary to their &s;aluation, and &s;o &s;uffred them to be damned, contra|ry to the &s;aying of holy Scripture:<NOTE N="(g)" PLACE="marg">1. <HI>Tim.</HI> 2. <HI>v.</HI> 4.</NOTE> <HI>God would haue all men &s;aued, and to come to the knowledge of the truth.</HI> Wherefore to verify that God would haue all men &s;aued, we mu&s;t needes &s;ay that he hath prouided a nece&s;&s;ary meanes for all men, by which they may come to the knowledge of true fayth, and therby to &s;aluation: which meanes is a vi&s;ible Church, of which they mu&s;t heare &amp; learne the true fayth. Therfore the Church mu&s;t alwayes be vi&s;ible.</P>
<P>Sixtly, if the vniuer&s;all Church of Chri&s;t &s;hould for any &s;pace be inui&s;ible, it &s;hould for that &s;pace cea&s;e to pro|fe&s;&s;e outwardly that fayth, which in hart it did belieue: for if it did outwardly profe&s;&s;e, it would haue bene vi&s;ible; if it did not profe&s;&s;e, then hell gates did preuayle again&s;t it, con|trary to Chri&s;ts owne promi&s;e.</P>
<P>Seauenthly, if the Church were inui&s;ible, we could not fulfill the commandment of Chri&s;t, wherin he &s;ayd:<NOTE N="(h)" PLACE="marg"><HI>Math.</HI> 18. <HI>v.</HI> 17.</NOTE> <HI>Tell the Church.</HI> For how can we tell the Church any thing, if we know not how, nor where to find it? Neither if by cha~ce we did meet it, could we know it, to be the Church.</P>
<P>Eightly, it is certayne that once the true Church of Chri&s;t was vi&s;ible, to wit, when it began fir&s;t in Hieru&s;a|lem in the Apo&s;tles and Di&s;ciples of our Sauiour, and in that number, which by their preaching was conuerted to the Chri&s;tian Fayth. But there can no rea&s;on be &s;hewed why it &s;hould be vi&s;ible then, and not euer &s;ince.</P>
<P>Ninthly, the chiefe ground and rea&s;on why the Puri|tanes hold the Church to be inui&s;ible is, becau&s;e they ima|gine
<PB N="20" REF="15"> the Church to con&s;i&s;t only of the elect, or only of the good: But this ground is fal&s;e, as appeareth by the name of the Church, in greeke <GAP DESC="foreign">, which &s;ignifieth, not a com|pany of the elect or cho&s;en, but a company that is called: &s;o that in it are both good and bad, for as our Sauiour &s;ayth:<NOTE N="(i)" PLACE="marg"><HI>Matth</HI> 20 <HI>v.</HI> 16. <HI>Math.</HI> 3. <HI>v</HI> 11. <HI>Matth.</HI> 22 <HI>v.</HI> 10. <HI>Matth.</HI> 13 <HI>v.</HI> 47. <HI>Matth.</HI> 25. <HI>v.</HI> 1.</NOTE> <HI>Many are called bu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> few are cho&s;en.</HI> Therefore the Church is co~pared to a floore wherein wheat and chaffe is mixt: to a mariage fea&s;t, to which came good and bad: to a net wher|in are gathered all &s;orts of fi&s;h both good and bad: Final|ly to ten virgins, wherof fiue were fooli&s;h, and excluded from the heauenly mariage.</P>
<P>As for te&s;timonies of the Fathers, there is nothing more plainly expre&s;&s;ed by them, the~ this vi&s;ibility of the Church. I will only alledge one or two exemples, remitting the cu|rious Reader to &s;earch further in the &s;ayd Fathers works. S. Chry&s;o&s;tome &s;ayth<NOTE N="(k)" PLACE="marg"><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">hry&s;. in cap. <HI>8</HI> I&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">aia.</NOTE> <HI>It is more ea&s;y that the Sunne should be ex|tinguished, then that the Church should be ob&s;cured.</HI> To whome agreeth S. Augu&s;tin:<NOTE N="(l)" PLACE="marg">Augu. lib. <HI>3.</HI> con ep. Parm. c. <HI>4.</HI></NOTE> <HI>The Church</HI> (&s;ayth he) <HI>being built vpon a Mountayne, cannot be hid.</HI></P>
</DIV2>
<DIV2 N="10" TYPE="consideration">
<HEAD>The tenth Con&s;ideration.</HEAD>
<HEAD TYPE="sub">How we should di&s;cerne and know, which is the vi&s;ible Church of Chri&s;t.</HEAD>
<P>HItherto I haue &s;hewed that no other thing els is, or can be the Rule of Fayth, but the doctrine of Chri&s;ts Church, which mu&s;t continue alwayes, and euer be vi&s;i|ble. It re&s;teth that I &s;hew how this true Church &s;hall be di&s;cerned and knowen, from fal&s;e and hereticall compa|nyes, which fal&s;ly v&s;urpe the title &amp; name of the Church; who notwith&s;tanding do in no wi&s;e pertayne to the true Church, being only couered with the name of Chri&s;tians. The way then to find out this Church is fir&s;t to &s;et downe, which be the certayne markes whereby the true Church is knowen; next to examine, to what company tho&s;e marks doe agree.</P>
<P>It is therfore to be noted. Fir&s;t, that a true mark cannot
<PB N="21" REF="15"> be common to many, but mu&s;t agree only to the thinge whereof it is the marke. Secondly, it mu&s;t be more euide~t and ea&s;y to be knowen, then the thing which it &s;ignifieth. Wherfore, when we will a&s;&s;igne &s;ome good markes, by which all &s;orts of men may in &s;ome &s;ort di&s;cerne which particular company of men is the true Church: we mu&s;t haue &s;peciall regard to a&s;&s;igne tho&s;e things which in &s;ome manner may be apparent to all &s;orts of men, &s;ince all &s;orts of men haue need to &s;eeke out, &amp; according to their capaci|ty di&s;cerne which is the true Church. We mu&s;t al&s;o a&s;&s;igne tho&s;e things, which are known to agree to the true Church at this tyme, and to no other company, but that which is the true Church, to the intent, that a man &s;eeing all tho&s;e things, which be a&s;&s;igned as markes, to agree to any com|pany, he may &s;traightwayes conclude, that company to be the true Church: as on the contrary &s;ide, if he perceaue ey|ther all, or any of them to be wanting in any company, he may be &s;ure, that that company is not the true Church.</P>
</DIV2>
<DIV2 N="11" TYPE="consideration">
<HEAD>The eleuenth Con&s;ideration.</HEAD>
<HEAD TYPE="sub">That the marks of the Church which the Puritanes giue, are not the true markes of the Church.</HEAD>
<P>THe markes a&s;&s;igned by the Puritanes to di&s;cerne and know the true Church, are two. True Fayth or the preaching of the word, and the right v&s;e of the Sacrame~ts, which are no &s;ufficient marks, by which the true Church may be knowen, but rather are meanes to beguyle the &s;im|ple, knowing well that they can ea&s;ily turne all the Sacra|ments and words of holy Scripture vnto their owne fan|ta&s;ticall, opinions. The&s;e I &s;ay, are not true marks. For fir&s;t, by the true Fayth and preaching of the word, they eyther meane true doctrine in &s;ome points or els in all. If they meane true doctrine in &s;ome points only, it is no good marke: For heretiks teach the truth in &s;ome points. Ther|fore it is not proper only to the Church, and &s;o can be no marke therof. If they meane true doctrine in all points, it is
<PB N="22" REF="16"> not &s;ufficient, becau&s;e it wanteth the &s;econd condition, to wit, it is not ea&s;y to be knowne, becau&s;e it would re|quire a very learned man to examine if that doctrine were true in all points, as al&s;o that he were a&s;&s;i&s;ted with the in|fallible a&s;&s;urance of Gods Spirit, lea&s;t in his examination and tryall of his doctrine he &s;hould erre. As for the Sacra|ments, it is very hard for a man of him&s;elfe to iudge which v&s;e of Sacraments is right, if he be not fir&s;t taught by the Church. Therfore it is nece&s;&s;ary before he know the right v&s;e of the Sacraments, that he know the Church, which is more ea&s;y to find out, as being that direct way wherof <HI>I&s;ay</HI> &s;peaketh:<NOTE N="(a)" PLACE="marg"><HI>I&s;a.</HI> 35. <HI>v.</HI> 8.</NOTE> <HI>This shall be to you a direct way, &s;o that euen fooles may not erre in it.</HI></P>
<P>Secondly, their two markes are not &s;ufficient. Becau&s;e when we &s;eek for the true Church, we &s;eek it principally to the end, that by it, as by nece&s;&s;ary and infallible meanes, we may heare and learne of it the true Faith in all points, which otherwi&s;e in it &s;elfe is hidden and ob&s;cure, accor|ding to that &s;aying of S. Paul:<NOTE N="(b)" PLACE="marg">1. <HI>Cor.</HI> 2. <HI>v.</HI> 14.</NOTE> <HI>The &s;en&s;uall man doth not per|ceaue tho&s;e things which are of the Spirit of God.</HI> For &s;ith none by the only power of naturall wit, can obteyne the &s;uperna|turall knowledge of diuine my&s;teries which we belieue by our Fayth, neyther doth the Spirit of God now adayes or|dinarily in&s;truct any man in the knowledge of true Fayth immediatly by him&s;elfe, or by an Angell &s;ent from hea|uen: we mu&s;t needes if we will haue true Fayth, &s;eek it by that meanes that God hath ordayned: which meanes is no other then the teaching of the true Church, according to S. Paul his &s;aying:<NOTE N="(c)" PLACE="marg"><HI>Rom</HI> 10. <HI>v.</HI> 14.</NOTE> <HI>How shall they belieue him whome they haue not heard? How shall they heare without a preacher? How shall they preach vnles they be &s;ent?</HI> Therfore the true Church, which only hath preachers truly &s;ent of God, mu&s;t fir&s;t be found out, that by it we may heare and know which is the true Fayth. Therfore this marke of Faith is no wi&s;e &s;ufficient to di&s;cerne the true Church by, yea rather contrary, the true Church is a marke wherby we may know the true Fayth.</P>
<P>Thirdly, true Fayth is included in the true Church, &amp; as it were inclo&s;ed in her belly, as S. Augu&s;tine &s;ayth:
<PB N="23" REF="16">
<NOTE N="(d)" PLACE="marg">Aug. in P&s;al. <HI>57.</HI></NOTE> <HI>Truth remayneth in the belly of the Church, from which who&s;oe|uer is &s;eparate mu&s;t needs &s;peake fal&s;e.</HI> Therfore, like as if a man had gold in his belly, we mu&s;t fir&s;t find the man, before we can come to &s;ee the gold it &s;elfe; &s;o we mu&s;t fir&s;t by other markes find out the true Church, which hath the gold of true Fayth hidden in her belly, before we come to &s;ee to gold of true Fayth it &s;elf; &s;ith &s;pecially we cannot &s;ee it, vnle&s;&s;e &s;he open her mouth and deliuer it vnto vs; neyther can we certaynly know it to be true, and not cou~|terfayte, but by giuing credit to her te&s;timony of it, accor|ding to the &s;aying of S. Augu&s;tine:<NOTE N="(e)" PLACE="marg">Augu. lib. con. ep. Fund. c. <HI>5.</HI></NOTE> <HI>I would not belieue the Gho&s;pell it &s;elfe, except I were moued therto by the authority of the Church.</HI> For if we had not the authority of the Church, how &s;hould we be infallibly &s;ure that there were any go&s;pell at all? Or how &s;hould we haue knowen that &s;ome books are Go&s;pell and others not?</P>
<P>Fourthly, if the true doctrine of Fayth in all particular poynts mu&s;t be fir&s;t knowen, as a marke wherby to know the true Church: then (contrary to that which before we proued) the authority of the Church &s;hould not be a nece&s;|&s;ary meanes wherby men mu&s;t come to the knowledge of the true Fayth. For if before we come to know which is the true Church, we mu&s;t by other meanes haue knowne which is the true Fayth: what need is there for to find out true Fayth which already we haue, to bring in the authori|ty of the true Church?</P>
<P>Fifthly, if before we giue ab&s;olute and full credit to the true Church, we mu&s;t examine and iudge whether euery particular point of doctrine which it holdeth, be the truth, with authority or liberty to accept only that which we like or which &s;eemeth in our conceyt right and conformable to Scripture, and to reiect what&s;oeuer we mi&s;like, or which in our priuate iudgement &s;eemeth not &s;o right and confor|mable, then we make our &s;elues examiners and iudges ouer the Church, and con&s;equently we preferre our lyking or di&s;lyking, our iudgement of the interpretation and &s;en&s;e of Scriptures, before the iudgement of the Church of God. But it is ab&s;urd both in rea&s;on and Religion to preferre one
<PB N="24" REF="17"> priuate mans iudgement, to the iudgement and &s;entence of the whole Church of God, which is a company of men for the mo&s;t part vertuous, wi&s;e &amp; learned, &amp; which vndoub|tedly hath the holy Spirit to guide them in all truth, not &s;uf|fering them to erre.</P>
<P>But &s;ome man will &s;ay, that the Scripture forbiddeth vs to belieue euery Spirit, but to try the Spirits if they be of God, therfore we mu&s;t examine the Spirit of the Church, by examining in particular the doctrine thereof. I an&s;were, that in that place of Scripture, it is not meant, that it apper|teineth to euery man to try all Spirits, but generally the Scripture warne<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">h the Church, not to accept of euery one that boa&s;teth him&s;elfe to haue the Spirit, and willeth tho&s;e Spirits to be tryed: not that euery &s;imple and vnlearned man &s;hould take vpon him to try them, but that tho&s;e of the Church, to whome it apperteyneth to try Spirits, &s;hould do the &s;ame, to wit the Doctours &amp; Pa&s;tours which God hath placed in his Church, to the end we may not be caried away with euery wind of Doctrine, &amp; that we may not be lyke litle ones, wandring with euery bla&s;t of tho&s;e that boa&s;t them&s;elues to be particularly taught by the Spirit. So that this trying of Spirits, is only meant of tho&s;e Spirits, of which men may well doubt whether they be of God or no, and then this tryall belo~geth to the Pa&s;tours of the true Church. But when it is certayne that the Spirit is of God, we neyther need nor ought doubtfully to examine, or pre|&s;umptuou&s;ly iudge of it; but &s;ubmitting obediently the iud|gement of our owne &s;en&s;e and rea&s;on, we mu&s;t belieue the teaching of it in euery point. Now we haue &s;ufficie~tly pro|ued before out of the writte~ word, that the Spirit of the true vi&s;ible Church is of God: Therfore our only care &s;hould be to &s;eeke out tho&s;e markes by which all men may know, which particular company of men is the true Church of Chri&s;t, who&s;e doctrine we neither need, nor lawfully may examine in doubtfull manner, but mu&s;t obediently and vndoubtedly in all points belieue, as the only a&s;&s;ured and infallible truth, which is to be belieued by Chri&s;tians.</P>
</DIV2>
<DIV2 N="12" TYPE="consideration">
<PB N="25" REF="17">
<HEAD>The twelueth Con&s;ideration.</HEAD>
<HEAD TYPE="sub">That the marks of the Church are foure, to wit, <HI>One, Holy, Ca|tholike,</HI> and <HI>Apo&s;tolike:</HI> and fir&s;t of <HI>Vnity.</HI></HEAD>
<P>NOw hauing &s;hewed the properties of a true marke, &amp; token by which the true Church is knowen, from al fal&s;e and hereticall Congregations; as al&s;o in the prece|dent con&s;ideration hauing proued euidently and clearly, that the markes a&s;&s;igned by Prote&s;tants and Puritanes, are not &s;ufficient to di&s;cerne the true Church among &s;o many &s;ects and opinions; It remayneth, that I proue the foure marks a&s;&s;igned by the Catholike Roman Church, to be good and &s;ufficient, and only to apperteyne to the &s;ayd Roman Church, and no wi&s;e to any hereticall Congrega|tion.</P>
<P>That there mu&s;t be manife&s;t markes wherby the true Church mu&s;t be knowen, the holy Scripture it &s;elfe mo&s;t manife&s;tly declareth in the&s;e wordes:<NOTE PLACE="marg">The Con|fe&s;sion of Fayth of the Huge|nots in France ar<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. <HI>5.</HI></NOTE> <HI>Their &s;eed shalbe knowen to the nations, and their of-&s;pring in the mid&s;t of people: all that shall &s;ee them, shall know them, becau&s;e they are that &s;eed which our Lord hath ble&s;&s;ed:</HI> As if he would &s;ay, the true Church &s;hall haue &s;uch manife&s;t marks, that it &s;halbe ea&s;y for euery one to know it.</P>
<P>The true markes then of the true Church are foure, to wit, <HI>One, Holy, Catholike,</HI> and <HI>Apo&s;tolike:</HI> which markes are &s;et downe in the Nicene Creed which the Prote&s;tants them|&s;elues admitte. And fir&s;t that the true Church of God mu&s;t be <HI>One,</HI> the Scripture clearly &s;heweth:<NOTE N="(b)" PLACE="marg"><HI>Cant.</HI> 6. <HI>v</HI> 8.</NOTE> <HI>My Doue is one:</HI> and our Sauiour calleth his Church<NOTE N="(c)" PLACE="marg"><HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ohn</HI> 10 <HI>v</HI> 16.</NOTE> <HI>One sheepfold:</HI> and S. Paul calleth it,<NOTE N="(c)" PLACE="marg"><HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ohn</HI> 10 <HI>v</HI> 16.</NOTE> <HI>One body.</HI> This vnity our Sauiour did pray for and vndoubtedly for his reuerence was heard,<NOTE N="(d)" PLACE="marg"><HI>Rom.</HI> 1<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. <HI>v.</HI> 5.</NOTE> <NOTE N="(e)" PLACE="marg"><HI>Iohn.</HI> 17. <HI>v.</HI> 20.</NOTE> <HI>Neyther pray I for tho&s;e alone, but for them al&s;o which shall be|leeue in me through their word, that they al may be one, as thou Father art in me &amp; I in thee, that they al&s;o may be one in vs.</HI> Which reque&s;t the Scripture &s;heweth he obteyned when it maketh men|tion that,<NOTE N="(f)" PLACE="marg"><HI>Act.</HI> 4. <HI>v.</HI> 3<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</NOTE> <HI>the multitude of them that beleeued were of one hear<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">,
<PB N="26" REF="18"> and one &s;oule.</HI> This vnity S. Peter reco~mendeth to vs &s;aying:<NOTE N="(g)" PLACE="marg">1. <HI>Pet.</HI> 3. <HI>v.</HI> 8.</NOTE> <HI>Be yee all of one mynd, hauing compa&s;sion one of another.</HI></P>
<P>There is a threefold vnity preached in the Church of Chri&s;t. Fir&s;t an vnity of all the members with Chri&s;t, who is the &s;upreme head of the Church, which is wrought by Fayth; wherevpon it followeth, that the members of the Church &s;o vnited together, mu&s;t haue only one Fayth, ac|cording to the &s;aying of the Apo&s;tle:<NOTE N="(h)" PLACE="marg"><HI>Ephe&s;.</HI> 4. <HI>v.</HI> 5.</NOTE> <HI>There is one Lord, one Bapti&s;me, one Fayth.</HI> Secondly, there is an Vnity of the members among them&s;elues, which vnity who&s;oeuer brea|keth is a Schi&s;matike, eue~ as he who breaketh the fir&s;t vnity is an Heretike. This vnity our Sauiour affirmeth to be a &s;peciall token wherby to know his Church, when he &s;aith:<NOTE N="(i)" PLACE="marg"><HI>Iohn</HI> 13. <HI>v.</HI> 35.</NOTE> <HI>In this shall all men know that yow are my Di&s;ciples, if you loue one another.</HI> Thirdly, there is an vnity betwixt the faythfull people and their Pa&s;tours by obedience, which who&s;oeuer breaketh, is al&s;o a Schi&s;matike. This vnity the Apo&s;tle commandeth to be kept, when he &s;ayth:<NOTE N="(k)" PLACE="marg"><HI>Heb.</HI> 13. <HI>v.</HI> 17.</NOTE> <HI>Obey your Pre|lates and be &s;ubiect to them.</HI></P>
<P>That this vnity is a true marke, is euident, becau&s;e it hath the two properties of a true marke. Fir&s;t, <HI>It is euident to all men:</HI> For if there be di&s;agreement in doctrine, it is ea&s;i|ly perceaued, if there be contentions betwixt the people and their Pa&s;tors, it is ea&s;ily heard of. Secondly, it is pro|per only to the true Church, becau&s;e (as Tertullian well ob&s;erueth:)<NOTE N="(l)" PLACE="marg">Tertul. de prae&s;er.</NOTE> <HI>All here&s;ies are found to differ in many things from their first founders; and heretiks among them&s;elues do differ, while euery one taketh vpon him to fashion the Fayth which he rceaued, ac|cording to his owne plea&s;ure, euen as the first inuentour thereof did make the &s;ame according his fan&s;ie.</HI></P>
</DIV2>
<DIV2 N="13" TYPE="consideration">
<HEAD>The thirteenth Con&s;ideration.</HEAD>
<HEAD TYPE="sub">Of the &s;econd Marke of the true Church, which is <HI>Holyne&s;&s;e.</HI></HEAD>
<P>THis title is attributed to the Church by S. Paul:<NOTE N="(a)" PLACE="marg">1. <HI>Cor.</HI> 3. <HI>v.</HI> 17.</NOTE> <HI>The Church of God is holy, which you are:</HI> &amp; S. Peter calleth the
<PB N="27" REF="18"> Church:<NOTE N="(b)" PLACE="marg">2. <HI>Pet.</HI> 2. <HI>v.</HI> 9.</NOTE> <HI>A holy nation.</HI> By which it is not meant, that there are none in this company but tho&s;e which be holy: for the Apo&s;tle &s;heweth, that in the &s;ame true Church, and among&s;t the &s;aid company<NOTE N="(c)" PLACE="marg">1. <HI>Cor.</HI> 5 <HI>v.</HI> 1.</NOTE> <HI>There is plainly Fornication heard of, yea &s;uch as the like is not euen among Heathens.</HI> Yea therfore the Church is compared to a <HI>Net,</HI> wherein are gathered both good and bad fi&s;hes; to a <HI>floore</HI> wherein wheat and chaffe is mixt, to a <HI>field</HI> wherein wheat and darnell groweth, as in the ninth Con&s;ideration before is declared. But this title of <HI>Holine&s;&s;e</HI> is giuen properly to the true Church, becau&s;e this company which is called the Church is dedicated to God, and the profe&s;&s;ion and doctrine thereof withdraweth men from all vice, and in&s;tructeth them in all vertue; and the holy Sacraments, as conducts of grace, worke in vs true and inward holyne&s;&s;e.</P>
<P>This marke &s;o confirmed by Scripture, hath the two propertyes a&s;&s;igned to a true marke; for fir&s;t there is no man but he may cleerly &s;ee the good workes, holy doctrine, good lyfe, &amp; miracles of &s;ome of Gods &s;eruants. For our Sa|uiour promi&s;ed,<NOTE N="(d)" PLACE="marg"><HI>Mark.</HI> 16. <HI>v.</HI> 17.</NOTE> <HI>That tho&s;e that belieue, the&s;e &s;ignes shall follow the~; in my name they shal ca&s;t out diuels, they shal &s;peak with new ton|gues, they shal take vp &s;erpents, &amp; if they drink any deadly thing, it shal not hurt them, they shall lay hands on the &s;icke, and they shall recouer:</HI> All which are vi&s;ible &s;ignes; and as they were promi&s;ed by our Sauiour, &s;o a little after his a&s;cen&s;ion they were mo&s;t faythfully performed by &s;ome members of the Church, as in the Acts of the Apo&s;tles manife&s;tly appeareth. Secondly this marke of holine&s;&s;e is only proper to the Church of God<NOTE N="(e)" PLACE="marg"><HI>Ephe&s;.</HI> 5. <HI>v.</HI> 26.</NOTE> <HI>For which Chri&s;t gaue him&s;elf, that he might &s;anctify and clean&s;e it with the washing of water, by the word, that he might pre&s;ent it to him&s;elfe a glorious Church, not hauing &s;pot or wrinkle, or any &s;uch thing, but that it should be holy and without blemish.</HI> Whereas the Apo&s;tle calleth Heretiks,<NOTE N="(f)" PLACE="marg">2. <HI>Tim.</HI> 3. <HI>v.</HI> 3.</NOTE> <HI>Vnholy, louers of plea&s;ures more then louers of God, hauing a forme of godlynes but denying the power ther|of.</HI> Which is ea&s;y to be &s;eene in the Heretiks of our tyme.</P>
</DIV2>
<DIV2 N="14" TYPE="consideration">
<PB N="28" REF="19">
<HEAD>The fourteenth Con&s;ideration.</HEAD>
<HEAD TYPE="sub">Of the third marke of the Church, which is <HI>Catholike,</HI> or <HI>Vniuer&s;all.</HI></HEAD>
<P>THe third marke of the Church is, that it is <HI>Catholike,</HI> or <HI>Vniuer&s;all,</HI> a&s;well in tyme &amp; place, as in points of do|ctrine. And fir&s;t that the Church is vniuer&s;all in tyme, and continueth perpetually, is &s;ufficiently proued out of the Scriptures cited aboue in the eight Con&s;ideration. Second|ly, that the Church is vniuer&s;all in place, is expre&s;ly &s;et downe in the Bible:<NOTE N="(a)" PLACE="marg"><HI>P&s;al.</HI> 22 <HI>v.</HI> 17.</NOTE> <HI>All the bounds of the earth shalbe conuer|ted vnto our Lord.</HI> And agayne:<NOTE N="(b)" PLACE="marg"><HI>P&s;al.</HI> 72. <HI>v.</HI> 8.</NOTE> <HI>His dominion shalbe al&s;o from &s;ea to &s;ea, and from <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">he riuer to the ends of the earth.</HI> And our Sa|uiour &s;ayth:<NOTE N="(c)" PLACE="marg"><HI>Luk.</HI> 24 <HI>v.</HI> 46.</NOTE> <HI>That it was needfull that he should &s;uffer and ry&s;e agayne from the dead the third day, and that pennance and remi&s;sion of &s;innes should be preached in his name throughout all nations, begin|ning at Hieru&s;alem.</HI> Thirdly, it is manife&s;t that the true Church is vniuer&s;all, in re&s;pect of Doctrine, holding vniuer&s;ally in all ages and in all countreys the &s;elfe &s;ame points of doctrine (as the Centuries following witnes lar|gely) without interruption or change, which from the Apo&s;tles partly by word and partly by writing it receaued, according to the commaundement of S. Paul:<NOTE N="(d)" PLACE="marg">2. <HI>The&s;.</HI> 2. <HI>v.</HI> 14.</NOTE> <HI>Hold the traditions which you haue learned eyther by word, or by our Epi&s;tle.</HI> Which commaundement S. Augu&s;tine declareth to haue bene ob&s;erued by the Catholike Pa&s;tours of the primitiue Church, for thus he &s;ayth:<NOTE N="(e)" PLACE="marg">Augu. lib. <HI>1.</HI> con. Iulius.</NOTE> <HI>what&s;oeuer they fou~d in the Church that they held, what&s;oeuer they learned that they taught, what&s;oeuer they receaued of their Fathers that they deliuered to vs their children.</HI></P>
<P>The contrary whereof is verified of all Heretiks, and &s;pecially of the Puritanes and Prote&s;tants of Scotland, for their Congregation is not vniuer&s;all in tyme, becau&s;e they are new come.<NOTE PLACE="marg"><HI>Matth.</HI> 13. <HI>v.</HI> 25.</NOTE> For fir&s;t the true doctrine was pla~ted, euen as the good &s;eed was &s;owen in the field, and afterward the darnell, that is fal&s;e doctrine, was ouer&s;owen by the ene|my of Gods Church. And S. Paul hauing taught the Ephe|&s;ians
<PB N="29" REF="19"> the true doctrine of Fayth, &s;ayd, that after his depar|ture, <HI>He knew that rauenous wolues wold enter in among them,</HI><NOTE PLACE="marg"><HI>Actes</HI> 20. <HI>v.</HI> 25. <HI>Matth.</HI> 24. <HI>v.</HI> 23.</NOTE> <HI>not &s;paring the flock;</HI> and, <HI>that amongst them&s;elues there would ary&s;e men &s;peaking peruer&s;e things, that they might lead away di&s;ciples af|ter them.</HI> Neyther is the Prote&s;tants Congregation vniuer|&s;all in re&s;pect of place. For it is proper to all heretiks to &s;ay, Heere is Chri&s;t, there is Chri&s;t, that is to &s;ay, Chri&s;t is only truly preached in this Countrey of Scotland, or that coun|trey of England; and therfore our Sauiour fortold vs of them, and commanded vs not to belieue them. For as S Augu&s;tin &s;ayth:<NOTE N="(f)" PLACE="marg">Augu. lib. <HI>4.</HI> de Symbol. c. <HI>10.</HI></NOTE> <HI>What&s;oeuer hereticall company &s;itteth in cor|ners</HI> (that is to &s;ay in a few particuler Prouinces of the world) <HI>is a Concubine, not a Matrone:</HI> that is, &s;he is not the &s;pou&s;e of Chri&s;t, nor the lawful mother of Gods children. And this vniuer&s;ality is a&s;&s;igned by the &s;ayd S. Augu&s;tin as a proper token to di&s;cerne true Chri&s;tian Religion from here&s;y:<NOTE N="(g)" PLACE="marg">Ang. lib. de vnit. Eccle&s;. c. <HI>3.</HI></NOTE> <HI>For here&s;ies are not found</HI> (&s;ayth he) <HI>in many nations, where the Church is</HI> (as in Spayne and Italy,) <HI>but the Church, which is in all places, is found euen in tho&s;e natio~s where here&s;ies are</HI> (as in Scot|land, England, and Ireland.) Neyther doe the Prote&s;tants and Puritanes hold vniuer&s;ally one manner and forme of doctrine, chopping and changing, adding and detracting continually &s;ome thinges perteyning to the &s;ub&s;tance of doctrine.</P>
<P>This marke hath the two propertyes perteyning to a true marke: fir&s;t it is euident and cleare, euer to be &s;eene in the Church of God, becau&s;e that which is in all places and at all tymes, cannot he hid from the eyes of al men. Second|ly, it is only proper to the Church: for here&s;ies and fal&s;e opinio~s endure only for &s;hort tyme, neither are they &s;pread through the whole world, but only in particular kingdoms and Prouinces thereof.</P>
</DIV2>
<DIV2 N="15" TYPE="consideration">
<PB N="30" REF="20">
<HEAD>The fifteenth Con&s;ideration.</HEAD>
<HEAD TYPE="sub">Of the fourth Marke, that the true Church is <HI>Apo&s;tolicall.</HI></HEAD>
<P>THe fourth and la&s;t marke is, that the Church of God is Apo&s;tolicall. So witne&s;&s;eth S. Paul:<NOTE N="(a)" PLACE="marg"><HI>Ephe&s;.</HI> 2. <HI>v.</HI> 19.</NOTE> <HI>You are not strangers &amp; forreiners, but cittize~s of the Saints, &amp; the houshold chil|dren of God, built vpon the foundation of the Apo&s;tles and Prophets, Ie&s;us-Chri&s;t him&s;elfe being the corner &s;tone.</HI> For the Apo&s;tles we~t fro~ Citty to Citty planting Churchs &amp; preaching the word of God, as in the Acts of the Apo&s;tles is clearly expre&s;&s;ed. The which al&s;o S. Paul te&s;tifieth of him&s;elfe, and by his Epi&s;tles written to diuers nations euidently appeareth. As for the Prote&s;tants, they are not able to &s;hew of their opi|nio~ any one Apo&s;tolike man, who did per&s;euere in the do|ctrine &amp; place of the Apo&s;tles: as by the contraryes here|after following appeareth.</P>
<P>This marke al&s;o is euident and cleare to be &s;eene by the &s;ucce&s;&s;ion of Pa&s;tours in Gods Church. For except this con|tinuall &s;ucce&s;&s;ion were, the true Church of God &s;hould al|together peri&s;h, all honour of God &s;hould be ouerthrowen, and no way &s;hould remayne for men to know the true and perfect way to their &s;aluation. This marke is only proper to the true Church, for all here&s;ies and new-fangled opi|nions are forced to acknowledg &s;ome particular author and beginner, of whom it did both receaue their fir&s;t begining, and al&s;o the name. So we &s;ee Lutherans named from Lu|ther, Caluini&s;ts from Caluin &amp;c. For as Vincentius Lyri|nen&s;is &s;ayth:<NOTE N="(b)" PLACE="marg">Vince~t Lyrinen&s;. aduer&s;. ha.</NOTE> <HI>There was neuer any here&s;y yet aro&s;e, but vnder a certayne particular name, in a particular place, &amp; certayne time.</HI> And this is a way to di&s;cern the true Church fro~ the fal&s;e.<NOTE N="(c)" PLACE="marg">Hieron. cont. Luci|fer. in fine.</NOTE> <HI>Wher&s;oeuer thou heare&s;t</HI> (&s;ayth S. Hierome) <HI>tho&s;e that are called Christians not to be named from Ie&s;us-Christ our Lord, but from &s;ome particular per&s;on, as Marcioni&s;ts, Valentinians,</HI> (Caluini&s;ts, Lu|therans) <HI>know thou mo&s;t certainly, that the Church of Chri&s;t is not there, but the Synagogue of Antichri&s;t.</HI></P>
</DIV2>
<DIV2 N="16" TYPE="consideration">
<PB N="31" REF="20">
<HEAD>The &s;ixteenth Con&s;ideration.</HEAD>
<HEAD TYPE="sub">A particular application of the fore&s;ayd markes of the Church to the Catholike, Apostolike and Roman Church, and to the Prote|&s;tants Congregation; and first of the marke <HI>Vnity.</HI></HEAD>
<P>IT is mo&s;t manife&s;t that the Prote&s;tants Congregation is not the true Church of Chri&s;t, becau&s;e the true and pro|per marks aboue rehear&s;ed do in no wi&s;e agree vnto it. As by the contrary the Roman Church is proued to be the on|ly true Church, becau&s;e in it only are to be found the &s;ayd markes. Fir&s;t then it is cleere, that the Prote&s;tants Church can in no wi&s;e be called <HI>One,</HI> &s;uch as the true Church &s;hould be. For in the Prote&s;tants Church there is no vnity im mat|ters of Fayth, as fully in the fir&s;t Con&s;ideration is declared; it being very hard to find three of them in all points of one mynd and opinion. Neyther haue they any meanes to end their controuer&s;ies, and to returne to vnity and continue therein. For while they admit no rule of Fayth, but only the Bible, which euery one according to his fanta&s;ie doth expound, not &s;ubmitting them&s;elues to any one &s;uperiour guyded by the holy gho&s;t to the end that all occa&s;ion of co~|trouer&s;ies &amp; diui&s;ion may be taken away: while, I &s;ay, they do thus, it is impo&s;&s;ible that they &s;hould all agree in one Fayth and beliefe.</P>
<P>Contrarywi&s;e, the Roman Church is alwayes <HI>One,</HI> ne|uer changing any poynt of Doctrine, contrary to that which from the beginning it did belieue. Yea if at any time any controuer&s;y co~cerning any point of Doctrine do ari&s;e, the &s;ame is ea&s;ily ended, in re&s;pect that the Roman Church doth acknowledge one chiefe Pa&s;tour, appointed for that end by our Sauiour Chri&s;t Ie&s;us, who commaunded all Chri&s;tians to obey the &s;ame Church. This difference there|fore may be a&s;&s;igned betwixt the Roman Church, and all heretikes Congregations, that the Roman Church, is<NOTE N="(a)" PLACE="marg">Cyp. lib. <HI>1.</HI> epi&s;t. <HI>3.</HI></NOTE> <HI>A people ioyned to their Prie&s;t, and a flock cleauing to their Pa&s;tour, wheme whilest it heareth, it is not po&s;sible but that it should hold fast
<PB N="32" REF="21"> the vnity of Fayth.</HI> Wheras Heretikes are not vnited among&s;t them&s;elues, but rather contrary one to another, not con&s;i|dering,<NOTE N="(b)" PLACE="marg">Cypria~ loco citato.</NOTE> <HI>That in the Church of God there is one Prie&s;t</HI> (as S. Cyprian faith) <HI>and one iudge for the time, in Christs &s;teed.</HI></P>
</DIV2>
<DIV2 N="17" TYPE="consideration">
<HEAD>The &s;eauenteenth Con&s;ideration.</HEAD>
<HEAD TYPE="sub">That the Roman Church only, is <HI>Holy.</HI></HEAD>
<P>THe &s;econd marke to wit of Holyne&s;&s;e, can no wi&s;e be applyed to the Prote&s;tants Congregation. For fir&s;t there is no holyne&s;&s;e of life among them:<NOTE N="(a)" PLACE="marg">Luther in postilla &s;up. Eua~g. dom. <HI>1.</HI> Ad|uent.</NOTE> The mo&s;t part of them, by Luthers owne te&s;timony, <HI>being more wicked more reuengefull, more couetous, more vnmercifull, more vnmode&s;t, and vnruly then when they were papists.</HI> As for their Doctrine, it leadeth men wholly to liberty and loo&s;nes of life, comman|ding men to breake fa&s;ting-daies pre&s;cribed by the Church, to ca&s;t away Confe&s;&s;ion of &s;innes to a Prie&s;t, to neglect good workes; teaching that Gods commaundements can|not be kept, that the perfecte&s;t worke that a man doth is &s;inne, that all &s;ins are equall; which bla&s;phemous poynts together with innumerable others, which for breuityes &s;ake I do omit, do mak a man to ca&s;t away all care of auoi|ding &s;inne and vice, &s;o that we may iudge of the Prote|&s;tants, conforme to their fruite, according to the &s;aying of our Sauiour:<NOTE N="(b)" PLACE="marg"><HI>Math.</HI> 7. <HI>v.</HI> 16.</NOTE> <HI>By their fruites yee shall know them, for a good tree bringeth forth good fruit, but a corrupted tree cannot bring forth good fruit.</HI></P>
<P>As for the Roman Church, it cannot be denyed, but in it &s;ome &s;infull folks are mixt with the good, as in the ninth Con&s;ideration is aboundantly declared. Yet betwixt the &s;infull in the Roman Church, and tho&s;e among Heretiks, there are two differences. The fir&s;t is, that there are none among Heretikes which may truely be called <HI>Holy,</HI> from whome, as from the better part, their congregation may be named <HI>Holy.</HI> For albeyt we find &s;ome among them who ab&s;teyne from &s;innes mo&s;t apparent to the eyes of man, as &s;tealing, &s;wearing, and &s;uch lyke, and who do exerci&s;e &s;ome
<PB N="33" REF="21"> morall workes, as giuing of almes, liuing temperatly and moderatly &amp;c. Yet tho&s;e are not &s;ufficient &s;ignes of <HI>Holine&s;&s;e,</HI> becau&s;e the &s;ame, &amp; much more was practi&s;ed by the heathe~ Philo&s;ophers, and did proceed rather of naturall wit, and learning, then of charity and deuotion, in which true ho|lyne&s;&s;e doth con&s;i&s;t: For as S. Paul &s;ayth:<NOTE N="(c)" PLACE="marg">1. <HI>Cor.</HI> 13. <HI>v.</HI> 3.</NOTE> <HI>Although a man bestow all his goods to feed the poore, and giue his body to be burned, yet not hauing Charity it should profit him nothing.</HI> Which Chari|ty mu&s;t proceed<NOTE N="(d)" PLACE="marg">1. <HI>Tim.</HI> 1. <HI>v.</HI> 5.</NOTE> <HI>out of a pure heart, and good con&s;cience, &amp; an vnfained Faith.</HI> Which things becau&s;e they are inwaid, are ve|ry hard to be knowe~, except it plea&s;e God to reueale them by miracle, or &s;ome other certayne way to vs. But hertofore it hath not bene heard that <HI>Luther</HI> or <HI>Caluin,</HI> or any of their followers confirmed by miracles their fayned holyne&s;&s;e, but rather it plea&s;ed God, by giuing euil &s;ucce&s;&s;e to their en|terpri&s;es, to &s;hew that in the~ there was no holine&s;&s;e. Wheras in the Roman Church God hath euer giuen te&s;timony by miracles, of the Fayth and holyne&s;&s;e of diuers Profe&s;&s;ours thereof, as the Prote&s;tants of Scotland mu&s;t needes confe&s;&s;e of &s;undry of our holy Kings, as King <HI>Malcolme Kenmor,</HI> Queene <HI>Margaret,</HI> King <HI>William,</HI> King <HI>Dauid,</HI> and of others as <HI>S. Mongo, S. Ninian, S. Serfe, S. Padie, S. Columbane, S. Baldred, S. Patrike,</HI> who&s;e miracles and holyne&s;&s;e of lyfe to this day are with one a&s;&s;ent acknowledged in Scoland.</P>
<P>The &s;econd difference be<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">wixt the bad Catholiks &amp; be&s;t Prote&s;tants is, that the Prote&s;tant Doctrine doth lead the Prote&s;tants to all &s;ort of liberty, as is notorious by the grounds of their Religion: wheras the Roman Fayth both expre&s;ly forbiddeth all vice, and pre&s;cribeth Lawes con|trary to liberty and loo&s;nes of life, and conteyneth mo&s;t &s;oueraygne meanes, to incite and mooue men to all perfect vertue and holyne&s;&s;e of life. So that tho&s;e which be &s;infull in the Roman Church, cannot in any &s;ort a&s;cribe their &s;ins to any defect or want of the doctrine of the Church; but rather to their owne frailty or malice, contrary to the teach|ing of the Church, and &s;ometymes contrary to their owne con&s;cience and knowledge.</P>
<P>Wherof it followeth, that albeyt there be &s;ome &s;infull
<PB N="34" REF="22"> men in the Roman Church, yet it may well be called <HI>Holy</HI> becau&s;e the doctrine which it profe&s;&s;eth, directeth &amp; lead|eth men to all holyne&s;&s;e, many of the profe&s;&s;ours thereof being mo&s;t manife&s;tly knowen to haue excelled in piety and good workes, whome God al&s;o of his infinite bounty hath vouch&s;afed to declare, by manifold and cleare miracles to haue bene holy.</P>
</DIV2>
<DIV2 N="18" TYPE="consideration">
<HEAD>The eighteenth Con&s;ideration.</HEAD>
<HEAD TYPE="sub">That the Roman Church only, is <HI>Catholike.</HI></HEAD>
<P>THis Title in no wi&s;e can be applyed vnto the Prote|&s;tant Congregation, for it is not Catholike, neyther in time, in place, nor in doctrine. Fir&s;t for tyme, it is confe&s;|&s;ed by them&s;elues that Luther was the fir&s;t preacher therof. Neyther can the Prote&s;tants &s;hew by any good te&s;timony, any one man or company, that did profe&s;&s;e and belieue in all points tho&s;e opinions, which &s;ince Luthers reuolt from the Catholike Church, they haue profe&s;&s;ed. Secondly for place, it is not vniuer&s;all, for as before Luther and Caluin the Prote&s;tant Religion was not, &s;o now pre&s;ently there is no kingdome or nation that maketh wholly profe&s;&s;ion of Prote&s;tancy. Not England, wherein there are diuers Pu|ritans, many of the Family of Loue, many Athei&s;ts, and of no Religion. Not Scotland, wherein likewi&s;e there be ma|ny Puritans, yea many of the Bi&s;hops are Puritans in their hart, and likewy&s;e many Athei&s;ts. Thirdly, for doctrine, it is not vniuer&s;all, becau&s;e their whole doctrine con&s;i&s;teth of negatiues, in denying diuers points which haue beene generally belieued in all former ages, as Purgatory praying to Saints, and &s;uch lyke: for which cau&s;e the Puritanes thinke the Prote&s;tant Pa&s;tours to be Antichri&s;tian Mini|&s;ters, by rea&s;on that Antichri&s;t &s;hall conteyne in his name 666. which number is wholly conteyned in the word <GAP DESC="foreign">, I deny: the Prote&s;tants Religion not being any other thing then a heap of denials.</P>
<P>Whereas on the contrairy &s;ide, the Roman Church
<PB N="35" REF="22"> may only take vnto it &s;elfe as proper &amp; peculiar, the name of Catholike, both in tyme and place, it hauing been fir&s;t planted and preached by the Apo&s;tles through the whole world, &amp; &s;o &s;till vi&s;ibly vntill the&s;e our dayes hath endu|red, and &s;hall to the end of the world continue. And al&s;o hauing euer in all places, where there be any Chri&s;tians, &s;ome vi&s;ible profe&s;&s;ours of the &s;ame. As al&s;o it is vniuer&s;all in doctrine, teaching in all points the &s;elfe &s;ame doctrine which by lineall &s;ucce&s;&s;ion of Pa&s;tours it hath receaued from Chri&s;t and his Apo&s;tles. Wherefore let the Prote|&s;tants who affirme that Chri&s;ts Church hath erred, let them I &s;ay, &s;hew in what age, vnder what Pope, by what way, with what violence and force, with what increa&s;e did a &s;trange Religion ouerflow Rome, and the whole world? What &s;peaches or rumors there were? What tumultes and troubles, what lamentations did &s;uch a nouelty breed? Was all the re&s;t of the world a&s;leepe, when Rome, the head &s;eat of the Empire, and mother Citty of Chri&s;tians did forge and make vp new Sacraments, a new &s;acrifice, a new doctrine of Fayth and Religion? Was there no hi&s;to|ry-writer neyther Latin nor Greeke, neyther far nor neer, who would, if not playnly, yet at lea&s;t ob&s;curely mak &s;ome mention in writing of &s;uch a notable euent, as this &s;hould haue beene, if it had fallen out? We find mutations of king|domes, deaths of Princes, changing of Lawes, alterati|ons of Commonwelthes, and the very lea&s;t introductions of any new thing &s;aythfully to haue beene ob&s;erued, and committed to writing by tho&s;e who at that tyme lyued: But as for this mutation of Religion in the Roma~ Chu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ch, which the Prote&s;tants &s;o maliciou&s;ly obiect to couer only the newfandglednes of their ye&s;terday-Religion, I find no mention therof at all: I find no hi&s;tory writer of England, Scotland, France, or any other kingdome, whoeuer did make mention before Luther, of Prote&s;tants or Prote&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ant Religion, or of any one man who before Luther made profe&s;&s;ion of &s;uch a Religion.</P>
</DIV2>
<DIV2 N="19" TYPE="consideration">
<PB N="36" REF="23">
<HEAD>The ninteenth Con&s;ideration.</HEAD>
<HEAD TYPE="sub">That the Roman Church only, is <HI>Apo&s;tolike.</HI></HEAD>
<P>THe fourth and la&s;t marke of the true Church is, that it &s;hould be <HI>Apo&s;tolike,</HI> which marke cannot be found in the Prote&s;tant Congregation, but by the contrary they &s;hew euidently, that they are not Apo&s;tolike, when as they are forced to acknowledg &s;ome other beginner and Father of their Fayth then Chri&s;t and his Apo&s;tles, to wit, Luther and Caluin, whome they in no wi&s;e can proue to haue &s;uc|ceeded lawfully to Chri&s;t and his Apo&s;tles; neither to haue bene &s;ent to teach this new doctrine by any lawfull Bi&s;h|op or Pa&s;tor of Chri&s;ts Church. Which Luther him&s;elfe not only confe&s;&s;eth, but braggeth thereof:<NOTE N="(a)" PLACE="marg">Luther in epi&s;t. ad Argent. tom. <HI>7.</HI></NOTE> <HI>We dare glory and bragge in this</HI> (&s;ayth he) <HI>that Chri&s;t was fir&s;t publish|ed by vs.</HI> And Melancthon &s;peaking of his mai&s;ter Lu|ther, &s;ayth:<NOTE N="(b)" PLACE="marg">Mela~ct praef. in tom. <HI>1<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</HI> Lutheri.</NOTE> <HI>God by him restored the Go&s;pell vnto vs.</HI> For which bragging and bo&s;ting it may be &s;ayd of him, as Op|tatus &s;ayd of Victor the fir&s;t Bi&s;hop of the Donati&s;ts;<NOTE N="(c)" PLACE="marg">Optat. co~t. Parm.</NOTE> <HI>That he was a &s;onne without a Father, a di&s;ciple without a mai|&s;ter.</HI></P>
<P>As for the Roman Church, there is and euer hath bene in it a continuall &s;ucce&s;&s;ion of Bi&s;hops without interrupt|tion, &s;ince the tyme of the Apo&s;tles, as hereafter I &s;hall &s;et down and proue, which &s;ucce&s;&s;ion as a mo&s;t forcible argu|ment the holy Fathers v&s;ed again&s;t all heretiks. So Irenaeus:<NOTE N="(d)" PLACE="marg"><HI>Iran.</HI> 3. <HI>cap.</HI> 3</NOTE> <HI>By shewing the tradition from the Apo&s;tles, &amp; the Faith co~ming to vs by &s;ucce&s;sion of Bishops, we confound all them who any way through euill flattering of them&s;elues, or vainglory, or through peruer&s;e opinion do collect otherwi&s;e then they ought.</HI> And S. Augu&s;tin:<NOTE N="(e)" PLACE="marg">Aug. cont. ep. Fundem. cap. <HI>4.</HI></NOTE> <HI>The &s;uc|ce&s;sion of Priests from the very &s;eat of Peter the Apo&s;tle, to whome our Lord commended his sheep to be fed, vntill this pre&s;ent Bishop, doth hold me in the Catholike Church.</HI> Wherefore we may &s;ay to the Prote&s;tants, that which S. Augu&s;tine &s;ayd to the Donati&s;ts:<NOTE N="(f)" PLACE="marg">Augu. in P&s;al. <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">o~t. part. Don.</NOTE> <HI>Number the Priests from the &s;eat it &s;elfe of Peter, and behold in that order of Fathers who they were that &s;ucceeded to others.</HI> And
<PB N="37" REF="23"> with Irenaeus:<NOTE N="(g)" PLACE="marg">Iraen. lib. <HI>3.</HI> c. <HI>3.</HI></NOTE> <HI>By this orderly &s;ucce&s;sion of Bishops, the tradi|tion of Apo&s;tles hath come to vs, and it is a mo&s;t full demonstration that the Fayth which from the Apo&s;tles is confirmed euen till now, is one and the &s;ame.</HI></P>
<P>It is euident then by the examination of the foure marks aboue written, that the Roman Church is the only true Church of Chri&s;t, who&s;e doctrine is the infallibly rule of Chri&s;tian Fayth; and the Prote&s;tants Congregation is nothing els but a company without a head, who&s;e opi|nions con&s;i&s;t in denying the doctrine profe&s;&s;ed by the Church of Chri&s;t, without interruption this &s;ixteene hun|dred yeares.</P>
</DIV2>
<DIV2 N="20" TYPE="consideration">
<HEAD>The twentith Con&s;ideration.</HEAD>
<HEAD TYPE="sub">That out of the Roman Catholike Church there is no participation of the merits of the Pa&s;sion, and precious Bloud of Chri&s;t Ie&s;us, and con&s;equently no Saluation.</HEAD>
<P>SVndry of the mo&s;t learned Prote&s;tants con&s;idering with them&s;elues without pa&s;&s;ion, the holynes, antiquity, &s;uc|ce&s;&s;ion, vnity of fayth, miracles, and the infinite multi|tude of mo&s;t holy and famous per&s;ons, of Kings, Princes, &amp; others of all &s;orts, who haue liued and dyed in the Catho|like and Roman Church, auow con&s;tantly, that the Ro|man Catholikes may worke a&s;&s;uredly their &s;aluation, re|mayning Papi&s;ts &amp; Catholikes. So writeth D. Couell:<NOTE N="(a)" PLACE="marg">In his defence of M. Hooker pag. <HI>68.</HI></NOTE> <HI>We gladly acknowledg the~ of Rome to be of the family of Ie&s;us Chri&s;t &amp;c.</HI> The &s;ame auoweth M. Hooker &s;aying:<NOTE N="(b)" PLACE="marg">In his Eccle&s;ia&s;ti|call Policy lib. <HI>3.</HI> &s;ect. <HI>1.</HI> p. <HI>130.</HI></NOTE> <HI>The Church of Rome is of the family of Ie&s;us-Chri&s;t, a part of the hou&s;e of God, a lymme of the vi&s;ible Church of Christ.</HI> The &s;ame &s;ayth D. Bar|row:<NOTE N="(c)" PLACE="marg">In his foure Ser|mons and two que&s;ti|ons, &s;er. <HI>3.</HI></NOTE> <HI>The learned writers acknowledge the Church of Rome to be the Church of God.</HI> The &s;ame affirmeth George Ca&s;&s;ander:<NOTE N="(d)" PLACE="marg">Lib. de officio p<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">j<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> viri pag. <HI>14.</HI></NOTE> <HI>The Church of Rome is to be reuerenced, as being the true Church and temple of God.</HI> In lyke &s;ort M. Moreton a prime Prote|&s;tant affirmeth:<NOTE N="(e)" PLACE="marg">In his treati&s;e of th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> King|dome of I&s;|rael, and of the Church p <HI>94.</HI></NOTE> <HI>That Papists are to be accompted the Church of God, becau&s;e they do hold the foundation of the Gho&s;pell, which is Fayth in Christ Ie&s;us, &s;onne of God and Sauiour of the world.</HI> Final|ly
<PB N="38" REF="24"> D. Couell affirmeth in playne termes:<NOTE N="(f)" PLACE="marg">In his late treati&s;e to the Ar|chbishop of Canterb.</NOTE> <HI>That tho&s;e that lyne and dye in the Church of Rome are &s;aued.</HI> Yet notwith&s;tan|ding this con&s;tant doctrine of the mo&s;t learned Prote&s;ta~ts, the Parliamentary Prote&s;tants of Scotland, England and Ireland per&s;ecute the Catholikes euen to death, not for any zeale of their owne Religion, but rather to take hold of the goods, landes and po&s;&s;e&s;&s;ions of the poore Catholikes. The mo&s;t learned &s;ort then of the Prote&s;tants auow con&s;tant|ly, that the Papi&s;ts and the Catholikes remayning con&s;tant in their owne Religion &s;hall be &s;aued.</P>
<P>Now it re&s;teth to &s;hew that there is no &s;aluation out of this Catholike and Roman Church, as witne&s;&s;eth the word of God by the Prophets Ioel and I&s;aias:<NOTE N="(h)" PLACE="marg"><HI>Ioel</HI> 2. <HI>v.</HI> 32.</NOTE> (^g) <HI>In Mount Sion, and in Ieru&s;alem shalbe &s;aluation</HI> (which word, <HI>Saluation,</HI> the Mini&s;ters in their corrupted Bibles haue taken away) <HI>as our Lord hath &s;ayd, and in the re&s;idue whome our Lord shall cal.</HI> (^k) <HI>The nation and kingdome that shall not &s;erue thee,</HI><NOTE N="(h)" PLACE="marg"><HI>I&s;a.</HI> 60 <HI>v.</HI> 12.</NOTE> <HI>shall perish.</HI> For the which cau&s;e, the Church of God is called, <HI>the Citty of refuge, the &s;anctuary of God, the &s;pirituall &s;eed,</HI> and <HI>of-&s;pring of Abraham, the Father of the faithfull, the &s;pou&s;e of God,</HI> out of which who&s;oeuer eateth the Pa&s;chall La~be, <HI>is a prophane per|&s;on, and stranger from the merits of Chri&s;t.</HI> The Church lyke|wy&s;e is called the Arke of <HI>Noe;</HI> out of the which there was nothing but death and perdition, &s;aith Gaudentius, who&s;e words are:<NOTE N="(i)" PLACE="marg">Tract. <HI>2.</HI> de lect. Euang.</NOTE> <HI>It is manife&s;t that all men of tho&s;e tymes perished, excepting only &s;uch as de&s;erued to be found within the Arke, bearing a type or figure of the Church: for in lyke manner they cannot be &s;a|ued who are &s;eparated from the Apo&s;tolike fayth &amp; Catholike Church.</HI> Lykewi&s;e the Church of God is called the <HI>body of Chri&s;t,</HI> to &s;ignify that no man can enioy the benefit of ly<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e and &s;alua|tion, vnles he be a member of this my&s;ticall body. So S. Augu&s;tine:<NOTE N="(k)" PLACE="marg">Aug. epi&s;t. <HI>50.</HI> ad Bonif. prop<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> fine~</NOTE> <HI>The Ca<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">holike Church only is the body of Christ, whereof he is head: out of this body the holy Ghost quikne<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">h no man &amp;c. Therfore he that will haue the holy Gho&s;t, let him beware he re|mayne not out of the Church; let him beware he en<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">er not faynedly in|to it.</HI> And agayne:<NOTE N="(l)" PLACE="marg">De vni|tat. Eccle&s;. c. <HI>16.</HI></NOTE> <HI>To &s;aluation it &s;elfe, and to eternall lyfe no man arriueth, but he that hath Christ his head But no man can haue Christ his head, rules he be in his body, which is the Church.</HI> Con|forme
<PB N="39" REF="24"> to this doctrine of S. Augu&s;tine the Church is called <HI>the Mother of the faythfull,</HI> becau&s;e none can receaue lyfe ex|cept he be conceaued in her wombe: which gaue occa&s;ion to ancient S. Cyprian to &s;ay:<NOTE N="(m)" PLACE="marg">De fim plic. Prael.</NOTE> <HI>No man can haue God for his Father, vnles he haue the Church for his Mother.</HI> Which &s;entence hath bene famous among&s;t all the auncient Fathers vntill this our age. The Church is called <HI>the kingdome of Chri&s;t:</HI> out of which who&s;oeuer be, are rebels and traytours to God. True it is, that &s;undry heretikes Prote&s;tants and Puritanes may lead a good morall lyfe to the eye of man, giue &s;ome almes to the poore, be ciuill in conuer&s;ation, read the Bi|ble, haue the Sacrament of Bapti&s;me, &s;ing the P&s;almes, yet being out of the Church, there is no &s;aluatio~ for them &s;aith S. Augu&s;tin:<NOTE N="(n)" PLACE="marg">Tom. <HI>7.</HI> conc. ad plebem de Emerita po&s;t med<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></NOTE> <HI>Out of the Catholike Church a man may haue all things except &s;aluation, he may haue orders, he may haue Sacrame~ts, he may &s;ing</HI> Alleluia, <HI>he may an&s;were</HI> Amen, <HI>he may haue the Gho&s;|pell, he may haue and preach the fayth in the name of the Father, and of the Sonne, and of the holy Ghost, but he can by no meanes ob|teyne &s;aluation, but in the Catholike Church.</HI> Which doctrine of S. Augu&s;tin, hath euer bene in the Church of God an e&s;|&s;entiall point of Religion, yea as an infallible doctrine it was auowed, &s;worne and &s;ub&s;cribed to by the three E&s;tates of Scotland:<NOTE N="(o)" PLACE="marg">In the Parlament holden at Ede~burgh anno <HI>1560.</HI></NOTE> <HI>Out of the which Kirke there is neyther lyfe nor eternall felicity, and therfore we vtterly abhorre the bla&s;phemy of the~ who affirme, that men who lyue according to equity and iu&s;tice shall be &s;aued, what Religion that euer they haue profe&s;&s;ed.</HI> The Gene|rall Councell of Lateran auerreth the &s;ame to be a poynt of &s;aluation:<NOTE N="(p)" PLACE="marg">Conc. Later. ca~. <HI>1.</HI></NOTE> <HI>There is one vniuer&s;all Church of the faythfull, out of the which no man is &s;aued.</HI> The rea&s;on of this doctrine is, the &s;ecret will of God, who did &s;end his &s;onne Chri&s;t Ie&s;us into the world to erect and build one Church, one Fayth, one Religion, one cho&s;en company, which he hath purcha&s;ed with his precious blood; for the which he delyuered him|&s;elue to &s;anctify her with the lauer of water. In this only Church he hath appointed Apo&s;tles, Prophets, and Do|ctours to the end of the world: to this only Church he gi|ueth his Spirit, promi&s;eth his a&s;&s;i&s;tance, imparteth his grace and &s;pirituall gifts: wherfore who&s;oeuer is deuided, or &s;e|parated
<PB N="40" REF="25"> from this Church, is wholly bereft or Gods cele&s;ti|all comfort, as witne&s;&s;eth the Mini&s;ters of Scotland them|&s;elues in playne termes:<NOTE N="(q)" PLACE="marg">In the articles of Fayth. <HI>16.</HI> Sonday.</NOTE> <HI>No man can receaue forgiuenes of his &s;innes vntill he be ioined in the fellowship of Gods people &amp; Church, and &s;o continue in the vnity of Chri&s;ts body euer to the end, lyke a trew member of his Church.</HI> Wherefore I conclude, that who&s;oeuer liueth and dyeth out of the Catholike Church, not hauing any v<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e of the Sacraments thereof, of the true word of God preached therein, of the good workes and prayers proce|ding from the members thereof, cannot iu&s;tly hope for a|ny &s;aluation, yea rather maketh him&s;elfe guilty of eternall Damnation.</P>
</DIV2>
<DIV2 N="21" TYPE="consideration">
<HEAD>The twentith one Con&s;ideration.</HEAD>
<HEAD TYPE="sub">That euery man cannot be &s;aued, of what&s;oeuer Religion he make profe&s;sion.</HEAD>
<P>THere be many Libertines in Scotland, England, and Ireland, &amp; elswhere who do thinke fooli&s;hly that eue|ry man may be &s;aued in any kind of Religion: which o|pinion as it is mo&s;t fal&s;e and erroneous, &s;o is it mo&s;t fooli&s;h and dangerous, bringing a man thereby to acknowledge no Religion at all, which is the way &amp; path to Athei&s;me. The rea&s;on wherfore this opinion is mo&s;t erroneous and fal&s;e is, becau&s;e in euery act of Fayth, we mu&s;t not only regard what we doe belieue, but al&s;o (and that principally) vpon what ground and motiue we belieue it, or what is the rea&s;on of our beliefe. For of what kind the motiue, or rea&s;on of our beliefe is, of the &s;ame kynd is our Fayth, be|liefe, &amp; Religion. So that if the ground, motiue, or rea&s;on (called <HI>Ratio formalis Fidei</HI>) wherfore we beleeue any thing, be mo&s;t certayne and infallible, our Fayth lykewi&s;e is cer|tayne and infallible: if it be vncertayne, our Fayth al&s;o is vncertayne, fallible and &s;ubiect to errour, and con&s;eque~t|ly not a <HI>diuine,</HI> but a <HI>humane Fayth.</HI> As for example: The Turke beleeueth, that there is one God, Creator of all things, becau&s;e he is &s;o taught by his <HI>Alcoran,</HI> which he
<PB N="41" REF="25"> thinketh (being per&s;uaded by the inward Spirit, &s;ayth he) to be written by the Spirit of God. But his fayth (albeyt he belieue that which is true) relyeth, and is grounded vpon a deceitfull rea&s;on and motiue, that is, vpon his <HI>Alcoran</HI> or fal&s;e Bible, by the force whereof he is moued to belieue many fal&s;e and bla&s;phemous things, as, That there are not three per&s;ons in the Ble&s;&s;ed Trinity, that Chri&s;t is inferi|our to Mahomet, &amp; many &s;uch: wherfore that fayth of his by rea&s;on of the foundation and motiue is deceitful and er|roneous, leading a man to eternall damnation. Euen &s;o the Prote&s;tants belieue:<NOTE N="(a)" PLACE="marg"><HI>Act.</HI> 2. <HI>v.</HI> 27.</NOTE> <HI>That Chri&s;t his &s;oule was put in the graue:</HI><NOTE N="(b)" PLACE="marg"><HI>Heb.</HI> 5. <HI>v.</HI> 7.</NOTE> <HI>That Chri&s;t feared the paynes of hell;</HI> and many &s;uch heads of Religion, becau&s;e they find (&s;ay they) tho&s;e heads of Religion in the Bible tran&s;lated by their owne Mini&s;ters, whome they mu&s;t auow to haue erred in the tran&s;lation thereof, and con&s;equently mu&s;t needes auow not to be the infallible word of God. For a&s;much then as this their fayth relyeth vpon a deceitfull ground and mo|tiue, that is, vpon their corrupted Bible, not vpon an in|fallible and &s;ure ground, it cannot be diuine but humane Fayth. Hence I inferre this argument. That Fayth which relyeth vpon a fal&s;e foundation and ground (albeyt it be|lieue &s;omethings which are true) cannot be &s;ufficient to &s;al|uation or diuine Fayth. But the Fayth and Religion of &s;undry &s;ectes and here&s;ies of other ages, and of this our cor|rupted age relyeth vpon a fal&s;e foundation. <HI>Ergo,</HI> they can|not be &s;ufficient to &s;aluation.</P>
<P>As for example. The yeare of our Lord two hundreth,<NOTE PLACE="marg">Epip hani|us lib. de men&s;. &amp; pond.</NOTE> there were certaine Heretikes called <HI>Symmachians</HI> who be|lieued the ble&s;&s;ed Trinity, the true Me&s;&s;ias, receaued the Scripture, and the Bible as the word of God, exponing it alwayes according to their owne fan&s;ie and priuat Spirit, but becau&s;e they denyed or misbeleeued the day of the v|niuer&s;all iudgement, they were condemned as Heretykes by the Church of God. Becau&s;e the ground and motiue of their Religion was not in effect the <HI>Word of God,</HI> but the word of God interpreted according to their owne fan&s;ie &amp; &amp; Imagination. Likewi&s;e the <HI>Vale&s;ians, Nouatians, Angeliques,
<PB N="42" REF="26"> Apo&s;toliques</HI> receaued the Scripture as the word of God, ex|poning the &s;ame according to their owne fan&s;ie, to proue therby their here&s;ies and errours; yet becau&s;e the ground &amp; la&s;t re&s;olution of their Religio~ was not in the true word of God, but rather in their owne fan&s;ie and imagination, a|gain&s;t the con&s;ent of the vniuer&s;all Church, they were condemned by the auncient Fathers, as Heretikes &amp; mem|bers of the Diuell. Euen &s;o it is with our Prote&s;tants, who belieue not the word of God, as it is preci&s;ely the word of God, but as it is viciou&s;ly tran&s;lated by the Mini&s;ters, and as it is erroneou&s;ly explicated conforme to their owne fan&s;ie, and again&s;t the con&s;ent of the vniuer&s;all Church of God, which hath bene the&s;e &s;ixteene hu~dreth yeares; which do|ctrine I will mak more manife&s;t by this argument. <HI>Tho&s;e who belieue many heads of Religion which are not conteyned in the expre&s;&s;e word of God, and misbelieue other heads of Religion, which are con|teyned in the expre&s;se word of God; are not grounded in their beliefe vpon the only expre&s;&s;e word of God, or are not moued to belieue or mis|belieue by the authority of the expre&s;&s;e word of God only, as it is mani|fe&s;t: But thus belieue the Mini&s;ters of Scotland and England.</HI> Ergo. I proue the <HI>Minor.</HI> The Mini&s;ters belieue. 1. That there be only two Sacraments. 2. That the &s;upper of the Lord &s;hould be receaued with kneeling. 3. That the be&s;t worke a man can do, conteineth deadly &s;inne. 4. That children may be &s;aued without Bapti&s;me &amp;c. Which are no wi&s;e co~teyned in the expre&s;&s;e word of God: yet they misbelieue the&s;e heads of the Catholik Religio~. 1.<NOTE N="(c)" PLACE="marg"><HI>Matth.</HI> 26. <HI>v.</HI> 26.</NOTE> <HI>This is my body which is giuen for you.</HI> 2.<NOTE N="(d)" PLACE="marg">1. <HI>Iohn.</HI> 2. <HI>v.</HI> 3.</NOTE> <HI>He that &s;ayth I know him and keepeth not his commaundments, is a lyar, and the truth is not in him.</HI> 3.<NOTE N="(e)" PLACE="marg"><HI>Iames</HI> 2. <HI>v.</HI> 24.</NOTE> <HI>Yee &s;ee then how that through workes a man is iustified, &amp; not by Fayth only.</HI> And many &s;uch &s;entences which are conteyned in the ex|pre&s;&s;e words of the Bible. <HI>Ergo,</HI> the Mini&s;ters are not moued to belieue or misbelieue by rea&s;o~ of the authority of the ex|pre&s;&s;e word of God only, (otherwi&s;e they would belieue all alyke) but becau&s;e they are &s;o per&s;uaded in their con&s;ci|ence to belieue the one, and misbelieue the other, and in a word, becau&s;e it plea&s;eth them to belieue the one, and not the other.</P>
<PB N="43" REF="26">
<P>Of the which doctrine I inferre. Fir&s;t that the la&s;t re&s;olution of the Prote&s;tant Religion is in one of the&s;e two grounds; fir&s;t they belieue this or that to be a poynt of fayth becau&s;e they find it (&s;ay they) in their corrupted Bible (thogh they shall neuer be able to proue any debarable poynt out of the expre&s;&s;e word of the Bible) belieuing neuerthele&s;&s;e many other things which are not conteyned expre&s;&s;ely in their owne corrupted Bible, but it cannot be a &s;incere faith which is grou~ded vpon &s;uch a corrupted Bible. 2. They be|lieue this or that head of Religion, not becau&s;e it is contey|ned in the word of God expre&s;&s;ely, otherwi&s;e they would belieue all therin conteyned alyke, but becau&s;e it plea&s;eth them to expone the expre&s;&s;e word of God to their fan&s;ie, and iudgement, which they call <HI>the inward per&s;ua&s;ion of the ho|ly Ghost;</HI> the which is the la&s;t <HI>Rendeuous,</HI> and re&s;olution of the Prote&s;tants Religion, as the Hugenots in France wit|ne&s;&s;e plainly in their confe&s;&s;ion of Fayth:<NOTE N="(f)" PLACE="marg">In the confe&s;sion of Fayth of the Huge|nots in France. ar|tic. <HI>4.</HI></NOTE> <HI>Nous cognoi&s;&s;ons ces liures e&s;tre Canoniques, &amp; regle de nostre foy, non pas tant par le commun accord, &amp; con&s;entement de l' Egli&s;e, que par le te&s;moignage &amp; per&s;ua&s;ion interieur du S. E&s;prit, qui nous les fait di&s;cerner d'auec les autres liures Eccle&s;ia&s;tiques.</HI> That is: <HI>we acknowledg the&s;e books to be Canonicall and the rule of our Fayth, not in regard of the com|mon agreement and con&s;ent of the Kirke, but rather in regard of the testimony and per&s;ua&s;ion of the holy Gho&s;t, who maketh vs to di&s;cerne the&s;e from other Eccle&s;ia&s;ticall books.</HI> The &s;ame teach the Mini|&s;ters of our Iland in their articles of Fayth, where the Mi|ni&s;ter asketh:<NOTE N="(g)" PLACE="marg">In the articles of Fayth &s;et down in the Scots Cate|chi&s;me. <HI>45.</HI> Sunday.</NOTE> <HI>M. How must we v&s;e this Word, to haue this profit by it? C. We must receaue it being perfectly per&s;uaded thereof in our con&s;cience, as of an vndoubted truth &s;ent downe from heauen.</HI> Wher|fore if yee aske of a Mini&s;ter why he belieueth the prophe|&s;y of Ieremy to be Canonicall, and the bookes of the Ma|chabees not to be? he mu&s;t needs an&s;were at la&s;t after much idle talke: <HI>Becau&s;e the inward per&s;ua&s;ion of the holy Gho&s;t doth thus per&s;uade me, though the common con&s;ent of the vniuer&s;all Church be against me.</HI> If yee aske of a Mini&s;ter why doth he interpret and tran&s;late tho&s;e plaine wordes of the Bible:<NOTE N="(h)" PLACE="marg"><HI>Act.</HI> 2. <HI>v.</HI> 27.</NOTE> <HI>Thou shalt not leaue my &s;oule in hell,</HI> contrary to the Church of God, and all the holy Fathers? he will an&s;were at la&s;t, if yee vrge
<PB N="44" REF="27"> him, <HI>becau&s;e the inward per&s;ua&s;ion of the Spirit doth thus per&s;uade him.</HI> What is this I pray yow, but abhominable &amp; manife&s;t here&s;y, the &s;elfe &s;ame fa&s;hion which all heretikes euer v&s;ed, and in a word the doctrine of the deuills, preached vnder the pretext of the word of God, by the Mini&s;ters, of whom S. Paul fortold:<NOTE N="(i)" PLACE="marg">1. <HI>Tim.</HI> 4. <HI>v.</HI> 1.</NOTE> <HI>In the last dayes there shall &s;ome depart from the Fayth, attending to the Spirit of errour, and doctrine of deuills.</HI></P>
<P>Secondly I inferre, that though the Prote&s;tants agree in &s;ome poynts of Religion with vs Catholikes, yet their fayth is not diuine and infallible, but rather humane, falli|ble and diuer&s;e from ours, euen as the Donati&s;ts heretykes, &s;ayth S. Augu&s;tine, beleeued one God with the Catholi|kes, belieued in the &s;ame Chri&s;t, they had the &s;ame Go&s;pell, &s;ong the lyke p&s;almes &amp;c. yet becau&s;e they erred in one, they erred in all;<NOTE N="(k)" PLACE="marg">Aug. in explic. p&s;al. <HI>54.</HI></NOTE> <HI>In tho&s;e</HI> (&s;ayth S. Augu&s;tin) <HI>they are with me, and yet not altoge<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">her wi <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> me, in &s;chi&s;me not with me, in here&s;y not with me, in many things with me, in a few not with me, by rea|&s;on of tho&s;e few wherby they were not with me, the many could not help them, in which they were with me.</HI> The which few things wherein the Donati&s;ts di&s;tented from the Catholikes were &s;ome vnwritten Traditions, &s;ayth the &s;ame S. Augu&s;tine:<NOTE N="(l)" PLACE="marg">Devni|tat. Eccle&s;. c. <HI>10.</HI></NOTE> <HI>This neyther you, nor I do read in expre&s;&s;e words &amp;c.</HI> Yet be|cau&s;e the Church of God beleeuing tho&s;e vnwritten tra|ditions, &amp; the Donati&s;ts refu&s;ing to beleeue the &s;ame, they were condemned as heretikes, as witne&s;&s;eth the &s;ame holy Father:<NOTE N="(m)" PLACE="marg">Lib. <HI>1.</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">nc. Cre&s;|<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">on. c. <HI>33.</HI></NOTE> <HI>Although no example of this mater be found in holy Scri|ptures, yet do we follow in this the truth of the Scriptures, when we do that which is agreable to the vniuer&s;all Church, commended vnto vs by the authority of the &s;ame Scriptures.</HI> And againe:<NOTE N="(n)" PLACE="marg"><GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">b. <HI>11.</HI> de Bapt. cont. Don. &amp; lib. <HI>5.</HI> c. <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">4.</HI></NOTE> <HI>The A|postles haue commanded nothing concerning this matter: But the cu|&s;tome which was alledged agayn&s;t S. Cyprian is to be thought to haue de&s;cended from their tradition, as diuers other things haue done which the vniuer&s;all Church doth ob&s;erue, and are therfore with great rea|&s;on belieued to haue bene commanded by the Apostles, although they be not written.</HI> The rea&s;on of this is, becau&s;e the true Fayth mu&s;t needes be one and the &s;ame, in all the faythfull; for truth is one, vniforme and con&s;tant: fal&s;ity and errour is various, di&s;cordant, and changeable; and the rea&s;on wher|fore
<PB N="45" REF="27"> Fayth mu&s;t be full and entiere, is the infallible autho|rity of God, vpon who&s;e te&s;timony we belieue, which au|thority being once &s;u&s;pected or doubted of in any poynt of Religion, be it neuer of &s;o &s;mall importance, the like doubt and &s;u&s;pition may creep into others, &amp; con&s;equently &s;hake the foundation of Chri&s;tian Religion. Wherby it is euide~t, that the Mini&s;ters belieuing &s;ome articles of faith according to their fan&s;ie, and not belieuing others, belieue not at all, as wi&s;ely di&s;puteth Tertullian agayn&s;t Valentine the he|retike, &s;aying:<NOTE N="(o)" PLACE="marg">De pre|&s;cript.</NOTE> <HI>Some things of the law and Prophets</HI> Valen|tine <HI>approueth, &s;ome things he di&s;alloweth, that is, he di&s;alloweth all, whilest he di&s;proueth &s;ome.</HI> And S. Athana&s;ius:<NOTE N="(p)" PLACE="marg">Atha. in &s;imbolo.</NOTE> <HI>Who&s;oe|uer doth not hold the Catholike Fayth whole and inuolate, he shall pe|rish for euer.</HI> The &s;ame auoweth S. Hierome:<NOTE N="(q)" PLACE="marg">Lib. <HI>3.</HI> de Apolog. cont. Ruf.</NOTE> <HI>That for one word or two contrary to the Fayth, many here&s;ies haue bene cast out of the Church.</HI> The &s;ame S. Gregory:<NOTE N="(r)" PLACE="marg">Greg. <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">azianz. tract. de fide.</NOTE> <HI>Nothing can be more dangerous then tho&s;e Heretikes, who when as they runne through all things vprightly, yet with one word, as with a drop of poy&s;on, corrupt and stayne the true and &s;incere Fayth of our Lord, and of Apo&s;tolicall tradition.</HI> S. Ba&s;il:<NOTE N="(&s;)" PLACE="marg">Apud Theodoret. lib. <HI>4.</HI> hist. c. <HI>17.</HI></NOTE> <HI>Such as are in&s;tructed in the diuine doctrine, do not &s;uffer any &s;illable of the diuine decrees to be depraued, but for <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">he defence thereof, if need require, willingly imbrace any kind of death.</HI> Truly if one word, one &s;illable may make a man to loo&s;e the true Fayth, much more one errour and deprauation in the Scotti&s;h Bible, may take away from it the authority of the word of God.</P>
<P>Finally it is not inough for a Catholike to belieue al the heads of the Catholike Fayth, but he mu&s;t al&s;o communi|cate and ioyne in the v&s;e of Sacraments, together with the Catholiks. Therfore though &s;ome indifferent and worldly men belieue all things which the true Church belieueth, fearing to profe&s;&s;e outwardly that inward beliefe for world+ly re&s;pectes: Yet as long as they &s;eparate them&s;elues from outward communion of the Catholike Church; that very &s;eparation &amp; that di&s;&s;ention alone is &s;uffici<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">nt to ca&s;t them headlong into euerla&s;ting fyre:<NOTE N="(t)" PLACE="marg"><HI>Math:</HI> 1<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. <HI>v.</HI> 30<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></NOTE> <HI>For he that doe h not gather with me, &s;cattereth; he that is not with me, is agayn&s;t me,</HI> &s;ayth Chri&s;t. Wherby it appeareth fir&s;t, how much they are de|ceaued
<PB N="46" REF="28"> who thinke it to be &s;ufficient to &s;aluation, to belieue the common principles and heads of our Religion contey|ned in the Creed, not &s;ubmitting them&s;elues to belieue all and what&s;oeuer the holy Church belieueth. 2. It appeareth lykewi&s;e how fooli&s;hly the Prote&s;tants flatter them&s;el|ues, crying out agayn&s;t vs Catholikes for want of charity, becau&s;e we condemne (&s;ay they) &s;o many morall and good men of other Religions then of ours, &s;uch men being in conuer&s;ation mode&s;t, blameles in their lyues, zealous in praier, almes, ho&s;pitality, and many other vertuous works. Whereunto I an&s;were, that it is no want of charity in vs to &s;peake the truth without di&s;&s;imulatio~ in a matter of &s;o great importance, whereupon relyeth eternall &s;aluation, but ra|ther an euident token of perfect charity, in forwarning the Prote&s;tants of the perill of damnation wherein they are: following in that the holy exa~ple of S. Paul, who without flatterie wrot vnto the Corinthia~s:<NOTE N="(u)" PLACE="marg">1. <HI>Cor.</HI> 6. <HI>v.</HI> 9.</NOTE> <HI>Do not erre: Neyther fornicatours, nor &s;eruers of Idolls, nor adulterers, nor the effeminate &amp;c. shall po&s;&s;e&s;&s;e the kingdome of God.</HI> So the Catholikes, zea|lous of Gods honour, &amp; &s;aluation of &s;oules purcha&s;ed with the blood of Chri&s;t, doe charitably, in forwarning the Pro|te&s;tants of their dangerous e&s;tate in the &s;ight of God; not|with&s;tanding the outward morall lyfe, mode&s;t carriage, prayers and almes deeds, which will auayle them nothing to the gaining of heaue~, being out of the Catholik Church. S. Augu&s;tine &s;ayth:<NOTE N="(x)" PLACE="marg">Augu. lib. <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. con. Donat. c. <HI>8</HI></NOTE> <HI>Let vs &s;uppo&s;e a man to be chast, contine~t, not couetous, not &s;eruing Idols, mini&s;tring ho&s;pitality to the needy, enemy to none, &s;ober, frugall, but yet an Heretike: truly no man maketh doubt, but for this alone that he is an heretike, he shall not po&s;&s;e&s;se the kingdome of God.</HI> And all tho&s;e be heretikes who with contumacy and pertinacy manteyne their peruer&s;e o|pinions again&s;t the Church of God, which hath bene this &s;ix<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">eene hundreth yeares: yea tho&s;e Prote&s;tants who wil|fully follow the here&s;ies of others, who &s;louthfully de|ferre to imbrace the true Religion, who fearfully put of to accept the &s;ame whe~ it is &s;ufficiently propo&s;ed vnto them, all tho&s;e in the &s;ight of God be manife&s;t heretikes, &amp; belieue not in the true God, the true Me&s;&s;ias, but forge vnto them|&s;elues
<PB N="47" REF="28"> another God, another Me&s;&s;ias. Now,<NOTE N="(y)" PLACE="marg">Aug, q <HI>19.</HI> &s;up. Io&s;ue.</NOTE> <HI>Who&s;oe|uer imagineth God &s;uch as God is not, he caryeth euery where another God, a fal&s;e God in his mind,</HI> &s;ayth S. Augu&s;tine.</P>
<P>True it is, that there are many among&s;t the Prote&s;tants who haue no fit occa&s;ion to be in&s;tructed in the Catholike Religion, yea who neuer hauing heard any thing at all of it, thinke that there is no other Religion except the Puri|tanes and Prote&s;tants, leade lykewi&s;e to the eye of men a good morall lyfe: All tho&s;e I confe&s;&s;e are not &s;o guilty be|fore God, of the crime of here&s;ie, as the Mini&s;ters, as &s;undry Noble and Gentlemen be, who know in their con&s;cience the Catholike Religion to be the only Religion, yet for feare of the world, of nece&s;&s;ity, and per&s;ecution, remayne &s;till in the e&s;tate of perditio~. Neuertheles tho&s;e &s;imple ones are in a very hard ca&s;e, by rea&s;on that falling into deadly &s;ins eyther by thought, word, or deed, they haue not the mea|nes of the holy Sacraments (which are only in the true Church) wherby they may ry&s;e from that damnable e&s;tate. Be&s;ides that, the very grounds of the Prote&s;tant Religion, to wit, <HI>That a man continually tran&s;gre&s;&s;eth the commaundements of God; Man hath not freewill to work his &s;aluation; There is no merit of good workes; Fayth only is nece&s;&s;ary to &s;aluation,</HI> and &s;uch like: The&s;e damnable grounds (I &s;ay) often beaten in the eares of the &s;imple people, make them carele&s;&s;e to with&s;tand tenta|tion, to ouercome &s;inne, to do good workes, to be &s;ory for their &s;innes committed, and con&s;equently make them to be without excu&s;e in the &s;ight of God.</P>
<P>Happy be they then, who hauing heard of the Ca|tholike Fayth, are carefull in &s;earching and finding it out: Happy are they who hauing found it, do &s;incerely imbrace and intierly belieue it: happy are they who doe communi|cate in outward profe&s;&s;ion and participation of the Sacra|ments, with the members of the Catholike Church: happy are they who by the often v&s;e of the Sacraments doe renew their life in &s;anctification and holine&s;&s;e, and that con&s;tant|ly, till they heare tho&s;e ble&s;&s;ed words:<NOTE N="(z)" PLACE="marg"><HI>Ma<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</HI> 25. <HI>v.</HI> 34.</NOTE> <HI>Come yee ble&s;&s;ed of my Father, take inheritance of the Kingdome prepared for you, from the beginning of the world.</HI></P>
</DIV2>
<DIV2 N="22" TYPE="consideration">
<PB N="48" REF="29">
<HEAD>The twentith two Con&s;ideration.</HEAD>
<HEAD TYPE="sub">What di&s;po&s;ition is requi&s;ite to him, who by reading the fore&s;ayd Con&s;iderations, should imbrace the Catholike, Apo&s;tolike, and Roman Religion.</HEAD>
<P>BE&s;ides the for&s;ayd Con&s;iderations, which are &s;ufficie~t to mooue any wi&s;e man to imbrace the Catholike, A|&s;tolike, Roman Religio~, we haue many others, as in al ages &amp; kingdoms innumerable vi&s;ible profe&s;&s;ours, innumerable learned and wi&s;e men; yea of our Scotti&s;h Nation we haue had as many holy, wi&s;e and valiant Kings as any externe Nation, and more in number then diuers other Nations, as <HI>S. Malcolme</HI> called <HI>Kenmor,</HI> and <HI>S. Margaret</HI> Queen, <HI>S. Dauid</HI> King, <HI>Con&s;tantin</HI> the Martyr, <HI>S. William</HI> King, King <HI>Mal|colme</HI> the Virgin, <HI>Conuallus</HI> King, <HI>S. Vdelina</HI> Queen, <HI>S. Ma|thilda</HI> Queen, <HI>S. Richarda</HI> Empre&s;&s;e, Ble&s;&s;ed <HI>Queen Marie</HI> the Martyr our Soueraigne King Iames the &s;ixt his mother, <HI>S. Alexander,</HI> S. <HI>Colomannus</HI> patron of Au&s;tria in Germany, <HI>S. Mungo,</HI> S. <HI>Fridelinus,</HI> S. <HI>Edmu~dus,</HI> S. <HI>Fiacre,</HI> S. <HI>Syra,</HI> S. <HI>Romualdus</HI> Martyr, S. <HI>Dro~stan, S. Oda,</HI> S. <HI>Maxentia,</HI> S. <HI>Florentine,</HI> S. <HI>Clarus</HI> &amp; &s;undry others, famous to this day among&s;t forrayne nati|ons, &amp; acknowledged to haue de&s;cended of the Royall bloud of Scotland, being all Papi&s;ts, and Roman Catho|likes, who&s;e holy conuer&s;ation &amp; lyfe I am to &s;et out, God willing in my <HI>Menalogy of the Saints of Scotland.</HI> We haue had in like ma~ner millions of mo&s;t co~&s;tant Martirs, who moued only with the Loue of God alone, haue contemned al tem|porall things, riches, liberty, yea life it &s;elfe; liuing in|nocently, and &s;hedding their blood con&s;tantly for defence of the Catholike Religion. We haue had innumerable ho|ly Confe&s;&s;ours and Virgins, who in vertue of our Religi|on haue made great mutation in their liues, in changing fro~ an imperfect degree of vertue to the very top of perfection: and who in proofe of their Religion haue wrought many miracles. Which motiues to our Religion cannot with any colour of truth, be pretended by the Prote&s;tants and Puri|tanes,
<PB N="49" REF="29"> who can not proue one debatable poynt of Religi|on by the expre&s;&s;e word of the Bible. 2. Who cannot im|proue, no not one poynt of the Catholike Religion by the expre&s;&s;e word. 3. Who cannot name any man, who before Caluin was of their Religio~. 4. Who cannot name any na|tion which maketh accompt of the Bible now pre&s;ently v|&s;ed in Scotland, Latin or Scotti&s;h, as of the word of God. 5. Who cannot &s;hew any monument, as Churches, Chap|pells, or &s;uch, builded by any of their Religion, before the co~ming of Iohn Caluin the Sophi&s;t. 6. Who cannot na|me any king in Chri&s;tendome to haue bene of their Religi|on, before the coming of Caluin and Luther.</P>
<P>Notwith&s;tanding all the&s;e mo&s;t weighty and forcible Con&s;iderations, &s;undry Prote&s;tants through the liberty of their Freewil, and &s;pecially through want of pious affecti|on to imbrace the truth, for worldly re&s;pects, or fle&s;hly li|berty, doe not &s;uffer their minds to con&s;ider earne&s;tly (as the importance of the matter requireth) the&s;e for&s;ayd mo|tiues, doe not permit their will to make election of the true and &s;incere Religion, and that by rea&s;on of a preiudicate erroneous conceit, which is &s;etled in their mind, with pride and ob&s;tinacy, which is common to all Heretikes; to which end the Mini&s;ters without any con&s;cience inter|tayne the people with preiudicate and preocupied opini|ons, yea bla&s;phemies agayn&s;t the Catholike Religion: as that the Catholikes adore Images, put all their tru&s;t in their good workes, pray to &s;tocks and &s;tones, and &s;uch bla&s;phe|mies which were tedious to me to rehear&s;e. The other Im|pediment which hindreth men to imbrace the true Reli|gion, notwith&s;ta~ding the fore&s;ayd Con&s;iderations, is a &s;pi|rituall &s;louth, carele&s;nes, and neglect of heauenly thinges nece&s;&s;ary to our &s;aluation. This impediment is remarkable in many Prote&s;tants, &s;pecially in tho&s;e who are giuen to honours, plea&s;ures, and commodities of this world, who hauing little feeling of any Religion, no apprehen&s;ion of things to come, of Gods Iudgments, of death, of the eter|nall paynes of hell, of the lo&s;&s;e of that eternall bli&s;&s;e, haue chiefly fle&s;hly plea&s;ures, worldly honours, or both in mind
<PB N="50" REF="30"> and hart of whome our Sauiour foretold:<NOTE N="(a)" PLACE="marg"><HI>Iohn.</HI> 5. <HI>v.</HI> 44.</NOTE> <HI>How can you belieue, who do receaue glory one from another, and doe not &s;eeke the glory which is from God alone?</HI> And S. Paul:<NOTE N="(b)" PLACE="marg">1. <HI>Cor.</HI> 2. <HI>v.</HI> 14.</NOTE> <HI>The fleshly man perceaueth not the things of the Spirit of God, for they are foolishnes to him.</HI><NOTE N="(c)" PLACE="marg"><HI>Iude v.</HI> 12.13.</NOTE> <HI>Such men,</HI> &s;ayth the Apo&s;tle, <HI>are without all feare, fee|ding them&s;elues, they are lyke wandring &s;tarres to whome is re&s;erued the darknes for euer.</HI> If yow talke with &s;uch men of matters of Religion, yow &s;hall &s;ee them turne all the places of the Scripture, yea can cite to their owne fan&s;ie, humor, and bad di&s;po&s;ition, not making any accompt of the expo&s;ition of the holy Fathers, of generall Councels, nor of the whole body of the Catholike Church: which is no new forme of dealing among&s;t heretikes, &s;ince it was v&s;ed by the Dona|ti&s;ts, as wi&s;ely remarketh S. Augu&s;tine:<NOTE N="(d)" PLACE="marg">Lib. <HI>3.</HI> cont Don nati&s;t cap <HI>19.</HI> &amp; epi. <HI>222.</HI></NOTE> <HI>The Donati&s;ts</HI> (&s;ayth he) <HI>conuerted all the mysteries, and words of the holy books of the Scripture, vnto the images of tho&s;e their fan&s;ies, which hauing done, they &s;eemed to them&s;elues to follow the very Scriptures, when indeed they followed their owne errours.</HI> Doe not the Prote&s;tants and Puritanes the &s;ame in explicating the Bible to their owne imagination and fan&s;ie?</P>
<P>He then who de&s;yreth to &s;aue his &s;oule eternally, to en|ioy the ble&s;&s;ings of heauen eternally, to &s;ee God, and the Saints of heauen eternally, mu&s;t needes &s;et a&s;ide all world|ly Con&s;ideration, in &s;eeking out the true Religion, &s;et a&s;ide pa&s;&s;ion and ob&s;tinacy which are infallible tokens of a diuelli&s;h Spirit; and de&s;yre to &s;eeke out, &s;earch, and dili|gently to inquire the true Religion, <HI>with humility of will and docility of vnderstandinge,</HI> which are oppo&s;ite to ob&s;tinacy and pryde, the very rootes and grounds of all here&s;ie. This humility in hart is one of the greate&s;t di&s;po&s;itions to find out the true Religion, as witne&s;&s;eth the Prophet who &s;ayth:<NOTE N="(e)" PLACE="marg">I&s;a. co. v. <HI>1.</HI></NOTE> <HI>To whome shall I haue re&s;pect, but to the poore litle one, and the contrite of Spirit, and to him that trembleth at my words.</HI> And our Sauiour Chri&s;t Ie&s;us:<NOTE N="(f)" PLACE="marg"><HI>Matth.</HI> 1.. <HI>v.</HI> 29.</NOTE> <HI>Learne of me, becau&s;e I am meeke &amp; hu~ble in hart</HI> Yea the want of this humility only is the cau&s;e that many do not find out the true Religion, be|cau&s;e,<NOTE N="(g)" PLACE="marg"><HI>Iam.</HI> 4. <HI>v.</HI> 6.</NOTE> <HI>God doeth withstand the proude, and lofty mynded, and giueth his grace and fauour to the humble in mind.</HI> Docility of vn|der&s;tanding
<PB N="51" REF="30"> is likewi&s;e requi&s;ite, wherby a man yieldeth willingly to rea&s;on without further ob&s;tinacy, &s;etting a&s;ide contention of idle wordes, which alwayes doe accom|pany here&s;y, and is a worke of the fle&s;h, &s;ayth S. Paul: (^h) <HI>The works of the flesh are manife&s;t &amp;c. wrath, contentions, &s;editions, here&s;ies.</HI> Finally frequent prayer made to God, with a hum|ble mind, &amp; earne&s;t affection to find out the true Religion is a mo&s;t fit and nece&s;&s;ary meanes to obtayne the &s;ame; for true Religion is a &s;pecial gift of God, which is giuen by in|&s;tant and feruent prayer.</P>
</DIV2>
<DIV2 N="23" TYPE="consideration">
<HEAD>The three &amp; twentith Con&s;ideration.</HEAD>
<HEAD TYPE="sub">Certayne Notes and Animaduer&s;ions, which the wi&s;e and learned Protestant, is to ob&s;erue, in &s;eeking out the true Religion.</HEAD>
<P>FIr&s;t of all, yow are to apprehend this mater of Religion as a point of great moment and importance, and wher|vpon dependeth eternall felicity, and con&s;equently yow &s;hould not read Controuer&s;ie-books eyther for curio&s;ity, as many doe, or negligently and to pa&s;&s;e your time only, nor with the Spirit of contradiction (which is familiar to the Prote&s;tants and Puritans) to find out faultes, and quarrell without iu&s;t occa&s;ion, the Catholikes &s;ayings: But rather yow &s;hould read &s;incerely and in con&s;cience making God him&s;elfe the iudge of your reading, propo&s;ing for end only to find out the true Religion, the true fayth and profe&s;&s;ion for the &s;auing of your &s;oules: for by this meanes you &s;hall, as it were, oblige God to giue you light and a&s;&s;i&s;tance to di&s;cerne the true Religion from the fal&s;e; which to obteyne you haue great need to be hu~ble in mind, deuout in praier, and indifferent to imbrace the truth only, to pray to God often, &s;aying with the Prophet Dauid: <HI>O Lord teach me to ful|fill thy will, becau&s;e thou art my God.</HI></P>
<P N="2">2. When yow beginne to read any controuer&s;y, endea|uour fir&s;t to apprehend well the true &s;tate of the Que&s;tion, not belieuing one &s;ide only, but rather &s;earching out what euery &s;yde, Catholik &amp; Prote&s;tant holdeth therin, &amp; in this
<PB N="52" REF="31"> poynt, be&s;ids many others, yow &s;hall find among&s;t the Prote&s;tant-writers great fraud and deceit v&s;ed, by rea&s;on that they propone the que&s;tions not &s;incerely as we Catho|likes do hold and belieue them, but as they would haue the Reader vnder&s;tand them to their owne aduantage. As for example: The Prote&s;tants propo&s;e that que&s;tion thus, <HI>Whe|ther a man may be &s;aued by workes without grace?</HI> Which is ea&s;y for the Prote&s;tants to impugne, by rea&s;on that it is fal&s;e. But the true &s;tate of the que&s;tion, and as the Catholikes do belieue it, is this: <HI>Whether by good workes that proceed from the grace of God, and true Fayth, a Chri&s;tian may be &s;aued?</HI> And &s;o in all the re&s;t, yow &s;hall find great fraud among&s;t the Pro|te&s;tant-writers in propo&s;ing the true &s;tate of the que&s;tion, as yow &s;hal &s;ee &s;pecially in <HI>M. Perkins</HI> book called, <HI>The refo<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">med Catholike,</HI> who almo&s;t neuer doth propo&s;e the true &s;tate of the que&s;tion: which deceitfull proceedings <HI>Iohn Fox</HI> al&s;o v|&s;eth in the booke of his Actes and Monuments printed at London anno 1596. Where in his preamble to the &s;ame pag. 22. &s;etting downe differences in doctrine betwixt the Catholik &amp; Prote&s;tant Church, is conuinced to haue made aboue an hundreth &amp; twe~ty lyes, in le&s;&s;e then three leaues.</P>
<P N="3">3. When yow haue found the true &s;tate of the Que&s;tion, yow mu&s;t be very carefull to hold the &s;ame continually in your mynd, con&s;idering attentiuely whether the di&s;cour&s;e which yow &s;hall read in your Author be to the purpo&s;e, &amp; doe leuell right at the marke or no, or runne a&s;ide to im|pertinent matters, as often yow &s;hall find the Prote&s;tants to doe; and &s;pecially <HI>D. Whitaker</HI> in his controuer&s;ies, who doeth fill vp leaues with many wordes, but to little pur|po&s;e, playing alwayes the Oratour, but not the Deuine &amp; Doctour. In lyke manner yow &s;hall find many Prote|&s;tant-writers in the&s;e our dayes who &s;lip a&s;yde, and will dryue yow into many by-matters to confound your iudg|ment and memory, weary your patience, and therby make all your reading unprofitable: and thus yow &s;hall find in tho&s;e Prote&s;tant-writers, who haue more words then wit, pa&s;&s;ion then learning, deceit then truth.</P>
<P N="4">4. Yow mu&s;t remark diligently how that the Prote&s;ta~t
<PB N="53" REF="31"> writers doe promi&s;e nothing but <HI>Scripture,</HI> nothing but <HI>the pure word of God, the expre&s;&s;e words of the Bible;</HI> yet in effect yee &s;hall find that they giue for Scripture, their owne in|ventions, for the word of God, their owne expo&s;itions, &amp; for the true text of the Bible, a mo&s;t corrupted and fal&s;ified tran&s;lation, as yow will &s;ee in the booke followinge. Moreouer you mu&s;t remarke, that when the Prote&s;tants doe cite Scripture, and their owne corrupted Bible, you mu&s;t con&s;ider I &s;ay, how that place cited by them was vnder&s;tood and interpreted by auncient Fathers, of whome the Prote&s;tants them&s;elues make great accompt, and who were many hundreth yeares before tho&s;e our controuer&s;ies did ary&s;e. As for example: We Catholikes doe alledge for proofe of <HI>purging fire</HI> after this lyfe, tho&s;e words of S. Paul:<NOTE N="(k)" PLACE="marg">1. <HI>Cor.</HI> 9.</NOTE> (^a) <HI>He shalbe &s;aued, but &s;o as by fire,</HI> as S. Augu&s;tin in &s;undry pla|ces of his workes witne&s;&s;eth, and before him Origen, and after him S. Gregory, and &s;undry others. The Prote&s;tants agayn&s;t <HI>Purgatory,</HI> alledge vpon their &s;ide the &s;aying of Sa|lomon:<NOTE N="(b)" PLACE="marg"><HI>Eccle&s;i.</HI> 11.</NOTE> <HI>Where the tree falleth, there it lyeth.</HI> No man &s;hall find that this place was euer alledged in this &s;en&s;e by any auncient Father, which is &s;o certayne and infallible, that the Prote&s;tants in citing the Scripture for their here&s;ies &amp; opinions, cannot po&s;&s;ibly name not only one auncient Fa|ther who hath interpreted tho&s;e places of the Scripture as they doe, which &s;heweth the Prote&s;ta~ts to be manife&s;t He|retikes in explicating the Scripture agayn&s;t the &s;treame and multitude of all the learned holy men, who were fro~ Chri&s;t to Luther his time, and &s;ince.</P>
<P N="5">5. As for the holy Fathers them&s;elues, when they are al|ledged, it is to be con&s;idered in what age they wrote, and whether that which they &s;ay was euer found to be contra|dicted by other Fathers of that age, or after them. For whe~ no contradiction is found (though any Fathers &s;entence doth not make a matter fully <HI>de fide,</HI> or of nece&s;&s;ity vnder payne of &s;inne, or here&s;ie to be ab&s;olutly belieued,) it is a weighty and infallible proofe, that the thing which the Father affirmeth, was &s;o belieued by the whole Church of God, in his dayes, and con&s;equently it were great teme|rity
<PB N="54" REF="32"> not to belieue the &s;ame. As for example, S. Augu&s;tins <GAP DESC="illegible" REASON="left margin cropped or obscured" RESP="KEYERS" EXTENT="1+ letters">plication of the fore&s;ayd place, <HI>he shall be &s;aued, but &s;o as by fyre,</HI> in proofe of Purgatory, was neuer contradicted by a|ny Father of his age, yea or before or after him, which is an infallible marke that the fayth of the Catholike Church co~|cerning Purgatory was then vniuer&s;ally in v&s;e, and before S. Augu&s;tine, yea and after him. And fora&s;much as that Church and Religion which was in S. Augu&s;tines tyme, was, and is acknowledged by all to haue bene the true Ca|tholike Church, it mu&s;t needs be pre&s;umed to haue held no|thing generally, which the Catholike knowne Church of the precedent age before S. Augu&s;tine did not al&s;o belieue and teach, and &s;o from one age to another, vpward and downward may this demon&s;tration be made, which ought to be a great motiue to any di&s;creet and vnpa&s;&s;ionate Rea|der. Whereof the contrary is manife&s;t in &s;undry expo&s;itions of the Scripture by Origen, Tertullian, and &s;uch, who&s;e partiall and erroneous expo&s;itions were contradicted by tho&s;e of their tyme, and after them.</P>
<P N="6">6. Yow mu&s;t needes in lyke manner remarke the dou|ble dealing of the Prote&s;tants in writing and preaching: by rea&s;on that in generall, and publickly they will &s;ay and prote&s;t the holy and auncient Fathers to be of their Religi|on, of their Faith, and profe&s;&s;ion, to the end that they may bleare the eyes of the ignorant. But if any Catholike cite for him any manife&s;t place in particular of any auncient Fa|ther, as of S. Augu&s;tine for Purgatory, &amp; praying to Saints in heauen, S. Ambro&s;e for the Reall Pre&s;ence, and &s;acrifi|ce of the Ma&s;&s;e, and &s;uch like; then yow &s;hall &s;ee the Mi|ni&s;ters an&s;were that the holy Fathers were men, might erre, and lye, deceaue and be deceaued; as if the Mini&s;ters were not men, yea lying and erroneous men, &s;ince <HI>they can doe no good, &s;ay they, but continually, do tran&s;gre&s;&s;e Gods commaund|ments,</HI> teaching alway two &s;euerall &s;orts of doctrine, one in publicke the other in particular. In lyke manner when the holy Fathers are brought agayn&s;t their damnable opini|ons, they will an&s;were euer with &s;hift and guyle, <HI>that there is no compari&s;on betwixt the Fathers and the Scripture; that
<PB N="55" REF="32"> they should not be belieued except they bring Scripture with them.</HI> But if the Catholike aske Scripture of the Mini&s;ter, and the expre&s;&s;e word of the Bible for his opinions, the Mini|&s;ter being guilty, and certayne that he cannot proue any debatable poynt of his Religion by the expre&s;&s;e word, nor yet impugne any of our Religion, will giue yow, in&s;teed of the expre&s;&s;e word of the Bible, his con&s;equences and de|ductions, that is, his owne expo&s;itions, explications, &s;u|per&s;titious damnable here&s;ies, and doctrines of the deuill, which he giueth and preacheth to the ignorant people, as if they were the word of God. After the &s;ame manner, if the Mini&s;ters alledge any places out of any auncient Father, founding to the fauour of any poynt of their Religion, if yow demand of them, whether they will &s;tand ab&s;olutly to &s;uch a Fathers doctrine and determination in that, and all other controuer&s;ies which he handleth, they will refu&s;e it a&s;&s;uredly. But we not, if it be a matter not cen&s;ured by a|ny other Father, or by the holy Church at that tyme. As for example, when the Mini&s;ters do alledge S. Augu&s;tine agayn&s;t <HI>Freewill,</HI> if yow aske them whether they will &s;tand ab&s;olutly to S. Augu&s;tines iudgment in this poynt, and in all other poynts of controuer&s;y betwixt vs and them, as <HI>Purgatory, Prayer to Saints, prayer for the dead &amp;c.</HI> they dare in no wi&s;e accept thereof: But we Catholikes haue no dif|ficulty to admit S. Augu&s;tin concerning all controuer&s;ed points. Finally if yow cite playne and manife&s;t &s;entences of the Fathers agayn&s;t Prote&s;tants, they will an&s;were that they &s;peake figuratiuely. Thus <HI>M. Andrew Ram&s;ey</HI> being as|ked of me, then in pri&s;on in <HI>Edenburgh,</HI> whether S. Augu|gu&s;tine had not in his workes, &s;undry prayers directed to the Saints in heauen? he an&s;wered as a playne Athei&s;t. That <HI>S. Augu&s;tine</HI> prayed <HI>per pro&s;opopeiam.</HI> Could any Turke or Iew an&s;were more Sophi&s;tically or Athei&s;tically?</P>
<P N="7">7. By rea&s;on that the Controuer&s;ies be &s;o many and the di&s;cour&s;e &s;o large vpon euery Controuer&s;y, and the &s;hifts &s;o innumerable, it will be impo&s;&s;ible for yow, to quyet and &s;ettle your iudgement by only reading of diuers books. And though it were po&s;&s;ible for yow, yet it could
<PB N="56" REF="33"> not be po&s;&s;ible for thou&s;ands of others who cannot read, nor haue the commodity of books: for which cau&s;e you mu&s;t haue a more &s;ure and infallible rule, to find out the true Religion, then reading; which is, <HI>the Re&s;olution</HI> of the vniuer&s;all Chri&s;tian Church in euery age concerning mat|ters of Religion. This is the only &s;ure, &s;hort, and infallible way, to find out the true Religion: which way S. Augu|&s;tin teacheth and &s;etteth down plentifully, in his booke a|gain&s;t <HI>Cre&s;conius</HI> the heretike &s;aying:<NOTE N="(c)" PLACE="marg">Lib. cont. Cre&s;|con. c. <HI>33.</HI></NOTE> <HI>Qui&s;quis falli metuit huius ob&s;curitate Quae&s;tionis, Eccle&s;iam de ea con&s;ulat.</HI> That is; <HI>Who&s;oeuer feareth to be deceaued by the ob&s;curity of this Que&s;tion, let him go, and aske the Church thereof.</HI> And this &s;ame infallible way our Sauiour commaunded vs to follow, when we are in doubt of any poynt of Religion, &s;aying: <HI>Tell the Church of it: He that will not heare the Church, let him be to thee as a heathen and publican.</HI> For the which cau&s;e S. Augu&s;tin &s;ayd wi&s;ely:<NOTE N="(d)" PLACE="marg">Cont. Epi&s;t. Ma|nich. c. <HI>3.</HI></NOTE> <HI>I truly would not belieue the Gho&s;pell, except the authority of the Church did induce me therto.</HI> To which te&s;timony of S. Au|gu&s;tin, I might ioyne the te&s;timonyes of the holy Fathers, who with one con&s;ent doe appoint, as an infallible rule to find out the true Religion, to try and &s;earch diligently, <HI>which is the true Church.</HI> For, <HI>Seeing the Controuer&s;ies of Religion</HI> (&s;ayth a Prote&s;tant in our tyme) <HI>are growen in number &s;o many,</HI><NOTE N="(e)" PLACE="marg">M. Field in his Epi|&s;tle dedica|tory.</NOTE> <HI>and in nature &s;o intricate, that few haue tyme and lea&s;ure, fewer &s;trength of vnderstanding to examine them; what remayneth for men de&s;irous of &s;atisfaction in things of &s;uch con&s;equence, but diligently to &s;earch out which among all the &s;ocieties of men in the world, is that ble&s;&s;ed com|pany of holy ones, that houshould of Fayth, that &s;pou&s;e of Christ, &amp; Church of the liuing God, which is the pillar &amp; ground of truth; that &s;o they may imbrace her communion, follow her directions, and rest in her iudgement, and con&s;equently ioyne them&s;elues to that happy company of the triumphing Church in heauen.</HI> I wi&s;h from my hart that my deare countrymen in Scotland, England and Ire|land would yield to this Prote&s;tant-writers coun&s;ell, in &s;eeking out the true Church of God. To which end I haue &s;et downe the&s;e fore&s;ayd Con&s;iderations to the glory of the ble&s;&s;ed Trinity, the proffit of the Prote&s;tants and Puritans, and the comfort of the Roman Catholikes.</P>
</DIV2>
<DIV2 N="24" TYPE="consideration">
<PB N="57" REF="33">
<HEAD>The foure and twentith Con&s;ideration.</HEAD>
<HEAD TYPE="sub">The Conclu&s;ion of this first Part, or Introduction.</HEAD>
<P>HAuing &s;et down at length the infallible meanes wher|by we may find out the true Religion, Church, and Profe&s;&s;ion: hauing lyke wi&s;e proued the true markes of the true Church, and tho&s;e to be only proper to the Catholike and Roman Church, and con&s;equently hauing proued that for the &s;pace of fifteene hundreth yeares the Prote&s;tants and Puritanes had no Church at all, no Religion, no Fayth, no outward profe&s;&s;ion knowen to God, or the world, yea no profe&s;&s;ours of their Religion except two, to wit, <HI>Nullus</HI> and <HI>Nemo,</HI> that is to &s;ay in truth, <HI>none at all:</HI> It followeth then of nece&s;&s;ity, that the Prote&s;tants Religion before the comming of Caluin &amp; Luther was nothing els, but a plain Platonicall or Poeticall Chymera, that is a meere imagina|ry fiction inuented by &s;editious Puritanes, to change the Politicall State (vnder the pretext of a reformed Religion) of Scotland, England and Ireland, that thereby they might more freely inuade the lands and po&s;&s;e&s;&s;ions of Catholikes, take to their own v&s;es the rents and temporall goods of the Church liuings, ouerthrow the auncient Nobility of tho&s;e three auncient kingdomes, ca&s;ting down their hou&s;es, ba|ni&s;hing them from their natiue Countrey, impri&s;oning their per&s;ons, and v&s;ing all &s;ort of barbarity, which the furyes of hell could inuent, again&s;t them.</P>
<P>Now it followeth to &s;et down in the&s;e &s;ixteen follow|ing Ages or Ce~turies, fir&s;t the names of the chiefe Pa&s;tors in euery Centurie, as being the principall members of the vi|&s;ible Church. 2. The names of the Kings of Scotland (the &s;ame is ea&s;y to be done of the Emperours, of the Kings of Fra~ce, England, Ireland, Spayne, Poland, Denmarke, Swe|den, and other Princes, all Catholiks, who did raygne in all Chri&s;tendom before the coming of Luther &amp; Caluin) who happily haue raygned &amp; profe&s;&s;ed the Catholike Religion to this our Age &amp; Century. 3. To &s;et downe the doctrine,
<PB N="58" REF="34"> Fayth, and Religion of the mo&s;t holy, famous, and learned Fathers, who were in euery age and Century, v&s;ing the very words of tho&s;e holy Fathers with all fidelity, that thereby the Catholike Reader may &s;ee manife&s;tly, that the Catholike and Romane Religion (for the which we are now per&s;ecuted by the Prote&s;tants and Puritanes in Scot|land, England, and Ireland) is the &s;elfe &s;ame Religion which was profe&s;&s;ed by the holy Apo&s;tles, &amp; which from them hath vi&s;ibly without any interruption continued fro~ age to age to the&s;e our dayes. To which end I haue made choyce of twenty fyue articles of the Catholike Religion, which, (as the chiefe&s;t of all the re&s;t) I proue fir&s;t by Scrip|ture and good Rea&s;on, called <HI>probatio de iure.</HI> Then, by the con&s;equences &amp; doctrine of the holy Fathers of euery age, called <HI>probatio de facto.</HI> Thirdly, I &s;et downe the places of the Bible concerning tho&s;e articles, fal&s;ified by the Mini&s;ters of Scotland and England. Finally, I &s;hew, cleerly in my o|pinion, that the Prote&s;tants and Puritanes haue neyther for the~ the expre&s;&s;e word of the Bible, nor the plaine text ther|of, eyther to proue any debatable point of their Religio~, or to improue any of ours; nor any grou~d in the Scripture, not antiquity, nor &s;ucce&s;&s;ion, nor vnion, nor meanes to man|teine the &s;ame; and finally that their Religion is nothing els but a meere inuention of the Mini&s;ters.</P>
<P>Now, I challenge the Prote&s;tants, if they can, to deui&s;e &amp; &s;et downe a catalogue &s;ufficient to confront this of mine. I challenge them to &s;et down the Profe&s;&s;ors of their Relgi|on in euery age, as I doe the Profe&s;&s;ours of our Catholike, and Roman Religion; to &s;et down their very words, and &amp; plaine &s;entences faithfully: which they not being able to do, are obliged in con&s;cience (if they haue any con&s;cience) to auow plainly the truth in &s;o weighty a poynt; that is, That they are childre~ without Fathers, &amp; &s;chollers without Mai&s;ters; That they are the fir&s;t profe&s;&s;ours of this new de|formed Religion, &amp; that they cannot name any profe&s;&s;our of their Religion in all e&s;&s;ential points, before Luther and Caluin, the former two alwaies excepted, <HI>Nullus</HI> and <HI>Nem<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</HI></P>
<DIV3 TYPE="prayer">
<PB N="59" REF="34">
<HEAD>A deuout Prayer, to conforme our &s;elues to the Will of God.</HEAD>
<P>GRaunt me, O mo&s;t mercifull God, &s;euently to de&s;ire &s;uch things as may be mo&s;t acceptable &amp; plea&s;ing vn|to thy diuine Maie&s;ty, with wi&s;dome to &s;earch after them,<NOTE PLACE="marg">Ex Diuo Thoma A|qumas. &amp; alijs.</NOTE> not to be deceaued in the knowledg of them, &amp; vnfaynedly to accompli&s;h the performing of the &s;ame, to the pray&s;e &amp; glory of thy holy Name. Direct &s;o my life, and graunt, I humbly be&s;eech thee, that I may haue both knowledge, wil &amp; power, to do that which thou require&s;t, &amp; woulde&s;t haue me to do, &amp; in &s;uch manner, as is mo&s;t behoofull, and expedient for my &s;oule.</P>
<P>Graunt me, O Lord God, vnder&s;tanding to know thee, wi&s;dome to find thee, conuer&s;ation to plea&s;e thee, per&s;eue|rance to expect thee; &amp; finally through hope to imbrace thee, and through thy Grace to enioy the benefits of this tran&s;itory life, and in the world to come, be made partaker of the reward and heauenly ioy, through the precious bloud of that immaculare Lambe our only Sauiour Ie|&s;us-Chri&s;t; to whom with the Father and the holy Gho&s;t, three per&s;ons &amp; one God, be all honour &amp; glory, world without end. Amen.</P>
</DIV3>
<DIV3 TYPE="prayer">
<HEAD>Another Prayer.</HEAD>
<P>OMnipotent, &amp; mo&s;t benigne, and mercifull Father, I mo&s;t humbly be&s;eech thee, that it may plea&s;e thy di|uine Maie&s;ty to vi&s;it with thy Fatherly affection, all &s;uch as are any way fallen, or departed from the pure Catholik &amp; Apo&s;tolike Church, or haue doubt in any article of the Faith &amp; doctrine therof, or be &s;educed &amp; deceaued through any fal&s;e per&s;ua&s;ion; &amp; to illuminate their harts &amp; vnder|&s;tanding, with the beames of thy diuine light. Stay them O Lord, and bring them backe to acknowledge their er|rour, that being truly conuerted, and vnited to the Catho|like Church, they may confe&s;&s;e with mouth, and &s;hew in workes, one true Catholike &amp; Chri&s;tian Fayth; and by remayning in it, worke their owne &s;aluation; that &s;o both we and they, being of one mind &amp; wil, &amp; dwelling togea|ther
<PB N="60" REF="35"> in one fould, may heare &amp; follow thee O Lord, out true &s;heepheard, through the merits of thy precious bloud &amp; pa&s;&s;ion. Who liue&s;t &amp; raygne&s;t world without end. Amen.</P>
</DIV3>
<DIV3 TYPE="prayer">
<HEAD>A Prayer for the imbracing of the true, Catholike, and Roman Fayth.</HEAD>
<P>OMnipotent, &amp; mo&s;t mercifull God, wheras without true Fayth no man can be &s;aued, or plea&s;e thee, but comming vnto thee (as the Apo&s;tle &s;ayth) he mu&s;t belieue;<NOTE PLACE="marg">Ex S. Dio|ny&s;io &amp; a|lijs.</NOTE> I mo&s;t humbly be&s;eech thee to giue vnto me the true, right, &amp; Catholike Fayth, which is not &s;tayned with any &s;pot of peruer&s;ene&s;&s;e, nor inuolued in any errour, but in euery part pure and &s;incere.</P>
<P>Graunt O Lord, that I may follow &amp; imbrace that Faith only, which the holy, Catholike &amp; Roman Church doth teach &amp; profe&s;&s;e; &s;he being the pillar &amp; firmame~t of Verity, &amp; &s;o guided &amp; grounded by thy holy Spirit, that in Faith and doctrine &s;he cannot erre.</P>
<P>Giue me Grace, O Lord, that what&s;oeuer &s;halbe con|forme, &amp; con&s;onant to this orthodoxe &amp; Catholike Faith, I may imbrace, and approue the &s;ame; &amp; dete&s;t &amp; abhorre what &s;hall be contrary therunto: that al my works, words, &amp; deeds may be an&s;werable to this Fayth, lea&s;t by my bad life &amp; example, I may &s;eeme to deny thee, whome with a true &amp; &s;incere Fayth I confe&s;&s;e.</P>
<P>Increa&s;e, O mo&s;t mercifull Father, and &s;o confirme this true Fayth in me, that neither man, nor diuell may be euer able to take the &s;ame away from me: but that both in word &amp; worke, I may alwayes profe&s;&s;e, &amp; confe&s;&s;e the &s;ame; yea and if need be, to &s;eale this truth with the &s;heeding of my bloud, and death it &s;elfe, in te&s;timony therof. Confirme O Lord God, this my will &amp; de&s;ire, through Chri&s;t Ie&s;us thy only Sonne, &amp; our Iudge, who liueth and raygneth, with thee and the holy Gho&s;t, in perfect Trinity, world without end. Amen.</P>
</DIV3>
</DIV2>
<TRAILER>The end of the fir&s;t Part.</TRAILER>
</DIV1>
</BODY>
</TEXT>
<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="35">
<P>THE GROVND OF THE CATHOLIKE AND ROMAN RELIGION IN THE WORD OF GOD.</P>
<P>With the Antiquity and Continuance therof, throughout all Kingdomes and Ages.</P>
<P>COLLECTED Out of diuers Conferences, Di&s;cour&s;es, and Di&s;putes, which M. <HI>Patricke Ander&s;on</HI> of the Society of IESVS, had at &s;euerall tymes, with &s;undry Bi&s;hops and Mini&s;ters of Scotland, at his la&s;t impri&s;onment in <HI>Edenburgh,</HI> for the Catholike Faith, in the yeares of our Lord 1620. and 1621.</P>
<P>Sent vnto an Honourable Per&s;onage, by the Compyler, and Pri&s;oner him&s;elfe.</P>
<P>The &s;econd Part, &amp; fir&s;t Century.</P>
<Q><BIBL><HI>Philip.</HI> 1. <HI>Ver&s;.</HI> 12. <HI>&amp;</HI> 13.</BIBL>
<P>And I will haue you know, Brethren, that the thinges about me, are come to the more furtherance of the Gho&s;pell: &s;o that my bandes were made manife&s;t in all the Court &amp;c.</P></Q>
<P>Permi&s;&s;u Superiorum, Anno M.DC.XXIII.</P>
</DIV1>
<DIV1 TYPE="dedication">
<PB REF="36">
<PB REF="36">
<HEAD><HI>TO THE RIGHT VVORTHY STVDENTS</HI> Of the foure famous Vniuer&s;ities of Scotland, S. An|drewes, Gla&s;co, Aberdine, and Edenburgh.</HEAD>
<P>_ARISTOTLE that famous Philo&s;o|pher in penning his morall Philo&s;ophy thought all his labours wel imployed if he could proffit any one therby:<NOTE PLACE="marg">Lib. <HI>1.</HI> Heb. c. <HI>1.</HI></NOTE> how happy then may <HI>M. P. Ander&s;on</HI> thinke his labours imployed, the tyme of his hard and rude imper&s;onme~t in Edenburgh &s;pent in Di&s;|putes, &amp; Conferences with the Mini&s;ters, hauing wonne therby &s;undry to the light of the true Gho&s;pell, to the loue and feare of God, from whence the hope of all Eternity dependeth? And as you are the Fountaines of which many mu&s;t drinke, the &s;eeds from whence many mu&s;t proceed, the lightes of the Kingdome, and the Mynes, who&s;e trea&s;ure of learning is to be deriued to the whole body of the Kingdome of Scotland: So are there opened <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">nto you in this &s;econd Part tho&s;e veines of gold, co~tey|<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ed in the expre&s;&s;e Word of God, and in the te&s;timonies
<PB REF="37"> of the holy Fathers, and Writers of the fir&s;t hundreth yeares after Chri&s;t; which Te&s;timonies I will intreate you to peru&s;e with an indifferent and &s;ingle eye, with a great zeale of imbracing Truth fro~ the mouth of Chri&s;t, and from tho&s;e Honorable, Learned, and holy Fathers of the fir&s;t age, <HI>Quorum testimonia &s;unt omni exceptione maio<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">a.</HI></P>
<P>Truly, if yee would heare none but tho&s;e, in who&s;e bo&s;omes yee haue been bred, and con&s;equently to be &s;o farre enamoured of your Mini&s;ters doctrine, without any ground in the expre&s;&s;e Word of God, or al Antiquity; the more yee &s;hould be blamed, that being among&s;t all Na|tions held of witty &amp; quicke Iudgment, fit for all &s;ort of Sciences, yet yee would willingly, &amp; wittingly preferre the counterfeit dro&s;&s;e of the Mini&s;ters, before the true &amp; perfect Mettal of the holy Word, and te&s;timonies of all antiquity. Or can you but imagin, that men of &s;uch life and conuer&s;ation, as your Mini&s;ters be, could find out any hol&s;ome doctrine,<NOTE N="(a)" PLACE="marg">Bern. Ep. <HI>190.</HI></NOTE> <HI>Quae tot latuerit Sanctos, tot prae|terierit &s;apientes?</HI></P>
<P>S. Augu&s;tine remarketh, that<NOTE N="(b)" PLACE="marg">Lib. <HI>5.</HI> Confe&s;&s;. c. <HI>2</HI></NOTE> <HI>Fau&s;tus Manichaeus</HI> and the ancient Heretiques of his &s;ect, in their preaching and di&s;cour&s;es promi&s;ed nothing more the~ Truth, Truth, the word of God, the Scripture, the Bible: yet he found, as he witne&s;&s;eth no truth amo~g&s;t them, yea nothing but lies, vanities, and new inuented &s;uper&s;titions.</P>
<P>The &s;ame &s;hall you di&s;cerne in the Mini&s;ters of our tyme: for although they bragge, and boa&s;t of the pure Word of God, the Bible, the written Word; yet in effect they cannot &s;hew, no not one debatable point of their Religion to be co~teyned in the expre&s;&s;e Word of God. 2. They ca~not po&s;&s;ible improue any point of the Catholike Religion out of the &s;ame expre&s;&s;e Word. 3. They cannot
<PB REF="37"> name any Nation vnder the heauens, which auoweth their Scots Bible to be the Word of God. 4. They cannot name any forraine Doctour, or Doctours, who doe free their owne Scots Bible from fal&s;ifications, lyes, and er|rours. Finally,<NOTE N="(c)" PLACE="marg">Amb. in c. <HI>3.</HI> Ep. ad Titum.</NOTE> <HI>By the word of the law they impugne the law, framing their priuate &s;en&s;e and con&s;truction to countena~ce the peruer&s;ity of their mynds, by the authority of the law a</HI> ma|king by their peruer&s;e interpretation,<NOTE N="(d)" PLACE="marg">Hier. l. <HI>1</HI> in c. <HI>1.</HI> Ep. ad Ga|lat.</NOTE> <HI>The Gho&s;pell of Chri&s;t, the Gho&s;pell of man, or which is wor&s;e, the Gho&s;pell of the Diuell.</HI></P>
<P>They boa&s;t of the pure preaching of the Word of God, yet in effect they haue no Co~mi&s;&s;ion, no Authority to preach, no Vocation at all, but are<NOTE N="(e)" PLACE="marg"><HI>Ioa.</HI> 10. <HI>v.</HI> 2.10.</NOTE> <HI>Theues, who enter not by the dore, but climbe another way, to steale, kill, and de&s;troy</HI> your &s;oules. They are the fal&s;e Prophets who cry,<NOTE N="(f)" PLACE="marg"><HI>Ezech.</HI> 13. <HI>v.</HI> 3 6.7.</NOTE> <HI>Thus &s;ayth the Lord, when the Lord &s;aid it not, nor &s;ent them.</HI> They glory to haue reformed the Church of God; wheras you &s;hall ea&s;ily perceaue how mi&s;erable, and de|formed Scotland is become by their reformed Religion: and their owne formes and fa&s;hions do witnes the &s;ame plentifullie, as a famous, yea a Prote&s;tant-Writer called <HI>Zanchius</HI> doth te&s;tify thus of them:<NOTE N="(g)" PLACE="marg">Ep. ad Ioan. Stur|mi. Habe|tur in fine l. <HI>7.</HI> &amp; <HI>8.</HI> Mi&s;cellan.</NOTE> <HI>We Protestants of the reformed Church</HI> (&s;ayth he) <HI>often of &s;et purpo&s;e ouercloud the state of the que&s;tion with darknes; things which are mani+fest we impude~tly deny; things fal&s;e without &s;hame w<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> auouch; things plainly impious we propo&s;e as the fir&s;t principles of Faith; things orthodoxall we condemne of here&s;y; Scriptures at our owne plea&s;ure we detorte to our owne dreames; we boa&s;t of Fa|thers wh<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">n we will follow nothing le&s;&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> then their doctrine; to deceaue, to calumniate, to raile is familiar with vs &amp;c.</HI></P>
<P>O yee flouri&s;hing Academians, O Scotland my dea|re&s;t Countrey, con&s;ider wi&s;ely, &amp; in the pre&s;ence of God, I be&s;eech thee, how thou ha&s;t damned vp the pa&s;&s;age, by
<PB REF="38"> which the cleere waters of al antiquity &s;hould flow vnto thy kingdome, and thou ha&s;t opened the &s;lu&s;e to the Pud|dels of the Mini&s;ters new doctrine, new fayned Sacra|ments, new Articles of faith, new Bible, and Scripture vnknowne as yet to all other Kingdoms, and Nations: Con&s;ider, I &s;ay, how God therefore hath puni&s;hed thee, yea now of late with extraordinary Indigency; and a|bandon the&s;e new, and vnwonted doctrines, and im|brace againe that ancient Faith which once thy Noble, Ancient, and Princly Kingdome, Daughter of God, de|uoutly &s;ucked from the brea&s;ts of the Apo&s;tles, which all thy former Kings, and Princes, from King <HI>Donald</HI> the fir&s;t, vntil Ble&s;&s;ed Queen Mary, con&s;tantly profe&s;&s;ed, thy Lawes e&s;tabli&s;hed, thy People honoured, thy Vniuer&s;i|ties defe~ded. To this end I will not cea&s;e to &s;acrifice vnto God my continuall prayers, and re&s;t alwaies,</P>
<CLOSER><SIGNED>Your most humble Seruant. P.A.S.I.</SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="to the reader">
<PB REF="38">
<HEAD>To the Chri&s;tian Reader.</HEAD>
<P>_BECAVSE the vi&s;ible &s;ucce&s;&s;ion of lawfull Pa&s;tours, and the perpetuall pedegree of zealous belieuers is an infal|lible marke of Chri&s;ts cho&s;en Church, I haue heere pre|&s;ented to thy view: Fir&s;t the &s;upreme Heads and Gouer|nours of the Roman Church. 2. The chiefe profe&s;&s;ours, yea of our own Nation of Scotland, by which it hath been taught &amp; co~|tinued. 3. I &s;hew the pedegree of the Kings of Scotland, all Roman Ca|tholikes, from Donald the fir&s;t vntill B. Queene Mary the Martyr, our Gracious &s;oueraygne his Mother, few other Mothers in our age being worthy of &s;uch a Sonne, few other Sonnes worthy of &s;uch a Mother. 4. I prooue by the Scripture twenty foure &s;ub&s;tantiall points of our Catho|like fayth the re&s;t being ea&s;ily deduced out of tho&s;e, &amp; the Churches au|thority, which I prooue at length. 5. I chalenge the Mini&s;ters to improue any of tho&s;e 24. articles, and to be contrary to the expre&s;&s;e word of the Bible, which they &s;hall neuer be able to do. 6. I challeng them likewi&s;e to proue any one point of their Religion, as &s;et downe in the expre&s;&s;e word of their own Bible, which being impo&s;&s;ible for them to do, I force them to auow that they preach not the Bible, not the expre&s;&s;e word, not the Scripture, but their owne fancies, yea old rotten &amp; condemned he|re&s;ies, which they call their con&s;equences drawne out of the Bible. 7. I &s;et downe tho&s;e &s;ame 24. &s;ub&s;tantiall points of our Catholike Religion proued by the holy Fathers of the fir&s;t hundred yeares, putting downe mo&s;t faithfully their owne words, &s;ayings, &amp; con&s;equences drawne out of the expre&s;&s;e word of the Bible; being a thing &s;o notorious, that a man who hath any rea&s;on, iudgme~t, or vnder&s;tanding, any feeling of God, or care of his con&s;cience, &s;hould willingly prefer the con&s;equences of the&s;e holy, wi&s;e, learned &amp; ancient Fathers before the &s;tinking puddle of co~&s;e|quences of the Mini&s;ters, who are children without Fathers, &amp; preachers without commi&s;&s;ion, or any warrant in the word of God 8. I &s;hew how the mini&s;ters haue fal&s;ified the Bible in all tho&s;e places which make for vs Catholiks again&s;t the~. Finally &amp; la&s;t of all, I proue that the Church of God in this &amp; the other en&s;uing Ages, was a known generation, &s;ociety &amp; congregation of Pa&s;tours &amp; people, Parents &amp; Children, Heades and members &s;ucce&s;&s;iuely propagated &amp; iointly vnited without interruptio~ one fro~ the other; which mu&s;t needs &s;till per&s;euere con&s;tant &amp; faithful, what oppo&s;ition &s;oeuer be made again&s;t it. And on the contrary I &s;hew, that the Mini&s;ters of Scotla~d, England, or Ireland can &s;hew no &s;uch pre|dece&s;&s;ors
<PB REF="39"> of their religion, no not one before Luther &amp; Caluin, who do agree with them in all e&s;&s;entiall points of fayth, concluding therby that they are vnkind &s;lipps grafted by Sathan, of whom the Wi&s;eman &s;aith:<NOTE N="(a)" PLACE="marg"><HI>Sap. v.</HI> 1.4.</NOTE> <HI>Bastard plants &s;hall not take deep roote, nor lay &s;ure foundation: &amp; if in the boughes for a time they &s;hall &s;pring, being weakly &s;et, they &s;hall be moued of the wind, &amp; by the vehemency of the winds they &s;hall be rooted out.</HI></P>
<P>Con&s;ider Chri&s;tian Reader I pray thee, if in the ca&s;e of &s;ome te~porall State any Lord or Earle of Scotland to prooue the tytle of the lands he holds, &s;hould produce the publike &s;entence, not only of all the Iudges of Scotland for the &s;pace of fourteen hundred yeares, but of all the world for the &s;pace of fifteen hundred years: the &s;entence, I &s;ay, iudicially deci|ded in the pre&s;ence of all tho&s;e Kinges, &amp; of the three E&s;tates of all tho&s;e Chri&s;tian Kingdomes in fauour of the true Po&s;&s;e&s;&s;our of the land, conde~|ning the aduer&s;e party of impo&s;ture &amp; intru&s;ion: &amp; this their deci&s;ion, &s;entence &amp; condemnation in diuers recordes among&s;t the publike mo|numents not only of that one Kingdom, but likwi&s;e of the whole world to be extant: And on the other &s;ide the aduer&s;e party could bring forth none of former tymes to &s;peake in his fauour, alledging only that all his Forefathers &amp; keepers of the land, were &amp; had been inui&s;ible, vnknown &amp; latent; what Iudge, I pray you, what rea&s;onable Man would make doubt who had the better right in Law? So it is betwixt vs Catholiks &amp; the Prote&s;tants: for we produce for our Religion the Iudiciall &s;entence not only of all the Kings &amp; &s;pirituall Iudges of our Kingdom of Scotland iudicially pronounced, but of the whole world, and that not at one tyme but at &s;eueral, for the &s;pace of fifteen hundred years; iudicially I &s;ay, pro|nounced, &amp; all accepted, ratifyed, executed, &amp; by publike monuments te&s;tified. The Mini&s;ters in the contrary can name no vi&s;ible predece&s;&s;ors for their Religion, yea bring nothing but their own phancies &amp; inuenti|o~s, vnder the Childi&s;h pretext of the word of God; bring no Iudiciall &s;e~|tence giuen in their behalfe by either Cou~&s;ell, or Parlament, or Publike monument, &s;hew vs no Author, name vs no writter, &s;pecifie no marke or token of the being of their Religion before Luther and Caluin: &s;hall then any rea&s;onable Man thinke &s;uch Mini&s;ters &amp; preachers to haue a|ny Right or Commi&s;&s;ion to preach, to haue any ground in the word of God, any warrant for their religion, any antiquity or lineall &s;ucce&s;&s;ion.</P>
<P>Wherfore I earne&s;tly intreate the Chri&s;tian Reader to giue place to rea&s;on, &amp; to e&s;chew their new Religion &amp; profe&s;&s;ion, if he will auoyd his eternall ruine, &amp; lo&s;&s;e of euerla&s;ting &s;aluation, which is the due &amp; in|euitable reward allotted for misbelieuers: from the which Chri&s;t Ie&s;us free all them who are effectually de&s;irous to liue, &amp; dye in the true and Catholike Church, Amen. With the which de&s;ire, I re&s;t alwayes,</P>
<CLOSER><SIGNED>Thy humble &s;eruant P. A. S. I.</SIGNED></CLOSER>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="text">
<PB N="3" REF="39">
<HEAD>THE FIRST AGE, OR CENTVRY.</HEAD>
<HEAD TYPE="sub">A Table, or Catalogue of the Names of &s;ome Roman Catholiks, which shew that the Roman Church hath byn continually in all ages &s;ince Chri&s;t &amp; his Apostles, vntill our dayes, &amp; shall continue to the end of the world.</HEAD>
<DIV2 N="1" TYPE="chapter">
<HEAD>CHAP. I.</HEAD>
<P><TABLE>
<ROW>
<CELL ROLE="label">The yeare of our Lord.</CELL>
<CELL ROLE="label">The chiefe Pa&s;tours of the Roman Church.</CELL>
<CELL ROLE="label">Pa&s;tours, Do|ctours, &amp; Profe&s;|&s;ours of the Ro|man Faith.</CELL>
<CELL ROLE="label">Kings of Scotland from the yeare of Chri&s;t 30. vntill 100.</CELL>
</ROW>
<ROW>
<CELL>30.</CELL>
<CELL><HI>Ie&s;us Christ God and Man borne of the Ble&s;|&s;ed Virgin Mary the</HI> 25. <HI>of De|cember, from the Creation of the world</HI> 4022.</CELL>
<CELL>The Ble&s;&s;ed Vir|gin Mary, S. Iohn the Bapti&s;t, S. Iohn the Apo&s;tle &amp; Eua~|geli&s;t, with the re&s;t of the Apo&s;tles, and Euangeli&s;ts, S. Mar|tha, S. Mary Magda|len,</CELL>
<CELL><HI>Before the comming of Christ the &s;pace of</HI> 330. <HI>yeares, the fir&s;t Sco tish King was</HI> Fe<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">gu&s;iu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> <HI>&s;on|ne to Fercha<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">d, <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">o whome lineally did &s;ucceed Fe|ritharis, Mainus Dorna|dilla, Notharus, Reuther.</HI></CELL>
</ROW>
<PB N="4" REF="40">
<ROW>
<CELL>&nbsp;</CELL>
<CELL><HI>yeares, did &s;uf|fer Death vpon the Cro&s;se the</HI> 34 <HI>yeare of his age. He is our Soue|raigne Lord, Re|deemer, and Pa|stour, who hath left in his Church for the con&s;ola|tion of the Fayth|full, and to keep peace and vn<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">on, in matters of Re|ligion, a Vicar vnder him.</HI></CELL>
<CELL ROWS="5"><P>S. Paul, S. Ste|phen the fir&s;t Martyr, Timothy, Barnabas, Diony&s;ius Areopagi|ta, Martialis.</P>
<P>And of our Scot|ti&s;h Nation S. Man|&s;uetus Bi&s;hop of Toul in Lorraine &amp; di&s;ciple to S. Peter, of whome Demochares in <HI>Cata|log ep. Tullen&s;ium.</HI> Fra~|ci&s;cus du Ro&s;iers <HI>Tom.</HI> 2. <HI>Stemmat. Lotharing. ad ann.</HI> 62. and others wryte thus: <HI>S. Man&s;u|etus di&s;cipulus S. Petri, &s;ocius S. Clementis Epi|&s;copi Meten&s;is, Natione Scotus &amp;c.</HI></P>
<P>Lykewy&s;e of our Scotti&s;h Nation fa|mous in this age were the S S. Barinthus Prie&s;t, Pa&s;cha&s;ius Ab|bot &s;ent by King Do|naldus to Pope Victor in the yeare of Chri&s;t 99. B. Claudia wife to S. Pudens Senatour of Rome, and mother to Timotheus, Noua|tus, Praxedis, &amp; Pu|de~<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">iana: as witne&s;&s;eth <HI>Romanum Martyrologiu~.</HI> Finally S. Beatus, S. Peter his Di&s;ciple.</P></CELL>
<CELL ROWS="5"><HI>Reutha, Thereus, Io&s;ina, Finnanus, Durstus, Eue|nus</HI> 1. <HI>Gillus, Euenus</HI> 2. <HI>Ederus, Euenus</HI> 3. <HI>to whome &s;ucceeded Metel|lanus who was crowned King</HI> 5. <HI>yeares before the comming of Christ, and dyed the yeare of Christ</HI> 29. <HI>to him &s;ucceeded Ca|ratacus, Corbredus, of whome thus reporteth</HI> du Ro&s;iers <HI>Tom.</HI> 6. Corbredus lic&egrave;r &agrave; Romanis &s;aepius &s;u|peratus e&s;&s;et, eos ta|men cruenti&s;&s;imis praelijs &s;uperatos, ex Scotorum &amp; Picto|num depulit agris. <HI>Dardanus, Galcus, or Galcacus, of whom &s;ayth the &s;ame</HI> du Ro&s;iers <HI>Tom.</HI> 6. Galcacus Rex optimus egregi&egrave; Ro|manos debellauit. <HI>Of this king Galcacus (whom others do call</HI> Galdus, <HI>as brought vp amo~g &s;tra~|gers, for he was brought vp amo~g the Britto~s) ma|keth mentio~</HI> Tacitus in vita Agricolae, <HI>which Agricola did make war|re against the Scots, or Caledonians, about the yeare of Chri&s;t</HI> 82. <HI>as witne&s;&s;eth</HI> Dio.</CELL>
</ROW>
<ROW>
<CELL>34.</CELL>
<CELL><HI>S. Peter Apo|stle, to whome &s;ucceeded,</HI></CELL>
</ROW>
<ROW>
<CELL>69.</CELL>
<CELL><HI>Linus.</HI></CELL>
</ROW>
<ROW>
<CELL>80.</CELL>
<CELL><HI>Cletus.</HI></CELL>
</ROW>
<ROW>
<CELL>83.</CELL>
<CELL><HI>Clemens.</HI></CELL>
</ROW>
</TABLE></P>
<PB N="5" REF="40">
<P><HI>But King</HI> Galcacus <HI>did manfully &s;tand again&s;t the power of</HI> Agricola, <HI>and of the Romans.</HI> Tacitus <HI>maketh mention of a mo&s;t eloquent Oration of</HI> Galcacus <HI>to the Scots, to the end they should keepe their naturall liberty. Of which Oration</HI> Lip&s;ius <HI>in his Anno|tations vpon that place giueth this iudgement:</HI> Moriar, &s;i quid meo &s;en&s;u prudenti&ugrave;s, di&s;erti&ugrave;s, arguti&ugrave;s e&s;t in omni Romana lingua. <HI>I might ea&s;ily in lyke &s;ort &s;et downe the names of the Kings of</HI> England, Ireland, France, Spayne, Dennemarke, Po|land, Sueden, <HI>and diuers other Kingdomes, all Catholike Romans: prouing therby the antiquity and vniuer&s;ality in tyme, place, and per|&s;ons of our Religion, which notwithstanding I will heere omit, to be short.</HI></P>
<P>The holy Apo&s;tles wrote the new Te&s;tament in this fir&s;t Age: and becau&s;e the Puritans blinde and abu&s;e the poore people in <HI>Scotland,</HI> &s;aying, that their Religion is the &s;elf-&s;ame Religion which the Apo&s;tles profe&s;&s;ed: I will &s;et downe heer &s;ome chiefe heads of the Puritans and Prote|&s;tants Religion, drawne out of their owne Confe&s;&s;ion of Fayth, which the three E&s;tates of <HI>Scotland</HI> at &s;euerall Parla|ments haue &s;olemnely &s;worne, auowed and &s;ub&s;cribed. And on the other &s;yde I will &s;et downe how &s;uch poynts of their Religion be directly again&s;t the old and new Te|&s;tament, and con&s;equently that their Religion is far diffe|rent from the Apo&s;tles Religion, yea is nothing els but a new inuention of the Mini&s;ters.</P>
<DIV3 N="1" TYPE="section">
<HEAD>That the Puritans and Protestants Religion, is not the Religion of the holy Apo&s;tles. <HI>The fir&s;t Section.</HI></HEAD>
<P N="1">1. THE Puritanes doe belieue that the commande|ments of God are impo&s;&s;ible to be kept, yea though a man haue the g<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ace of God:<NOTE N="(a)" PLACE="marg">In a prayer v&s;ed in Scotla~d called the <HI>Confe&s;&s;io~ of &s;innes,</HI> &s;et downe in their P&s;alm-booke.</NOTE> <HI>For the flesh</HI> (&s;ay they) <HI>euermore rebelleth again&s;t the &s;pirit, whereby we continually tran&s;gre&s;&s;e thy holy Precepts, and Commandements, and &s;o pur|cha&s;e to our &s;elues, through thy iu&s;t iudgement, death &amp; damna|tion.</HI> If continually the Puritanes tran&s;gre&s;&s;e them, <HI>Ergo,</HI>
<PB N="6" REF="41"> in no moment of their whole lyfe, do they, or can they keep them, though a&s;&s;i&s;ted by the grace of God.</P>
<P>The Apo&s;tles, and the Bible affirme the contrary:<NOTE N="(b)" PLACE="marg"><HI>Matth.</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">1. <HI>v.</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">0.</NOTE> <HI>For my yoke is ea&s;y and my burthen light.</HI> Againe:<NOTE N="(c)" PLACE="marg"><HI>Philip.</HI> 4. <HI>v.</HI> 13.</NOTE> <HI>I am able to do all things through the help of Chri&s;t, which &s;trengthneth me.</HI> And in another place:<NOTE N="(d)" PLACE="marg"><HI>Ioan.</HI> 5. <HI>v.</HI> 3.</NOTE> <HI>For this is the loue of God, that we keep h<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> Commandements, and his Commandements are not grieuous.</HI> And againe:<NOTE N="(e)" PLACE="marg"><HI>Ioan,</HI> 2. <HI>v.</HI> 3.</NOTE> <HI>Heereby we are &s;ure that we know him, if we keep his Commandements. He that &s;ayth I know him, and keepeth not hi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> Commandements is a lyar, and the truth is not in him.</HI> And our Sauiour &s;ayth:<NOTE N="(f)" PLACE="marg"><HI>Matth.</HI> 19. <HI>v.</HI> 17.</NOTE> <HI>If thou wilt enter into lyfe keep the Comman|dements.</HI> And S. Luke &s;ayth of Zacharias and Elizabeth Fa|ther and Mother of S. Iohn Bapti&s;t:<NOTE N="(g)" PLACE="marg"><HI>Luc.</HI> 1. <HI>v.</HI> 6.</NOTE> <HI>That both were iust be|fore God, and walked in all the Commandements and Ordinances of our Lord, without reproofe.</HI> Can the Mini&s;ters belieue the Bi|ble, who belieue not &s;o manife&s;t and expre&s;&s;e words of the Bible? Can their Religion be Apo&s;tolicall, who bely &s;o euidently the Apo&s;tles and Chri&s;t him&s;elf?</P>
<P N="2">2. Puritanes doe belieue that Catholikes are the lim|mes of the Diuell; their words be:<NOTE N="(h)" PLACE="marg">In the Confe&s;sion of Fayth &s;worne by the Mini|&s;ters at their ad|mi&s;sion.</NOTE> <HI>The defence of the Church appertayneth to the Chri&s;tian Magi&s;trats, against all Idolaters and Hereticks, as Papi&s;ts, Anabapti&s;ts, with &s;uch lyke limmes of Antichrist, to roote out all doctrine of Diuels and men, as the Ma&s;se, Purgatory, Limbus Patrum, Prayer to Saints, and for the Dead, Freewill, Di&s;tinction of meats, apparel, and dayes, Vowes of &s;ingle lyfe, Pre&s;ence at Idol-&s;eruice, mans Merits, with &s;uch lyke.</HI></P>
<P>Contrary, I find not one expre&s;&s;e word of all their bla&s;|phemies in the Bible, or Doctrine of the Apo&s;tles, yea the Prote&s;tants again&s;t their &s;olemne Oath, haue now receaued apparel and fe&s;tiual dayes, and kneeling at Idol-&s;eruice, that is, at the receauing of their Bakers bread and winy &s;upper: as in his Maie&s;ties 23. Parlament act. 1. holden at <HI>Edenburgh</HI> anno 1621 appeareth.</P>
<P>For praying for the Dead, I find in their owne Bible:<NOTE N="(i)" PLACE="marg">2 <HI>Ma|chab.</HI> 12. <HI>v.</HI> 43.</NOTE> <HI>And he (to wit</HI> Iudas Machabaeus) <HI>hauing made a gathering through the company, &s;ent to Ieru&s;alem about two thow&s;and drachmes of &s;iluer, to offer a &s;inne-offering, doing very well and honestly, that he
<PB N="7" REF="41"> thought of the Re&s;urrection; for if he had not hoped that they who were &s;laine should ry&s;e againe, it had byn &s;uperfluous and vayne to pray for the dead. And therfore he perceaued that there was great fa|uour layed vp for tho&s;e that dyed godly (it was a holy &amp; good thought.) So he made a reconciliation for the dead, that they might be deliuered from &s;inne.</HI> This place &s;heweth that it was at lea&s;t a cu&s;tome among the Iewes to pray for the dead.<NOTE PLACE="marg">Aug. lib. <HI>18.</HI> de ciuit. c. <HI>36.</HI></NOTE> And S. <HI>Augu&s;tin</HI> (who&s;e opinion is to be preferred to all the <HI>Ephemerian</HI> Mi|ni&s;ters) a&s;&s;ureth vs, that not the Iewes but the Church of God euer did hold tho&s;e book as Canonicall. The Mini&s;ters &s;hall neuer be able to giue vs expre&s;&s;e words of the Bible which deny praying for the dead.</P>
<P N="3">3. The Puritanes belieue that the &s;icke &s;hould not be anoynted with oyle, and remi&s;&s;ion of &s;innes giuen to them by men.</P>
<P>The Apo&s;tles contrary:<NOTE N="(k)" PLACE="marg"><HI>Ioan.</HI> 5. <HI>v.</HI> 14.</NOTE> <HI>Is any &s;ick among you? Let him bring in the Priests of the Church, and let them pray ouer him, &amp; anoynt him with oyle in the name of our Lord, and the prayer of Fayth shall &s;aue the &s;ick, and our Lord shall ray&s;e him vp: and if he haue com|mitted &s;inne, it shall be forgiuen him.</HI> Which place the Mini&s;ters haue corrupted, as prouing clearly the Sacrament of Ex|treme Vnction.</P>
<P N="4">4. The Puritanes belieue that no &s;ort of &s;inne is done a|gain&s;t the will of God, and that he v&s;eth the Diuell but as an in&s;trument: &s;o that in their Religion al &s;orts of &s;innes and abhominations, &s;hould rather be im|puted to God the chiefe Author, then to the Diuell the in&s;trument, conforme to the common &s;aying, <HI>Qui est cau&s;a cau&s;a, e&s;t cau&s;a cau&s;ati.</HI> The fault is more to be imputed to the Mai&s;ter, who commau~deth the &s;er|uant, then to the &s;eruant who is but an in&s;trument: Heare the Mini&s;ters owne words:<NOTE N="(l)" PLACE="marg">In the order of Bapti&s;me.</NOTE> <HI>That God is the Authour of Heauen and Earth, that is to &s;ay, that the Heauen and earth, and the contents therof are &s;o in his hands, that there is nothing done without his knowledge, neyther yet again&s;t his will: &amp; &s;o we confe&s;&s;e and belieue that neyther the Diuels, nor yet the wicked of the world haue any power to molest or trouble the cho&s;en children of God, but &s;o far as it plea&s;eth him
<PB N="8" REF="42"> to v&s;e them as in&s;truments.</HI> And agayne:<NOTE N="(m)" PLACE="marg">The Articles of <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ayth &s;et downe in the Scots Cathechi&s;|me <HI>45.</HI> Sunday.</NOTE> <HI>God of his in|finite mercy doth pre&s;erue his faythfull, not &s;uffering the Diuell to lead them out of the way, neyther permitting that &s;inne haue the vpper hand of them: &s;o lykewy&s;e he doth not only giue vp, ca&s;t off, and withdraw his grace from &s;uch as he will punish, but al&s;o 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 &s;laues to &s;inne, and &s;ubiect to all <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">entations.</HI> Againe:<NOTE N="(n)" PLACE="marg">In the <HI>3</HI> Sunday.</NOTE> <HI>So then by this &s;aying, the power of God is not idle, but continually exerci&s;ed; &s;o that nothing is done but by him, and by his ordinance.</HI> Againe:<NOTE N="(o)" PLACE="marg">In the <HI>4.</HI> Sunday.</NOTE> <HI>The knowledge hereof doth wonderfully comfort vs, for we might thinke our &s;elues in a mi&s;erable ca&s;e, if the Diuels and the wicked had power to do any thing contrary to Gods will.</HI></P>
<P>The whole Bible is again&s;t this bla&s;phemy, as by the Texts following may appeare:<NOTE N="(p)" PLACE="marg"><HI>Deut.</HI> 32. <HI>v.</HI> 4.</NOTE> <HI>God is true, and without wicked|ne&s;se, iu&s;t and righteous is he.</HI><NOTE N="(q)" PLACE="marg"><HI>P&s;alm.</HI> 44. <HI>v.</HI> 6.</NOTE> <HI>The Scepter of thy Kingdome is a &s;cepter of righteou&s;nes. Thou loue&s;t righ eou&s;nes, and hatest wicked|nes.</HI> And againe:<NOTE N="(r)" PLACE="marg"><HI>Ioan.</HI> 1. <HI>v.</HI> 13.</NOTE> <HI>Let no man &s;ay when he is tempted, I am tempted of God, for God cannot be a tempter of euill, neyther temp|teth he any man.</HI></P>
<P N="5">5. The Puritanes belieue, that for all tho&s;e who kneele or wor&s;hip the Supper of the Lord, there is nothing but eternall damnation; which poynt of Fayth the Parlament, holden almo&s;t the&s;e 40. yeares ago, did &s;weare &s;olemnely and &s;ub&s;cribe:<NOTE N="(&s;)" PLACE="marg">In the Confe&s;si<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">n of Fayth.</NOTE> <HI>Neyther mu&s;t we in the administration of tho&s;e Sacraments</HI> (&s;ay the Mini|&s;ters) <HI>follow mans fanta&s;y, but as Chri&s;t h<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">m&s;elf hath orday|ned, &s;o must they be ministred, and by &s;uch as by ordinary vo|cation are thereunto called. Therefore who&s;oeuer re&s;erueth and worshippeth tho&s;e Sacraments, or contrarywi&s;e contemneth them in tyme and place, procureth to him&s;elf damnation.</HI></P>
<P>Notwith&s;tanding this kneeling at the Lords Supper is now receaued, commanded, and by Parlament confir|med. The words be:<NOTE N="(t)" PLACE="marg">In his Maie&s;ties <HI>23.</HI> Parla|ment hol<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e~ at Eden|burgh an. <HI>1621.</HI> act. <HI>1.</HI></NOTE> <HI>Con&s;idering that there is no part of Diuine Worship more heauenly and &s;pi ituall, then is the holy receauing of the ble&s;sed Body and Bloud of our Lord &amp; Sauiour Ie&s;us Chri&s;t; the A&s;&s;embly thinketh good, that that ble&s;&s;ed Sa|crament
<PB N="9" REF="42"> be celebrated hereafter meekely and reuerently vpon their knees.</HI></P>
<P N="6">6. The Puritanes do excommunicate Kings &amp; Princes, and the ciuill Magi&s;trats: let vs the~ giue credit to their owne words, which the Mini&s;ters v&s;e:<NOTE N="(u)" PLACE="marg">In the manner of the admi|ni&s;tration of the Lords Supper.</NOTE> <HI>And ther|fore in the name and authority of the Eternall God, and of his Sonne Ie&s;us Christ, I excommunicate from this Table all Bla&s;|phemers of God, all Idolaters, all Murmurers, all Adulterers, and all that be in Malice and Enuy, all Di&s;obedient per&s;ons to Father and Mother, Princes or Magistrats, Pastors or Prea|chers, all Theeues and Deceauers of their Neighbours, and fi|nally all &s;uch as lead a lyfe directly fighting against the will of God.</HI></P>
<P>Now the Mini&s;ters belieue, that in Kings and Princes<NOTE N="(x)" PLACE="marg">In a prayer cal|led the Co~|fe&s;sion of &s;innes.</NOTE> <HI>The flesh euermore rebelleth again&s;t the &s;pirit, wherby they doe continually tran&s;gre&s;se the precepts of God, and his holy Commande|ments.</HI> Since then the Mini&s;ters do excommunicate all tho&s;e that lead a lyfe again&s;t Gods Commandements, and &s;ince no man can keep the Commandements of God, and all &s;innes are mortall and again&s;t the Commandements; it followeth of nece&s;&s;ity, that all per&s;o~s who receaue the Sup|per of the Lord, are excommunicate, and con&s;equently re|ceaue the Supper of the Lord vnworthily, and to their owne damnation.</P>
<P N="7">7. The Puritanes belieue that:<NOTE N="(a)" PLACE="marg">In the Confe&s;sion of Fayth.</NOTE> <HI>Christ &s;uffered his Hu|manity to be punished with mo&s;t cruel death, feeling in him&s;elf the anger and &s;euere Iudgment of God, euen as if he had byn in the extreme torments of Hel.</HI> And againe:<NOTE N="(b)" PLACE="marg"><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">n the <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">athechi&s;|me. the <HI>10.</HI> Sunday.</NOTE> <HI>Chri&s;t did not only &s;uffer naturall death, which is a &s;eparation of the &s;oule from the body, but al&s;o his &s;oule was in wonderfu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">l di&s;tre&s;&s;e en|during grieuous torments, which</HI> S. Peter <HI>calleth the &s;orowes of death.</HI> And againe:<NOTE N="(c)" PLACE="marg">In the &s;aid Cathe|chi&s;me.</NOTE> <HI>Heereby we &s;ee the difference bet|weene that grief of mynd, which Chri&s;t did &s;uffer, and that which the impenitent &s;inners do abyde, whom God doth punish in his terrible Wrath: for that very payne which Christ &s;u&s;tay|ned for a tyme, the wicked mu&s;t endure continually, and that which to Chri&s;t was but a prick, is to the wicked insteed of a glaiue to wound them to death.</HI></P>
<PB N="10" REF="43">
<P>Contrary, the Apo&s;tles belieued, that the ble&s;&s;ed Soule of Chri&s;t de&s;cended to the Hell where the Soules of the ancient Fathers, Abraham, I&s;aac, Iacob, Noe &amp;c. were, to wit <HI>Limbus Patrum,</HI> and not to the Hel of the damned and reprobate, out of the which there is no redemption.</P>
<P N="8">8. The Puritanes belieue, that in the Sacrament of the Lords Supper, the Body of Chri&s;t is not contayned, but only a &s;igne and figure therof.</P>
<P>Contrary-wi&s;e our Sauiour &s;ayth in expre&s;&s;e wordes:<NOTE N="(d)" PLACE="marg"><HI>Matth.</HI> 26 <HI>v.</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">6.</NOTE> <HI>This is my Body.</HI> And agayne:<NOTE N="(e)" PLACE="marg"><HI>Ioan.</HI> 6. <HI>v.</HI> 51.</NOTE> <HI>The bread that I will giue, is my Flesh.</HI></P>
<P N="9">9. The Puritanes belieue, that Prie&s;ts cannot forgiue &s;innes on earth.</P>
<P>Contrary to our Sauiour his commi&s;&s;ion and power gran|ted to his Apo&s;tles, and their Succe&s;&s;ours:<NOTE N="(f)" PLACE="marg"><HI>Ioan.</HI> 20 <HI>v.</HI> 13.</NOTE> <HI>Who&s;e &s;innes you forgiue, they are forgiuen, who&s;e &s;innes you retayne they are retayned.</HI></P>
<P N="10">10. The Puritanes belieue, that it is not lawfull to make Vowes, and if they be made, they may be broken.</P>
<P>Contrary to the expre&s;&s;e words of the Bible:<NOTE N="(g)" PLACE="marg"><HI>P&s;alm.</HI> 76. <HI>v.</HI> 11.</NOTE> <HI>Vow yee, and render your Vowes.</HI></P>
</DIV3>
</DIV2>
<DIV2 N="2" TYPE="chapter">
<PB N="11" REF="43">
<ARGUMENT>
<HEAD>The fir&s;t &amp; &s;econd Article.</HEAD>
<P N="1"><HI>1.</HI> That the Catholike Roman Church vniuer&s;ally belieued in this first Age, the Reall Pre&s;ence of Chri&s;ts Body in the ble&s;&s;ed Sacrament, after the words of Con&s;ecration.</P>
<P N="2"><HI>2.</HI> That &s;aying of Ma&s;&s;e, was vniuer&s;ally in v&s;e in this Age.</P>
</ARGUMENT>
<HEAD>CHAP. II.</HEAD>
<P>_BEFORE I come to the te&s;timony of the holy Fathers of this Age, I will proue the&s;e two verities by the expre&s;&s;e words of the Bible. Fir&s;t then, Chri&s;t promi&s;ed to giue his Fle&s;h to his Di&s;ciples &amp; their Succe&s;&s;ours:<NOTE N="(a)" PLACE="marg"><HI>Ioan.</HI> 6. <HI>v.</HI> 51.</NOTE> <HI>The bread that I will giue is my Flesh, which I will giue for the lyfe of the world.</HI> And againe:<NOTE N="(b)" PLACE="marg"><HI>Ioan.</HI> 6. <HI>v.</HI> 55.</NOTE> <HI>My Flesh is meat indeed, and my Bloud is drinke indeed,</HI> in the Greeke it is, <HI>my Flesh is meat truly,</HI> <GAP DESC="foreign">: if <HI>truely,</HI> then not <HI>figuratiuely,</HI> but <HI>really,</HI> for <HI>Veritas &amp; Realitas conuertuntur.</HI> Our Sauiour &s;ayth, <HI>My Flesh is meat truly;</HI> The Mini&s;ters &s;ay, <HI>Chri&s;ts Flesh is meat figuratiuely.</HI> Which of the two &s;hould be more belieued, Chri&s;t, or the Ephe|merian Mini&s;ters of Scotland?</P>
<P N="2">2. Secondly our Sauiour &s;ayth:<NOTE N="(c)" PLACE="marg"><HI>Ioan</HI> 6. <HI>v.</HI> 53.</NOTE> <HI>Verily, verily I &s;ay vnto you, except yee eat the Flesh of the Sonne of Man, and drinke his Bloud, yee haue no lyfe in you.</HI> Our Sauiour &s;ayth not, except ye eat my fle&s;h <HI>by Fayth,</HI> except ye eat the <HI>figure</HI> of my fle&s;h. Now if they who eat not the Fle&s;h of Chri&s;t, cannot go to Heauen, how can the Puritanes go thither, who will not belieue the plaine and manife&s;t words of Chri&s;t? yea how can the Mini&s;ters belieue in Chri&s;t, who bely him &s;peaking &s;o plainly, cleerly, and manife&s;tly? In this whole Chap|ter our Sauiour neuer &s;ayth, <HI>I will giue a figure of my Flesh for
<PB N="12" REF="44"> the lyfe of the World:</HI> nor yet, <HI>Except yee eat my Flesh by Fayth, yee haue no lyfe in you.</HI> He then who de&s;ireth to &s;aue his own &s;oule, mu&s;t needes rather belieue the plaine and manife&s;t words of Chri&s;t, then the Mini&s;ters expo&s;itions, yea new inuentions and dreames: &s;ince all the holy, learned, and wi&s;e Fathers did euer expone the&s;e words of our Sauiour, as the Roman Catholikes belieue at this pre&s;ent.</P>
<P N="3">3. Thirdly, let euery man con&s;ider in the pre&s;ence of God, and without pa&s;&s;ion, and as he will an&s;were at the day of Iudgement, tho&s;e mo&s;t playne words of our Saui|our in the in&s;titution of this Sacrament:<NOTE N="(d)" PLACE="marg"><HI>Matt</HI> 26. <HI>v.</HI> 26. <HI>Marc.</HI> 14. <HI>v.</HI> 11. <HI>Luc.</HI> 21. <HI>v.</HI> 19.</NOTE> <HI>Take, eate, this is my Body which is giuen for you: This do in remembrance of me.</HI> Fir&s;t, Chri&s;t in his latter Supper made his Te&s;tament, and la&s;t will, at which tyme euery wy&s;e man is obliged to &s;peak plainly and not figuratiuely. 2. Our Sauiour &s;pake only heer to his twelue Apo&s;tles, to whome alone he was not accu&s;tomed to &s;peake in figures and parables.<NOTE N="(e)" PLACE="marg"><HI>Luc</HI> 8. <HI>v.</HI> 10.</NOTE> <HI>Vnto you it is giuen to know the mysteries of the Kingdome of God, but to others in parables.</HI> And plainly S. Matthew witne&s;&s;eth that Chri&s;t was not accu&s;tomed to &s;peak to his Apo&s;tles alone in parables and figures:<NOTE N="(f)" PLACE="marg"><HI>Matth.</HI> 13. <HI>v.</HI> 10.</NOTE> <HI>Then the Di&s;ciples came and &s;ayd to him, why &s;peake&s;t thou to them in parables: and he an&s;wered and &s;ayd to them, Becau&s;e it is giuen to you, to know the &s;ecrets of the Kingdome of Heauen, but to them it is not giuen.</HI> 3. Chri&s;t &s;ayth, <HI>This is,</HI> he &s;ayth not, <HI>This &s;ignifieth my Body, this is a figure of my Body.</HI> 4. Chri&s;t &s;ayth: <HI>My Body which is giuen for you:</HI> that is, <HI>which is giuen for you as the pryce of your redemption.</HI> But bread cannot be the pryce of our Redemption, lyke|wi&s;e a figure of the body of Chri&s;t cannot be the pryce of our Redemption. 5. Chri&s;t &s;ayth, <HI>which is giuen,</HI> in the pre&s;ent &s;en&s;e, and not <HI>which shalbe giuen,</HI> in the future. 6. Chri&s;t &s;ayth, <HI>Which is giuen for you,</HI> and not, <HI>which is giuen to you,</HI> becau&s;e it was giuen for the remi&s;&s;ion of our &s;innes. 7. Chri&s;t &s;ayth, <HI>This is my Bloud which is shed for many, for the remi&s;sion of &s;innes:</HI> but pure wyne, &amp; the figure of his bloud, <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">annot be the remi&s;&s;ion of our &s;innes. 8. Chri&s;t &s;ayth in the pre&s;ent &s;en&s;e, <HI>which is shed,</HI> which words cannot be re|ferred to the bloudy &s;hedding vpon the Cro&s;&s;e, but to the
<PB N="13" REF="44"> vnbloudy &s;hedding in the holy Sacrifice of the Ma&s;&s;e. As for the words that follow, <HI>But I &s;ay 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,</HI><NOTE PLACE="marg"><HI>Luc.</HI> 22. <HI>v.</HI> 18.</NOTE> Chri&s;t &s;pake them at the eating of the Pa&s;chal Lambe, as S. Luke witne&s;|&s;eth plainly, and not at the in&s;titution of the ble&s;&s;ed Sacra|ment. 9. Chri&s;t &s;ayth <HI>Do this:</HI> Wherby he gaue power to his Apo&s;tles,<NOTE PLACE="marg"><HI>Gen.</HI> 1. <HI>v.</HI> 1. <HI>Ioa.</HI> 2 <HI>v.</HI> 9. <HI>Exod.</HI> 4. <HI>v.</HI> 3.</NOTE> and theirlawfull &s;ucce&s;&s;ours to do the &s;ame 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 Moy&s;es rod into a &s;erpent, and infinite &s;uch things: So the &s;ame God by his Almighty word and power at his la&s;t Supper turned bread into his precious Body, and wyne into his precious Bloud to the con&s;olati|on of the faythfull Catholiks, and gaue power to do the &s;ame to his Apo&s;tles, and all their lawfull &s;ucce&s;&s;ours. So that what&s;oeuer is in this Sacrament aboue our capacity &amp; vnder&s;tanding, is done by the Almighty power of God, wherunto we &s;hould &s;ubmit our iudgements, &s;ince the Al|mighty power of God is infinite, &amp; the iudgement of man &s;o weak, blinded, erroneous, and incon&s;tant, that it can|not conceaue &s;ufficiently naturall and common things, much le&s;&s;e &s;upernaturall and heauenly. 10. Remarke the words, <HI>Do this,</HI> <GAP DESC="foreign">, that is: <HI>Sacrifice this, offer vp this.</HI> The Syriak words which our Sauiour v&s;ed are playne, <HI>Hodo hauaithun,</HI> that is, <HI>Sacrifice this,</HI> for the word and radix, <HI>Hauad,</HI> &s;ignifieth plainly <HI>to &s;acrifice,</HI> as<NOTE N="(g)" PLACE="marg"><HI>Exod.</HI> 7. <HI>v.</HI> 16.</NOTE> <HI>Let my people go, that they may &s;erue me in the wilderne&s;se.</HI> In the Hebrew Bible the &s;elf &s;ame word, <HI>Vera habduni,</HI> is thus, word by word, <HI>Let my people go, that they may do to me, or &s;acrifice to me in the wil|derne&s;se.</HI> And the Greek word <GAP DESC="foreign">, <HI>I doe,</HI> is &s;undry tymes in the Bible taken for, <HI>to Sacrifice,</HI> as in the&s;e places:<NOTE N="(h)" PLACE="marg"><HI>Leuit.</HI> 15. <HI>v.</HI> 15.</NOTE> <HI>And the Prie&s;t shall make of one of them a &s;inne-offering.</HI> In the Greek, <GAP DESC="foreign">. And againe:<NOTE N="(i)" PLACE="marg"><HI>Numb.</HI> 28. <HI>v.</HI> 24.</NOTE> <HI>After this ma~ner ye shall prepare throughout all the &s;eauen dayes for the mantayning of the of|fering made by fyre, for a &s;weet &s;auour to our Lord; it shalbe done be&s;ides the continuall brunt-offering, and drinck-offering thereof.</HI> And againe:<NOTE N="(k)" PLACE="marg"><HI>Leuit.</HI> 9. <HI>v.</HI> 6.</NOTE> <HI>This is the thing which our Lord commanded,
<PB N="14" REF="45"> that yee should doe, and the glory of our Lord shall appeare to you.</HI> Be&s;ides this, <HI>Pagan</HI> wryters doe chalenge our Mini&s;ters of intollerable ignorance, for a&s;much as they teach, that the word <HI>Facio,</HI><NOTE PLACE="marg">Virgil in <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">c. Plant. in Aul. Ci<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e. pro Mur.</NOTE> is &s;undry tymes taken for to <HI>Sacrifice,</HI> as wit|ne&s;&s;eth Virgil: <HI>Cum faciam vitula pro frugibus ip&s;e venito.</HI> Plau|tus, <HI>Faciam tibi fideliam.</HI> Cicero, <HI>Iuno &s;o&s;pita cuiomnes Con&s;u|les facere nece&s;&s;e e&s;t.</HI> Iuuenal, <HI>Pro populo faciens:</HI> and &s;undry o|thers. Lykewi&s;e Greeke holy Fathers who did vnder&s;tand better the force of their owne naturall tongue then all the Mini&s;ters doe, plentifully witne&s;&s;e that our Sauiour offe|red vp in his later Supper, <HI>An vnbloudy Sacrifice for vs,</HI> which Sacrifice we do call,<NOTE PLACE="marg">Chry&s;o&s;t. hom. de <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">|iunio Da|uid. Ba&s;il. in orat. &s;uae Liturgiae. Cyor. l. <HI>2.</HI> ep. <HI>3</HI> &s;ecun|du~ a<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ios <HI>63.</HI> Ambro. in exhort ad Virgin<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s. Aug. l. <HI>10.</HI> de ciuit. c. <HI>20.</HI></NOTE> <HI>the Ma&s;se,</HI> from <HI>Me&s;sias,</HI> becau&s;e we be|lieue that the true Me&s;&s;ias is offered therin. See S. Chry&s;o|&s;tome, S. Ba&s;il, S. Cyprian, S. Ambro&s;e, S. Augu&s;tin, with many others, who plainly &s;ay, that our Sauiour did offer vp, <HI>an vnbloudy Sacrifice for vs, in his la&s;t Supper:</HI> and co~|manded his Apo&s;tles and their Succe&s;&s;ours, to offer vp the &s;ame dayly. Which Sacrifice S. Ambro&s;e, and other holy and learned ancient Fathers call <HI>the Ma&s;&s;e.</HI> I will heer omit to bring other places of the Scripture to proue the holy Sa|crifice of the Ma&s;&s;e, and the verity of the ble&s;&s;ed Sacrame~t, re&s;eruing the &s;ame to euery Age in particuler, where I will al&s;o &s;hew, how manife&s;tly the Mini&s;ters haue corrupted their owne Bibles in all debatable points of Religion, but &s;pecially in this of the holy <HI>Ma&s;se.</HI></P>
<P N="4">4. Now I will intreat the Reader to con&s;ider with|out pa&s;&s;ion, how that tho&s;e expre&s;&s;e and formal words of the Bible aforerehear&s;ed do make for vs Catholiks, and no wy&s;e for the Mini&s;ters, who grant willingly that the&s;e poynts and articles of their Religion. <HI>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,</HI> are not in playne termes &amp; expre&s;&s;e words to be found in their owne Bible: But they will proue, &s;ay they, the&s;e articles by nece&s;&s;ary con&s;equence out of the Bi|ble: As M. <HI>Andrew Ram&s;ey</HI> granted, in di&s;puting at &s;euerall tymes with me in pri&s;on, and before &s;ome Lords of the Councel of Scotland; he granted (I &s;ay) that he could not proue that there were only two Sacraments out of the ex|pre&s;&s;e
<PB N="15" REF="45" MS="y"> words of the Bible, eyther Hebrew, Greek, or Scot|ti&s;h, and &s;uch other debatable poynts; but that he could proue it (&s;aid he) by nece&s;&s;ary con&s;equence: and yet could he neuer make a nece&s;&s;ary con&s;equence. To the which &s;ay|ing of M. <HI>Andrew Ram&s;ey,</HI> I replyed then, and now reply thus: 1. <HI>M. Andrew Ram&s;ey</HI> mu&s;t needes then auow, that he cannot proue, not one debatable poynt of his Religion by the expre&s;&s;e word, the formall text, the pure word of God; or if he can, I challenge him heer before the whole world to do the &s;ame, and to &s;et out in print his nece&s;&s;arie con&s;e|quences, to the end the world may &s;ee them. 2. That M. <HI>Andrew</HI> his con&s;equences ca~not be called the Word of God, and con&s;equently cannot be the ground of a poynt of Re|ligion, which mu&s;t needs be <HI>infallible.</HI> 3. Eyther <HI>Mai&s;ter Ram&s;ey</HI> Mini&s;ter of <HI>Edenburgh</HI> may erre in making of his con|&s;equences, or no? If he grant that he may erre, how then can his con&s;equences be <HI>infallible,</HI> as an article of Fayth mu&s;t be. If he &s;ay he cannot erre in making his con&s;equences: who is &s;o &s;en&s;les to think, that the true Church of God hath erred, and may erre (as the Mini&s;ters belieue) &s;eing <HI>Mai|&s;ter Andrew Ram&s;ey</HI> (who is but a &s;infull man, an igno|rant Mini&s;ter) cannot erre in making his con&s;equences, which are no other thing but his owne inuentions, drea|mes, expo&s;itions, and plaine here&s;ies, which the ignora~t people of <HI>Edenburgh</HI> thinke fooli&s;hly to be the Word of God. 4. The conclu&s;ion of a Syllogi&s;me, as drawne out of the premi&s;&s;es, <HI>&s;ub illa formalitate,</HI> cannot be a poynt of Fayth; for as it is drawen out, <HI>vi formae,</HI> of the premi&s;&s;es, it is grounded vpon Logike, or the Syllogi&s;ticall forme of Logik, which is an inuention of man, and con&s;equently it cannot be the ground of true Religio~ which mu&s;t needs be <HI>infallible.</HI> Let <HI>Mai&s;ter Ram&s;ey</HI> then remark this poynt of Philo&s;ophy: <HI>Conclu&s;io vt formaliter deducta nunquam est de fide, id est, vt deducitur vi formae, in modo &amp; figura.</HI> 5. All Heretiks haue v&s;ed the Scripture to confirme their here&s;ies and bla|&s;phemies. As <HI>Ariue</HI> out of the&s;e wordes,<NOTE N="(l)" PLACE="marg"><HI>Exod.</HI> 20. <HI>v.</HI> 3.</NOTE> <HI>Thou shall haue no other Gods before me,</HI> made this con&s;equence, <HI>Ergo,</HI> God the Sonne is not God: yea out of the&s;e words of the P&s;alme:
<PB N="16" REF="46">
<NOTE N="(m)" PLACE="marg"><HI>P&s;al.</HI> 91. <HI>v.</HI> 11.</NOTE> <HI>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 &s;tone:</HI> The Diuell drew this con&s;equence again&s;t our Ble&s;&s;ed Sauiour, <HI>Ergo,</HI><NOTE N="(n)" PLACE="marg"><HI>Matth.</HI> 4 <HI>v.</HI> 6. <HI>Luc</HI> 4. <HI>v.</HI> 9.</NOTE> <HI>Ca&s;t thy &s;elfe downe.</HI> 6. Al|beit <HI>Mai&s;ter Ram&s;ey</HI> made a Syllogi&s;me, wherof the <HI>maior</HI> &amp; <HI>minor</HI> propo&s;itions were playne and expre&s;&s;e words of the Bible, which he &s;hall not be able to do to his aduantage; yet the conclu&s;ion or con&s;eque~ce needeth not to be a point of Religion. The rea&s;on of this is, becau&s;e <HI>Conclu&s;io &s;equi|tur debiliorem partem,</HI> and the Syllogi&s;ticall forme of an ar|gument is a part, and the weake&s;t in that ca&s;e, and con&s;e|quently erroneous, and not infallible. 7. If the one pro|po&s;ition be in expre&s;&s;e words in the Bible, and the other not, though true, then the conclu&s;ion can no wy&s;e be in|fallible, and a poynt of <HI>Diuine Fayth,</HI> which is <HI>infallible.</HI> The rea&s;on is: <HI>Quia conclu&s;io &s;equitur debiliorem partem.</HI> 8. The ground of al Syllogi&s;mes and arguments are. 1. It is im|po&s;&s;ible that the &s;ame thing be, and be not. 2. Euery thing is, or is not. 3. One verity cannot gayn&s;tand another. 4. <HI>Conclu&s;io &s;equitur debiliorem partem.</HI> 5. <HI>Ex puris negatiuis nihil in|fertur,</HI> and &s;uch others, which though mo&s;t true, yet as they are not in expre&s;&s;e words in the Bible, &s;o they can|not be an infallible ground of the true Religion: becau&s;e they are humane grounds, &s;ubiect to errour, in&s;tability, and changing. Contrary, the ground of the true Religion, mu&s;t needs be infallible. Let not then the Mini&s;ters make any accompt of their con&s;equences made again&s;t the ble&s;|&s;ed Sacrament, again&s;t the holy Sacrifice of the Ma&s;&s;e, a|gain&s;t any other poynt of our Religion, becau&s;e they are erroneous and fallible; which gaue occa&s;ion to our Sauiour to command vs to beware of the nece&s;&s;ary con&s;equences of the Mini&s;ters:<NOTE N="(o)" PLACE="marg"><HI>Matth.</HI> 15. <HI>v.</HI> 9. <HI>Marc.</HI> 7. <HI>v.</HI> 7.</NOTE> <HI>In vayne do they worship me, teaching for Do|ctrines the Commandements of men.</HI> S. Paul lykewy&s;e forwar|neth vs to beware of the Mini&s;ters con&s;equences:<NOTE N="(p)" PLACE="marg"><HI>Ephe&s;.</HI> 5. <HI>v.</HI> 6.</NOTE> <HI>Let no man deceaue you with vayne words.</HI> And againe:<NOTE N="(q)" PLACE="marg"><HI>Colo&s;s.</HI> 2. <HI>v.</HI> 8.</NOTE> <HI>Beware lest there be any man that &s;poyle you through Philo&s;ophy.</HI> For all the Mini&s;ters con&s;equences and arguments are nothing els, but their owne traditions, dreames, Philo&s;ophicall &s;ophi&s;mes,
<PB N="17" REF="46"> and inuentions without any infallible ground of the Word of God.</P>
<P N="5">5. Now as I haue &s;et downe before, the playne and manife&s;t words of the Bible, to confirme the verity of the Ble&s;&s;ed Sacrament, and of the holy Sacrifice of the Ma&s;&s;e: &s;o I will &s;et downe the con&s;equences drawne out of tho&s;e fore&s;ayd words of the Bible by the holy Fathers of the fir&s;t Age, and con&s;equently the con&s;tant and infallible belief of the Church of God in this fir&s;t hundreth yeares. And in my opinion there is no man &s;o &s;en&s;les, &s;o fooli&s;h, and &s;oe careles of his owne &s;aluation, who will not prefer and make greater account of the co~&s;eque~ces of the holy Church, and of the holy Fathers, then of the&s;e our <HI>Ephemerian</HI> Mini|&s;ters, who haue no vnion among&s;t them&s;elues, who are come in at their owne hand, without authority, without power and commi&s;&s;ion, who&s;e lyues, behauiour, and car|riage, as it is pre&s;ently well knowne throughout all Brit|taine, &s;o in no wi&s;e can they be compared to our Ance&s;tors, and holy Fore-fathers, who&s;e deep learning, heauenly wi&s;dome, godly conuer&s;ation, charitable and vertuous be|hauiour, doth vtterly confound, &s;pecially our Scotti&s;h Mi|ni&s;ters ignorance, worldly greedynes, bad conuer&s;ation, and mo&s;t vicious behauiour. The very auncient monume~ts and princely buildings of our Fore-fathers &s;hew manife&s;tly their great charity, angelicall lyfe, and profound humility, plaine contrary to the intollerable pryde, filthy auarice, and lewd conuer&s;ation of our Mini&s;ters.</P>
<DIV3 N="1" TYPE="section">
<HEAD>Testimonyes of the holy Fathers of this first Age, or hundreth yeares, concerning the <HI>Real Pre&s;ence,</HI> and holy <HI>Sacrifice of the Ma&s;&s;e. The fir&s;t Section.</HI></HEAD>
<P>THis witne&s;&s;eth S. Denys of Areopagita (of whome S. Luke maketh mention) who belieuing con&s;tantly that Chri&s;t Ie&s;us God and man,<NOTE PLACE="marg"><HI>Act.</HI> 17: <HI>v.</HI> 34.</NOTE> was conteyned in the Ble&s;&s;ed Ho&s;te, prayed therto after this forme:<NOTE N="(a)" PLACE="marg">Eccl. Hierar. c. <HI>3</HI></NOTE> <HI>O Diuini&s;simum &amp;
<PB N="18" REF="47"> Sanctum Sacramentum obducta tibi &s;ymbolic&egrave; operimenta aenigmat<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">~ reuelans, dilucide nobis fac vt appareas, ac &s;piritales nostros oculos &s;in|gulari aperto&abque; lumine imple.</HI> That is: O mo&s;t Diuine &amp; mo&s;t holy Sacrament, vouch&s;afe to remoue from the veyles or couerings of tho&s;e &s;ignifying &s;ignes, and appeare to vs per|&s;picuou&s;ly, and fill our &s;pirituall eyes with a &s;ingular and cleare re&s;plendency of thy light. How could S. Denys pray to the Ble&s;&s;ed Sacrame~t, if he had not belieued Chri&s;t to be contayned therein, really, and truely? And a little after he maketh mention in playne termes of Altars, wher|vpon the Ma&s;&s;e was &s;aid, of the prayers v&s;ed at the Ma&s;&s;e, of the lifting vp of the precious Body of Ie&s;us Chri&s;t to be adored by the people at the Ma&s;&s;e, of the Incen&s;e, of the Prie&s;ts ki&s;&s;ing the Altar in token of reuerence, of the Prie&s;ts ble&s;&s;ing the people, and &s;aying, <HI>Dominus vobi&s;cum,</HI> of the Euangel read at the holy Ma&s;&s;e. Truly &s;ince S. Denys was S. Pauls Di&s;ciple, no wy&s;e man will doubt, but that which the Di&s;ciple te&s;tifieth to vs, was taught and practi&s;ed by S. Paul his Mai&s;ter.</P>
<P N="2">2. S. Ignatius Martyr, Di&s;ciple to S. Iohn the Euan|geli&s;t:<NOTE N="(b)" PLACE="marg">Epi&s;t. ad Rom. post. med.</NOTE> <HI>Non gaudio nutrimento corruptionis, nec voluptatibus vi|tae huius &amp;c. Panem vitae volo, quae e&s;t caro Christi filij Dei, quifa|ctus e&s;t posterioribus temporibus ex &s;emine Dauid &amp; Abrahae; &amp; po|tum volo &s;anguinem illius.</HI> That is: I take no delight in corup|tible food, nor in the plea&s;ures of this lyfe; but I de&s;ire ra|ther to haue the bread of lyfe, which is the Fle&s;h of Chri&s;t, the Sonne of God, who was made of the &s;eed of Dauid &amp; Abraham: I de&s;ire for drinke, his Bloud. And plainly the &s;ame holy Father calleth the Euchari&s;t:<NOTE N="(c)" PLACE="marg">Epi&s;t. ad Smy<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">n.</NOTE> <HI>Carnem Saluato|ris, quae pro peccatis nostris pa&s;sa e&s;t, quam Pater &s;ua benignitate &s;u|&s;citauit.</HI> That is: The Fle&s;h of our Sauiour which &s;uffered for our &s;innes, which the Father by his bounty ray&s;ed vp. So that by this holy Fathers con&s;equences drawne out of the Bible, the &s;elfe &s;ame fle&s;h of our Sauiour, which &s;uffe|red for our &s;innes, is in the Euchari&s;t or Ble&s;&s;ed Sacrament; the &s;elfe &s;ame Chri&s;t God and man, who was made of the &s;eed of Dauid is contayned in the Ble&s;&s;ed Sacrament. And towards the mid&s;t of the &s;ame letter to the people of <HI>Smyr|na,</HI>
<PB N="19" REF="47"> he witne&s;&s;eth, that no man &s;hould offer vp &s;acrifice, or baptize without the Bi&s;hops authority and ordination. <HI>Non licet &s;ine Epi&s;copo baptizare, ne&abque; offerre, ne&abque; &s;acrificium <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">m|molare.</HI> It is not lawfull without the Bi&s;hop to baptize, neyther to offer, or &s;acrifice.</P>
<P N="3">3. S. Andrew the holy and ancient Patron of Scot|land, witne&s;&s;eth clearly, how that he euery day &s;aid the holy Ma&s;&s;e, and receaued the precious Body of Chri&s;t.<NOTE N="(d)" PLACE="marg">Lib. p<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;&s;. S. An|dreae.</NOTE> <HI>Ego Omnipotenti Deo immaculatum agnum quotidie &s;acrifico, qui c&ugrave;m ver&egrave; fit &s;acrificatus, &amp; ver&eacute; &agrave; populo carnes eius manducatae, in|teg<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> per&s;euerat &amp; viuus.</HI> That is: I &s;acrifice dayly to the Al|mighty the vn&s;potted Lamb, who albeit truely &s;acrificed, and his fle&s;h truely eaten by the people, yet continueth whole and lyuely.</P>
<P N="4">4. S. Clement, S. Pauls Di&s;ciples of whom in his Epi&s;tle to the Philippians he maketh mention, plainly v|&s;eth the word <HI>Ma&s;&s;e,</HI> &s;aying:<NOTE N="(e)" PLACE="marg"><HI>Philip.</HI> 4. <HI>v.</HI> 3.</NOTE> <HI>The &s;aythfull &amp; &s;pecially Prie&s;ts, Deacons, and other Church-men should beware to do any thing with|out the licence of the Bishop: Yea the Prie&s;ts in their own Parish should neyther &s;ay Ma&s;&s;e, nor baptize without the Bishops authority.</HI> The words be: <HI>A cunctis fidelibus &amp; &s;ummopere omnibus Pre&s;byteris &amp; Diaconis, ac reliquis Clericis attendendum est, vt nihil ab&s;&abque; Epi&s;copi proprij licentia agant, non vti&abque; Mi&s;sas &s;ine eius iu&s;&s;u qui&s;piam Pre&s;|byterorum in &s;ua paroecia agat, non baptizet.</HI> And a little below: <HI>Q<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">outam in alijs locis &s;acrificare, &amp; mi&s;&s;as celebrare non licet ni&s;i in his in quibus Epi&s;copus proprius iu&s;&s;erit &amp;c. Haec Apo&s;toli &agrave; D<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">mino acceperunt &amp; nobis tradiderunt, haec nos docemus, robi&s;&abque; &amp; omnibus ab&s;&abque; reprehen&s;ione tenere &amp; docere quibus agend<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">m est, m<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ndamus.</HI> That is: It is not lawfull to &s;acrifice, and &s;ay Ma&s;&s;e but in tho&s;e places, where the Bi&s;hop of the &s;ame place comman|deth.</P>
<P N="5">5. Be&s;ides the&s;e mo&s;t plentifull and manife&s;t words of the holy Fathers of this Age, &s;undry holy Fathers make mention ot the changing and tran&s;ub&s;tantiation of the bread and wyne in the body and bloud of Ie&s;us Chri&s;t by vertue of the Sacramentall words: yea the Fathers do fur|ther wryte, that our &s;en&s;es are heer deceaued, for though the eye &s;eeth only the &s;hapes of bread and wyne in the Eucha|ri&s;t,
<PB N="20" REF="48"> yet they &s;ay plainly, that there is neyther bread nor wyne. So Eu&s;ebius Emi&s;&s;enus:<NOTE N="(f)" PLACE="marg">Eu&s;eb. Emi&s;&s;. &s;erm de corp. Domin.</NOTE> <HI>The inui&s;ible Prie&s;t doth change, through a &s;ecret power of his Word, the vi&s;ible creatures into the &s;ubstance of his body and bloud.</HI> Declaring therby that Chri&s;t the inui&s;ible Prie&s;t is Author of all that which is done in this holy Sacrament: Againe, the &s;ame holy Father &s;ayth more plainly: <HI>Quando benedicendae &amp;c.</HI> When the Creatures (which are to be ble&s;&s;ed) are placed vpon the Altars, before they be con&s;ecrated with the inuocation of the highe&s;t power, they are the &s;ub|&s;tance of bread and wyne; but a&s;ter the words of Chri&s;t, they are the body and bloud of Christ. <Q><HI>What meruaile is it, if tho&s;e things which he could creat by his word, he can change being al|ready created?</HI></Q> Be not the&s;e words playne and &s;ufficient to moue any vnpa&s;&s;ionate mynd? S. Augu&s;tin:<NOTE N="(g)" PLACE="marg">Aug. &s;erm quem citat Beda in c. <HI>10.</HI> prior. ad Corinth.</NOTE> <HI>Non omnis panis &amp;c. Not euery bread, but that only which receaueth the Bene|diction,</HI> fit Corpus Chri&s;ti, <HI>is made the Body of Chr<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;t.</HI> S. Chry|&s;o&s;tome:<NOTE N="(h)" PLACE="marg">Hom. <HI>83.</HI> in Mat. &amp; Homil. de Euchar. in En<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">an.</NOTE> <HI>Num vides panem, num vinum? &amp;c. Doe&s;t thou &s;ee bread? Doest thou &s;ee wyne? Doe tho&s;e things pa&s;&s;e into the common pa&s;&s;age as other meats do? Let it be far from thee to thinke &s;o, for euen as wax cast into the fyre doth a&s;simulate or change it &s;elfe to it, nothing of the &s;ubstance therof remayning, or &s;uperfluou&s;ly redoun|ding, &s;o mayst thou &s;uppo&s;e the Mysteries heer to be con&s;umed by the &s;ubstance of the body.</HI> S. Gregory Ny&s;&s;ene:<NOTE N="(i)" PLACE="marg">Orat. Catech. c. <HI>37.</HI></NOTE> <HI>Quamobrem re|ct&egrave;, &amp;c. Wherfore we now truely belieue euen by the Word of God, that the &s;anctified bread is changed by the Word of God &amp;c. That tho&s;e things which are &s;eene (to wit, bread and wyne) are changed into the body of our Lord, is to be attributed to the vertue of the be|nediction.</HI></P>
<P N="6">6. I will &s;uper&s;ede to cyte other authorities of the Fa|thers, who make amply mention of the tran&s;ub&s;tantia|tion or change, which is wroght by the power of God in this holy Sacrament and Sacrifice; contenting my &s;elf to &s;hew, how that the&s;e holy Fathers do witne&s;&s;e, that the cu&s;tome of the primitiue Church, was to adore and wor|&s;hip with <HI>Latria</HI> the Ble&s;&s;ed Sacrame~t, belieuing that Chri&s;t true God and Man was contayned therin. S. Augu&s;tin ex|poning tho&s;e words, <HI>Adorate &s;cabellum pedum eius,</HI> wryteth thus:<NOTE N="(k)" PLACE="marg">In P&s;a. <HI>98.</HI></NOTE> <HI>Fluctuans conuerto me ad Christum &amp;c. I doubting doe
<PB N="21" REF="48"> turne my &s;elfe to Chri&s;t, becau&s;e I &s;eeke him heer, and doe find how without impiety the earth may be adored, the foot&s;toole of his feete may be adored; for he did take earth from earth, becau&s;e flesh com|meth of the earth, and he tooke flesh of the flesh of Marie: and becau&s;e 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.</HI> Heer then it is found how &s;uch a foot&s;toole of the feet of our Lord may be adored; &s;o as that heere we not only do not &s;inne in adoring, but we &s;inne in not adoring. And wryting to <HI>Honoratus</HI> he witne&s;&s;eth, that the vncleane re|ceaue and adore the Body of Chri&s;t, though not to their &s;aluation:<NOTE N="(l)" PLACE="marg"><HI>Epi&s;t.</HI> 120. <HI>c.</HI> 27.</NOTE> <HI>Adducti &s;unt ad men&s;am Domini &amp; accipiunt de cor|pore &amp; &s;anguine eius, &s;ed adorant tant&ugrave;m, non etiam &s;aturantar, quia non inuitantur.</HI> The &s;ame holy Father warneth mo&s;t earne&s;tly the Catholiks, and e&s;pecially Prie&s;ts to be care|full, that no part of the Ho&s;t or ble&s;&s;ed Sacrament fall v|pon the ground.</P>
<P N="7">7. As for the holy Ma&s;&s;e if any man will aske, whe|ther or no the holy Apo&s;tles &s;ayd Ma&s;&s;e? I an&s;were, that &s;undry holy Fathers (who&s;e authority is to be preferred to all the mini&s;try for learning, antiquity, piety, and god|line&s;&s;e) witne&s;&s;e the &s;ame plentifully; as S. I&s;idorus Hi&s;palen&s;is twelue hundreth yeares ago:<NOTE N="(m)" PLACE="marg">In <HI>2.</HI> off. lib. c. de Mi&s;&s;a.</NOTE> <HI>Ordo au|tem Mi&s;sa vel orationum quibus oblata Deo &s;acrificia con&s;ecrantur, prim&ugrave;m &agrave; S. Petro e&s;t institutus, cuius celebrationem vno eodem&abque; modo vniuer&s;us peragit orbis.</HI> The &s;ame witne&s;&s;eth<NOTE N="(n)" PLACE="marg">In l. de corp. &amp; &s;ang. prope finem.</NOTE> <HI>Pa&s;cha|&s;ius,</HI><NOTE N="(o)" PLACE="marg">Haere&s;. <HI>79</HI> ante med.</NOTE> <HI>Epiphanius,</HI><NOTE N="(p)" PLACE="marg">Apol. c. <HI>17.</HI> p. <HI>97.</HI></NOTE> <HI>Lindanus,</HI> and &s;undry others which I omit. Yea the &s;elf &s;ame Ma&s;&s;e which S. <HI>Peter</HI> v&s;ed, is yet extant, as the forenamed Authors and &s;undry others wit|ne&s;&s;e, in the which holy Apo&s;tles Ma&s;&s;e, are contayned the &s;elfe &s;ame prayers and ceremonies, which the Roman Catholik Prie&s;ts v&s;e in this Age: as, the <HI>Kyrie elei&s;on, Domi|nus vobi&s;cum, Credo in vnum Deum Patrem Omnipotentem &amp;c. Lauabo inter innocentes manus meas &amp;c. Sur&s;um habeamus corda no&s;tra. Ver&egrave; dignum &amp; iustum e&s;t. Te igitur clementi&s;sime Pater &amp;c. Memento Domine famulorum tuorum &amp;c. Communicantes &amp; me|moriam venerantes &amp;c. Qui pridie eius diei &amp;c. Supplices te roga|mus &amp;c. Pater No&s;ter &amp;c. Agnus Dei qui tollis peccata mundi &amp;c.</HI>
<PB N="22" REF="49"> And &s;undry others particularities which I refer to the rea|ding of the diligent Reader in<NOTE N="(q)" PLACE="marg">In An|n<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> i<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> in|num <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">4.</HI></NOTE> Baronius, and<NOTE N="(r)" PLACE="marg">In <HI>3</HI> ch<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">actor d<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">gmatic. libro po&s;t medium.</NOTE> Turti|anus. Lykewi&s;e the Ma&s;&s;e which S. Iames the Apo&s;tle called <HI>maior,</HI> was accu&s;tomed to &s;ay, is yet extant, and hath been famous in Chri&s;tian Kingdomes this &s;ixteenth hun|dreth yeares, as witne&s;&s;eth after many others,<NOTE N="(&s;)" PLACE="marg">I<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> Chro. in fine pri|<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">i&s; ec<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">l.</NOTE> Genebrar|dus. S. Matthew the Apo&s;tle his Ma&s;&s;e is yet extant, as wit|ne&s;&s;e<NOTE N="(t)" PLACE="marg">Lib. <HI>1.</HI> hi&s;t c. <HI>15.</HI></NOTE> Socrates, and<NOTE N="(u)" PLACE="marg"><HI>Adan.</HI> 44 <HI>nu</HI> 35.</NOTE> Baronius, which Ma&s;&s;e is called commonly in the Aethiopian language, <HI>Corbon,</HI> that is, a voluntary Free-gift, or Sacrifice, and with vs in Europe the word <HI>Mi&s;sae,</HI> or <HI>Ma&s;&s;e,</HI> &s;ignifieth a voluntary Sacrifice, drawne from the Hebrew word, <HI>Mi&s;&s;ah,</HI> as the Bible wit|ne&s;&s;eth,<NOTE N="(x)" PLACE="marg"><HI>Deut</HI> 16 <HI>v.</HI> 10.</NOTE> <HI>And thou shall keep the Feast of weekes vnto the Lord thy God, euen a free gift of thy hand,</HI> yea the Apo&s;tle calleth the Sacrifice of Chri&s;t vpon the Cro&s;&s;e, a voluntary Sacrifice:<NOTE N="(y)" PLACE="marg">See this place in the Bible.</NOTE> <HI>Oblatus est quia ip&s;e vol<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">it.</HI></P>
<P N="8">8. Truly it is a great comfort and con&s;olation to vs Catholiks, to &s;ee the holy Apo&s;tles and ancient Fathers of this fir&s;t Age, &s;o con&s;tant in this poynt of the ble&s;&s;ed <HI>Sacra|ment,</HI> and of the <HI>Ma&s;&s;e.</HI> For it is mo&s;t cleare, that tho&s;e ho|ly Fathers &s;o neere to the Apo&s;tles, yea Di&s;ciples to the A|po&s;tles, &s;o learned in all Doctrines, &s;o addicted to Hea|uenly things, &s;o deare and familiar to God, could not be but in&s;pired by the &s;pirit of God, in &s;o weighty a matter, wherfore we Catholiks &s;ecurely follow &s;uch Captaynes and guydes, who haue byn &s;ixteene hundreth yeares be|fore vs.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>That the Ministers haue corrupted the Bible in &s;undry places, which proue the Reall Pre&s;ence, and holy Sacrifice of the Ma&s;&s;e. <HI>The &s;econd Section.</HI></HEAD>
<P>EVen as in this our corrupted Age, there be many and diuers Sects and Religions (yet but one true Religion Fayth, and Profe&s;&s;ion) in Germany &amp; Holland &s;pecially, in Scotland, England, Denmarke, and Sueden; &s;o there be many diuers Bibles, euery Religion forging and making
<PB N="23" REF="49"> a Bible to proue and mantayne the errours, here&s;ies, and bla&s;phemies therof. And this with that pretext, which by inuentours of here&s;ies is v&s;ed in euery Age, &s;aying alwayes to the poore ignorant people, that they preached nothing but the expre&s;&s;e Word of God, the playne Scripture, the formall text of the Bible. Notwith&s;tanding in effect they preached nothing but their owne fanta&s;ies, inuentions, dreames, expo&s;itions, yea in a word, here&s;ies and bla&s;phe|mies. To the which end it hath bene euer the cu&s;tome of new Religion-makers to corrupt the Bible, to fal&s;ify the word of God, committing therby Le&s;e-Maie&s;ty Diuine. So the Puritane Mini&s;ters in Scotland haue euery where corrupted the Bible, and that in &s;uch &s;orte, that there is not one debatable poynt of Religion, betwixt vs and them, wherin they haue not mo&s;t bla&s;phemou&s;ly and impiou&s;ly corrupted the Bible.</P>
<P N="2">2. As for example, our Sauiour Chri&s;t Ie&s;us in Saint Matthew, in that &s;hort prayer called the Lords prayer, teacheth vs to aske &s;pecially not only corruptible bread, <HI>but the bread of Lyfe,</HI> that is, his owne fle&s;h contayned in the ble&s;&s;ed Sacrament, vnder the &s;hape of bread, for the which cau&s;e our Sauiour called it<NOTE N="(a)" PLACE="marg"><HI>Matth.</HI> 6. <HI>v.</HI> 11.</NOTE> <HI>Super&s;ubstantiall</HI> (becau&s;e one &s;ub&s;tance is changed in another &s;ub&s;tance) <HI>or &s;upernaturall bread,</HI> for &s;o it is in the Greeke, <GAP DESC="foreign">, that is, <HI>Giue vs this day our &s;uper&s;ubstantiall bread,</HI> which word:<NOTE N="(b)" PLACE="marg">In Co~|ment. in hunc lo<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">u~ &amp; in epi&s;t. ad Titum c. <HI>2.</HI> &amp; in Ezech. c. <HI>18</HI></NOTE> S. Hierome expoundeth plainly of the ble&s;&s;ed Sacrament. Likewi&s;e,<NOTE N="(c)" PLACE="marg">Lib. <HI>3.</HI> de fide cont. Arri. c. <HI>7.</HI></NOTE> S. Ambro&s;e,<NOTE N="(d)" PLACE="marg">Lib. de Incarnat. Christi.</NOTE> S. Athana&s;ius,<NOTE N="(e)" PLACE="marg"><HI>Ep.</HI> 121.</NOTE> S. Augu&s;tin, and<NOTE N="(f)" PLACE="marg">In orat. Lo<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">ini.</NOTE> S. Cyprian, who&s;e words are; <HI>Sicut enim dicitur Pater no&s;ter, quia credentiam Pater e&s;t: &s;ic panis no&s;ter, quia in Sacramento nobis datur.</HI> That is: <HI>Euen as God is called our Father, becau&s;e he is God of the faythfull: &s;o he is called, our Bread, becau&s;e he is giuen to vs in the ble&s;&s;ed Sacrament.</HI> Da|ma&s;cenus confirmeth the &s;ame with &s;undry other holy Fa|thers, who all expone tho&s;e words of the Lords prayer, &s;pecially of the Ble&s;&s;ed Sacrament, and Reall Pre&s;ence.</P>
<P N="3">3. And notwith&s;tanding that in all the Greek Bibles, it is, <GAP DESC="foreign">, <HI>&s;uper&s;ub&s;tantiall bread,</HI> yet neuer a one of the Scotti&s;h Bibles hath followed the Greek text heer, be|cau&s;e
<PB N="24" REF="50"> it is a di&s;aduantage, again&s;t them, and for vs Catho|liks. And the word <GAP DESC="foreign">, not only is in S. Luke, but al&s;o the &s;ame is craued <GAP DESC="foreign">, dayly, becau&s;e the ble&s;|&s;ed Sacrament is both &s;uper&s;ub&s;tantiall and dayly bread, as witne&s;&s;eth plainly the cu&s;tome among&s;t the Apo&s;tles and Chri&s;tians in the primitiue Church, &amp; S. Ambro&s;e giueth the rea&s;on wherfore it is called, &s;uper&s;ub&s;tantial:<NOTE N="(g)" PLACE="marg">Lib. <HI>5.</HI> de Sacram. cap. <HI>4.</HI></NOTE> <HI>Panem no&s;trum</HI> (&s;ayth he) <HI>quotidianum da nobis hodie. Memini &s;ermonis mei c&ugrave;m de Sacramentis tractarem: Dixi vobis, qu&ograve;d ante verba Chri|&s;ti, quod o&s;&s;ertur, panis dicatur: vbi verba Chri&s;ti deprompt a fuerint, iam non panis dicitur, &s;ed corpus appellatur: Quare ergo in oratione Dominica quae po&s;tea &s;equitur, ait, Panem nostrum? Panem quidem dixit, &s;ed</HI> <GAP DESC="foreign">, <HI>hoc e&s;t &s;uper&s;ubstantialem. Non iste panis est, qui vadit in corpus: &s;ed ille panis vitae aeternae, qui animae no&s;trae &s;ub|&s;tantium fulcit, ideo Grec&egrave;</HI> <GAP DESC="foreign"> <HI>dicitur &amp;c.</HI></P>
<P N="4">4. Euen as heer the Mini&s;ters haue left their owne Greeke text to mantayne their errour in not tran&s;lating the Lords prayer as they &s;hould haue done, &s;o they haue added to the Lords prayer, <HI>For thyne is the Kingdome, the power, and the glory for euer.</HI> It is manife&s;t, that there be many Greeke new Te&s;taments, that haue not the&s;e words, which though they had, it would proue nothing, for<NOTE N="(h)" PLACE="marg">In <HI>7.</HI> act. Apo&s;t v. <HI>14.</HI></NOTE> Caluin belieueth con&s;tantly that the Greek text, now extant, is corrupted, And<NOTE N="(i)" PLACE="marg">In <HI>46.</HI> Gen. v. <HI>27.</HI></NOTE> Beza witne&s;&s;eth the &s;ame: <HI>Ita&abque; ingenu&egrave; profiteor edi|tionem Gracam eo loco mihi videri deprauatam.</HI> Lykewi&s;e<NOTE N="(k)" PLACE="marg"><GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">c. <HI>27.</HI> Matth. v. <HI>9</HI></NOTE> Cal|uin granteth that the Greek Euangel of S. Matthew is cor|rupted, where all the Greek copyes haue (which was &s;po|ken by Ieremias the Prophet) yet tho&s;e words are found in Zachary, and not in Ieremy. Lykewi&s;e<NOTE N="(l)" PLACE="marg"><GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">&s;t<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">c. c. <HI>6</HI> num. <HI>12.</HI></NOTE> Caluin lea|ueth the Hebrew text (as corrupted) of the nynth Chapter of I&s;ay, and the twenty three of Ieremie, and preferreth our Latin Catholik ver&s;ion therunto. And he &s;ayth plainly,<NOTE N="(m)" PLACE="marg"><HI>Io&s;</HI> 24</NOTE> That in the &s;eaue~th Chapter of the Acts of the Apo&s;tles ver&s;. 16. The Greek text is manife&s;tly corrupted, becau&s;e the word <HI>Abraham</HI> is put for <HI>Iacob.</HI> And vpon the 20. of S. Mat|thew 16. ver&s;. he &s;ayth that tho&s;e words, <HI>Many are called, but few are cho&s;en,</HI> are impertinent, and no wy&s;e to the pur|po&s;e. Lykewi&s;e Beza<NOTE N="(n)" PLACE="marg">In c. <HI>10.</HI> ad Rom. v. <HI>18.</HI> Vide Bell. l. <HI>2.</HI> de verbo Dei c. <HI>2.</HI> lac Gord. tom. <HI>1.</HI> cont. <HI>8.</HI> Gautier in Dilemma|tibus.</NOTE> abandoneth in &s;undry other pla|ces
<PB N="25" REF="50"> the Greek text as corrupted, and followeth the Catholik Latin text, which is called <HI>Vulgata editio.</HI></P>
<P N="5">5. If the Greek new Te&s;tament be fulty and errone|ous, how can it be the infallible Word of God? For as S. Augu&s;tin teacheth very wi&s;ely: If the Apo&s;tles haue erred in wryting the Euangells but in one place, it followeth, that they had not the infallible a&s;&s;i&s;tance of the holy Gho&s;t in that place, and con&s;equently the Reader will euer re|maine incertaine, when they had that infallible a&s;&s;i&s;tance, and when not: wherof it followeth of nece&s;&s;ity, that nei|ther the Greek text of the new Te&s;tament, nor the Hebrew text of the old Te&s;tament, can be an infallible rule and iudge of Controuer&s;ies, becau&s;e there is no Hebrew, Greek, nor Syriake copy now extant, which doth not containe &s;undry errours, the originals and autographes which the Apo&s;tles writ, not being extant. For this cau&s;e S. Hierome &s;ayth wi&s;ely:<NOTE N="(o)" PLACE="marg">In prae|fat. in pen|tateuc.</NOTE> That the Latin copies of the Bible are more correct and true, then the Greek, and the Greek more correct then the Hebrew: <HI>Emendatiora &s;unt exemplaria Latina, qu&agrave;m Graeca, &amp; Graeca qu&agrave;m Hebraea.</HI> Thus al&s;o con&s;tantly belieueth S. Augu&s;tin (whom Caluin calleth the <HI>Eagle</HI> of the Doctours):<NOTE N="(p)" PLACE="marg">Lib. <HI>1.</HI> de Doct. Chri&s;t. c. <HI>15.</HI></NOTE> <HI>In ip&s;is autem interpretationibus, Itala caeteris praeferatur, nam est verborum tenacior cum per&s;picuitate &s;ententiae, &amp; latini<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> quib<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;libet emendandis Graeca adhibeantur, in quibus &s;ep|tuagintae in erpretum, quoad vetus Testamentum attinet, excellit auctoritas.</HI> And Beza him&s;elf the Oracle of the Puritanes, maketh greater account of our Latin Edition, then of the Greek copies that are now extant:<NOTE N="(q)" PLACE="marg">In prae|fat. in no|uum Te&s;ta|mentum.</NOTE> <HI>Quin etiam aliquot locis animaduertimus veteris interpretis lectionem, quamuit cum no&s;tris Graecis exemplaribus non conueniat, interdum tamen melius quadra|re, nempe qu&ograve;d emendatius aliquod exemplar &s;equutus e&s;&s;e videatur.</HI> And a little after he preferreth our Latin vulgar Edition (which is preferred to all other Editions by the Catholike Church) &s;aying: <HI>Quam ego maxima ex parte amplector, &amp; ceteris omnibus antepono.</HI></P>
<P N="6">6. Since then, our vulgar Latin edition hath not the&s;e words. <HI>For thyne is the Kingnome, the power, and glory &amp;c.</HI> why &s;hould the Mini&s;ters put them in the Lords prayer?
<PB N="26" REF="51"> &s;pecially &s;ince the ancient Greek copies haue them not as may appeare,<NOTE PLACE="marg">Aug. l. <HI>2.</HI> c. <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. de &s;er. Domini in monte. Ambro. l. <HI>5.</HI> de Sacra. Hierom in c. <HI>6.</HI> Matth. Cy<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">il. Cate. My&s;t. <HI>5.</HI> Cypr. tract de orat. Domini. Tertul. de orat. c. <HI>8.</HI></NOTE> becau&s;e S. Augu&s;tin, S. Ambro&s;e, S. Hie|rome, S. Cyril, S. Cyprian, and Tertullian, explica|ting the Lords prayer, make no mention of tho&s;e wordes, in who&s;e tyme the Greek copies did not differ herein from the Latin.</P>
<P N="7">7. And it is ea&s;ie to remark and &s;ee in this matter the new-fangled &s;pirits of our Scots Mini&s;ters, among&s;t whom &s;car&s;ely &s;hall you find three that &s;ay the Lords prayer after the &s;ame forme: for &s;ome &s;ay, <HI>Our Father which art in Hea|uen,</HI> others, <HI>O Our Father:</HI> &s;ome, <HI>Hallowed be thy name,</HI> o|thers, <HI>Hallowed and ble&s;&s;ed be thy Name,</HI> others, <HI>Hallowed, ble&s;sed, and &s;anctified be thy Name:</HI> &s;ome, <HI>Giue vs this day &amp;c</HI> others, <HI>Giue vs O Lord this day:</HI> &s;ome, <HI>But deliuer vs from all euill,</HI> others, <HI>But deliuer vs from that euill one.</HI> And if in &s;o &s;hort a prayer ther be &s;uch variety among&s;t Mini&s;ters, what marueile is it to &s;ee &s;o great variance in matters of Religion, in expoun|ding the Bible? the one &s;uffering bani&s;hment for not a|uowing kneeling, others for receauing kneeling again&s;t the &s;olemne Oath and promi&s;e inioying their rents and &s;ti|pends: to the one and the other I will addre&s;&s;e tho&s;e words of the Bible, for taking out of the Bible the words, <HI>&s;uper&s;ub&s;tantial bread:</HI><NOTE N="(r)" PLACE="marg"><HI>Reuel.</HI> 22. <HI>v.</HI> 18.19.</NOTE> <HI>If any man shall adde vnto the&s;e things, vnto him God shall adde the plagues that are written in this book: and if any man shall diminish &amp;c. God shall take away his parte of the booke of lyfe.</HI></P>
<P N="8">8. The &s;econd corruption is in S. Matthew:<NOTE N="(&s;)" PLACE="marg"><HI>Matth.</HI> 26. <HI>v.</HI> 26.</NOTE> <HI>And at they did &s;uppe, Ie&s;us took the bread and ble&s;&s;ed it, and brake it, and gaue it to his Di&s;ciples &amp;c.</HI> in the Greek it is <GAP DESC="foreign">, <HI>he ble&s;&s;ed,</HI> whereby the Bible &s;hewes that our Sauiour ble&s;&s;ed the bread, and by vertue of his ble&s;&s;ing and words, turned the bread into his precious Body, for the ble&s;&s;ing of Chri&s;t is not idle,<NOTE PLACE="marg"><HI>Marc.</HI> 6 <HI>v.</HI> 41.</NOTE> as when he multiplyed the fyues loaues, and two fi&s;hes by his ble&s;&s;ing. And notwith&s;tanding that al the Greek Bibles haue the word <HI>Ble&s;&s;ed</HI> in S. Matthew: yet the Mini&s;ters haue left out the word, <HI>Ble&s;&s;ed,</HI> and tran&s;lated <HI>He gaue thankes,</HI> not making any account of the Greek Bi|bles in this point, and that only to improue and gain&s;ta~d
<PB N="27" REF="51"> the forme o<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">le&s;&s;ings, which the Catho<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ike Church v&s;eth in admini&s;tring the Sac<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">aments.</P>
<P N="9">9. The double and pe<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">uers dealing of the Mini&s;ters in this, is, that the &s;ame Greek word <GAP DESC="foreign">, I <HI>ble&s;&s;e,</HI> they turne in other parts of the Bible, as it &s;hould be turned: as in S. Matthew:<NOTE N="(t)" PLACE="marg"><HI>Matth.</HI> 14 <HI>v.</HI> 19.</NOTE> <HI>And he looked vp to Heaue~, and ble&s;&s;ed, and brake &amp;c.</HI> And in S. Luke:<NOTE N="(u)" PLACE="marg"><HI>Luc</HI> 24 <HI>v.</HI> 50.</NOTE> <HI>And be lif<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">d vp his hands and ble&s;&s;ed them.</HI> And to the Galathians:<NOTE N="(x)" PLACE="marg"><HI>Galat.</HI> 3. <HI>v.</HI> 8.</NOTE> <HI>In thee shall all Nations be ble&s;&s;ed,</HI> and in &s;undry other places where they turne alwaies the Greek word as it &s;hould be, and not in the 26. of Matthew. For the Syriake text maketh plainly for vs: <HI>Ne&s;ab Ie&s;chuah lachemo <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">barec, Ie&s;us took bread and ble&s;&s;ed it.</HI> When the word <HI>ble&s;sing</HI> is referred to God, then it may &s;ignify to thank God, to prai&s;e God; but when it is referred to a creature, as in S. Matthew it is, it cannot be taken for thanke&s;giuing. But S. Luke &s;ay the Mini&s;ters, hath only (y) <HI>He took bread, and when he had giuen <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">hanks, he brake it,</HI> not making mention of the word, <HI>Ble&s;sing.</HI><NOTE PLACE="marg">Augu&s;t. de con Euang c. <HI>49.</HI></NOTE> I an&s;wer that our Sauiour both gaue thanks and ble&s;&s;ed the bread, as S. Augu&s;tin te&s;tifieth, and the two Euangeli&s;ts, S. Matthew and S. Marke plainly witne&s;&s;e, v&s;ing the word <GAP DESC="foreign">, <HI>He ble&s;&s;ed it.</HI> Now it is certaine, that the word ble&s;&s;ing, ca~not be taken for the word than|ke&s;giuing, as when Iacob de&s;ired God to ble&s;&s;e his &s;onne Io&s;eph,<NOTE PLACE="marg"><HI>Gen.</HI> 48. <HI>v.</HI> 15</NOTE> it ca~not be &s;aid that he de&s;ired God to giue thanks to his &s;o~ne Io&s;eph, &amp; infinite &s;uch other places which I o|mit to be &s;hort, only co~tent with tho&s;e words of S. Paul:<NOTE N="(a)" PLACE="marg">1. <HI>Cor.</HI> 10. <HI>v.</HI> 16.</NOTE> <HI>The cuppe of ble&s;sing which we ble&s;se, is it not the communion of the Bloud of Chri&s;t?</HI> <GAP DESC="foreign">, it ca~not be &s;aid the cuppe of thanke&s;giuing which we thanke for. The article, is the accu&s;atiue ca&s;e, wherfore the holy Fathers accordingly a|uowe, that our Sauiour both gaue thankes, and ble&s;&s;ed the bread. S. Augu&s;tin, <HI>quem citat Beza:</HI><NOTE N="(b)" PLACE="marg">Serm. de verb. Euang.</NOTE> <HI>Non enim omnis panis, &s;ed accipiens benedictionem Chri&s;ti, fit Corpus Chri&s;ti.</HI> Shew|ing plainly that the ble&s;&s;ing of Chri&s;t, had force to turne the bread into his body, for the ble&s;&s;ing &amp; words of Chri&s;t are of efficacy and working, not like the words of man, which are idle and without effect &s;ayth S. Ambro&s;e:<NOTE N="(c)" PLACE="marg">Ambr. l. <HI>4.</HI> de Sa|cram. c. <HI>4.</HI></NOTE> <HI>Tu fort&egrave; dicit, Meus panis e&s;t v&s;itatus: &s;ed panis iste, panis est ante
<PB N="28" REF="52"> verba Sacramentorum, vbi acce&s;serit con&s;ecratio, de pane fit car<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> Chri&s;ti. Hoc igitur astruamus. Quomodo potest, qui pauis e&s;t, corp<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">e&s;&s;e Christi? Con&s;ecratione. Con&s;ecratio igitur quibus verbis e&s;t, &amp; cuius &s;ermonibus? Domini Ie&s;u. Nam reliqua omnia qua dicuntur, <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">aus Deo defertur: Oratione petitur pro populo, pro Re|gibus, pro cateris: vbi venitur vt conficiatur venerabile Sacramen|<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">um, iam non &s;uis Sermonibus Sacerdos, &s;ed vtitur Sermonibus Chri|sti. Ergo, &s;ermo Christi hoc conficit Sacramentum. Quis Sermo Chri&s;ti? Nempe is, quo facta &s;unt omnia. Iu&s;sit Dominus &amp; facta est terra: Iu&s;sit Dominus &amp; factum e&s;t caelum: Iu&s;sit Dominus &amp; facta &s;unt mania: Iu&s;sit Dominus &amp; omnis creaturae generata est. Vides ergo qu&agrave;m operatorius &s;it Sermo Chri&s;ti.</HI> Can any man &s;peake more plainly, again&s;t the Puritanes and Prote|&s;tants?</P>
<P N="10">10. I doe &s;upercede the prouing of other bla&s;phe|mous corruptions of the Mini&s;ters, referring them to &s;e|ueral Ages; asking only the&s;e three que&s;tions of Mai&s;ter Ram&s;ey. Fir&s;t, to name me any auncient Father, who euer did take the word, <HI>Ble&s;sing,</HI> for <HI>Thanke&s;giuing?</HI> The &s;eco~d, to name me any man of any Nation, who before Cal|uin corrupted the Bible &s;o bla&s;phemou&s;ly in this place? The third: Whether the perfect knowledge of the Greek tongue &s;hould be rather graunted to the Greek Fathers, (who do read vniuer&s;ally the word, <HI>He ble&s;&s;ed,</HI> heere) then to our Scotti&s;h Mini&s;ters, who&s;e ignorance in the Greek tongue is &s;uch, that to this day not one of them haue &s;hew|ed to be skilfull therin (to my knowledge) by any pu|blik te&s;timony.</P>
</DIV3>
</DIV2>
<DIV2 N="3" TYPE="chapter">
<PB N="29" REF="52">
<ARGUMENT>
<HEAD>The 3. 4. &amp; 5. Article.</HEAD>
<P N="1"><HI>1</HI> That holy Images.</P>
<P N="2"><HI>2.</HI> The &s;igne of the Cro&s;&s;e.</P>
<P N="3"><HI>3.</HI> And holy Reliques were with reuerence in v&s;e, among&s;t the Catholiks, in this fir&s;t Age.</P>
</ARGUMENT>
<HEAD>CHAP. III.</HEAD>
<P>_IT is certaine among&s;t 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 Mini&s;ters doe teach and de|ceaue the ignorant people. The v&s;e then of Images in the Catholik Church, is, to v&s;e the~ as in&s;trume~ts to put vs in memory of the life &amp; pa&s;&s;ion of Chri&s;t, &amp; the glorious actions of his Saintes. For it is certaine that things &s;eene by vs, do moue vs more, then things we heare: &s;pecially con&s;idering how that the multitude of worldly affaires, the weaknes of the fle&s;h, &amp; tentations of the Diuel, withdrawe vs from thinking on God. Which was the rea&s;on wherfore God him&s;elf or|dayned the v&s;e of Images in the old Law, commanding Moy&s;es to make the Images of Cherubims, which were Angels:<NOTE N="(a)" PLACE="marg"><HI>Exod.</HI> 25. <HI>v.</HI> 18.</NOTE> <HI>And thou shalt make two Cherubims of Gold &amp;c. at the two ends of the Mercy-&s;eat &amp;c. And the Cherubims shall &s;tretch their wings on high.</HI> Now I aske of the Mini&s;ters: Tho&s;e pi|ctures of the Cherubims eyther they were Images or Idols? If Idols, then God commanded Idolatry, which is a bla|&s;phemy: If they were Images, then God commanded the v&s;e of Images, and did neuer recall this Co~mand in any part of the Bible. Yea if tho&s;e words of Exodus:<NOTE N="(b)" PLACE="marg"><HI>Exod.</HI> 20. <HI>v.</HI> 4.</NOTE> <HI>Thou shalt not make thee any grauen Image,</HI> were the word of God (as in effect they are not) he had contradicted him&s;elf, forbid|ding
<PB N="30" REF="53"> in the 20. Chap<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">er Images, and commanding Images in the 25. of Exodus.</P>
<P N="2">2. Secondly, in the booke of Numbers, the Image of the bra&s;en Serpent is plainly &s;et downe:<NOTE N="(c)" PLACE="marg"><HI>Numb.</HI> 11. <HI>v.</HI> 8.</NOTE> <HI>God &s;aid to Moy&s;es, make thee a fyerie Serpent and &s;et it vp for a &s;igne, that as many as are bitten, may look vpon it and liue.</HI> Where the word of God calleth this fyerie Serpent a <HI>&s;igne, Image,</HI> or <HI>Picture,</HI> which &s;igne and Image our Sauiour commendeth great|ly, as an Image and figure of him&s;elf:<NOTE N="(d)" PLACE="marg"><HI>Ioan.</HI> 3. <HI>v.</HI> 14.</NOTE> <HI>And as Moy&s;es lift vp the Serpent in the wilderne&s;se, &s;o mu&s;t the Sonne of man be lifted vp.</HI> This Image was &s;een by more then three hundreth thou&s;and Iewes in the wilderne&s;&s;e. Now I aske, Eyther this fyerie Serpe~t was an Image, and figure of Chri&s;t, or an Idol? If an Image and figure, then God commanded it, notwith&s;tanding he for&s;aw that the Iewes after were to a|bu&s;e this his holy in&s;titution,<NOTE PLACE="marg">2. <HI>Kings</HI> 18. <HI>v.</HI> 4.</NOTE> as the Bible witne&s;&s;eth: If an Idol, then God commandeth Idolatry, which is a hor|rible bla&s;phemy. And euen as by the viewing and looking vpon the fyerie Serpent, the Iewes receaued health in body and inward comfort; &s;o the Catholiks in viewing deuout|ly Images, &s;pecially of our Sauiour, receaue &s;undry times health in body, and comfort in mind. Certes Tertullian calleth this Serpent an Image.<NOTE N="(e)" PLACE="marg">Lib. de Idolat. c. <HI>5.</HI></NOTE> <HI>Effigies aenei Serpent is &s;u&s;|pen&s;i figuram de&s;ignauit.</HI> In the Hebrew it is, <HI>Ha&s;&eacute; lecha &s;ar&aacute;ph, Make vnto thee a fyerie Serpent,</HI> by rea&s;on it was molten by fyre,<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> or made of bra&s;&s;e, which gli&s;tereth like fyre, &s;ayth Vatablus, the 70. turne it, a <HI>bra&s;en Serpent.</HI></P>
<P N="3">3. Thirdly, Salomon (as witne&s;&s;eth the Bible) did place Images in his Temple and Church, at the command of God:<NOTE N="(f)" PLACE="marg">1. <HI>Reg.</HI> 6. <HI>v.</HI> 23.</NOTE> <HI>And within the Oracle he made two Cherubims of Oliue tree, ten cubits high &amp;c.</HI> And againe: <HI>And he put the Cherubims within the inner hou&s;e.</HI> And againe, the Bible witne&s;&s;eth, that the Temple of Salomon was wholy of grauen Images, &amp; figures of the Cherubims:<NOTE N="(g)" PLACE="marg">1. <HI>Reg.</HI> 6. <HI>v.</HI> 29.</NOTE> <HI>And he carued all the walles of the hou&s;e round about with grauen figures of Cherubims &amp;c.</HI> Of the which words of the Bible the&s;e propo&s;itions en&s;ue. 1. <HI>Thou shalt make two Cherubims,</HI> that is, the Images of Cheru|bims. 2. <HI>Thou shalt make a fyerie Serpent for a &s;igne and Image.</HI>
<PB N="31" REF="53"> 3 <HI>The Temple of Salomon was whole of figures, or Images of the Cherubims &amp;c.</HI> I a<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ke now of the Mini&s;te<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s to giue as plaine words out of the Bible that make again&s;t Images, which they &s;hall neuer be able to doe: but rather they will igno|rantly rage &amp; boa&s;t of their fooli&s;h nece&s;&s;ary con&s;equences, which are nothing els but their own dreames, inuentions, and plaine here&s;ies. Wherfore let the wi&s;e preferre to the Mini&s;ters con&s;equences and fooli&s;h traditions, the con&s;e|quences and deductions of the holy Fathers, as the Bible manife&s;tly commandeth vs to do:<NOTE N="(h)" PLACE="marg"><HI>Eccl.</HI> 8. <HI>v.</HI> 9.</NOTE> <HI>Go not from the D<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ctrine of the elders, for they haue learned it of their Fathers, and of them thou shalt learne vnder&s;tanding, and to make an&s;wer in the tyme of need.</HI> Yea we are obliged in con&s;cience, to enquire of the auncient Fathers the true Religion:<NOTE N="(i)" PLACE="marg"><HI>Deut.</HI> 38 <HI>v.</HI> 7.</NOTE> <HI>Remember</HI> (&s;ayth the Bible) <HI>the auncient dayes, con&s;ider the yeares of &s;o many generatio~s, aske thy Father, and he will shew thee, aske thy elders, and they will tell yee.</HI> The Puritanes leauing the waies of their for|fathers, &s;hall neuer haue re&s;t in con&s;cience:<NOTE N="(k)" PLACE="marg"><HI>Ierem.</HI> 6. <HI>v.</HI> 16.</NOTE> <HI>Stand in the wayes and behold, and aske for the old way, which is the good way, and walke therin, and you shall find re&s;t for your &s;oules.</HI> Wherun|to the Puritanes an&s;were: <HI>We will not walke therin.</HI> For the which cau&s;e the Puritanes and Prote&s;tants<NOTE N="(l)" PLACE="marg"><HI>Ierem.</HI> 18. <HI>v.</HI> 15.</NOTE> <HI>Haue &s;tumbled from the auncient wayes, to walke in the wayes not troden.</HI> Yea a|gain&s;t the expre&s;&s;e words of their owne Bible:<NOTE N="(m)" PLACE="marg"><HI>Prou.</HI> 22. <HI>v.</HI> 28.</NOTE> <HI>Thou shalt not remoue the ancient bounds, which thy Fathers haue &s;et.</HI> Whereof S. Augu&s;tin giueth a very good rea&s;on:<NOTE N="(n)" PLACE="marg">Cont. Pelag.</NOTE> <HI>Becau&s;e 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.</HI> And &s;pecially in matters of Religion,<NOTE N="(o)" PLACE="marg">Origen. tract. <HI>29.</HI> in Matth.</NOTE> <HI>We should not depart from the fir&s;t Eccle&s;iasticall tradition, nor belieue other|wy&s;e, but as the Church of God hath by &s;ucce&s;sion deliuered vnto vs.</HI> Which was euer the practi&s;e of the Church of God, as wit|ne&s;&s;eth Lyrinen&s;is:<NOTE N="(p)" PLACE="marg">Lib. adu. haer.</NOTE> <HI>If any new question do ari&s;e, we doe re|paire to the iudgment of the holy Fathers.</HI> Let vs then follow the con&s;equences of the holy Fathers concerning Images, the &s;igne of the Cro&s;&s;e, and holy Reliques.</P>
<DIV3 N="1" TYPE="section">
<PB N="32" REF="54">
<HEAD>Testimonyes of the holy Fathers of this first Age, for the v&s;e of Images, the &s;igne of the Cro&s;se, and honouring the Re|liques of Saints. <HI>The fir&s;t Section.</HI></HEAD>
<P>SAint Ignatius Martyr:<NOTE N="(a)" PLACE="marg">Ep. ad Phil. ante medium. <GAP DESC="foreign">.</NOTE> <HI>Princeps mundi huius gaudet, c&ugrave;m quis crucem negarit: cogno&s;cit enim crucis confe&s;sionem, &s;uum e&s;se exitium: Id enim trophaeum e&s;t contra ip&s;ius potentiam, quod vbi viderit, horret, &amp; audiens timet.</HI> The holy Cro&s;&s;e is a banner again&s;t the power of the Diuel, who &s;eeing the Cro&s;&s;e ab|horreth it, and hearing of it, feareth. S. Martial:<NOTE N="(b)" PLACE="marg">In epi&s;t ad Burde|gal. c. <HI>8.</HI></NOTE> <HI>Cruce~ Domini in quem credidistis, Deum verum &amp; Dei filium, &s;emper in mente, in ore, in &s;igno tenete. Crux enim domini est armatura vestra inuicta contra Satanam.</HI> Haue euer the cro&s;&s;e of God in who~ yee haue belieued, in mynd, in mouth, &amp; marke your&s;elfe therwith &amp;c. And &s;ince the &s;igne of the cro&s;&s;e is nothing els but an Image of Chri&s;t, this holy Father in commen|ding to vs the &s;igne of the cro&s;&s;e, commendeth likewi&s;e the v&s;e of Images.</P>
<P N="2">2. The holy Apo&s;tles in that general coun&s;el holden at Antioch &s;ay thus:<NOTE N="(c)" PLACE="marg">Pam|phil. Mar|tyr Innoc. <HI>1.</HI> Epi&s;t. <HI>18.</HI> ad Alexa~d Epi&s;c. Turri<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">n. lib <HI>1.</HI> pro Canon. Apost. c. <HI>15</HI></NOTE> <HI>Ne errent fideles erga Idola, &s;ed ex|primant diuinam, humanam, immaculatam, manufactam imaginem veri dei &amp; &s;aluatoris no&s;tri Ie&s;u Christi, ac &s;eruorum eius ex aduer&s;o coram Idolis &amp; Iudaeis, ne&abque; amplius errent erga Idola, aut Iudae is &s;i|miles fiant.</HI> Wherby the Apo&s;tles commaunde Chri&s;tians to v&s;e Images, giuing al&s;o the rea&s;on wherfore they were fir&s;t in&s;tituted, and &s;hewing a manife&s;t difference betwixt Images and Idols. So that wi&s;ely Gregory the great called Images,<NOTE N="(d)" PLACE="marg">lib. <HI>7.</HI> Epi&s;t. ep. <HI>109.</HI></NOTE> <HI>the books of the vnlearned.</HI> And accordingly, Gre|gory Ny&s;&s;ene &s;ayd,<NOTE N="(e)" PLACE="marg">Orat in Theod.</NOTE> <HI>The &s;ilent picture &s;peaketh in the wall and profiteth very much.</HI> The rea&s;on wherof is, becau&s;e the view and &s;ight of Images, increa&s;eth in vs faith, the loue of God and of his Saincts, and kindleth in our hartes the coales of deuotion: which S. Chry&s;o&s;tome felt when thus he write,<NOTE N="(f)" PLACE="marg">Orat. quod ve<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. &amp; nou. te&s;t. vnus fit mediator.</NOTE> <HI>I loued a picture of melted wax ful of piety.</HI> Gregory Ny&s;&s;ene<NOTE N="(g)" PLACE="marg">7. <HI>Syn. act.</HI> 2. <HI>&amp;</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</NOTE> <HI>was often wont to weep, looking on the Image of Abraham &s;acri|ficing
<PB N="33" REF="54"> his &s;onne I&s;aac.</HI> And Gregory the Great wryting to Se|cundine Abbot (to whom al&s;o he &s;ent the Images of Chri&s;t) &s;ayd thus,<NOTE N="(h)" PLACE="marg"><HI>Lib.</HI> 7. <HI>ep.</HI> 53.</NOTE> <HI>I know thou longest for our Sauiours Image, that ga|zing on it, thou mayst burne the more with the loue of God.</HI></P>
<P N="3">3. S. Denis Areopagita &s;peaking of the ceremonyes of Bapti&s;me, wherin the &s;igne of the cro&s;&s;e was, and is v&s;ed by the Bi&s;hop, who<NOTE N="(i)" PLACE="marg">Eccl. Hier. c. <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. p. <HI>2.</HI></NOTE> <HI>Inchoans vnctionem trino &s;ignaculo, inun|gendum deinceps Sacerdotibus toto corpore hominem vbi traedidit, ip&s;e ad adoptionis matrem profici&s;citur, eiu&s;&abque; aquam &s;acris inuocationibus &s;anctificans, &amp; tribus &s;ancti&s;simi vnguenti cruci&s;ormibus effu&s;ionibus illam perficiens.</HI> And a litle after, he &s;heweth the cu&s;tome and forme in receauing Monks and religious men to the &s;eruice of God, v&s;ing in &s;uch reception the &s;igne of the Cro&s;&s;e, ra|&s;ure of their heads &amp;c.<NOTE N="(k)" PLACE="marg">Eccle&s;. Hierarch. c. <HI>6.</HI> p. <HI>2.</HI></NOTE> <HI>Vbt ver&ograve; omnia haec, is qui institui|tur, promi&s;erit, cruciformi figura con&s;ignans eum Sacerdos tondet, trinam diuinae beatitudinis per&s;onam inclamans.</HI> And of Images he &s;ayth thus:<NOTE N="(l)" PLACE="marg">Citatur in &s;eptima Synodo ge|nerali c. <HI>36.</HI> Tom. <HI>3.</HI> Concil. In his book called Pa|&s;tor. Lib. de tra|ditionib. Apo&s;tolic.</NOTE> <HI>&s;unt reuera ea quae videntur, eorum quae &s;ub a&s;pectum non cadunt certae clara&abque; imagines.</HI></P>
<P N="4">4. Be&s;ides the fore&s;aid Doctours, Hermes a mo&s;t ancie~t and Apo&s;tolical wryter of this Age, maketh mention of Reliques, Prayer for the dead, vnwritten traditio~s, of Chri|&s;me, con&s;ecration of Monkes, of Altars, places &s;anctified, &amp; &s;undry other ceremonyes, of the ton&s;ure of Prei&s;ts heads, burning incen&s;e at the Altar, of merit and iu&s;tification of works, of profe&s;&s;ed cha&s;tity in prei&s;ts, of fa&s;ting from cer|tayne meats, of works of &s;upererogation, as witne&s;&s;eth Ha|melinanus a Prote&s;tant wryter. Finally we Catholiks co~|&s;ta~ ly do honour the holy Reliques of Saints, notwith a di|uine honour which is due to God o~ly, but with a Religious honour, much inferiour to the fore&s;aid, yet aboue a ciuill honour due to the Magi&s;trat; &amp; that we do, &amp; affirme with S. Au&s;tin:<NOTE N="(m)" PLACE="marg">De Eccl. deg. c. <HI>73.</HI></NOTE> <HI>Sanctorum corpora &amp; pracipu&egrave; beatorum Martyrum reliquias ac &s;i Chri&s;ti membra &s;inceri&s;sim&egrave; honor and a credimus: &s;i quis contra hanc &s;ententiam venerit, non Christianus, &s;ed Eunomianus &amp; Vigilantianus creditur:</HI> He that doth not belieue that the holy bodies &amp; Reliques of ble&s;&s;ed Martyrs &s;hould be honored as the members of Chri&s;t, he is not a Chri&s;tian, but a Vigilan|tian, or Heretik, &s;ayth S. Augu&s;tin.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<PB N="34" REF="55">
<HEAD>That the Mini&s;ters haue corrupted the Bible in &s;undry places, which proue the v&s;e of Images, of the holy Cro&s;&s;e &amp;c. <HI>The &s;econd Section.</HI></HEAD>
<P>SAint Augu&s;tine witne&s;&s;eth, that Fau&s;tus Manichaeus <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">he Heretike bragged much of the Bible,<NOTE PLACE="marg">Lib. <HI>5.</HI> conf. c. <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. &amp; <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</NOTE> of the Word of God, of the Scriptures, yet in effect he had nothing but lyes, vanities, and vile &s;uper&s;titions: the lyke is ea&s;ie to be &s;eene in the Prote&s;tants 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 expre&s;&s;e word of the Bible, but rather are forced to giue vs their con&s;equences and fooli&s;h illations, for the ex|pre&s;&s;e word of God: wherby they are to be accompted,<NOTE N="(a)" PLACE="marg"><HI>Ioh.</HI> 10. <HI>v.</HI> 2.</NOTE> <HI>Theeues who enter not by the doore</HI> (of the word of God <HI>but climbe another way to &s;teal, kill, and de&s;troy our &s;oules.</HI> So that by peruer&s;e interpretations of the Mini&s;ters,<NOTE N="(b)" PLACE="marg">Hiero. l. <HI>1.</HI> in c. <HI>1.</HI> ad Galat.</NOTE> <HI>The Go&s;pell of Chri&s;t it made the Go&s;pell of man, or which is wor&s;e, the Go&s;pell of the diuell.</HI></P>
<P N="2">2. To make Images odious to the commo~ people, &amp; to &s;tirre vp the Nobility to ca&s;t down the Churchs, they haue abhommably corrupted &s;undry places of the Bible, &s;pecially the twenty of Exodus, thus:<NOTE N="(c)" PLACE="marg"><HI>Exod.</HI> 20. <HI>v.</HI> 4. <GAP DESC="foreign">.</NOTE> <HI>Thou shall not make to the &s;elfe any grauen Image &amp;c.</HI> Contrary to the Greeke text, contrary to the Hebrew, <HI>Lo thahha&s;che leca,</HI> contrary to the Latin, <HI>Non facies tibi Idolum, aut &s;culptile,</HI> contrary to all the Bibles which haue been v&s;ed among&s;t all nations, the &s;pace of fiftene hundreth y<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ares, which all haue in &s;ub|&s;tance, <HI>Thou shall not make vnto thy &s;elfe any Idol.</HI> Wherfore &s;ee|ing that the Prote&s;tans cannot &s;hew any Bible before the comming of Caluin, that hath &s;uch bla&s;phemous words, <HI>Thou shall not make to thy &s;elfe any grauen Image,</HI> it followeth, that it is a manife&s;t corruption and nouelty, carying with it &s;elfe many bla&s;phemies.</P>
<P N="3">3. The fir&s;t Bla&s;phemy. If God forbad Images, heere it followeth that he contradicted him&s;elfe: for in the 25. of
<PB N="35" REF="55"> Exodus he commandeth the Image of the <HI>Cherubims,</HI> &amp; after the Image of the fyrie &s;erpent. 2. If Idol and Image be all one (as the Puritanes &s;ay to excu&s;e this their Bla&s;phemous tran&s;lation) it followeth, that Chri&s;t,<NOTE N="(d)" PLACE="marg"><HI>Colo&s;&s;.</HI> 1. <HI>v.</HI> 15. <GAP DESC="foreign"></NOTE> <HI>who is the Image of the inui&s;ible God,</HI> may be called, <HI>the Idol of God,</HI> and con&s;e|quently, all tho&s;e that wor&s;hippe Chri&s;t, wor&s;hippe an Idol. Agayne, If Idol and Image were all one, they mu&s;t tran&s;late thus:<NOTE N="(e)" PLACE="marg">1. <HI>Cor.</HI> 15. <HI>v.</HI> 49.</NOTE> <HI>As we haue borne the Idol of the earthlie, &s;o let vs beare the Idol of the heauenly.</HI> And agayne: <HI>We are tran&s;formed into the &s;ame Idol,</HI> &amp; &s;undry other &s;uch places. 3. That man who is called the Image of God, may be called, <HI>The Idol of God,</HI> which is ab&s;urd. 4. It would follow that all the Mi|ni&s;ters are makers of Idoles or Images, and con&s;equently are Idolatrous. For the Apo&s;tle &s;ayth:<NOTE N="(f)" PLACE="marg"><HI>Ephe&s;.</HI> 5. <HI>v.</HI> 5. <HI>Colo&s;s.</HI> 3. <HI>v.</HI> 5.</NOTE> <HI>This yee know, that no fornicatour, neyther vncleane per&s;on, nor couetous per&s;on which is an Idolater, hath any inheritance in the kingdome of Chri&s;t, and of God,</HI> they &s;hould tran&s;late, <HI>nor couetous man, which is a worshipper of Images,</HI> and con&s;equently al the Mini&s;ters being couetous, they mu&s;t needes be all Idolaters. 5. When Idolls are called God (to whom the Pagans prayed, and whom they adored) then the Mini&s;ters do not tran&s;late Images but Idol (though the &s;ame Greeke word be alwayes one) knowing well that the Catholikes do not wor&s;hip Images as Gods. As for example:<NOTE N="(g)" PLACE="marg"><HI>E&s;a.</HI> 44. <HI>v.</HI> 17.</NOTE> <HI>And the re&s;idue therof he maketh a God, euen his Idoll, he boweth vnto it, and worshipeth, and prayeth vnto it.</HI> And agayne:<NOTE N="(h)" PLACE="marg">E&s;a. <HI>4<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></HI> v. <HI>20.</HI> Lephis lo. i|his Idol.</NOTE> <HI>A&s;&s;emble your &s;elues &amp; come, draw neer togeather, the obiect of the Ge~tils, they haue no knowledge that &s;et vp the wood of their Idol &amp; pray vnto a God that cannot &s;aue them:</HI> Which two places &s;hewe plainly the malice of the Mi|ni&s;ters, 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 tru&s;t in them, kneeled vnto them &amp;c. 6. The Hebrew Word, <HI>Pe&s;el,</HI> is alwayes tran&s;lated by the 70. <GAP DESC="foreign">, and not <GAP DESC="foreign">.<NOTE PLACE="marg">Origen. hom. <HI>8.</HI> in Exod. Theod. q. <HI>38.</HI> in Exo.</NOTE> And the greek word <GAP DESC="foreign"> euer is turned into <HI>Image,</HI> as the hebrew word <HI>T&s;elem,</HI> &amp; neuer into Idol. 7. The Mini&s;ters &s;hall ne|uer be able to name me any Grecian wryter of the primi|tiue
<PB N="36" REF="56"> Church, who confound the word <HI>Idol</HI> with <HI>Image:</HI> for it is certaine that Origene and Theodoret both ancient &amp; learned Grecians, with others holy Fathers of Greece make a manife&s;t di&s;tinction betwixt <GAP DESC="foreign"> and <GAP DESC="foreign">. And all the Latin Fathers without exception make one di|&s;tinction betwixt <HI>Idol</HI> and <HI>Image,</HI> condemning <HI>Idols</HI> as ab|hominable, auowing <HI>Images</HI> as commendable. 8. The Mi|ni&s;ters them&s;elues breake willingly this Commande|ment in kneling at the reception of the Supper of the Lord, and that again&s;t their owne &s;olemne Oath giuen at their reception, and confirmed and &s;worne &s;olemnely by the three E&s;tats of Scotland in &s;undry Parlaments:<NOTE N="(i)" PLACE="marg">In the confe&s;sion of Fayth of the Mini|&s;ters of Scotland.</NOTE> <HI>Therfore who&s;oeuer re&s;erueth and worshippeth tho&s;e Sacraments</HI> (meaning Bapti&s;me, and the Supper of the Lord) <HI>procureth to him&s;elfe damnation.</HI> For &s;ince the Mini&s;ters belieue, that the Supper of the Lord is but an Image and figure of Chri&s;t, in knee|ling before &s;uch figures, the Commandement of God, ac|cording to their tran&s;lation, is tran&s;gre&s;&s;ed. As al&s;o the &s;econd Commandement, <HI>Thow shall not take the name of the Lord thy God in vayne,</HI> is lykewi&s;e tran&s;gre&s;&s;ed by the Mini|&s;ters, they hauing &s;worne &s;olemnely not to receaue knee|ling vnder the payne of eternall damnation: yet now haue receaued the &s;ame again&s;t their former Oath, and &s;o haue broken both the fir&s;t and &s;econd Commandement of God, by committing both Idolatry and periury.</P>
</DIV3>
</DIV2>
<DIV2 N="4" TYPE="chapter">
<PB N="37" REF="56">
<ARGUMENT>
<HEAD>The 6. &amp; 7. Article.</HEAD>
<P N="1"><HI>1.</HI> That the custome of the Catholik Church in this fir&s;t Age, was to honour the Saints in Heauen.</P>
<P N="2"><HI>2.</HI> And to pray vnto them.</P>
</ARGUMENT>
<HEAD>CHAP. IIII.</HEAD>
<P>_SEING by the Law of God, and Nature, Honour is due to Excellency, there mu&s;t be &s;o many kinds of ho|nour, as there be kinds of excellency, which are three. The fir&s;t is, of God, which is infinit, for the excellency of God mu&s;t be infinite. The &s;econd ex|cellency is &s;upernaturall, yet created, as that of grace and glorie. The third is, humane, or naturall, con&s;i&s;ting in naturall gifts, or worldly dignity. To the&s;e three kynds of excellency pertaine three kynds of honour, The fir&s;t,<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> Di|uine, due to God only, which we call, <HI>Latria.</HI> The &s;econd belongeth to Saints and holy things, as eleuated by God aboue the cour&s;e of nature, and this is called, <HI>Dulia,</HI> and <HI>Hy|perdulia.</HI> The third is, <HI>Ciuill honour,</HI> due to men according to their naturall qualities. The fir&s;t is due to God only, the &s;econd is due to the Saints in heauen, as to the glo|rious &s;eruants of God, being now in glory with him. And notwith&s;tanding that the outward actions of kneeling, bowing, ki&s;&s;ing, praying &amp;c. be indifferently giue~ to God, to the Saints, and ciuill men; yet the intention and mind of him who doth tho&s;e outward actions di&s;tingui&s;heth the &s;ame: for kneeling to God is diuine wor&s;hip: kneling to Saints is an inferiour pious wor&s;hip or honour; kneeling to a mortall King is ciuill honour. The two la&s;t alwayes tending to the honour and glory of God, who will be ho|noured
<PB N="38" REF="57"> in his Saints &amp; creatures, conforme to that &s;aying of the Scripture, <HI>Gloria haec est omnibus &s;anctis eius.</HI></P>
<P N="2">2. This doctrine is confirmed by the holy Fathers, &s;pecially by S. Augu&s;tine, who &s;ayeth:<NOTE N="(a)" PLACE="marg">Lib. <HI>10</HI> co~t Fau&s;t. c. <HI>21.</HI></NOTE> <HI>We honour Mar|tyrs with that worship of loue and &s;ociety; wherwith holy men are worshipped in this lyfe, who&s;e heart we perceaue is prepared to like &s;ufferance for the Euangelical verity: But Martyrs more deuoutly, by how much more &s;ecurely, after all vncertaynties are ouercome, &amp; with how much more confident pray&s;e, we preach them now victori|ous in a more happy lyfe, then others yet fighting in this life. But with that worship,</HI><NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>which in Greeke is called Latria, which in Latin can|not be expre&s;&s;ed by one word, we neyther worship, nor teach to be worshipped but one God. And for &s;o much as offering of Sacrifice per|taine h to this worship (wherof they are called Idolaters, that offer &s;acrifice to any Idols) we by no meanes offer any &s;uch thing, nor teach to be off<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ed, eyther to any Martyr, or ble&s;&s;ed Soule, or holy angell</HI> May S. Augu&s;tine &s;peake more plainly again&s;t the Prote&s;tant<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> The &s;ame teacheth other Doctours:<NOTE N="(b)" PLACE="marg">Theod. l. <HI>8.</HI> ad Graecos. Beda in Luc. <HI>4.</HI> an|te medium.</NOTE> <HI>Our Lord hath depry|ued fal&s;e Gods of the honour they had in Temples, and in place of them, cau&s;ed his Martyrs to be honored, yet not in the &s;ame manner, for we neyther bring ho&s;tes nor libaments to Martyrs, but honour the~ as holy men, and most deare freinds of God.</HI></P>
<P N="3">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 &s;aue vs, or as the chiefe Authors of any gift or grace be&s;towed vpon vs. For we acknowledge <HI>only God,</HI> to be the &s;upreme Author and fountaine of all naturall and &s;upernaturall fauours, of grace and glorie. Secondly, we pray not to Saints as <HI>Mediatours of our redemption,</HI> but, <HI>of Interce&s;sion only:</HI> for our Mediatour and Aduocat of redemption is only Chry&s;t Ie&s;us, as the Apo&s;tle &s;ayth:<NOTE N="(c)" PLACE="marg">1. <HI>Ioan.</HI> 2. <HI>v.</HI> 1.</NOTE> <HI>If any man &s;inne, we haue an Aduocate with the Father, Ie&s;us Chryst the Iust; and he is the reconciliation for our &s;innes.</HI> And agayne:<NOTE N="(d)" PLACE="marg">1. <HI>Tim.</HI> 2. <HI>v.</HI> 5.</NOTE> <HI>There is one God &amp; one Mediator betwixt God and man, which is the man Chri&s;t Ie&s;us.</HI> Which place though corrupted by the Mini&s;ters, yet &s;peaketh only of <HI>the Mediatour of Redemption:</HI> for the Scripture witne&s;&s;eth playnly, that Moy&s;es was Mediatour betwixt God and the
<PB N="39" REF="57"> Iewes:<NOTE N="(e)" PLACE="marg"><HI>Galat.</HI> 3. <HI>v.</HI> 19.</NOTE> <HI>For the Law was ordeyned by Angels in the hand of a Mediatour.</HI> Wherby the Bible auerreth a <HI>Mediatour of inter|ce&s;sion,</HI> be&s;ides Chri&s;t Ie&s;us. And this is the rea&s;on wherfore we Catholikes euer addre&s;&s;e all our petitions to Saintes or Angels with this conclu&s;ion: <HI>per Dominum no&s;trum Ie&s;um Christum filium tuum &amp;c.</HI> declaring therby that Chry&s;t is only our Aduocat or Mediator of Redemption, and that the Saints in heauen, are but interce&s;&s;ours be&s;ides the holy Trinity for vs; yea when the Mini&s;ter is de&s;yred to pray for any friend, he is made therby <HI>Mediator of interce&s;sion,</HI> though he be a &s;infull man, and of little credit with God, yea per|haps of none, in re&s;pect of the Saints of Heauen, who are in the e&s;tate of glorie, and without &s;pot of &s;inne.</P>
<P N="4">4. I conclude then, that the Catholike Church &s;ayth to God only, <HI>haue mercy on vs, &s;aue vs, forgiue vs our &s;innes &amp;c.</HI> And to the Saints, <HI>Pray for vs.</HI> And if any Catholike &s;ay to any Saint <HI>&s;aue me,</HI> his meaning is, that the Saint &s;aue him by his prayers to God: &s;o we call &s;ometymes the Ble&s;&s;ed Virgin Marie our hope, life, refuge, becau&s;e the brought forth our hope, life, and refuge Chri&s;t Ie&s;us. Or becau&s;e by her interce&s;&s;ion &s;he may procure our life and &s;aluation: and in this we follow the practi&s;e of the Scripture. For S. Paul calleth the The&s;&s;alonians,<NOTE N="(f)" PLACE="marg">1. <HI>The&s;&s;.</HI> 2. <HI>v.</HI> 19.</NOTE> <HI>his hope, his ioy, his crown of glorie.</HI> And he calleth Timothy, the &s;aluation of others,<NOTE N="(g)" PLACE="marg">1. <HI>Tim.</HI> 4. <HI>v.</HI> 16.</NOTE> <HI>This doing thou shal &s;aue thy &s;elf &amp; them that heare thee.</HI> And playnly Iob doth pray vnto the Angels according to S. Augu&s;tins expo&s;ition and meaning, when he &s;ayeth,<NOTE N="(h)" PLACE="marg">Iob. <HI>18.</HI> v. <HI>21.</HI> S. Augu|&s;tin in his annotati|ons vpon Iob.</NOTE> <HI>Haue pitty vpon me, haue pitie vpon me (o yee my freinds) for the hand of God hath touched me</HI> And in my Iudgeme~t S. Augu&s;tines opinion alone in this place &s;hould be preferred before the new vp|&s;tart Mini&s;ters dreames and expo&s;itions. For the text &s;he|weth that Iob his vi&s;ible and &s;ecret freinds had left him:<NOTE N="(i)" PLACE="marg"><HI>Iob.</HI> 19. <HI>v.</HI> 19.</NOTE> <HI>All my &s;ecret friends abhorred me; &amp; they whome I loued, are turned against me.</HI></P>
<P>Fir&s;t then it is manife&s;t by the te&s;timonyes of the Bible, that the Angels and Saints in Heauen praye for vs:<NOTE N="(k)" PLACE="marg"><HI>Zach.</HI> 1. <HI>v.</HI> 12.</NOTE> <HI>Then the Angell of our Lord an&s;wered and &s;aid: O Lord of hosts, how long wilt thou he vnmercifull to Ieru&s;alem, and to the
<PB N="40" REF="58"> Cittyes of <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">uda, with whome thou hast bene di&s;plea&s;ed nou<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> the&s;e three&s;core and ten yeares.</HI> It is certayn lykewi&s;e that the Saints in Heauen are equall to the Angles,<NOTE N="(l)" PLACE="marg"><HI>Luc</HI> 10. <HI>v.</HI> 16.</NOTE> <HI>For they can do no more, for as much as they are equall to the Angels, and are the &s;onnes of God, &s;ince they are the children of the re&s;urrection,</HI> both their the Angels, and Saints pray for vs.</P>
<P>Secondly, it is lawful to vs to pray to the Angels or Saints in Heauen, according to the example of the holy Patriarch Iacob:<NOTE N="(m)" PLACE="marg"><HI>Gen.</HI> 48 <HI>v</HI> 16.</NOTE> <HI>The Angel which hath delyuered me from all euill, ble&s;&s;e the children, and let my name be named vpon them, and the name of my father Abraham &amp; I&s;aac, that they may grow as fish into a multitude in the midst of the earth.</HI> Co~forme to the which example of Iacob, S. Athana&s;ius (who was thirteene hun|dreth yeares &s;ince) prayeth to the Ble&s;&s;ed virgin Marie thus:<NOTE N="(n)" PLACE="marg">Serm. de dripara.</NOTE> <HI>Inclyne thy eares to our praiers and forget not thy people. O Lady, Mistres, Queene and Mother of God pray for vs.</HI> And S. Augu&s;tine:<NOTE N="(o)" PLACE="marg">Serm. <HI>18</HI> de &s;an|ctis.</NOTE> <HI>O Ble&s;&s;ed Marie, receaue our prayers, obtayne our &s;uits, for thou art the &s;peciall hope of &s;inners.</HI></P>
<P>Thirdly, Iob was coun&s;elled to pray to the Saints:<NOTE N="(p)" PLACE="marg"><HI>Iob.</HI> 5. <HI>v.</HI> 1.</NOTE> <HI>Call if there be any who will an&s;were thee, and turne to &s;ome of the Saints:</HI> which place the Mini&s;ters haue filthily corrupted in tran&s;lating it, by way of interrogation, <HI>And to which of the Saints wilt thou turne?</HI></P>
<P N="5">5. Now I would aske of the Mini&s;tery to giue me &s;o playne &amp; expre&s;&s;e words of the Bible that make for the~. Secondly, &s;ince they abu&s;e the poore people, &s;aying: that they preach nothing, that they belieue nothing but the expre&s;&s;e and playne word of the Bible, in what part of the Bible are the&s;e poynts of their faith to be found, <HI>There is no inuocation of Saints? The Saints do not heare our prayers.</HI> And a|gayne: <HI>It is agayn&s;t the honour of God to pray to Saints.</HI> For their Bla&s;phemous propo&s;itio~s are no wi&s;e in the expre&s;&s;e word of the Bible. How then &s;hall they proue them out of the Bible? By nece&s;&s;ary con&s;equence, &s;ay they. But tho&s;e ne|ce&s;&s;airie con&s;equences are not infallible, but erroneous, and not the word of God, &amp; con&s;eque~tly we make no &s;uch ac|compt of their fooli&s;h and newfangled co~&s;equences, as of tho&s;e of the holy Fathers of this fir&s;t Age. Let vs heare the~.</P>
<DIV3 N="1" TYPE="section">
<PB N="41" REF="58">
<HEAD>The Te&s;timonyes of the holy Fathers of this first Age, Concerning praying to the Saints in Heauen, and honouring of them. <HI>The fir&s;t Section.</HI></HEAD>
<P>SAINT Diony&s;ius Areopagita:<NOTE N="(a)" PLACE="marg">Eccle&s;. Hierarch. c. <HI>7.</HI> parte <HI>3<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</HI> ante med.</NOTE> <HI>Dico autem, oracula &s;equutus vbi&abque;, plan&egrave; vtiles e&s;&s;e in hac vita Sanctorum preces, hoc modo &s;i quis Sanctorum numerum amore incen&s;us, &amp; ad corum par|ticipationem pi&egrave; affectus tanquam propriae con&s;cius exiguitatis, quem|piam Sanctorum roget &s;ibi fieri adiutorem &amp; comprecatorem, vtilita|tem omnino ex eo con&s;equetur omni vtilitate &s;uperiorem.</HI> That is: I &s;ay, following the holy Scriptures, that the prayers of the Saints are mo&s;t profitable for vs &amp;c. And in the nynth Chapter of the &s;ame booke he witne&s;&s;eth: That S. Michael the Archangel was giuen by God as a protectour to the Ie|wes to a&s;&s;i&s;t them, and to pre&s;ent their prayers to God: yea the &s;ame holy Father auoweth euery particular ma~ to haue his owne Angell who doth offer our prayers vnto God, and knoweth our nece&s;&s;ityes, as witne&s;&s;eth the holy An|gell of Cornelius, who &s;aid to him:<NOTE N="(b)" PLACE="marg"><HI>Act.</HI> 10. <HI>v.</HI> 4.</NOTE> <HI>Thy prayers and thy almes are come vp into remembrance before God.</HI> Which place &s;heweth that the Angels, and con&s;equently the Saints in Heauen know our prayers, our nece&s;&s;ityes, and good workes. The &s;ame holy Father witne&s;&s;eth, that the pray|ers of the Saints in heauen help, not only tho&s;e in this life, but al&s;o the faithfull departed out of this life:<NOTE N="(c)" PLACE="marg">Loco &s;upra cit.</NOTE> <HI>Qu&ograve;d autem &amp; iu&s;torum preces etiam in hac vita, nedum po&s;t mortem, ijs duntaxat pro&s;int, qui &s;acris precibus digni &s;unt, verae oraculorum traditiones nos edocent.</HI></P>
<P N="2">2. S. Clement witne&s;&s;eth the &s;ame:<NOTE N="(d)" PLACE="marg">Lib. <HI>5.</HI> Con&s;t. A|po&s;t. c. <HI>8.</HI> edit. Tur|ria~. Graec. &amp;c. <HI>7.</HI> La|tin.</NOTE> <HI>De Martyribus ver&ograve; praecipimus vobis, vt in omni honore &s;int apud vos, vt apud nos fuerunt Iacobus Epi&s;copus, &amp; Condiaconus no&s;ter Stephanus: hos enim &amp; Deus beatos fecit, &amp; viri &s;ancti honorarunt, &amp; fuerunt puri omnis delicti, &amp; ne&abque; ad peccatum flecti, ne&abque; a virtute detorqueri potuerunt, quorum non &s;unt dubiae laudes, de quibus Dauid aiebat, Pretio&s;a in co~&s;pectu Domini mors &s;anctorum eius &amp;c.</HI> And a litle after, this
<PB N="42" REF="59"> holy Father inuiteth vs to keep holy the Fe&s;tiuall dayes of the Saints in heauen, in praying to them, and calling for their help:<NOTE N="(e)" PLACE="marg">Lib. <HI>8.</HI> Con&s;tit. Apo&s;tol. c. <HI>33.</HI></NOTE> <HI>In diebus Apostolorum vacent. Magistri enim vestis fuerunt ad docendum vos de Chri&s;to, vobi&s;&abque; Spiritum Sanctum de|derunt. In die Stephani Protomartyris item vacent: ac reliquis die|bus Sanctorum Martyrum, qui Christum vitae &s;uae antepo&s;uerunt.</HI> And in another place he coun&s;elleth vs to call vpon, and inuocate the holy Martyrs,<NOTE N="(f)" PLACE="marg">Lib. <HI>8.</HI> con&s;t. Ap. c. <HI>13.</HI> Martial. ep. ad Bur|degal. c. <HI>3.</HI> d</NOTE> <HI>Memoremus Martyres &s;a~ctos, vt mereamur certaminis eorum participes fieri.</HI></P>
<P N="3">3. S. Martialis fir&s;t Bi&s;hop of Burdeaux, &s;ent thither by S. Peter the Apo&s;tle, witne&s;&s;eth likewi&s;e, that holy Aultars were erected to God in S. Stephens name, where Ma&s;&s;e was &s;aid to God, and prayers to S. Stephen, to the end he &s;hould pray for the Catholike Church: conforme to that which S. Augu&s;tine wy&s;elie wryteth:<NOTE N="(g)" PLACE="marg">Serm. <HI>17.</HI> deverb. Apo&s;t. prope ini|tium.</NOTE> <HI>Iniuria e&s;t pro Martyre orare, cuius nos debemus orationibus commendari.</HI></P>
<P N="4">4. S. Peter witne&s;&s;eth the &s;ame in the holy Ma&s;&s;e, which he was accu&s;tomed to &s;ay, and which hath bene famous through all Chri&s;tendome the&s;e &s;ixteene hundreth yeares, where S. Peter prayeth:<NOTE N="(h)" PLACE="marg">Litur. Pet. ante med.</NOTE> <HI>Libera nos quae &s;umus Domine ab omni malo prae&s;e~te ac futuro, interce&s;sionibus immaculata &amp; glorio&s;ae Dominae no&s;tra Deiparae, &s;emper&abque; Virginis Mariae &amp;c.</HI> That is, Delyuer vs, we pray the O Lord, from all euill pre&s;ent and to come, by the interce&s;&s;ion of the Ble&s;&s;ed &amp; Immaculate Virgin <HI>Marie &amp;c.</HI> And a litle before, <HI>Be boun|tifull vnto vs, O Lord, by the interce&s;sion of the Ble&s;&s;ed virgin Marie, and of all the Saints in heauen.</HI></P>
<P N="5">5. S. Iames the Apo&s;tle witne&s;&s;eth the &s;ame in his Ma&s;&s;e, famous &s;pecially among&s;t the Grecians to this day:<NOTE N="(i)" PLACE="marg">In Lit. Iacob. Mi|nor.</NOTE> <HI>Commemorationem agamus &s;ancti&s;simae, Immaculatae, glorio&s;i&s;|&s;imae, benedicta Dominae no&s;trae Matris dei &amp; &s;emper Virginis Mariae, at&abque; omnium Sanctorum &amp; iustorum, vt precibus &amp; interce&s;sionibus eorum omnes mi&s;ericordiam con&s;equamur.</HI> I pretermit to &s;et down other te&s;timonyes, &s;ince the practi&s;e of the Catho|like Church (to pray to Saints) in this Age, was &s;o vni|uer&s;all, that no heretike did call it in doubt, before Vigi|lantius, who being foure hundreth yeares after Chri&s;t, is condemned by the holy Fathers, yea by the Prote&s;tants
<PB N="43" REF="59"> them&s;elues, as a manife&s;t and Idolatrous heretike.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>That the Mini&s;ters haue corrupted the Bible in &s;undry places, which proue the Inuocation of Saints. <HI>The &s;econd Section.</HI></HEAD>
<P>THE Catholike Church, and all antiquity readeth to the honour of the holy Apo&s;tles and Saints in heauen that &s;aying of the Prophet Dauid (who as a Prophet did fore&s;ee the honour which the Catholike Church was to giue to the Saints in heauen)<NOTE N="(a)" PLACE="marg"><HI>P&s;a</HI> 138 <HI>v</HI> 16. <HI>al.</HI> 130 <HI>v.</HI> 17.</NOTE> <HI>Nimis honorificati &s;unt amici tui Deus.</HI> That is; <HI>Thy freinds O God, are become exceeding ho|norable, Their Princedome is exceedingly strengthned.</HI> Now to make this place ob&s;cure to the Reader and to take away the force of both the Hebrew &amp; Greeke words, the Mini&s;ters haue bla&s;phemou&s;lie tran&s;lated thus:<NOTE PLACE="marg">Regeka.</NOTE> <HI>How deare therfore are thy thoughts vnto me O God, how great is the &s;umme of them?</HI> Doth not the Hebrew word make more for vs, and &s;ignifie, <HI>friends?</HI> Doth not S. Hierome (who alone did vnder&s;tand better the Hebrew toung, them all the Mini&s;ters together) tran&s;late <HI>friends?</HI><NOTE PLACE="marg"><GAP DESC="foreign"></NOTE> Doth not the Greeke text put it out of doubt, &s;ince it is according to our ancient Latin tran&s;lation <HI>Thy friends O God?</HI> why do ye hunt after noueltyes and for|&s;ake the troden path of antiquity, and pa&s;&s;e the bounds, which our holy Forefathers haue appoynted, preferring your owne imaginations and new deuy&s;es, euen there where yee cannot pretend iu&s;tly eyther the Hebrew or the Greeke, where it is,<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>their princedome is exceedinglie &s;trengthned,</HI> and not, <HI>how great is the &s;umme of them.</HI></P>
<P N="2">2. But this newfangled &s;ingularity in the bla&s;phe|mous tran&s;lations of our Mini&s;ters &s;hall better appeare in their dealing about our Ble&s;&s;ed Lady, who&s;e honour they haue &s;oght &s;o many wayes to dimini&s;h, and deface, with their Mai&s;ter Iohn Caluin, who bla&s;phemou&s;ly and wor&s;e then the Deuils them&s;elues, &s;peaketh of the Ble&s;&s;ed virgin:<NOTE N="(b)" PLACE="marg">Cal. in Luc. c. <HI>1.</HI> v. <HI>38.</HI> prin|ted by Ro|bert E&s;tien|ne an. <HI>1568.</HI></NOTE> <HI>Videtur Sancta virgo non minus malign&egrave; restringere Dei poten|tiam, qu&agrave;m prius Zacharias.</HI> And a little after: <HI>Ne&abque; ver&ograve; mag|nopere laborandum e&s;t, vt eam purgemus ab omni vitio.</HI></P>
<P N="3"><PB N="44" REF="60">3. In the fir&s;t Chapter of S. Luke, it is &s;aid of the Ble&s;&s;ed Virgin Marie:<NOTE N="(c)" PLACE="marg">Luc. <HI>1.</HI> v <HI>28.</HI> In greeke <GAP DESC="foreign">. Maldonat in primum Luc. c.</NOTE> <HI>Hayle Mariefull of grace, our Lord is with thee,</HI> in Latine: <HI>Aue gratia plena;</HI> which tran&s;lation the holy Fathers of the Latin Church haue con&s;tantly kept, a<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> Maldonate &s;heweth. But our Mini&s;ters haue found out a new kynd of tran&s;lation, <HI>Haile thou that art freely beloued,</HI> making the ble&s;&s;ed Virgin le&s;&s;e in fauour with God, then S. Iohn the Bapti&s;t, of whom it is &s;aid:<NOTE N="(d)" PLACE="marg"><HI>Luc.</HI> 1. <HI>v.</HI> 15.</NOTE> <HI>And he shall be filled with the holy Gho&s;t:</HI> Inferior to S. Steuen,<NOTE N="(e)" PLACE="marg"><HI>Act.</HI> 7. <HI>v.</HI> 55.</NOTE> <HI>who was full of the holy Gho&s;t.</HI> Yet their Marioma&s;tikes will not haue the ble&s;&s;ed Virgin Marie, <HI>full of grace.</HI> How can the&s;e Mini|&s;ters be friends to God, who thus di&s;grace the Mother of God? They are &s;worne enemyes not only to the Greeke text, but al&s;o to the Syriake in this poynt, which the Angell v&s;ed: <HI>Schelom lech, Maleiath taibuthoi.</HI> That is: <HI>Pax tecum, O plena gratia. Peace vnto thee, O full of grace.</HI> Will any wy&s;eman more belieue ignorant Mini&s;ters, rather then S. Ambro&s;e who calleth the ble&s;&s;ed Virgin,<NOTE N="(f)" PLACE="marg">Lib. de Spir. &s;anct. cap. <HI>7.</HI></NOTE> <HI>Gratia plena?</HI> Then S. Augu&s;tine who prayeth to the ble&s;&s;ed Virgin thus:<NOTE N="(g)" PLACE="marg">Serm. <HI>18</HI> de te~p. &amp; l. <HI>2.</HI> de &s;ymb. ad Catech.</NOTE> <HI>Aue gratia plena, Dominus tecum: Dominus tecum, &s;ed plu&s;quam me|cum &amp;c.</HI> And agayne: <HI>Audite Gabrielem Angelum eam &s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">lutan|tem, Aue gratia plena dominus tecum?</HI> Then S. Hierome who lykewi&s;e prayeth and calleth her, <HI>gratia plena?</HI> Then Beda:<NOTE N="(h)" PLACE="marg">In c. <HI>1.</HI> Luc.</NOTE> <HI>Bene gratia plena vocatur, quae nimirum gratiam, quam nulla meruerat a&s;&s;equitur, vt ip&s;um videlicet gratiae concipiat, &amp; generet au|ctorem?</HI></P>
<P N="4">4. As for the Greeke Fathers, they lykewy&s;e called her vniuer&s;ally full of grace:<NOTE N="(i)" PLACE="marg">Athan. hom. de Deipara, <GAP DESC="foreign">.</NOTE> S. Athana&s;ius,<NOTE N="(k)" PLACE="marg">Epiph. haere&s;. <HI>78.</HI> <GAP DESC="foreign">.</NOTE> Epiphanius Theophilactus, and &s;undry others, whome we &s;hould be|lieue to be more skilfull in the Greeke their naturall ton|gue, then the Mini&s;ters can be, who of malice that they cary to the ble&s;&s;ed Virgin, tran&s;late other words of the &s;ame nature and forme otherwy&s;e, for thy tran&s;late:<NOTE N="(l)" PLACE="marg"><HI>Luc.</HI> 16. <HI>v.</HI> 20.</NOTE> <GAP DESC="foreign">, <HI>Full of &s;ores,</HI> yet they will not tran&s;late <GAP DESC="foreign">, <HI>full of grace.</HI></P>
<P N="5">5. Secondly, out of their di&s;like of inherent inward &s;upernaturall grace of God giuen to the ble&s;&s;ed Virgin, they tran&s;late thus:<NOTE N="(m)" PLACE="marg">Serm. de Annu~t.</NOTE> <HI>Feare not Marie, for thou ha&s;t found
<PB N="45" REF="60"> fauour with God,</HI> in&s;teed of tran&s;lating with all antiquity, <HI>Feare not Marie, for thou hast found grace with God: Ne timeas Ma|ria inuenisti enim gratiam epud Deum,</HI> as S. Bernard &s;ayth:<NOTE N="(n)" PLACE="marg">Serm. de Ann<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">~t.</NOTE> <HI>Ne timeas Maria, inuenisti enim gratiam apud Dominum; quantam gratia~? gratia~ plenam, gratia~ &s;ingulare~ &amp;c.</HI> The Syriake text is playnly for vs, <HI>Schcachethi ger tobutha leuath eleho:</HI> For thou ha&s;t found grace before God. Caluin the &s;worne enemy to God, and the B. Virgin, Beza his beloued Father in Chri&s;t, our fir&s;t Mini&s;ters branded Doctour will no wayes &s;uffer the B. Virgin to be called full of grace. For he wry|teth of her, that<NOTE N="(o)" PLACE="marg">In c. <HI>2.</HI> Luc. v. <HI>35.</HI></NOTE> <HI>she doubted in her faith.</HI> Agayne: <HI>That she preferred her &s;elfe to God.</HI> And, <HI>that Christ made no accompt that the B. Virgin was his Mother.</HI> And, <HI>that Christ thought her not worthy to be his Mother.</HI> But let vs leaue the&s;e abhominable bla&s;phemyes of Caluin the Capitane of Puritanes, and &s;ee rather what S. Augu&s;tin &s;ayth of this B. Virgin.<NOTE N="(p)" PLACE="marg">De nat. &amp; grat. c. <HI>36.</HI> vid. S. Thom. <HI>3.</HI> part. q. <HI>27.</HI> art. <HI>4.</HI></NOTE> <HI>Ex|cepta ita&abque; &s;ancta virgine</HI> (&s;ayth he) <HI>Maria, de qua propter honorem Domini nullam pror&s;us, cum de peccatis agitur, haberi volo questione~. Inde enim &s;cimus, quod ej plus gratiae collatum fuerit ad vincendum omne peccatum, quia concipere ac parere meruit enim, quem constat nullum habui&s;&s;e peccatum. Hac ergo virgine excepta, &s;i omnes Sanctos &amp; Sanctas congregare po&s;&s;emus, &amp;c. vna voce clamarent, Si dicimus quia peccatum non habemus, nos ip&s;os &s;educimus, &amp; veritas in nobis non e&s;t.</HI> Wherunto agreeth ancient and famous Sedulius a Scotti&s;h Poet, who was in the &s;ame age with S. Augu&s;tine: thus &s;ayth he.</P>
<Q><L>Et veluti &egrave; &s;pinis mollis ro&s;a, &s;urgit acutis,</L>
<L>Nil quod laedat habens, matre~que ob&s;curat honore:</L>
<L>Sic Euae de &s;tirpe &s;acra veniente Maria,</L>
<L>Virginis antiquae facinus noua virgo piaret.</L></Q>
<P><HI>And agayne:</HI><NOTE N="(q)" PLACE="marg">In ope|re Pa&s;chali lib. <HI>3.</HI></NOTE>
<Q><L>Salue &s;ancta parens enixa puerpera regem,</L>
<L>Qui caelum terram&abque; tenet per &s;aecula: Cuius</L>
<L>Numen &amp; aeterno complecteus omnia gyro,</L>
<L>Imperium &s;ine fine manet, quae ventre beato</L>
<L>Gaudia matris habens cum virginitatis honore,</L>
<L>Nec primam &s;imilem vi&s;a e&s;t, nec habere &s;equentem:</L>
<L>Sola &s;ine exemplo placui&s;ti femina Chri&s;to.</L></Q></P>
</DIV3>
</DIV2>
<DIV2 N="5" TYPE="chapter">
<PB N="46" REF="61">
<ARGUMENT>
<HEAD>The 8. and 9. Article.</HEAD>
<P N="1"><HI>1.</HI> That the Catholike Church in this fir&s;t Age, beleeued that there was a Purgatory.</P>
<P N="2"><HI>2.</HI> And was accu&s;tomed to pray for the &s;oules deteyned in Purgatory.</P>
</ARGUMENT>
<HEAD>CHAP; V.</HEAD>
<P>_HAVING maintayned the honour of our noble <HI>Patrones,</HI> the Glorious and triumphant <HI>Saints</HI> in heauen, their <HI>holy Images,</HI> the veneration of their <HI>Reliques:</HI> Now I come to defend the cau&s;e of our humble prayers made for the poore af|flicted &s;oules in <HI>Purgatory,</HI> which is the place of their puni&s;hment. Fir&s;t then we &s;tand not vpon the name, but vpholde the thinge it &s;elfe: that is, We Catholiks con&s;tantly belieue that there is a certaine place where &s;ome &s;oules of the Faithful after this lyfe are purged &amp; clen&s;ed, which place we call <HI>Purgatory.</HI> The Mini&s;ters contrary to our beliefe hold the&s;e propo|&s;itions as poynts of faith, nece&s;&s;ary to be belieued, <HI>There is no purgatory; The prayers for the dead are &s;uperfluous,</HI> and &s;uch like, which they &s;hall neuer be able to proue by the ex|pre&s;&s;e word of their owne corrupted Bible: but rather be|ing empty and voyd, to proue them again&s;t vs Catholiks by the expre&s;&s;e word, they are forced to giue vs, for the ex|pre&s;&s;e word of God, their nece&s;&s;ary con&s;equences, which in a word are nothing els but manife&s;t here&s;ies, and playne Idolatry, condemned in Arius a manife&s;t heretike, as S. Augu&s;tine,<NOTE PLACE="marg">Aug. l. <HI>16.</HI> de haere&s;. c. <HI>35.</HI> Epiph. Haere&s;. <HI>75.</HI></NOTE> and Epiphanius witne&s;&s;e, and &s;ome Prote|&s;tants them&s;elues auow. True it is, that we Catholiks haue not the expre&s;&s;e word for euery poynt of our Reli|gion, and we do not tye our &s;elues to that alone, but rather
<PB N="47" REF="61"> to the word of God, together with the con&s;equences and expo&s;itions of the holy Church, and Fathers, which hath the&s;e &s;ixteene hundreth yeares byn famous among&s;t all Na|tions. The Mini&s;ters contrary, promi&s;e to the poore people <HI>only the expre&s;&s;e word of God,</HI> &s;etting a &s;yde the expo&s;i|tions of the holy Church and Fathers: Yet in effect they giue nothing le&s;&s;e then he expre&s;&s;e word of God, but ra|ther for the word of God their owne con&s;equences, inuen|tions, and expo&s;itions, not making accompt of the anti|quity of the doctrine, of the holyne&s;&s;e of all our Fore-fa|thers. Can there be any excu&s;e in the day of Iudgment for tho&s;e men, who willingly &amp; wittingly prefer the expo&s;i|tions of the Mini&s;ters, before the con&s;tant and vniforme expo&s;ition of the holy Fathers? For example S. Augu&s;tine (who was aboue twelue hundreth yeares &s;ince) proueth <HI>Purgatory</HI> out of the&s;e words of the Prophet Malachie, who &s;peaking of the la&s;t penall Iudgement, &s;ayth thus:<NOTE N="(a)" PLACE="marg"><HI>Malac.</HI> 3. <HI>v.</HI> 2.</NOTE> <HI>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 &s;ope. And he shall &s;it downe to try and fine the &s;iluer: he shall euen fine the &s;onnes of Leui, and purifie them as gold and &s;iluer.</HI> S. Augu&s;tine (I &s;ay) hence doth infer Purgatory:<NOTE N="(b)" PLACE="marg">Aug. l. <HI>20.</HI> de ciuit. Dei c. <HI>25.</HI></NOTE> <HI>For the&s;e words</HI> (&s;ayth he) <HI>cannot &s;ignifie a &s;eparation only of the polluted from the pure in the last penall Iudgement &amp;c. but must intimate a purgation of the good, who haue need therof.</HI> The &s;ame S. Augu&s;tine praying to God, v&s;eth the&s;e words:<NOTE N="(c)" PLACE="marg">In P&s;al. <HI>37.</HI></NOTE> <HI>Purge me O Lord, in this lyfe, and make me &s;uch a one as shall not neede the amending fire.</HI> And agayne: He proueth Purgatory by a nece&s;&s;ary con&s;equence drawen out of tho&s;e words of the Prophet I&s;ay:<NOTE N="(d)" PLACE="marg"><HI>I&s;a.</HI> 4. <HI>v.</HI> 4.</NOTE> <HI>Our Lord shall purge the dregs of the daughters of Sion, and shall wash the bloud of Hieru|&s;alem out of the mid&s;t therof, in the &s;pirit of Iudgement, and in the &s;pirit of combustion.</HI></P>
<P N="2">2. Secondly, S. Luke &s;peaking of Chri&s;t, maketh mention of a third place be&s;ydes Heauen &amp; Hell:<NOTE N="(e)" PLACE="marg"><HI>Act.</HI> 2. <HI>v.</HI> 24.</NOTE> <HI>Whom God hath rai&s;ed vp, and loo&s;ed the &s;orrowes of death, becau&s;e it was impo&s;sible that he should be holden by it.</HI> Out of which S. Augu|&s;tin draweth this con&s;equence and expo&s;ition:<NOTE N="(f)" PLACE="marg">Lib. <HI>12.</HI> de gen. ad lit. c. <HI>13.</HI> &amp; Epi&s;t. <HI>99.</HI> ad Euod.</NOTE> <HI>It is belie|ued the &s;oule of Chri&s;t to haue de&s;cended to the place where &s;inners are
<PB N="48" REF="62"> punished, <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">o relea&s;e them of their torments, whome he in his hidden i<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;ti<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e thought worthy to be relea&s;ed. Otherwi&s;e I &s;ee not how to ex|po<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e that text &amp;c. For neyther Abraham, nor the poore man in his bo&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">me, that is in the &s;ecret of his quyet re&s;t, was reteyned in &s;orrowes:</HI> a<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">owing, that Purgatory was con&s;tantly and vniuer&s;ally belieued in his tyme.</P>
<P N="3">3. Thirdly, S. Paul &s;pake plainely of the fire of Pur|gatory:<NOTE N="(g)" PLACE="marg">1 <HI>Cor.</HI> 3 <HI>v.</HI> 13.</NOTE> <HI>Euery mans worke shall be made manife&s;t: for the day shall declare it, becau&s;e it shalbe reuealed by the fyre: and the fire shall try euery mans worke of what &s;ort it is; if any mans worke that he hath built vpon, abyde, he shall receaue wages; if any mans worke burne, he shall haue lo&s;&s;e, but he shall be &s;aued him&s;elfe, neuertheles yet as it were by the fire.</HI> Where three kynds of fire are a&s;&s;igned. 1. The generall fire, which goeth before the day of Doome. <HI>It shalbe reuealed in fire.</HI> The &s;econd fire, the tryal of Gods Iudgement, <HI>The worke of euery one of what kynd it is, the fire shall trie.</HI><NOTE PLACE="marg">Orig hom. o in c. <HI>15.</HI> Exod. Cyp. l. <HI>4.</HI> ep. <HI>2.</HI> ad Anton. Ambro&s;. in hunc loct<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">m. Augu&s;t. in P&s;al. <HI>17.</HI></NOTE> Thirdly, he co~cludeth of the fire of Purgatory, <HI>he shallbe &s;aued, yet &s;o as by fire.</HI> Which place Origen, S. Cyprian, S. Ambro&s;e, S. Augu&s;tine, expound of the fire of Purgatory (with whome all the Greeke and Latin Fathers, after long di&s;putation agree in auowing Purgatory, in the generall Councell of Flore~ce.) <HI>Why are &s;ome &s;aid to be &s;aued by fire,</HI> &s;ayth S. Augu&s;tine? <HI>becau&s;e they build vpon the foundation, hay, wood, stubble: but if they would build gold, &s;iluer, and pretious &s;tones, they might be &s;ecure from both fyres, not only from that euerlasting, which shall torment the impious eternally, but from that which shall amend them, who shall be &s;aued by fyre &amp;c. Euen &s;o truely, although they be &s;aued by fire, yet that fire will be more paynfull and grieuous, then any thing that can be &s;uffred in this life.</HI> And agayne &s;o plainly, that no vnpa&s;&s;ionat man may doubt of S. Augu&s;tines Re|ligion in this poynt:<NOTE N="(h)" PLACE="marg">Lib. <HI>2.</HI> de Gen. cont. Ma|nich. c. <HI>20.</HI></NOTE> <HI>He who hath not happily tilled his field, but hath &s;uff<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ed it to be ouergrowen with thornes, hath in this lyfe the malediction, and cur&s;e of the earth in all his works, and after this lyfe he shall haue eyther the fire of Purgatory, or euerlasting payne:</HI> Et po&s;t hanc vitam habebit vel ignem purgationis, vel vitam aeternam. And before S. Augu&s;tine, S. Gre|gory N<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;&s;ene: <HI>Man after &s;inne in many toyl&s;ome labours ought to be exerci&s;ed, that taught by experience, he might returne to his first
<PB N="49" REF="62"> happine&s;&s;e, all vitious affections being purged, eyther in this world by a &s;ober cour&s;e of lyfe &amp;c. or after our departure hence, by the fornace of Purgatory fire.</HI></P>
<P N="4">4. Caluin the prime Puritan Mini&s;ter and Apo&s;tata, forced by the truth and verity, confe&s;&s;eth that the cu&s;tome to pray for the &s;oules in Purgatory, was in v&s;e long before S. Augu&s;tine, to who&s;e tyme inclu&s;iu&egrave;, he auoweth the Church of Rome to haue bene the pure, true, and &s;incere Church of God:<NOTE N="(i)" PLACE="marg">Calu. l. <HI>4.</HI> c. <HI>2.</HI> In&s;t. num. <HI>2.</HI> &amp; <HI>3.</HI> Edit. Gallic.</NOTE> <HI>It is ou<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> of Controuer&s;ie</HI> (&s;ayth Caluin) <HI>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 ancie~t doctours.</HI> The very words of Caluin co~cerning the for&s;aid cu&s;tome of praying for the dead are:<NOTE N="(k)" PLACE="marg">Pag. <HI>1101</HI> Opu&s;|cul. edit. Geneis. Gallic. in fol. per Baptistam Pinereul.</NOTE> <HI>I deny not but the prayers for the dead were in v&s;e with Chry&s;ostome, Epiphanius, Augu&s;tin, and others, who receaued it from their Forfathers.</HI> And a|gayne:<NOTE N="(l)" PLACE="marg">Lib. <HI>3.</HI> In&s;t. c. <HI>5.</HI> num. <HI>10.</HI></NOTE> <HI>Thirteene hundreth yeares from hence the custome was to pray for the dead.</HI> And Luther him&s;elf, yet euer with the &s;pirit of contradiction:<NOTE N="(m)" PLACE="marg">Tom. <HI>3.</HI> edit. VVitemb. ann. <HI>1558.</HI> fol. <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">68.</HI></NOTE> <HI>I belieue &s;trongly, that there is a purgatory, and I am ea&s;ely per&s;uaded 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 &s;ome &s;innes are forgiuen in Purgatory. I admit likewi&s;e that of the Ma|chahees, It is a holy and healthfull cogitation to pray for the dead that they may be loo&s;ed from their &s;innes.</HI> Which words the Mini|&s;ters haue pulled out of the Bible, though Luther receaued them as Canonicall.</P>
<P N="5">5. Be&s;ides the fore&s;aid places of the Scripture, I adde the&s;e to proue Purgatory, and Prayer for the dead:<NOTE N="(n)" PLACE="marg"><HI>Tobi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></HI> 4. <HI>v.</HI> 18.</NOTE> <HI>Set thy bread and thy wyne vpon the buriall of a lust man.</HI> Which place though corrupted by the Mini&s;ters, declareth the ancient cu&s;tome to haue bene among&s;t the Iewes, to giue almes to the poore, and nouri&s;h them to pray for the dead. Which cu&s;tome is yet kept throughout all Chri&s;tiandome in clo|thing and feeding the poore, called with vs, <HI>Salies.</HI> S. Chry|&s;o&s;tome maketh mentio~ therof, &s;aying:<NOTE N="(o)" PLACE="marg">Chry&s;. hom. <HI>32.</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> c. <HI>9.</HI> Matt.</NOTE> <HI>Why after the death of thy freinds dost thou inuite the poore ones? Why intreate&s;t thou the Prei&s;ts to pray for them? I know thou wilt an&s;were, To the end, that he who is dead, haue peace and rest.</HI> That the booke of
<PB N="50" REF="63"> Tobias is Canonicall, the Councell of Carthage holden anno 419. (be&s;ides the tradition of the holy Church) wit|ne&s;&s;eth playnly,<NOTE PLACE="marg">Lib. <HI>2.</HI> de Doct. Chri&s;t. c. <HI>8</HI></NOTE> wherof S. Augu&s;tine who was pre&s;ent at that Councell giueth this rea&s;on: Becau&s;e we haue no other a&s;&s;urance that the Books of Moy&s;es, the foure Go&s;pells, &amp; other books are the true word of God, but by the Canon and tradition of the Church: for the which cau&s;e the &s;ame Doctour vttered that famous &s;aying:<NOTE N="p" PLACE="marg">Cont. Epi&s;t fu~d. c. <HI>5.</HI></NOTE> <HI>That he would not belieue the Go&s;pell, except the authority of the Catholike Church moued him therunto.</HI></P>
<P N="6">6. S. Augu&s;tine out of that place of the Bible:<NOTE N="(q)" PLACE="marg"><HI>Matt.</HI> 12. <HI>v.</HI> 12.</NOTE> <HI>But he that shall &s;peake against the holy Ghost, it shal not be forgiuen him, neyther in this world, nor in the world to come:</HI> And other holy doctours inferre hereupon this con&s;equence:<NOTE N="(r)" PLACE="marg">De ciu. Dei l. <HI>22.</HI> c. <HI>13.</HI> l <HI>21.<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">4</HI> Greg. l. <HI>4.</HI> Dial. c. <HI>39.</HI></NOTE> <HI>That &s;ome &s;innes are remitted in the next life,</HI> and con&s;equently that there is a <HI>Purgatory.</HI> Should not with any rea&s;onable man S. Au|gu&s;tines con&s;equences be preferred to the Mini&s;ters drea|mes and new traditions? Since it &s;hall neuer be po&s;&s;ible to the Mini&s;ters to proue out of the expre&s;&s;e word of the Bible, that there is no Purgatory; no wy&s;e man will make accompt of their con&s;equences, but rather of the con&s;e|quences of the holy Fathers of this Age, wherof I will o|mit the te&s;timonyes of S. Clement, and of S. Martiall, both famous wryters in this fir&s;t Age, contenting my &s;elfe with S. Denys his te&s;timony.</P>
<DIV3 N="1" TYPE="section">
<HEAD>The te&s;timonyes of the Fathers of this fir&s;t Age, prouing Purgatory, and Prayer for the dead. <HI>The fir&s;t Section.</HI></HEAD>
<P>S. Denis manife&s;tly maketh mention of the cu&s;tome to pray for the faithfull decea&s;ed:<NOTE N="(a)" PLACE="marg">Eccl. Hierar. c. <HI>7.</HI> p. <HI>2.</HI> <GAP DESC="foreign">. &amp;c.</NOTE> <HI>Accedens deinde Diuinus antistes precem &s;acram &s;uper mortuum peragit: precatur oratio illa diuinam bonitatem, v<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> cuncta dimittat per infirmitatem humanam admi&s;&s;ae peccata defuncto, eum&abque; in luce statuat &amp; regione viuorum &amp;c.</HI> And a little after, he &s;heweth that &s;uch holy Prayers are only valuable for tho&s;e that dye in the bo&s;ome of the
<PB N="51" REF="63"> Catholike Church: <HI>Quod autem &amp; iu&s;torum preces etiam in hac vita nedum po&s;t mor<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">em, ijs &s;olum pro&s;int, qui d<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">gni &s;unt &s;acris pre|cibus, Scripturarum nos edocent verae traditiones.</HI> And a litle there after: <HI>De praedicta ante precatione quae Anti&s;tes &s;uper defuncto pre|catur, quaenam ad nos peruenerit a diuinis ducibus nostris traditio, di|cere nece&s;&s;e e&s;t.</HI> Wherby it is ea&s;y to be &s;eene by the te&s;timo|ny of this holy Father Patrone of France, &amp; di&s;ciple to S. Paul, that the Prayers for the dead, and the holy ceremo|nyes which the Catholike Church v&s;eth at burials of the decea&s;ed, are Apo&s;tolicall tradition, grounded vpon the holy word of God. Secondly that &s;uch prayers are profita|ble to tho&s;e who dye in the Catholike Church, &amp; in the grace of God.</P>
<P N="2">2. S. Matthew the Euangeli&s;t in the holy Ma&s;&s;e, which he v&s;ed to &s;ay, and which hath bene famous in all Chri&s;tendome the&s;e &s;ixtene hundreth yeares, hath therin the &s;ame prayers which we v&s;e this day at the holy &s;eruice:<NOTE N="(b)" PLACE="marg">Extat. tom <HI>6.</HI> bi|bliot. Pat. edit. ann. <HI>1589.</HI></NOTE> <HI>Memento domine dormientium Principum, Pontificum, Regum, Pa|triarcharum, Archiepi&s;coporum, Epi&s;coporum, Sacerdotum, Diacono|rum, Parentum nostrorum, &amp; omnium in recta fide quie&s;centium.</HI></P>
<P N="3">3. In S. Marke the Euangeli&s;t his Ma&s;&s;e, which is yet extant in that famous towne of Italie, called Venice, where the very Autograph it &s;elfe is to be &s;eene:<NOTE N="(c)" PLACE="marg">Extat. <HI>10.6.</HI> bibl. Pat. cit.</NOTE> <HI>Anima|bus patrum &amp; fratrum nostrorum, qui antea Chri&s;ti in &s;ide obdor|mierunt, dona requiem Domine Deus no&s;ter.</HI> That is, <HI>O Lord our God, giue re&s;t to the &s;oules of our parents and brethren, who died in the faith of Chry&s;t.</HI></P>
<P N="4">4. In S. Iames the Apo&s;tle his Ma&s;&s;e yet extant:<NOTE N="(d)" PLACE="marg">Litur. S. Iacob. Minor.</NOTE> <HI>Pro requie Patrum &amp; Fratrum nostrorum, qui ante nos dormierunt, dicamus omnes toto amino, domine Mi&s;erere.</HI> Finally Caluin the Arch-mini&s;ter of the Puritanes auoweth playnly, that the cu&s;tome to pray for the dead was mo&s;t ancient in the Ca|tholike Church.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<PB N="52" REF="64">
<HEAD>That the Mini&s;ters haue corrupted the Bible in &s;undry places, which proue Purgatory, or any third place. <HI>The &s;econd Section.</HI></HEAD>
<P>IT is to be remarked, that before the coming of Chri&s;t, the &s;oules of the lu&s;t did not a&s;cend vnto heauen after their departure, but remayned eyther in the place, called <HI>Limibus Patrum,</HI> or <HI>&s;inus Abrahae,</HI> without any paynes or tor|ments; or els in <HI>Purgatory</HI> where tran&s;itory torments were: The bad being alwayes condemned to hel where the eter|nall torments are:<NOTE N="(a)" PLACE="marg">Ad Hebr. <HI>9.</HI> v. <HI>8.</HI></NOTE> <HI>For the way vnto the holyest of all</HI> (&s;ayth S. Paul) <HI>was not yet opened, while as yet the fir&s;t Tabernacle was &s;tanding.</HI> That is, before the coming of Chry&s;t, and during the tyme of the fir&s;t Tabernacle, the way vnto the holye&s;t of all, that is, to Heauen, was not as yet opened, which after was only opened by the pa&s;&s;ion of Chri&s;t: after the which pa&s;&s;ion, the &s;oule of Chri&s;t went downe to tho&s;e parts where the &s;oules of the ancient Fathers were detay|ned, as in <HI>Limbus Patrum,</HI> and <HI>Purgatory,</HI> preaching vnto them their Redemption, conforme to that which the A|po&s;tle &s;ayth:<NOTE N="(b)" PLACE="marg">1. <HI>Pet.</HI> 3. <HI>v.</HI> 19.</NOTE> <HI>By the which al&s;o he went and preached to the &s;pirits, that were in pri&s;on.</HI> And conforme to that which we &s;ay in our belief, <HI>He de&s;cended into hell.</HI> The which name of Hell is giuen, by the holy Scripture and holy Fathers, to the place of the damned, &amp; al&s;o to tho&s;e two places <HI>Abraha~s bo&s;ome,</HI> and <HI>Purgatory,</HI> which the Apo&s;tle calleth the lowe&s;t parts:<NOTE N="(c)" PLACE="marg"><HI>Eph.</HI> 4. <HI>v.</HI> 9.</NOTE> <HI>Now in that he a&s;cended, what is it, but that he had al&s;o de&s;cended first vnto the lowe&s;t parts of the earth?</HI> Yet with this difference, that <HI>Purgatory,</HI> and <HI>Lymbus Patrum,</HI> is called <HI>Hell,</HI> but the place of the damned, is called the <HI>lower Hell:</HI><NOTE N="(d)" PLACE="marg"><HI>P&s;al.</HI> 85 <HI>v.</HI> 12.</NOTE> <HI>E|ruisti animam meam ex inferno inferiori.</HI> And the circum&s;tance &s;pecified in any place of the Scripture, &s;heweth whether the word <HI>Hell,</HI> &s;hould be taken in the one or the other &s;en&s;e.</P>
<P N="2">2. The Mini&s;ters to blind the poore people, and to take away all memory of <HI>Limbus Patrum,</HI> or <HI>Purgatory,</HI> they haue blotted out of the Bible &s;undry places, that proue
<PB N="53" REF="64"> the &s;ame, as, <HI>Thou shall not leaue my &s;oule in hell,</HI> which the Prophet Dauid did foretell of Chri&s;t, to wit, that Chri&s;ts &s;oule going down after his Pa&s;&s;ion to the hell of Purgatory and Limbus, &s;hould not remayne there. The Mini&s;ters haue tran&s;lated,<NOTE N="(e)" PLACE="marg"><HI>Act.</HI> 2. <HI>v.</HI> 27.</NOTE> <HI>Thou shall not leaue my &s;oule in the graue:</HI> declaring therby the &s;oule of Chri&s;t to be mortall and cor|ruptible, and con&s;equently denying Chri&s;t to be trew God and man.<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> For what&s;oeuer is put in the graue is corrup|tible in it &s;elf. This Bla&s;phemy is agayn&s;t the Hebrew text, again&s;t the Greeke text, again&s;t all antiquity, wherof all the Mini&s;ters together &s;hall not be able to produce one ancient Father who did euer dreame of &s;uch a bla&s;phemous tra~&s;la|tion. 2. It is agayn&s;t that of the Creed, <HI>he de&s;cended vnto hell,</HI> where before it is &s;ayd, that he was crucified, dead &amp; buri|ed: yea the Prote&s;tants them&s;elues do &s;ing the contrary in their Church of Scotland.</P>
<Q><L>His<NOTE N="(f)" PLACE="marg">The Prote&s;ta~ts Creed in meeter at the end of their P&s;al|mes.</NOTE> &s;pirit did after this de&s;cend</L>
<L>Into the lower partes,</L>
<L>To them that long in darkne&s;&s;e were,</L>
<L>The true light of their harts.</L></Q>
<P>Heere affirming that the &s;oule of Chri&s;t went to hell and not to the graue.</P>
<P N="3">3. Al&s;o when Iacob &s;ayth:<NOTE N="(g)" PLACE="marg"><HI>Gen.</HI> 37 <HI>v.</HI> 35.</NOTE> <HI>I will go down to my &s;onne into hell mourning,</HI> knowing well that Io&s;eph his &s;onnes &s;oule was not in hell of the damned per&s;ons; they haue tran&s;lated, <HI>I will go down into the graue of my &s;onne:</HI> where as Ia|cob knew not that his &s;onne Io&s;eph was buried, being per&s;uaded that<NOTE N="(h)" PLACE="marg"><HI>Gen.</HI> 37 <HI>v.</HI> 33.</NOTE> <HI>a wicked bea&s;t had deuoured him, and torne him in peeces:</HI> And as though if Io&s;eph had bene in a graue, Ia|cob would haue gone down to him in the &s;ame graue. Can there be greater ab&s;urdityes deuy&s;ed? more de&s;pitfull bla&s;|phemyes inuented? and al to e&s;chew the force of this place, which maketh for <HI>Purgatory,</HI> conforme to the expo&s;ition of S. Hierome:<NOTE N="(i)" PLACE="marg">In Epi|tap. Ne|pot. c. <HI>3.</HI></NOTE> <HI>Before the comming of Christ, Abraham was in hell,</HI> that is, in Limbo, <HI>after his coming the theef was in Paradi&s;e.</HI> And Tertullian:<NOTE N="(k)" PLACE="marg">Lib. <HI>4.</HI> aduer&s;. Marcion.</NOTE> <HI>I know, that the bo&s;ome of Abraham was no heauenly place, but only the higher hell.</HI> Finally S. Augu&s;tine condemneth this tran&s;lation of the Prote&s;tants of manife&s;t
<PB N="54" REF="65"> here&s;ie &s;aying:<NOTE N="(l)" PLACE="marg">Tract. <HI>73.</HI> in Ioa.</NOTE> <HI>Quis non e&s;t derelictus in Inferno? Chi&s;tus Ie&s;us, &s;ed in anima &s;olae. Quis re<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">urrectur&abus; in triduo tacuit in &s;epulchro? Chri|&s;tus Ie&s;us, &s;ed in carna &s;ola.</HI> Agayne:<NOTE N="(m)" PLACE="marg">Ep ad <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ardanu~.</NOTE> <HI>Quod anima illa in Infer|num de&s;cenderit, Apo&s;tolica doctrina praedicatur. Quando quidem B. Petrus ad hanc rem testimonium de P&s;almis adhibet, vbi de ip&s;o prae|dictum e&s;&s;e demonstrat, quoniam non derelinques animam meam in Inferno.</HI> I would aske of the Mini&s;ters to name me any wry|ter &s;acred or profane, who did tran&s;late the word <GAP DESC="foreign"> for a graue? They &s;hall neuer be able to do it: But rather as they haue ca&s;t down Churches, ouerthrowen Abbyes, cha~|ged Princes E&s;tates, taken away Traditions, corrupted the Scriptures, peruerted Sciences, &s;o they will turne vp&s;ide down Languages as it plea&s;eth them.</P>
<P N="4">4. Finally, if Chri&s;ts &s;oule was in the graue, it was vnited with his body, which was lykewy&s;e in the graue, wherin al&s;o was his diuinity, &amp; con&s;equently his diuinity, his &s;oule, 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 bla&s;phemy. To all the fore&s;aid probations that Chri&s;ts &s;oule went down to <HI>Limbus</HI> and <HI>Purgatory,</HI> I ad this only of a famous Prote&s;ta~t Mai&s;ter Bil&s;on, who &s;ayth:<NOTE N="(n)" PLACE="marg">Bil&s;on. in his full Redemptio~ of ma~kind.</NOTE> <HI>That all the fathers with one con&s;ent affirme, that Christ delyuered the &s;oules of the Patriarches, and Prophets out of hell at his comming thither.</HI></P>
<P N="5">5. As the Mini&s;ters haue, by tran&s;lating that Chri&s;ts &s;oule was put in the graue, denyed the immortality of Chry&s;ts &s;oule, and con&s;equently our Redemption, &s;o they deny the diuinity of Chri&s;t, making him <HI>Author of all &s;innes,</HI> in &s;aying that God not only giueth vp, ca&s;teth off, and withdraweth his grace from man; but al&s;o delyuereth the~ to the diuel. For the&s;e be the very words of the Scoti&s;h Ca|techi&s;me reher&s;ed by the Schollers euery Sonday in Scot|land:<NOTE N="(o)" PLACE="marg">The <HI>45</HI> Sunday in the Cathe|chi&s;me printed in the P&s;alm-book.</NOTE> <HI>God of his infinite mercy doth pre&s;erue his faithfull, not &s;uffering the diuell to lead them out of the way, neyther permitting that &s;inne haue the vpperhand of them: lykewy&s;e he doth not only giue vp, ca&s;t off, and withdraw his grace from &s;uch as he will punish, but al&s;o he delyuereth them to the Diuel, committing them to his tyranny, he stryketh them with blindnes, &amp; giueth them vp to reprobate mynds,
<PB N="55" REF="65"> vtterly &s;laues to &s;inne, and &s;ubiect to all tentations.</HI> And to this end they haue corrupted the Bible thus:<NOTE N="(p)" PLACE="marg"><HI>Iames</HI> 1 <HI>v.</HI> 13.</NOTE> <HI>Let no man &s;ay 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 concupi&s;cence, and is enty&s;ed.</HI> Contrary to the common tran&s;lation which is, and hath bene the&s;e &s;ixtene hundreth years: <HI>Let no man &s;ay, that he is tempted of God,</HI><NOTE PLACE="marg">In Greek <GAP DESC="foreign">.</NOTE> <HI>for God is no tempter to euill.</HI> And in latin: <HI>Deus enim intentator maloru~ est,</HI> they tran&s;late <HI>God cannot be te~pted, pa&s;siuely,</HI> where the Apo&s;tle &s;ayth <HI>actiuely,</HI> that God tempteth no man, as the whole &s;en&s;e and drift of the Apo&s;tle &s;heweth playnly, &s;ay|ing, That euery man is tempted when he is drawen away by his owne concupi&s;cence, and is enty&s;ed. The bla&s;phemy was fir&s;t inuented by Caluin, then followed by Beza, la&s;tly approued by our mini&s;ters in their confe&s;&s;ion of faith, and in their Scotti&s;h Catechi&s;me. Caluins words are:<NOTE N="(q)" PLACE="marg">Calu. l. <HI>1.</HI> In&s;t. c. <HI>18</HI> &sect;. <HI>1. 2. 3.</HI> &amp; l. <HI>2.</HI> c. <HI>4.</HI> &sect;. <HI>2.</HI> &amp; l. <HI>3.</HI> c. <HI>21.</HI> &amp; <HI>23.</HI> &sect;. <HI>8.</HI></NOTE> <HI>God is cheef author of his owne iust vengeance, and Sathan is but only a Mi|nister therof: That God purpo&s;eth, willeth, moueth, loueth, and com|mandeth the wickednes of &s;inners, their obstinat blindnes and hardnes of heart.</HI> And Beza:<NOTE N="(r)" PLACE="marg">Annot. nou. Te&s;t. an. <HI>1556.</HI> in <HI>6.</HI> Matt. v. <HI>13.</HI></NOTE> <HI>The Lord leadeth into temptation tho&s;e, whome he permitteth to Sathans arbitrement, or into whome rather he leadeth or bringeth in Sathan him&s;elf, to fill their heart, as Peter &s;peaketh.</HI> The latin words are, <HI>Inducit Dominus in tentatione~ eos, quos Sathanae arbitrio permittit, aut in quos poti&ugrave;s Satanam ip&s;um inducit, vt cor eorum impleat, vt loquitur Petrus.</HI> So by Beza his opinion God brought Satan into Iudas his hart, &amp; &s;o was author of Iudas trea&s;on, euen as he was of S. Pauls conuer&s;ion. Which impious doctrine, is vniuer&s;ally auo|wed by the Mini&s;try of Scotland, who&s;e words are:<NOTE N="(&s;)" PLACE="marg">In the Order of Bapti&s;me &s;et down before the P&s;almes in the expli|cation of the fir&s;t ar|ticle.</NOTE> <HI>That God is the creator of heauen and earth, that is to &s;ay, that the heauen and earth and the contents therof are &s;o in his hands, that there is nothing done without his knowledge, neyther yet against his will</HI> (remarke wel the&s;e words Ge~tle reader how that al &s;ins are done by the wil of god) <HI>&amp; &s;o we co~fe&s;&s;e &amp; belieue that neyther the deuils nor yet the wicked of the world haue any power to mole&s;tor trou|ble the cho&s;en childre~ of God, but in &s;o far as it plea&s;eth him to v&s;e the~ as instruments.</HI> Thus our learned Mini&s;ters make God to be <HI>cau&s;a prima peccati,</HI> &amp; the diuell to be the <HI>instrumentall cau&s;e</HI>
<PB N="56" REF="66"> only. How can the Mini&s;ters belieue in God, &s;ince they hold &s;o impious and diueli&s;h opinions of God? How can the Mini&s;ters Religion be acceptable to God, &s;ince they be|lieue con&s;tantly that God is the chiefe cau&s;e, the diuell the in&s;trume~tall cau&s;e only of all the abhominations and wic|kednes of the world? How can there any &s;aluation be for tho&s;e which dye in the Puritans Religion, &s;ince they dye in &s;uch abhominable and peruer&s;e doctrine? O Impiety! O Infidelity! For this bla&s;phemous doctrine of Caluin and of the Mini&s;ters, our Soueraigne king Iames hath wy&s;ely for|bidden the reading of &s;o poy&s;oned works of Caluin to the noble Students of his Vniuer&s;ityes. Likewi&s;e Ca&s;talio a learned Puritan familiar with Caluin wryteth, that, by rea&s;on of &s;uch doctrine, Caluin and the Mini&s;ters mu&s;t needs haue &s;ome other God, for their God, then the true God who hath created heauen and earth.<NOTE N="(t)" PLACE="marg">Ca&s;talio in lib. ad Calu. de Prade&s;t.</NOTE> <HI>The fal&s;e God of Caluin is &s;low to mercy prone to anger, who hath created the greatest part of the world to de&s;truction, and predestinated them not only to damnation, but al&s;o to the cau&s;e of damnation. Therfore he hath de|creed from all eternity, and he will haue it &s;o, and he doth bring it to pa&s;&s;e that they nece&s;&s;arily &s;inne; &s;o that neyther thefts, nor murthers, nor adulteries, are committed but by his constraint and impul&s;ion, for he &s;ugge&s;teth vnto men euill and dishonest affections, not only by permi&s;|&s;ion, but effectually (that is, by drawing them to &s;uch affections) and doth harden them in &s;uch &s;ort, that when they perpetrate euill, they do rather the worke of God, then their owne; he maketh the diuell a lyer, &s;o 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 &amp;c.</HI> And immediatly after: <HI>For the true God came to de&s;troy the worke of that Caluinian God, and tho&s;e two Gods as they are by nature co~trary one to another, &s;o they beget &amp; bring forth childre~ of contrary di&s;po&s;itions, to wit, that God of Caluin bringeth forth Childre~ without mercy, proued, lofty mynded, vncleane, filthy &amp;c.</HI> To whom I adde the cen&s;ure of Stancarus lyke|wy&s;e a famous Prote&s;tant, who &s;aluteth Caluin &amp; the Mi|ni&s;ters, who follow Caluins doctrine &s;et down in the Scots Catechi&s;me,<NOTE N="(u)" PLACE="marg">St<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">e. cont. Calu.</NOTE> &amp; written fir&s;t by Caluin in french, thus: (^b) <HI>What Diuel O Caluin, hath &s;educed thee to &s;peake with Ari<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> agayn&s;t
<PB N="57" REF="66"> the &s;o~ne of God, that thou mightst proclaime him to be depryued of his glory &amp;c.</HI> After he concludeth thus: <HI>Beware (O Chri&s;tian Rea|der, and &s;pecially all row Mini&s;ters) bewar of the books of Caluin, and principally in the articles of the Trinity, Incarnation, Mediatour, Sacrament of Bapti&s;me, and Prede&s;tination, for they conteyne wicked doctrine &amp;c.</HI></P>
</DIV3>
</DIV2>
<DIV2 N="6" TYPE="chapter">
<ARGUMENT>
<HEAD>The tenth Article.</HEAD>
<P>That the Sacrament of Confe&s;&s;ion was vniuer|&s;ally in practice in this fir&s;t Age.</P>
</ARGUMENT>
<HEAD>CHAP. VI.</HEAD>
<P>_I MAY with rea&s;on compare the Mini|&s;ters of Scotland to the Camelion, for as he changeth him&s;elfe into all variety of colours except only white, the mo&s;t true colour: &s;o our Mini&s;ters admit all manner of doctrine, except that which the Catholike Church, whyte without &s;pot, belieueth. And in this pre&s;ent poynt they admit al &s;ort of Confe&s;&s;ion, except that which is mo&s;t important to their &s;oules: wherin they chiefly deny, Fir&s;t the power in Prie&s;ts to ab&s;olue from &s;innes: Secondly, the nece&s;&s;ity we haue to confe&s;&s;e our &s;innes to a Prie&s;t the lieutenant of God, which notwith&s;tanding I wil deduce and proue out of the words of the Bible.</P>
<P N="2">2. Fir&s;t then it is manife&s;t, that Chri&s;t gaue power to his Apo&s;tles and their Succe&s;&s;ours to forgiue &s;inne:<NOTE N="(a)" PLACE="marg"><HI>Ioan.</HI> 20. <HI>v.</HI> 21.</NOTE> <HI>Then &s;aid Ie&s;us to them agayne, peace be vnto yow: as my Father &s;ent me, &s;o &s;end I yow. And when he had &s;aid that, he breathed on them and &s;aid vnto them: Receaue the holy Gho&s;t, who&s;e &s;innes yee remit, they are remitted vnto them; and who&s;e &s;innes yee retayne, they are re|tayned.</HI> Now let vs con&s;ider the words of the Bib<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e. Our Sauiour was &s;ent by his Father to forgiue all &s;innes, not only by preaching of the word, but al&s;o as a Iudge pronou~|cing
<PB N="58" REF="67"> the &s;entence of ab&s;olution, for &s;o he &s;aid to Mary Mag|dalene without preaching:<NOTE N="(b)" PLACE="marg"><HI>Luc.</HI> 7. <HI>v.</HI> 47.</NOTE> <HI>Thy &s;innes are forgiuen thee;</HI> &amp; to the &s;ick man of the pal&s;ie:<NOTE N="(c)" PLACE="marg"><HI>Matth.</HI> 9. <HI>v.</HI> 2.</NOTE> <HI>Thy &s;innes are forgiuen thee.</HI> Where the Euangeli&s;t al&s;o affirmeth, that he gaue the &s;ame power to men:<NOTE N="(d)" PLACE="marg"><HI>Matt.</HI> 9. <HI>v.</HI> 8.</NOTE> <HI>So when the multitude &s;aw it, they meruailed and glorified God, which had giuen &s;uch authority to men.</HI> Now that power which our Sauiour receaued of his Father, he gaue it to his Apo&s;tles and to their &s;ucce&s;&s;ours, and that as a great benefite wherof the po&s;terity of man would haue need. Secondly, our Sauiour breathed giuing this autho|rity, declaring therby, that by vertue of the holy Gho&s;t which he breathed in them they might forgiue &s;innes, &s;o that when the Prie&s;t forgiueth &s;innes, it is rather the holy Gho&s;t who forgiueth them, then the Prie&s;t, who is only but an in&s;trument. <HI>And Ie&s;us &s;aid vnto them, receaue the holy Gho&s;t, who&s;e &s;innes yee remit &amp;c.</HI> So that by the&s;e wordes, Iu|ri&s;diction is giuen to the Prei&s;ts to forgiue &s;innes, as S. Cyrill witne&s;&s;eth:<NOTE N="(e)" PLACE="marg">Lib. <HI>12.</HI> c. <HI>50.</HI> in Io.</NOTE> <HI>It is neyther ab&s;urd, nor yet inconuenient that they forgiue &s;innes who haue the holy Ghost, for when they pardon or retayne &s;innes, the holy Gho&s;t pardoneth or retayneth &s;innes by the~: and that they do two wayes, by Bapti&s;me fir&s;t, afterward by Pe~nance:</HI> He &s;ayth not, that by preaching of the word, &s;innes are pardoned.</P>
<P N="3">3. La&s;tly this power granted to Prie&s;ts was not only to declare by the preaching of the word, the ab&s;olu|tion of &s;innes, but by a true authority giuen by God to for|giue &s;ins. So S. Athana&s;ius calleth it,<NOTE N="(f)" PLACE="marg">Serm. in illa verba, profecti in pagum.</NOTE> <HI>A power giuen by our Sauiour to Priests to loo&s;e &s;innes.</HI> But &s;pecially S. Chry&s;o&s;tome declareth this power to be an inward dignity giuen to Prie&s;ts by God aboue Kings and Princes.<NOTE N="(g)" PLACE="marg">Chry&s;. l. <HI>3.</HI> de Sacer.</NOTE> <HI>They that in|habite the earth and conuer&s;e theron, to them commi&s;sion is giuen to di&s;pen&s;e tho&s;e 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 &s;aid, What&s;oeuer ye shall bind in earth shalbe bound in heauen &amp;c. Earthly Princes indeed haue al&s;o authority to bind, but the bodyes only: but that binding of Prei&s;ts which I treat of toucheth the very &s;oule it &s;elfe, and reacheth euen to the heauens. In &s;o much as what&s;oeuer the Prei&s;ts performe beneath,
<PB N="59" REF="67"> the very &s;ame Almighty God doth aboue: and the &s;entence of the &s;er|uant our Lord doth confirme. And what is this truely els, but that the power of heauenly things is granted by God vnto them? who&s;e &s;innes &s;oeuer</HI> (&s;ayth he) <HI>ye shall retayne, they are retayned. What power I be&s;eech you can be greater then this? The Father gaue all power vnto the Sonne: But I &s;ee the &s;ame power delyuered altogether by the Sonne vnto them.</HI> Wherfore as our Sauiour Chry&s;t Ie&s;us had a &s;pe|ciall power to forgiue &s;innes, di&s;tinct from this power of preaching; &s;o the power he gaue to the Apo&s;tles to preach, was di&s;tinct from the power giuen to them to forgiue &s;innes.</P>
<P N="4">4. This power of <HI>Priests</HI> to forgiue &s;innes, being &s;o e&s;tabli&s;hed, it is ea&s;ie to declare how confe&s;&s;ion of our &s;in|nes to a Prie&s;t, en&s;ueth nece&s;&s;arly of the for&s;aid power giue~ to Prei&s;ts, and con&s;equently that it is not &s;ufficient to con|fe&s;&s;e our &s;innes to God priuatly, but we mu&s;t, by the com|mand of God, confe&s;&s;e our &s;innes to the Prie&s;ts, &s;ince God hath giuen them power to forgiue vs our &s;innes. And in effect that which we confes to the Prie&s;t is co~fe&s;&s;ed to God him&s;elfe, who hath ordeyned the Prie&s;t as an in&s;trument of this holy Sacrament. So &s;ayth S. Augu&s;tine:<NOTE N="(h)" PLACE="marg">Aug <HI>50.</HI> hom. ho. <HI>4<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</HI></NOTE> <HI>Let no man deceaue him&s;elfe and &s;ay, I do penance &s;ecretely, I do it in the &s;ight of God: God who pardoneth me knoweth I do it in my hart. The~ without cau&s;e was it &s;aid: Tho&s;e things which you loo&s;e in earth shalbe loo&s;ed in heauen: Then without cau&s;e were the keyes giuen to the Church of God. Do we fru&s;trate the Gho&s;pell? do we euacuate the words of Chryst?</HI> Where by it is euident that &s;inners are o|bliged to &s;ubmit them&s;elues by confe&s;&s;ion to the Prie&s;t: &amp; euen as the commandement which our Sauiour gaue to his Apo&s;tles to baptize:<NOTE N="(i)" PLACE="marg"><HI>Matth.</HI> 28.</NOTE> <HI>Go teach all Nations baptizing them &amp;c.</HI> This power I &s;ay had bene giuen to them in vayne, if all men were not bound to receaue the Sacrament of Bapti&s;|me. And as this power of Bapti&s;me &amp; preaching the word, was no<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> only giuen to the Apo&s;tles in per&s;on, but al&s;o to their &s;ucce&s;&s;ours to the end of the world: So the power to forgiue &s;innes was not giuen only to the Apo&s;tles, but lykewi&s;e to their &s;ucce&s;&s;ours. And as the authority to pre|ach which Chri&s;t gaue to the Di&s;ciples, were in vayne if
<PB N="60" REF="68"> men were not obliged therby in con&s;cience to giue eare to the preached word: &s;o idle, and in vayne were the power that Chry&s;t gaue to his Apo&s;tles to retayne or forgiue &s;ins, if all &s;orts of men (who haue offended after Bapti&s;me) were not tyed &amp; obliged to &s;ubmit their &s;innes vnto the <HI>Priests,</HI> who are the Apo&s;tles &s;ucce&s;&s;ours, which &s;ubmi&s;&s;ion euery one is obliged to performe for two rea&s;ons.</P>
<P N="5">5. Fir&s;t, becau&s;e as Boetius &s;ayth:<NOTE N="(k)" PLACE="marg">De co~|&s;olat. pro&s;. <HI>4.</HI></NOTE> <HI>If thou de&s;ire the helpe of the Phy&s;itian, it is requi&s;ite thou di&s;couer thy de&s;ea&s;e.</HI> Ther|fore it is nece&s;&s;ary, that tho&s;e who are burdened with &s;ores of many &s;innes, di&s;couer the &s;ame to the &s;piritual Phy&s;itian appoynted for their cure. Secondly, becau&s;e Prie&s;ts are made (by the vertue of the commi&s;&s;ion granted by God to them) not only Phy&s;itians, but al&s;o <HI>&s;pirituall Iudges,</HI> to vn|der&s;tand the quality of our crymes, to know what medici|nable pennance they &s;hould apply, to di&s;cerne what &s;innes are to be remitted, and what are to be retayned. Now I &s;ay, &s;ince they are Iudges, they cannot iudge &s;ufficiently of the quality of &s;innes, and pronounce as Iudges the &s;entence of ab&s;olution except that our &s;innes be di&s;couered vnto them, conforme to that commo~ &s;aying. It is impo&s;&s;ible for a man to iudge di&s;creetly who hath no knowledge of the ca&s;e. And naturall rea&s;on proueth the &s;ame manife&s;tly, and the cu&s;tome of all ciuill countries wherin Iudges are co~&s;tituted &s;heweth, that before a Iudge pronounce any &s;entence in Iudgement, he mu&s;t needs haue notice and knowledge of the cau&s;e which he iudgeth. Now there is but two meanes wherby we may giue notice of our &s;innes to the Prie&s;t, ey|ther publickly or priuatly. To giue publike notice of &s;ecret &amp; hidden &s;innes, is again&s;t th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> word of God, again&s;t cha|rity, again&s;t the law of nature, again&s;t the obligation we haue to keep our ho<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">our and good fame, again&s;t the obli|gation we haue to giue good example to our Neighbour. Wherfore it followeth, that we &s;hould giue &s;ecret notice of &s;ecret &s;innes to the Prie&s;ts, which is by way of <HI>Sacramen|tall Confe&s;sion</HI> v&s;ed in the Catholike Church, wherof the &s;e|crecy is kept &s;o &s;trictly among Prie&s;ts that they are obliged vnder the paine of damnation, and by the law of God ra|ther
<PB N="61" REF="68"> to dy then to reueale the lea&s;t venial &s;inne which they heare in confe&s;&s;ion. Yea the practi&s;e and experience which hath bene the&s;e &s;ixteene hundreth yeares begun, and yet is among&s;t all the Kings and Princes of the world, &s;heweth how faithfull, con&s;tant, and hone&s;t the Catholike Prie&s;ts haue bene in this mater of &s;ecrecy: &amp; it is very well known to all Scotland, England, and Ireland, how &s;ecret and fai|thfull impri&s;oned Prie&s;ts haue byn, not only in maters heard in confe&s;&s;ion, but likewy&s;e in outward dealing and con|uer&s;ation.</P>
<P N="6">6. This iudiciall power giuen to the Prie&s;ts, is playnly collected out of the holy Scriptures by the holy Fathers, who&s;e expo&s;itio~s &amp; co~&s;equences &s;hould be prefer|red before the expo&s;itions and con&s;equences of the Mi|ni&s;try. S. Augu&s;tine out of tho&s;e words,<NOTE N="(l)" PLACE="marg"><HI>Reuel.</HI> 20. <HI>v.</HI> 4.</NOTE> <HI>And I &s;aw &s;eates, and they &s;ate vpon them, and iudgement was giuen vnto them,</HI> infer|reth this con&s;equence:<NOTE N="(m)" PLACE="marg">Aug. l. <HI>20.</HI> de ci|uit. Dei c. <HI>9.</HI></NOTE> <HI>This may not be thought to be &s;poken of the la&s;t iudgement, but by the &s;eates are meant the Rulers, thrones of the Church, and the per&s;ons them&s;elues by whome they are go|uerned. And for the iudgment giuen them, it cannot be better explay|ned, then in tho&s;e words; What&s;oeuer yee loo&s;e on earth, shalbe loo&s;ed in heauen.</HI></P>
<P N="7">7. The other place of the Bible which maketh playnly mention of Confe&s;&s;ion, is,<NOTE N="(n)" PLACE="marg"><HI>Iames</HI> 5. <HI>v.</HI> 16.</NOTE> <HI>Confe&s;&s;e your &s;innes one to another:</HI> where the Apo&s;tle vnder&s;ta~deth confe&s;&s;ion made to the true pa&s;tor &amp; &s;uperiour, not to euery particular man: for he giueth an exa~ple touching the prayer of Elias who was &s;uperiour among&s;t the Iewes, and before he &s;ayth,<NOTE N="(o)" PLACE="marg"><HI>Iames</HI> 5. <HI>v.</HI> 14.</NOTE> <HI>Is any &s;icke among&s;t you, let him call for the Priests of the Church.</HI> Which two places as making for vs Catholiks, the Mini|&s;ters haue filthily corrupted, the fir&s;t thus: <HI>Acknowledge your faul<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">es one to another.</HI> The other: <HI>Let him call for the Elders of the Church.</HI></P>
<P N="8">8. Wherby it is ea&s;ie to be &s;eene that tho&s;e propo|&s;itions, <HI>Confe&s;&s;e your &s;innes one to another: Christ gaue power to men to forgiue &s;innes: Christ gaue power to the Apostles to forgiue &s;innes,</HI> are in playne termes, and as it were ex|pre&s;&s;ely &s;et down in the Bible. Wherfore I aske of the Mi|ni&s;ters
<PB N="62" REF="69"> to &s;hew me in the expre&s;&s;e words of the Bible; con|trary propo&s;itions to the fore&s;aid; as, <HI>Men cannot forgiue &s;innes; Christ gaue not power to Prie&s;ts to forgiue &s;innes,</HI> and &s;uch. But they &s;hall neuer be able to giue any expre&s;&s;e word again&s;t Sacramentall Confe&s;&s;ion: But rather they will bragge and boa&s;t of their nece&s;&s;ary con&s;equences, which are nothing but their owne inuentions and here|&s;ies: Inuentions, I &s;ay, again&s;t the doctrine of their owne mai&s;ter, Iohn Caluin, who is of that opinion, that we &s;hould confe&s;&s;e our &s;ins to our Pa&s;tour, &s;pecially when we go to the holy table, &amp; proueth the &s;ame by the fore&s;aid &s;aying of S. Iames:<NOTE N="(p)" PLACE="marg"><HI>Lib.</HI> 3. <HI>Iu&s;tit. c.</HI> 4. &sect;. 12.</NOTE> <HI>Tamet&s;i Iacobus neminem nominatim a&s;signando, in cuius &s;inum nos exoneremus, liberum permit<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">it delictum vt ei confiteamur qui ex Eccle&s;iae grege maxim&egrave; idoneus fuerit vi&s;us: quia tamen Pa&s;tores prae alijs vt plurim&ugrave;m iudicare &s;unt idonei, po|ti&s;simu~ etiam nobis eligendi erunt.</HI> And a litle after:<NOTE N="(q)" PLACE="marg"><HI>&sect;.</HI> 13. <HI>&amp;</HI> 14.</NOTE> <HI>Quin &s;ista~t &s;e Pa&s;tori oues priuata confe&s;sione, quoties &s;acram coenam participare volunt, adeo non reclamo, vt maxim&egrave; velim hoc vbi&abque; ob&s;eruari.</HI></P>
<P N="9">9. Now, let vs &s;ee the nece&s;&s;ary con&s;equences, &amp; ex|po&s;itions of the holy Fathers of this fir&s;t Age, concerning Confe&s;&s;ion, which nece&s;&s;ary con&s;equences any wy&s;e man will preferre to the con&s;equences and expo&s;itions of our Scots Mini&s;ters, who neyther in learning, pietie, doctrine, or good behauiour can be compared to tho&s;e holy Fathers.</P>
<DIV3 N="1" TYPE="section">
<HEAD>The Te&s;timonyes of the holy Fathers of this first Age, prouing the v&s;e of Confe&s;sion. <HI>The fir&s;t Section.</HI></HEAD>
<P>S. DENIS wryting to Demophilus, reproueth him for not doing his duty towards a certaine Prie&s;t, who was accu&s;tomed to heare confe&s;&s;ions, and for not doing his duty towards a certaine Catholike who was accu&s;tomed to confe&s;&s;e <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">is &s;innes vpon his knees, which cu&s;tome hath bene euer in the Church of God:<NOTE N="(a)" PLACE="marg">Diony&s;. epi&s;t. ad Demoph. ante mod.</NOTE> <HI>Tu ver&ograve; vt tuae literae in|dicant,</HI><NOTE N="*" PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>procidentem Sacerdoti impium, vt ais peccatorem, ne&s;cio quo pacto contra di&s;ciplinae ordinem a&s;tans calce abiecisti. Adhuc c&ugrave;m
<PB N="63" REF="69"> ille quidem, quod oportuit, fateretur &s;e ad peccatorum remedium querendum veni&s;&s;e; tu non exhorrui&s;ti, &s;ed &amp; bonum &s;acerdotem au&s;us es lacerare conuitijs, mi&s;erabilem eum dicens, qu&ograve;d poenitentem &amp; im|pium iustifica&s;&s;et &amp;c.</HI> Where this holy Father witne&s;&s;eth that Sacramentall confe&s;&s;ion duely made iu&s;tifieth the &s;inner, and giueth con&s;equently remi&s;&s;ion of &s;innes. Secondly he witne&s;&s;eth that in the primitiue Church the cu&s;tome was to declare in particular the number of our &s;innes in confe&s;|&s;ion, &s;o far as man can remember, for God doth not oblige vs to impo&s;&s;ible things. And euen as a &s;ouldiour hauing receaued many wounds in warre, it is not &s;ufficient to tell his Phy&s;itian in generall only, that he is wounded, but he mu&s;t &s;hew the &s;euerall wounds, otherwy&s;e no man will venter to heale and cure him: euen &s;o, it is not &s;ufficient for a Chri&s;tian wounded in his &s;oule with diuers deadly &s;ins, to complayne and confe&s;&s;e in generall, but he mu&s;t par|ticularly &s;pecify (&s;o far as he can remember) the number and quality of deadly &s;innes, that therby the &s;pirituall Phi|&s;itian (that is the Prie&s;t) may di&s;cerne what &s;atisfactory Penance, what good coun&s;ell and aduy&s;e he &s;hould giue vnto the penitent: which doctrine is of S. Gregory, who &s;ayth:<NOTE N="(b)" PLACE="marg">Greg. Ni&s;&s;. Ep. ad Epi&s;cop. Mytil.</NOTE> <HI>Euen as in corporall infirmityes there are &s;undry kindes of medicins according to the diuer&s;ity of di&s;ea&s;es, &s;o wheras in the di|&s;ea&s;e of the &s;oule there is a great veriety of affections, &s;undry &s;orts of medicinable cures ought to be abhibited.</HI> And this is the common doctrine of the Fathers, who do exhort vs very earne&s;tly to make a particuler rehear&s;al of deadly &s;ins in our confe&s;&s;io~, to the end the Prie&s;t may be fully acquainted with the full e&s;tate of our &s;oules, and vnder&s;tand the great variey of our &s;pirituall di&s;ea&s;es conforme to that famous &s;aying of S. Hie|rome:<NOTE N="(c)" PLACE="marg">Super <HI>16.</HI> Matth.</NOTE> <HI>Then the Bishop or Priest knoweth who is to be bound, and who is to be loo&s;ed, when he heareth the variety of &s;innes.</HI> And the rea&s;on is euident. For except the Prie&s;t know di&s;tinctly the deadly &s;innes of his penitent, he cannot pronounce a iu|diciall &s;entence, for no man can Iudge of things he kno|weth not, he cannot apply &s;oueraigne medecins, he ca~not know what to loo&s;e or what to retayne; and in a word, he cannot know his commi&s;&s;ion. And truely if in the old
<PB N="64" REF="70"> law the Iewes were obliged to manife&s;t in particular their &s;innes vnto the Prie&s;t of the Leuiticall &s;tock, as co~mandeth expre&s;&s;ely the 5. Chapter of Numbers, and the 5. of Le|uit much more &s;hould the Chri&s;tian Prie&s;ts haue this pri|uiledge, &s;ayth S. Chry&s;o&s;tome:<NOTE N="(d)" PLACE="marg">Lib. <HI>3.</HI> de Sacerd.</NOTE> <HI>The Iewish Priests had leaue to iudge, or try &s;uch is were purged from corporall lepro&s;y: but to our Prie&s;ts it is granted not to try the purged, but altogether to purge, not the lepro&s;y of the body, but the infection of the &s;oule.</HI></P>
<P N="2">2. S. Clement in lyke manner wryteth thus of Confe&s;&s;ion:<NOTE N="(e)" PLACE="marg">Ep. <HI>1.</HI> ante med.</NOTE> <HI>Si fort&egrave; alicuius ira vel liuor, vel infidelitas, <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">el aliquod malum ex his quae &s;uperi&ugrave;s memorauimus, latenter irrep&s;erit, non erube&s;cat, qui animae &s;uae curam gerit, confiteri haec, huic qui prae|est, vt ab ip&s;o, per verbum Dei &amp; con&s;ilium &s;alubre curetur, qu&ograve; po&s;sit integra fide &amp; operibus bonis paenas aeternae ignis effugere, &amp; ad per|petuae vitae praemia peruenire &amp;c.</HI> By the which words he tea|cheth three things; fir&s;t that the cu&s;tome was in this age a|mong&s;t the Catholiks to confe&s;&s;e their &s;innes priuately to their pa&s;tor. 2. That the ab&s;olution which the Prie&s;t gaue was grounded in the word of God. 3. That not only by faith, but by faith &amp; good works men did e&s;chew the pay|nes of hell, and obtayne heauen.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>That the Ministers in Scotland haue corrupted the Bible in &s;undry places, which make for Sacramentall Confe&s;sion. <HI>The &s;econd Section.</HI></HEAD>
<P><NOTE PLACE="marg"><GAP DESC="foreign">. Hauat bun den meden Sacleua|thocun. Porro co~|fitemini a|lius alij de lictave&s;tra. Confitemi|ni alteru|trum pec|cata ve&s;tra.</NOTE>THE fir&s;t place is of S. Iames the fifth Chapter: <HI>Confe&s;&s;e your &s;innes one to another:</HI> For &s;o it is in the Greeke, in the Syriake, and in the Latin: yet the Mini&s;ters haue corrup|ted it two &s;eueral wayes: fir&s;t putting for the word <HI>confe&s;&s;e,</HI> the word <HI>acknowledge,</HI> and for the word <HI>&s;innes,</HI> the word <HI>offen&s;es,</HI> to make the &s;entence more ob&s;cure, and to in&s;inuate their corruption craftily. For the word <HI>Offences</HI> properly &s;ignifieth outward wronges done to our neigbours; &s;o we are accu&s;tomed to &s;ay, he hath offended me, which is &s;igni|fied by the Greek word <GAP DESC="foreign">, or <GAP DESC="foreign">, but in this place there is the Greeke word <GAP DESC="foreign">, which &s;ignifieth
<PB N="65" REF="70"> properly a <HI>&s;inne</HI> done again&s;t God; and the Mini&s;ters &s;hall neuer be able to name me any wryter or ancient Father, Greeke or Latine, who before <HI>Caluin</HI> did euer in&s;inuate &s;o bla&s;phemous a corruption as the fore&s;aid, wherof <HI>Caluin</HI> was the fir&s;t inuentour. Truely any wy&s;e man &s;hould pre|ferre S. Augu&s;tine (who was skillfull in Hebrew, Greeke, and Latin) his iudgement &amp; expo&s;ition of this place before any of the Mini&s;try.<NOTE N="(a)" PLACE="marg">Lib. <HI>50.</HI> Hom. <HI>12.</HI> homil.</NOTE> <HI>Its omnibus</HI> (&s;ayth he) <HI>Scripturis diui|nis, fratres dilecti&s;sieni, vtiliter ac &s;alubriter admonemur, vt peccata no&s;tra debeamus iugiter &amp; humiliter, non &s;ol&ugrave;m deo, &s;ed etiam Sanctis &amp; deum timentibus confiteri. Sic enim per Iacobum Apostolum nos admonet Spiritus &s;anctus, Confitemini alterutrum peccata ve&s;tra, &amp; orate pro inuicem vt &s;aluemini.</HI> And with S. Augu&s;tine I|renaeus,<NOTE N="(b)" PLACE="marg"><HI>Lib.</HI> 1. <HI>c.</HI> 9.</NOTE> S. Iohn the Euangeli&s;t his di&s;ciple,<NOTE N="(c)" PLACE="marg">Lib. de Poenit. c. <HI>2.</HI></NOTE> Ter|tullian,<NOTE N="(d)" PLACE="marg">Hom. <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> in <HI>6.</HI> c. ad Roma<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</NOTE> S. Chry&s;o&s;tome, and &s;undry others manife&s;tly proue, that we are obliged to confe&s;&s;e our &s;innes to the Prie&s;t. Should not the&s;e holy Fathers tran&s;lations, con&s;e|quences and illations, be preferred before our new vp&s;tart Mini&s;ters illations?</P>
<P N="2">2. Likewi&s;e to make the &s;imple &amp; ignorant people belieue that Mini&s;ters and trew Church-men &s;hould be maried &amp; haue wyues, they haue corrupted the Bible hor|ribly thus:<NOTE N="(e)" PLACE="marg">1. <HI>Cor. c.</HI> 9. <HI>v.</HI> 5.</NOTE> <HI>Haue we not power to lead about a &s;ister, a wyfe, as the re&s;t of the Apostles,</HI> in&s;teed to tran&s;late, as all antiquity hath tran&s;lated, <HI>Haue we not power to lead about a woman &s;i&s;ters?</HI> for our Sauiour him&s;elfe had &s;ome holy women, who of charity did furni&s;h nece&s;&s;ary things to his &s;u&s;tentation:<NOTE N="(f)" PLACE="marg"><HI>Luc.</HI> 8. <HI>v.</HI> 3.</NOTE> <HI>And Ioanna the wife of Chu&s;a Herodes &s;teward, and Su&s;anna, and many other, which ministred vnto him of their &s;ubstance.</HI> To the which cu&s;tome the holy Apo&s;tle alludeth only. And it is certaine that S. Paul was a Virgin and neuer maried, as he witne&s;&s;eth &s;aying:<NOTE N="(g)" PLACE="marg">1. <HI>Cor.</HI> 7 <HI>v.</HI> 7.</NOTE> <HI>For I would that all men were euen as I my &s;elfe.</HI> And not only S. Paul remayned euer a Virgin, but the re&s;t of the Apo&s;tles except S. Peter who before his co~|uer&s;ion being maried, left wife &amp; all he had when he was called to be Chri&s;ts di&s;ciple.<NOTE N="(h)" PLACE="marg"><HI>Matt.</HI> 1<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. <HI>v.</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">7.</NOTE> <HI>Then an&s;wered Peter and &s;aid to him, Behold we haue for&s;aken all, &amp; followed this,</HI> For the which
<PB N="82" REF="71"> cau&s;e Tertullian with the re&s;t of the Fathers auow, that all the Apo&s;tles except S. Peter were Virgins &amp; vnmaried:<NOTE N="(i)" PLACE="marg">Lib. de Monoga|mia ante med.</NOTE> <HI>Petrum &s;ol<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">m</HI> (&s;ayth he) <HI>inueni<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> maritum.</HI></P>
<P N="3">3. The Mini&s;ters likewi&s;e, to per&s;uade the poore people that no good works can be done in this lyfe, they haue corrupted the Bible manife&s;tly thus:<NOTE N="(k)" PLACE="marg">2. <HI>Pet.</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. <HI>v.</HI> 10.</NOTE> <HI>Wherfore Bre|thren giue rather diligence to make your calling and election &s;ure, for if yee do the&s;e things ye shall neuer fall,</HI> where they haue wholly taken out the word <HI>good works,</HI> for &s;o it is in &s;undry Greeke copyes, and playnly in the vulgar latin. <HI>Wherfore Brethren giue rather diligence that by good works yee make certaine your cal|ling and election. Quo propter fratres magis &s;atagite, vt per bona opera certam vestram vocationem &amp; electionem faciati<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</HI> Doth not the Apo&s;tle a little before make mentio~ 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, <HI>If yee do the&s;e things yee shall neuer fall,</HI> That is; yee &s;hall neuer fall into &s;inne, but alwayes by the grace of God, keep the Commandements in doing good works?</P>
</DIV3>
</DIV2>
<DIV2 N="7" TYPE="chapter">
<PB N="83" REF="71">
<ARGUMENT>
<HEAD>The 11. and 12. Article.</HEAD>
<P N="1"><HI>1.</HI> That man hath Freewill, not only in Naturall and Ciuill Actions.</P>
<P N="2"><HI>2.</HI> But al&s;o in Morall and Supernaturall Acti|ons.</P>
</ARGUMENT>
<HEAD>CHAP. VII.</HEAD>
<P>_OVR Mini&s;ters deny ab&s;olutly &amp; with|out di&s;tinction, <HI>Freewill</HI> to be in man, wherin they &s;hew both their folly and ignorance. Which here&s;y of theirs, they haue forced at &s;undry Parlaments the three E&s;tats of Scotland to &s;weare and &s;ub&s;cribe publickely, as it is conteyned in their confe&s;&s;ion of faith thus:<NOTE N="(a)" PLACE="marg">Confe&s;|&s;io~ of Faith approued by the Church of Scotland and ioyned with the P&s;almes.</NOTE> <HI>The defence of Chri&s;ts Church apperteyneth to the Chri&s;tian Magi&s;trats again&s;t all Idola|ters and heretiks, as Papi&s;ts, Anabaptists, with &s;uch like lymmes of Antichrist, to roote out all doctrine of Deuils and men, as the Ma&s;&s;e, Purgatory, lymbus Patrum, prayer to Saintes and for the dead, free|will, di&s;tinction of meates, apparell and dayes, vowes of &s;ingle life, pre&s;ence at Idol-&s;eruice mans merits, with &s;uch like.</HI> Is it not a great &s;hame to the Nobilite of Scotland, to haue &s;ub&s;cry|bed, and &s;worne &s;o bla&s;phemous words, no wayes con|teyned in the expre&s;&s;e word of their own corrupted Bible, yea fully again&s;t the Bible: to haue &s;ub&s;crybed, I &s;ay, that all their Forefathers, all their Kings and Princes, were He|retiks, the &s;pace of fifteene hundreth and fifty yeares, were I &s;ay, <HI>lymmes</HI> of the diuell, lymmes of <HI>Antichri&s;t?</HI> And yet in the la&s;t Parlament to haue &s;worne the contrary to &s;ome of tho&s;e poynts, as. 1. <HI>Di&s;tinction of meates,</HI> for lent is &s;traitly co~|manded in Scotland, at the lea&s;t ciuilly. 2. <HI>Apparell &amp; dayes,</HI> for they haue ordeyned the fiue holy dayes to be kept, &amp; corner cappes and &s;urpli&s;es are de&s;ired by many. Which
<PB N="68" REF="72"> changing, contradiction, and incon&s;tancy, in &s;o weighty maters of religion, &s;heweth that the Mini&s;ters haue no Re|ligion at all.</P>
<P N="2">2. To vnder&s;tand playnly this point of <HI>Freewill,</HI> we mu&s;t di&s;tingui&s;h as it were foure e&s;tates and conditions of man: The fir&s;t &s;tate is of <HI>Innocency,</HI> which Adam had be|fore his fall, in the which E&s;tate the Heretiks both Pro|te&s;tants and Puritanes grant, Adam to haue had freewil. 2. The &s;tate of corruption, which Adam and al his po&s;te|rity incur<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ed by &s;inne, in the which &s;tate &s;ome of the Pu|ritans as<NOTE N="(b)" PLACE="marg">Lib. <HI>1.</HI> In&s;t. c. <HI>16.</HI> &sect; <HI>8.</HI> &amp; l. <HI>2.</HI> c. <HI>4.</HI> &sect; <HI>6.</HI></NOTE> Caluin,<NOTE N="(c)" PLACE="marg">Lib. de Concord. art. de lib. Arbit.</NOTE> Bucer, with<NOTE N="(d)" PLACE="marg">Cleme~s l. <HI>3.</HI> de Re|cog.</NOTE> Simon Magus,<NOTE N="(e)" PLACE="marg">Tert. l. de anima c. <HI>10.</HI></NOTE> Marcion, and other Heretiks do deny man to haue any frewill. Others, as<NOTE N="(f)" PLACE="marg">Lib. <HI>1.</HI> cont. Du|reum p. <HI>78</HI></NOTE> Whitaker,<NOTE N="(g)" PLACE="marg">In his reformed Catholik.</NOTE> Perkins,<NOTE N="(h)" PLACE="marg">In the way to the true Church.</NOTE> Whyte, and many Engli&s;h Prote&s;tants with Luther, do grant man to haue Freewill in ciuill and naturall things, but not in &s;upernaturall. But this fooli&s;h di&s;tinction they &s;hall neuer be able to proue out of the expre&s;&s;e word of their owne corrupted Bible, which they will only belieue. 3. The &s;tate of vpry&s;ing and entring in the grace of God, as when a man not being as yet called to the true Religion, hath &s;ome good motions wherunto he cannot freely con&s;ent or di&s;&s;ent, &s;ay they. 4. The &s;tate of Iu&s;tification, which is when God giueth &s;ome good motions to men now iu&s;ti|fied to do good works, to ab&s;teyne from euill, to ouer|come tentations and &s;uch: to the which motions a man cannot freely con&s;ent or di&s;&s;ent &s;ay the Mini&s;ters, and con|&s;equently, they &s;ay, that man hath no <HI>freewill</HI> to do good works, or to keep Gods Commandements, but rather con|tinually doth tran&s;gre&s;&s;e them:<NOTE N="(i)" PLACE="marg">In a prayer cal|led the con|fe&s;sion of &s;innes.</NOTE> <HI>For the flesh euermore rebel|leth against the &s;pirit</HI> (&s;ay they) <HI>wherby we continually tra~&s;gre&s;&s;e the holy Precepts and Commandements.</HI></P>
<P N="3">3. Again&s;t this bla&s;phemous here&s;y the Catholike Church euer hath belieued, that man after the fall of Adam <HI>had and hath freewill,</HI> in matters concerning his &s;aluation, grounded alwayes vpon the expre&s;&s;e word of the Scriptu|re, and word of God, wherin Moy&s;es &s;aid vnto the Ie|wes:<NOTE N="(k)" PLACE="marg"><HI>Deut.</HI> 30. <HI>v.</HI> 19.</NOTE> <HI>I call this day heauen and earth to witnes, that I haue &s;et before you lyfe and death, benediction and malediction, therfore choo&s;e
<PB N="69" REF="72"> lyfe &amp;c.</HI> Where moy&s;es putteth in the choy&s;e or freewill of the Iewes, to giue them&s;elus to good or bad things. And a litle before:<NOTE N="(l)" PLACE="marg"><HI>Ver&s;.</HI> 16</NOTE> <HI>I command thee this day, to loue the Lord thy God, to walke in his wayes, to keep his Commandements &amp;c.</HI> How then is it impo&s;&s;ible to keep them? In lyke manner God offered a choy&s;e to Salomon:<NOTE N="(m)" PLACE="marg">1. <HI>Reg.</HI> 3. <HI>v.</HI> 5.</NOTE> <HI>Aske what I shall giue thee.</HI> Wherby God declareth that Saloman had <HI>freewill,</HI> to choo&s;e the one or the other, as Dauid had choy&s;e and free election to take any of the three &s;euerall puni&s;hments which God offered vnto him:<NOTE N="(n)" PLACE="marg">2. <HI>Sa|muel</HI> 24. <HI>v.</HI> 12.</NOTE> <HI>I offer thee three things, choo&s;e the which of them</HI> I <HI>shall do vnto thee.</HI> Which words playnly &s;heweth the free|dome of election of man, the true liberty, not only from con&s;traint, but al&s;o from nece&s;&s;ity, for it is in our free po|wer to take this or that, one thing or another (as the for|mer examples do witne&s;&s;e) we are not re&s;trayned nece&s;&s;a|rily to the one part alone, as the Mini&s;ters do impiou&s;ly teach.</P>
<P N="4">4. Moreouer the Wy&s;eman &s;ayth:<NOTE N="(o)" PLACE="marg"><HI>Ecel.</HI> 15 <HI>v.</HI> 16.</NOTE> <HI>God hath &s;et be|fore thee water and fire, to which thou wilt &s;tretch foorth thy hand. Before man is lyfe and death, good and euill, that which plea&s;eth him, shallbe giuen vnto him.</HI> Are not the&s;e places plainly &s;et downe in the Bible, again&s;t the Mini&s;ters? are not &s;uch words &s;ufficient to conuict them, if they had any con&s;cience or de&s;ire to follow the word of God, which ob&s;tinatly and impiou&s;lly they deny, in denying, that man hath freewill to do good or euill.</P>
<P N="5">5. The Mini&s;ters deceaue the poore people &s;aying, that man hath not <HI>freewill,</HI> but doth things concerning his &s;aluation or condemnation of nece&s;&s;ity. Should rather the Mini&s;ters, or S. Paul be belieued, who &s;ayth:<NOTE N="(p)" PLACE="marg">1. <HI>Cor.</HI> 7. <HI>v.</HI> 37.</NOTE> <HI>He that hath determined in his heart, being &s;etled, not hauing nece&s;sity, 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.</HI> Which place though the Mini&s;ters haue corrupted in taking away the word <HI>nece&s;sity,</HI> yet it proueth plentifully <HI>freewill,</HI> &amp; that to keep virginity is better then to mary. S. Peter teacheth vs al&s;o the &s;ame, &s;peaking to Ananias:<NOTE N="(q)" PLACE="marg"><HI>Act.</HI> 5. <HI>v.</HI> 4.</NOTE> <HI>Whiles it remayned,
<PB N="86" REF="73"> appertayned it not vnto thee? and after it was &s;old was it not in thy owne power?</HI> Wherupon S. Augu&s;tine &s;ayd thus:<NOTE N="(r)" PLACE="marg">Aug &s;e<GAP DESC="illegible" RESP="KEYERS" EXTENT="3 letters"> <HI>1<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</HI> Di<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">er&s;.</NOTE> <HI>That be|fore we vow, it is in our power, but after we haue vowed we ought to performe the &s;ame vnder payne not of corporall death, but of euerla|sting fire.</HI> And agayne:<NOTE N="(&s;)" PLACE="marg"><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ug l <HI>2.</HI> de Act. cum f<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">lice Manich. c. <HI>4.</HI></NOTE> <HI>In the freewi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">l of man it is, eyther to choo&s;e good things, and become a good tree, or euill, and become a bad tree.</HI> What? will not the Mini&s;ters belieue the expre&s;&s;e words of the Apo&s;tles which I haue cited? will they not belieue the expre&s;&s;e word of Moy&s;es? Of God him&s;elfe to king Salomon, and King Dauid? can there be any &s;alua|tion for the~, who do expone the Bible again&s;t the Bible, and who do corrupt the Bible again&s;t the Bible, which is a &s;inne again&s;t the holy Gho&s;t?</P>
<P N="6">6. To the fore&s;aid places I wil ad the place where God him&s;elfe in his owne per&s;on teacheth Cain to haue freewill, and that Cain &s;hould command his lu&s;t and ap|petit, in vertue of his grace, and of naturall rea&s;on giuen vnto him to this effect:<NOTE N="(t)" PLACE="marg"><HI>Gen.</HI> 4. <HI>v.</HI> 7.</NOTE> <HI>If thou do well, shalt thou not receaue againe? and if thou do euill, shall not thy &s;inne forthwith be pre&s;ent at thedore? but the lust or appetit therof shall be vnder thee, and thou shalt haue dominion ouer it.</HI> Which place the Mini&s;ters haue &s;o perniciou&s;ly adultered, that if there were no other corrup|ted place in all their Bible but this alone, it were &s;ufficient to condemne their Bible, as not being the word of God, but rather a rap&s;ody of corruptions, inuentio~s, &s;acriledges, yea plaine here&s;ies of Caluin, and Beza, forged and printed fir&s;t in Geneua, and from thence brought to Scotland by Iohn Knox that famous Apo&s;tata frier, the fir&s;t planter of this new Religion in Scotland, as witne&s;&s;eth a Prote&s;tant wryter.<NOTE N="(u)" PLACE="marg">Sut|clif in his an&s;were to a certaine Libel &s;up|plicatory pag. <HI>192.</HI></NOTE> <HI>Iohn Knox and others his adherents grounding them|&s;elues vpon the fore&s;aid opinions, concerning violent reformation, did by priuate motion, without any authority, put in practi&s;e a &s;trange maner of reformatio~ in Scotla~d.</HI> The Mini&s;ters the~ haue corrup|ted the for&s;aid place after this form. <HI>And thou shall rule ouer him,</HI> that is, ouer Abel, to take away the force of the &s;e~te~ce which &s;ignifieth, that man hath power &amp; freewill, to rule ouer his appetite &amp; lu&s;t. Doth not the Greeke Text plainly &s;ignify: <HI>And thou shalt rule &amp; mai&s;ter it?</HI> Doth not the hebrew read thus:
<PB N="87" REF="73"> <HI>Vnto thee is the appetite of it, &amp; thou shalt beare rule ouer it.</HI> Doth not<NOTE N="(x)" PLACE="marg">Aug. l. <HI>15.</HI> de ciu. Dei c. <HI>7.</HI></NOTE> S. Au&s;tine with all the ancient Fathers read, as our Latin tran&s;lation readeth, which<NOTE N="(y)" PLACE="marg">Lib. <HI>4.</HI> in Gen. c. <HI>4</HI> v <HI>6.</HI></NOTE> Pererius witne&s;&s;eth: <HI>Thou shalt beare &s;way ouer it</HI> (&s;ayth S. Augu&s;tine) <HI>What? ouer thy brother? God forbid. Ouer what then but &s;inne.</HI> The &s;ame &s;ayth S. Hierome:<NOTE N="(z)" PLACE="marg">Hier. qua&s;t. Hebraic in Gene&s;im.</NOTE> <HI>Becau&s;e thou ha&s;t freewill, I warne thee that &s;inne haue not the &s;oueraignty or Mai&s;tership ouer thee, but thou ouer &s;inne.</HI></P>
<P N="7">7. The Catholiks in di&s;puting again&s;t the Prote|&s;tants or Puritans &s;hould remember &amp; cal oft to memory, that the Prote&s;tants at their fir&s;t in comming to Scotland, and England, &s;aid and preached to the people, and yet do preach, that they were &s;ent extraordinarily to reforme the Church of God. 2. That they would preach nothing, <HI>but the expre&s;&s;e word of God, the playne Scripture, the only word of God:</HI> and vpon this fal&s;e pretext they haue ca&s;t downe our Churches, ouerthrowen our Abbayes, taking away our Priories, ca&s;ting down to the grou~d our ancie~t monume~ts, and Noble mens-hou&s;es, corrupted the Bible, changed Ec|cle&s;ia&s;ticall di&s;cipline, and made mo&s;t pernicious, &s;editious and vngodly Lawes again&s;t vs Catholiks, who do now aske of the Prote&s;tants, fir&s;t: <HI>to proue but one debatable poynt of their religion by the expre&s;&s;e word of the Bible,</HI> which they &s;hall neuer be able to doe. 2. <HI>To improue any debatable poynt of our religion by the expre&s;&s;e word of the Bible,</HI> which lykewy&s;e they &s;hall neuer be able to do. 3. <HI>To name vs but one man, who before Luther or Caluin agreeth with them in all e&s;&s;entiall poynts of their Religion,</HI> which likewy&s;e they &s;hall neuer be able to do. 4. <HI>To name vs any Nation vnder the heauens, which maketh accompt of their Scotish, English, or Latin corrupted Bible,</HI> which likewy&s;e they &s;hall 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, Engli&s;h, or Scots Bible now in v&s;e in England, &amp; Scotland, for the word of God: which I obiected at &s;eue|ral tymes to the Mini&s;ters being in pri&s;o~ in <HI>Edenburgh,</HI> where without books, pen, paper, inke, or any &s;uch co~modity to pa&s;&s;e the tyme, with coales I ouerca&s;t the walles with ver|&s;es, and litle poemes in &s;undry languages, wherof I heere &s;et down one which was after &s;ent to me out of <HI>Scotland,</HI> it
<PB N="72" REF="74"> being to the pray&s;e of <HI>Scotland,</HI> and commended by friends be placed in this Treati&s;e.</P>
<Q><L><NOTE PLACE="marg">The Priui|leges of Scotland.</NOTE>QVIS me carcer habet vinctum? quae &s;epta recludent</L>
<L>Corpora, pro canae Fidei Regalibus armis</L>
<L>Patrum<NOTE N="(1)" PLACE="marg">Four|&s;core Kings of Scotland al Catholiks.</NOTE> octodecies longo de &s;temmate Regum?</L>
<L>Ecce colo &s;ine luce domum, &s;ine iure catenas.</L>
<L>Scotia terra parens, O vbi caele&s;tia<NOTE N="(2)" PLACE="marg">Scot|land the Seminary of many holy and learned men.</NOTE> dona,</L>
<L>Queis &s;uper Imperium &s;ociale excel&s;ior ibas!</L>
<L>Nec<NOTE N="(3)" PLACE="marg">VVas neuer van|qui&s;hed by a foraine Prince.</NOTE> Mauors potuit peregrino tradere ve&s;tra</L>
<L>Colla iugo, famae tantum decus Anglia ne&s;cit,</L>
<L>Hybernum&abque; &s;olum: &s;urgit quae gloria genti,</L>
<L>Qu&ograve;d Scotos omni reges<NOTE N="(4)" PLACE="marg">Al the Kings of Scotland of Scotti&s;h bloud.</NOTE> ex ordine &s;ceptri</L>
<L>Traxerit &egrave; patrijs laribus: maius quo&abque; nomen</L>
<L>Exoritur, qu&ograve;d &s;ancta Fides<NOTE N="(5)" PLACE="marg">Scotla~d receaued the Catho|lik Fayth long before England &amp; many o|ther King|domes.</NOTE> radi&acirc;rit in oris</L>
<L>Scotorum, ante facum multis data &s;emina regnis</L>
<L>Chri&s;tiadum, &s;ignat Donaldi purpura tempus.</L>
<L>(Scotia!) qualis erat terris decor additas, ante</L>
<L>Tempora Caluini?<NOTE N="(6)" PLACE="marg">Scotla~d till the co~|ming of Caluin and Knox ne|uer cha~ged Religion.</NOTE> nullis mutata procellis</L>
<L>Religio fidei &s;teterat; pro cuius honoris</L>
<L>Vertice, lectus apex<NOTE N="(7)" PLACE="marg">The Kings of Scotland called Protectours of the Fayth.</NOTE> Iacobus nomine Quartus</L>
<L><HI>Protector Fidei</HI> titulis celebratur auitis.</L>
<L>Quin memor es<NOTE N="(8)" PLACE="marg">To haue conuerted many Nations.</NOTE> Belgis, Alemanno, Anglo&abque; Batauis</L>
<L>Prima dedi&s;&s;e viris primae &s;acra germina vitae.</L>
<L>Nec data<NOTE N="(9)" PLACE="marg">Scotland honored by the mo&s;t auncient Alliance of Europe.</NOTE> Francigenis viola&s;ti faedera pacis</L>
<L>Quae magnis Magnus &s;anciuit Carolus a&s;tris:</L>
<L>Hinc Franco Regi Scotus munimen ahenum e&s;t.</L>
<L>Scotia, nonne vides &agrave; caelo pignora? te&s;tis</L>
<L>Sit mea Morauiae regio,<NOTE N="(a)" PLACE="marg">The Pray&s;es of Murrayland.</NOTE> pulcherrima &s;edes</L>
<L>Veris, opus florae, Pomonae apricior hortus,</L>
<L>Triptolemi Cereri&s;&abque; lares.<NOTE N="(b)" PLACE="marg">Queene Mary the Mar|tyr called Murrayland litle France.</NOTE> Haec Francia parua</L>
<L>Dicitur, au&s;picijs Reginae addicta Stuartae.</L>
<L>Hanc liquidis vtrin&abque;, fretis duo flumina vallant</L>
<L>Aequoreo laetos cur&s;u lambentia fines.</L>
<PB N="73" REF="74">
<L>Speya<NOTE N="(c)" PLACE="marg">Mur|rayla~d bet|wixt Spey &amp; Ne&s;&s;e.</NOTE> Salmonum nutrix, qua parte recurrit</L>
<L>Solis opus, preceps currit, qua parte cadit&uacute;e,</L>
<L>Ne&s;&s;a fluit; victrix<NOTE N="(d)" PLACE="marg">Ne&s;&s;e frezeth not</NOTE> bruinae, victrix&abque; rigoris:</L>
<L>Quam placet haec patriae &s;pecies!<NOTE N="(*)" PLACE="marg">The de&s;+cription of Murreyla~d in general.</NOTE> A&s;cendere colles</L>
<L>Hic video inton&s;os, illic de&s;cendere valles;</L>
<L>Hic laetas campi &s;egetes agro&s;&abque; feraces:</L>
<L>A&s;picio glebae de ver&s;icoloribus illic</L>
<L>Pratorum &s;patijs, Chloris mouet omnia vernae</L>
<L>Laetitiae. Hic Lucus Zepherynas &s;u&s;tinet auras,</L>
<L>Illic arboreo foetu nemus omne graue&s;cit,</L>
<L>Bacciferi&s;&abque; comis: vitreo cum murmure fontes</L>
<L>Aufugiunt ortus laticum, per prata, per herbas,</L>
<L>Sub&s;iliunt&abque; vagis lymphis in amore liquorum.</L>
<L>Quot virides &s;caenae Mu&s;is! quot amaena locorum</L>
<L>Ca&s;tra virent doctae vatum monimenta coronae!</L>
<L>Veris amica Domus nulli e&s;t reticenda poetae.</L>
<L>A&s;t<NOTE N="(e)" PLACE="marg">Elgin the cihef Town in Murreyla~d</NOTE> Elgena parens non indonata recedes</L>
<L>Morauiae vrbs princeps orae, &s;ancti&s;&s;ima quondam;</L>
<L>Quam diuae<NOTE N="(f)" PLACE="marg">The Trinity, Chaury, or Trinity Church.</NOTE> Triados &s;edes ditabat honore</L>
<L>Bal&s;ameo. O vtinam &s;taret domus aurea caeli!</L>
<L>Aegidio<NOTE N="(g)" PLACE="marg">S. Giles Church.</NOTE> &s;acrata Domus &s;tat tempore no&s;tro</L>
<L>Nobilis ornatus,<NOTE N="(h)" PLACE="marg">Many Abbyes &amp; Mona&s;te|ries in old tymes in Murray|land.</NOTE> Diui prae&s;entia firmat</L>
<L>Nutantes animos in religione Parentum.</L>
<L>O qu&agrave;m multa piae circum<NOTE N="(k)" PLACE="marg">Le&s;laeus Boetius &amp; &s;undry o|thers do make men|tion of this Mi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">acle of King Duffus.</NOTE> ve&s;tigia dantur</L>
<L>Aedis, &amp; vmbra mouet pulchrae &s;acraria plantae</L>
<L>Certa vir&ucirc;m qui vota Deo fudere prece&s;&abque;</L>
<L>Inclu&s;i ca&s;tis thalamis, ca&s;ti&s;&abque; &s;acellis.</L>
<L>Vna alias inter &s;edes celeberrima &s;urgit</L>
<L>Condecorans Regis Duffi nomen&abque; decu&s;&abque;</L>
<L>Kilflos<NOTE N="(i)" PLACE="marg">The Ab|by of Kil|los.</NOTE> nomen habet, florum de nomine natum.</L>
<L>Po&s;teritas heu ne&s;cit opus florale, pudores</L>
<L>Proh &s;ancti! Duffum<NOTE N="(k)" PLACE="marg">Le&s;laeus Boetius &amp; &s;undry o|thers do make men|tion of this Mi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">acle of King Duffus.</NOTE> regem viol&acirc;rat acerbo</L>
<L>Funere turba vir&ucirc;m, Diuis inimica Danorum,</L>
<L>Furtiuo&abque; &s;ola laniatum corpore toto</L>
<L>Tradiderat, dum prodit opus iu&s;ti&s;&s;ima virtus</L>
<L>Flore &s;ato medijs brumis prope pectora Regis</L>
<L>Quo Superi&s;igno niueas mon&s;trare Monarchae</L>
<L>Exuuias, ro&s;eo&s;&abque; lares Regalis amici</L>
<PB N="74" REF="75">
<L>Virgineae &s;obolis; Iacta te Scotia mater</L>
<L>Muneribus diues Duffi pretio&abque; coronae</L>
<L>Angelicae, qua Duffus habet Capitolia Caeli.</L></Q>
<P N="8">8. The Prote&s;tants then not being able to proue or improue any debatable poynt by the expre&s;&s;e word of God, are forced to proue the &s;ame (&s;ay they) by nece&s;&s;ary con&s;equences, that is, by their owne expo&s;itions, &s;ophi&s;|mes and inuentions: but we reply. 1. That in making the&s;e con&s;equences they may erre. 2. That the&s;e con&s;equences cannot be infallible, and con&s;equently cannot be the grou~d of any poynt of Religion. 3. That the&s;e con&s;equences are manife&s;t inuentio~s of their owne head, again&s;t the expre&s;&s;e word of God. 4. That they haue &s;worne and &s;ub&s;crybed &s;olemnely, that to interprete, expone, or inferre con&s;e|quences out of the Bible, doth not apperteyne to any pri|uate or publick per&s;on. Heare their owne words:<NOTE N="(a)" PLACE="marg">In the Confe&s;sion of their Faith in the actes of Parlame~t in the year of God <HI>1560.</HI> the <HI>17.</HI> of Au|gu&s;t.</NOTE> <HI>The interpretation</HI> (of the Scripture) <HI>we confe&s;&s;e neyther apperteyneth to publick nor priuat per&s;ons, neyther yet to any Church for any prehe|minency or prerogatiue per&s;onally or locally, which one hath aboue a|nother, but appertayneth to the Spirit of God &amp;c.</HI> A fooli&s;h and contradictorious doctrine, for as much, as they &s;ay the in|terpretation of the Scripture doth not appertayneth to no publick nor priuate per&s;on, but to the Spirit of God. For &s;ome publick or priuate man mu&s;t haue this &s;pirit of God, otherwy&s;e how can we be certayne of the interpretation that it cometh of the &s;pirit of God? Truely the Prote&s;tants do &s;hew in this, and in all the poynts of their Religion, that they haue not the &s;pirit of God, becau&s;e they contra|dict them&s;elues euery where, as in this Treati&s;e the learned Reader may ea&s;ily perceaue.</P>
<P N="9">9. To conclude then, the Mini&s;ters &s;hall neuer be able to proue out of the expre&s;&s;e words of their Bible the&s;e poynts of their Religon: <HI>Man after his fall hath not freewil, ney|ther in ciuill maters nor maters of &s;aluation. Man &s;inneth nece&s;&s;arly: Man continually tran&s;gre&s;&s;eth the Commandements of God. &amp;c.</HI> Nor yet by nece&s;&s;ary con&s;equences. Of which confequences or rather here&s;ies of their owne, a wy&s;e ma~ &s;hould make no
<PB N="75" REF="75"> accompt, preferring therunto the con&s;equences and expo|&s;itions of the holy Fathers in this fir&s;t Age, which I &s;et down heer to the con&s;olation of the Catholike Reader.</P>
<DIV3 N="1" TYPE="section">
<HEAD>The holy Fathers in this first Age, do witnes playnly and plentifully, man to haue Freewill in matters concerning his &s;aluation. <HI>The fir&s;t Section.</HI></HEAD>
<P>S. Clement:<NOTE N="(a)" PLACE="marg">S. Cle|mens Epi&s;t. <HI>3.</HI> ante me|dium.</NOTE> <HI>Si quis &s;an&egrave; audiens &s;ermonem veri Prophetae, velit recipere aut nolit, &amp; amplecti onus eius,</HI> i. <HI>ma~data vitae, ha|bet in &s;ua potestate. Liberi enim &s;umus arbitrij &amp;c. Nunc autem quia liberum e&s;t animo, in quam velit partem declinare iudiciunt &s;uum, &amp; quam probauerit eligere viam, con&s;tat euidenter ine&s;&s;e ho|minibus arbitrij libertatem.</HI> 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 &amp;c. Now &s;ince it is free to man to choo&s;e eyther the one or the other way, it is manife&s;t that man hath freewill. And agayne he bringeth in S. Peter the Apo&s;tle di&s;puting with Simon Magus, who denyed freewil, again&s;t 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 &s;till men might an|&s;wer: <HI>We haue no freewill to keep tho&s;e Lawes. We haue no freewill to keep tho&s;e in&s;tructions and preachings;</HI> for what we do, we do it of nece&s;&s;ity.<NOTE N="(b)" PLACE="marg">S. Cle|mens l. <HI>3.</HI> recog. non longe ab initio. Vi|de l. <HI>4.</HI> ante medium.</NOTE> <HI>Sed dic, quomodo ergo Deus iudicat &s;ecundu~ veritatem, vnumquem&abque; actibus &s;uis, &s;i agere aliquid in potestate non habuit? hoc &s;i teneatur, conuul&s;a &s;unt omnia, fru&s;tra erit studium &s;ectandi meliora: &s;ed &amp; iudices &s;aeculi frustra legibus prae&s;unt, &amp; pu|niunt eos qui mal&egrave; agunt. &amp;c.</HI></P>
<P N="2">2. S. Denis manife&s;tly calleth man <GAP DESC="foreign">: that is, as hauing free power ouer him&s;elfe, and that God concurreth with man in his actions freely, that is, offereth his grace to man, who may eyther refu&s;e it or accept it. Which if he accept, God concurreth with him, if he accept it not, it is his owne fault. With nece&s;&s;ary cau&s;es God con|curreth nece&s;&s;arily:<NOTE N="(c)" PLACE="marg">Lib. de Diuin. nom. c. <HI>4.</HI> p. <HI>4.</HI></NOTE> <HI>Cum liberis liber&egrave;, cum contingentibus con|tingenter:
<PB N="76" REF="76"> Ideo &amp; vanam multorum non admittemus rationem, qui oportere, aiunt, Prouidentia~ etiam</HI><NOTE N="(*)" PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>inuitos nos ad virtutem du|cere, ne&abque; enim e&s;t prouidentiae violare naturam. Quocirca &s;icut pro|uidentia cuiu&s;&abque; naturae e&s;t con&s;eruatrix, &agrave; &s;e mobilibus, vt &agrave; &s;e mobilibus prouidet: &amp; v<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">iuer&s;is &amp; &s;ingulis iuxta proprietatem totius &amp; vniu&s;cuiu&s;&abque;, in quantum proui&s;orum naturae &s;u&s;cipit totius ac multifariae prouidentiae proportionaliter vnicui&abque; attributas proui&s;iuas bonitates.</HI> The which place<NOTE N="(d)" PLACE="marg">In l. de Denin. nom. c. <HI>4.</HI> loc. <HI>23.</HI></NOTE> S. Thomas exponing plainly &s;heweth out of this holy Father, that man hath freewill, eyther to accept the grace of God, or to refu&s;e, it, to gayne|&s;tand good motions &s;ent from God, or to imbrace them, to apply his mind to vertue, or to vice, conforme to the &s;aying of the Prophet:<NOTE N="(e)" PLACE="marg"><HI>O&s;ee</HI> 13. <HI>v.</HI> 19.</NOTE> <HI>O I&s;rael thy perdition is of thy &s;elf, but thy help and &s;aluation cometh of me.</HI> Which place the Mini&s;ters haue corrupted.</P>
<P N="3">3. S. Ignatius:<NOTE N="(f)" PLACE="marg">Epist <HI>3.</HI> ad Magne|&s;ianos.</NOTE> <HI>Quandoquidem igitur actiones habent prae|mia, vita&abque; ex obedientia proponitur, mors au em ex inobedientia: &amp; &s;inguli qui hoc vel illud elegerunt, in eius quod elegeru~t locum habituri &s;int,</HI><NOTE N="(*)" PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>fugiamus mortem, &amp; eligamus vitam.</HI> And a little af|ter: <HI>Si quis pietati &s;tudeat, dei homo est: &s;i impi&egrave; agat, diaboli homa <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ct, non id factus per naturam, &s;ed per &s;uum ip&s;ius arbitrium.</HI> That is: If any &s;tudy to piety, he is of God; if he do impiou&s;ly he is a &s;eruant of the Diuell, not by nature, but by his owne freewill. Now who&s;e men &s;hall the Mini&s;ters be, who belieue, that continually they tran&s;gre&s;&s;e the Com|mandements, that they are euer in the &s;tate of &s;inne? I omit to &s;et downe other Fathers, the matter being &s;o cleare and manife&s;t in it &s;elfe.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>That the Mini&s;ters haue fal&s;ified the Bible in &s;undry places, which proue man to haue Freewill in maters of his &s;aluation. <HI>The &s;econd Section:</HI></HEAD>
<P>S. Paul &s;ignifieth vnto vs, that he laboured togeather with the grace of God in preaching to the Iewes:<NOTE N="(a)" PLACE="marg">1. <HI>Cor.</HI> 25. <HI>v.</HI> 10.</NOTE> <HI>I laboured more abundantly then they all: yet not I, but the grace of God with me.</HI> In the vulgar Latin. <HI>Non ego, &s;ed gratia Dei mecum.</HI> In the Greeke <GAP DESC="foreign">. Declaring
<PB N="77" REF="76"> therby that the grace of God did concurre as the principall agent with al his labours, yet that his freewill wrought<NOTE N="(*)" PLACE="marg"><GAP DESC="foreign">.</NOTE> withall, as if the Apo&s;tle would haue &s;aid: <HI>I laboured more aboundantly then all they, yet not I alone laboured, but the grace of God which is with me laboured.</HI> That S. Paul laboured it is manife&s;t thus:<NOTE N="(b)" PLACE="marg">2. <HI>Cor.</HI> 11. <HI>v.</HI> 23.</NOTE> <HI>They are the Mini&s;ters of Christs, I am more, in labours more abundant, &amp;c.</HI> Wherfore he calleth vs,<NOTE N="(c)" PLACE="marg"><HI>1.</HI> Cor. <HI>3.</HI> v. <HI>9.</HI> Dei adiu|tores &s;u|mus.</NOTE> <HI>Gods worke fellowes and helpers,</HI> by rea&s;on of the free cooperation of our freewill with the Grace of God. Now the Mini&s;ters to ouerthrow this Catholike doctrine haue tra~&s;lated thus. <HI>I laboured more abundantly then they all, yet not I, but the grace of God which is with me,</HI> denying therby the cooperation of mans freewill with the grace of God, adulterating the text with the&s;e two words, <HI>which is,</HI> again&s;t the meaning of the Apo&s;tle, and again&s;t the Greeke text: for the Apo&s;tle vn|der&s;tandeth, that not only he laboured, but al&s;o the grace of God laboured with him. It is a &s;trange matter of our Mini&s;ters, that in tran&s;lating the Bible &s;o ignorantly, they &s;hew that they haue no con&s;cience; no feare of God, nor &s;hame before men, tran&s;lating &s;o impudently &amp; ignoran|tly the word of God, to couer their Idolatry and here&s;ies. When I was in pri&s;on for the Catholike Religio~ in Eden|burgh &s;traitly warded and narrowly kept, I offered at &s;euerall tymes to &s;ome Mini&s;ters, that for as much as the Bible is diuer&s;ly exponed of vs and of them, they neyther being tyed to my interpretation, nor I to theirs; I de&s;ired them earne&s;tly to put a&s;ide my interpretation, and their owne likewi&s;e, referring the mater to the interpretations and Iudgement of the ancient Fathers, of generall Coun|cels, of vniuer&s;all cu&s;tome, of tymes and places among&s;t all Nations. M. Andrew Ram&s;ey an&s;wered no, we will not referre the mater to the ancient Fathers, rather we will referre it to Caluin, Beza, and &s;uch. Wherunto I was content, &s;o he &s;hould bring me Caluin and Beza to try the~ with the touch&s;tone of the Bible, which he would not performe. Other Mini&s;ters at other tymes an&s;wered, we will be tryed by the Scriptures only, by the word of God, by the Bible. I replyed, will ye be tryed by the expre&s;&s;e
<PB N="78" REF="77"> word of God only, or by the word of God interpreted as it plea&s;eth you? Some of them an&s;wered, we haue the &s;pirit of God to interpret the Scripture. I replyed: The~ yee will be both party and Iudges; had not the holy Fathers the &s;pirit of God? had no Nation, no kingdome, no Coun|try the &s;pirit of God before the comming of Luther and Caluin? Hath not that bene the brag of all heretiks. Well then (&s;aid I) content, we be both tryed by the Scriptures only, by the expre&s;&s;e word therof, becau&s;e yee will needs haue it &s;o, and con&s;equently I alledged to them the booke of Machabees for prayer for the dead:<NOTE N="(d)" PLACE="marg"><HI>2.</HI> Ma|chab. <HI>12.</HI> v. <HI>44.</HI> VVhere they haue fully taken away the <HI>44.</HI> Ver&s;e.</NOTE> <HI>And if he had not hoped that they which were &s;layne should ry&s;e agayne, it had bene &s;uperfluous and vayne to pray for the dead.</HI> No (&s;aid the Mi|ni&s;ters) we admit not tho&s;e for Scripture. Why &s;o? Are not tho&s;e books approued for Canonicall by the authority of the &s;ame Church, of ancient Councels, and Fathers, that the other books are? How do yee know that the Euangell of S. Iohn is Scripture, &amp; 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<NOTE N="(e)" PLACE="marg">1. <HI>Reg.</HI> 3. <HI>v.</HI> 17.</NOTE> Salomon declared the true Mother of the chyld, though &s;he was true Mother before his declaration, but becau&s;e that was vn|knowen to the people, Salomons declaration was fully requi&s;it: So the true Scripture in it &s;elfe hath &s;ufficient authority before all declaration, but for as much as that authority is vn knowen to euery member of the Church, it is fully requi&s;it, there be &s;ome &s;upreme power to decla|re the &s;ame, which mu&s;t be the Church of God. No matter an&s;wered the Mini&s;ters, we will not admit tho&s;e books for Canonical becau&s;e the Iewes admit them not. I reply|ed, that was to play the Iew and not the Chri&s;tian, con|forme to S. Augu&s;tines opinion. Well then, let vs go for|ward and come to the poynt. Will you allow at lea&s;t the Iewes Canonicall books of the old Te&s;tament, to wit, all that are extant in the Hebrew Bible, and all of the new Te&s;tament, without exception? yea that vve will. In the&s;e
<PB N="79" REF="77"> 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 &s;aid the Mi|ni&s;ters. I replyed, will yee be tryed by the Greeke Bible of the Septuaginta interpreters, &s;o authorized in our Saui|ours owne &s;peaches? No we will not: how then will ye be tryed? They an&s;wered, only by the Hebrew Bible of the old te&s;tament, we do thinke it only authenticall &amp; true Scripture. I replyed, why then haue you left the Hebrew text as corrupted, in turning thus:<NOTE N="(f)" PLACE="marg">P&s;alm. <HI>22.</HI> v. <HI>16.</HI> Caru.</NOTE> <HI>They pierced my hands &amp; my feet,</HI> for in the Hebrew it is otherwy&s;e if yee be skilfull in the Hebrew toung. For all the Hebrew Bibles read thus, <HI>as a Lion my hands and my feet.</HI> There truely they an&s;wered, we wil not follow the Hebrew but the Greeke Text.<NOTE PLACE="marg">Caari Iadal Sicut L<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">o manus mea.</NOTE> But that is but one place alone. I replyed, that one corrupted place of the Hebrew Bible is &s;ufficient 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 e&s;&s;entiall fault or fal&s;ity, the re&s;t of the contract or band is reiected, and hath no au|thority, much more in the word of God, wherin all is e&s;|&s;entiall &amp; nece&s;&s;ary 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 Linde&s;ay, wherin though there may be &s;ome errours, corruptions, and lies, yet there be &s;ome tru|thes and verities, which neuertheles cannot be called infal|lible verities, but rather fallible. Contrary, the Bible and word of God being e~dyted to the holy wryters as to Moy|&s;es, the holy Prophets, Euangeli&s;ts, and Apo&s;tles, by God him&s;elfe, mu&s;t haue wholly infallible verities, becau&s;e they were infallibly a&s;&s;i&s;ted with the holy Spirit, &amp; that in &s;uch &s;ort, that they could not erre in wryting tho&s;e holy Books: and if we grant that they haue erred but once, yea o~ly once, it followeth nece&s;&s;arly that they had not a infal|lible a&s;&s;i&s;tance of the holy Gho&s;t &amp; con&s;equently the rea|der of &s;uch a Bible &s;hall euer be incertayne when they had infallible a&s;&s;i&s;tance of God, &amp; when not: which is the rea&s;o~
<PB N="80" REF="78"> al&s;o wherfore the Scotti&s;h &amp; Engli&s;h Bible tran&s;lated by the Mini&s;ters cannot be the infallible word of God. Be|cau&s;e the Mini&s;ters had not in tran&s;lating the Bible an in|fallible a&s;&s;i&s;tance of God, but as men, and ignorant men might erre, and erred filthily almo&s;t in euery ver&s;e.</P>
<P N="2">2. To the&s;e di&s;cour&s;es of myne, one of the Mini|&s;ters an&s;wered, that it was not a poynt of faith, that the Scotti&s;h or Engli&s;h Bible is the infallible word of God, which &s;undry Mini&s;ters of Fra~ce, &s;peaking of their French Bible, haue affirmed publickly. But we haue recour&s;e &s;aid this Mini&s;ter to the Hebrew text. Wherunto I replyed, all the Hebrew Bibles that are now extant, are corrupted; which verity yee te&s;tify your &s;elfe: as for example ye haue tran&s;lated in your Scotti&s;h Bible that of S. Matthew thus.<NOTE N="(g)" PLACE="marg"><HI>Matth.</HI> 2. <HI>v.</HI> 21.</NOTE> <HI>That it might be fulfilled which was &s;poken by the Prophet, which was, that he should be called a Nazarite:</HI> Yet there is no Pro|phet of the old Te&s;tament, now extant, that maketh men|tion of this place, as witne&s;&s;eth S.<NOTE N="(h)" PLACE="marg">Hom. <HI>9.</HI> in hunc locum.</NOTE> Chri&s;o&s;tome, and<NOTE N="(i)" PLACE="marg">Ibidem.</NOTE> Theophilact with the re&s;t of the Fathers. Heer then ye haue left all the Hebrew Bibles as corrupted. 2. Ye haue tran&s;lated that of S. Matthew.<NOTE N="(k)" PLACE="marg"><HI>Matt.</HI> 17. <HI>v.</HI> 9.</NOTE> <HI>Then was fulfilled that which was &s;poken by Ieremias the Prophet, &s;aying, And they tooke thirty &s;iluer peeces &amp;c.</HI> Which words are no wy&s;e now in the Hebrew text of Ieremy, but rather in the prophet Zachary; &s;o heer ye haue left the Hebrew Bible as corrupted, and followed our latin tran&s;lation and the Greeke. 3<NOTE N="(l)" PLACE="marg">Apo|log. <HI>2.</HI> pro Chri&s;tianis</NOTE> Iu&s;tinus martyr a famous and ancient author witne&s;&s;eth, that tho&s;e words<NOTE N="(m)" PLACE="marg"><HI>P&s;al.</HI> 95. <HI>v.</HI> 10.</NOTE> <HI>Regnabi &agrave; ligno Deus,</HI> were in the fir&s;t Hebrew copies and originalls, yet now no Hebrew Bible hath them;<NOTE N="(n)" PLACE="marg">Lib. co~|tra iudeos c. <HI>10.</HI></NOTE> for the Iewes (&s;ayth he, togeather with Tertullian) in hatred of the Pa&s;&s;ion of Chri&s;t did &s;crape them out malici|ou&s;ly. 4. Yee haue tra~&s;lated that of S. Paul,<NOTE N="(o)" PLACE="marg"><HI>Galat.</HI> 3. <HI>v.</HI> 13. <HI>Deut.</HI> 11. <HI>v.</HI> 23.</NOTE> <HI>For it is written, cur&s;ed is euery one that hangeth on the tree.</HI> Which words S. Paul citeth, as written by Moy&s;es in Hebrew, and yet there is no Hebrew Bible now extant which hath preci&s;ely tho&s;e words. So in this ye haue in lyke ma~ner left the Hebrew Bible as corrupted, &amp; haue followed our Latin &amp; Greeke Bible. 5.<NOTE N="(p)" PLACE="marg">Lib. <HI>1.</HI> In&s;tit. c. <HI>13.</HI> &sect;. <HI>9.</HI></NOTE> Caluin your Mai&s;ter &amp; prime Here&s;iarch ac|knowledgeth
<PB N="81" REF="78"> tho&s;e words of Ieremy which proue the Me&s;|&s;ias to be true God:<NOTE N="(q)" PLACE="marg">Ierem. <HI>33.</HI> v. <HI>26.</HI> In Hebrew Adonat, proper on|ly to God.</NOTE> <HI>Hoc est nomen quod vocabunt eum, Dominus iu&s;tus no&s;ter,</HI> to haue bene corrupted by the Iewes, for there is no Hebrew Bible now extant which hath tho&s;e words, &amp; you lyke Iewes haue followed the Iewes in tran&s;lating this place again&s;t the opinion of your Mai&s;ter, and again&s;t our Latin tran&s;lation. 6. That place of Zachary:<NOTE N="(r)" PLACE="marg"><HI>Zach.</HI> 9. <HI>v.</HI> 11.</NOTE> <HI>Tu quo&abque; in &s;anguine testamenti tui emi&s;i&s;ti vinctos tuos de lacu, in quo non e&s;t aqua,</HI> is corrupted in the Hebrew Bible, and refer|red by the Iewes to the Synagogue, and not to Chri&s;t, as it &s;hould be. Where your Mai&s;ter Iohn Caluin playeth the Doctour ignorantly in &s;aying tha<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> the Hebrew word <HI>ath,</HI> cannot be but of the feminine gender and referred to the Synagogue. But let him learne this le&s;&s;on of me,<NOTE PLACE="marg">See Pagni|nus in ra|dice Eth<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</NOTE> that the word <HI>ath,</HI> without the letter <HI>he</HI> (as it is there) is both the ma&s;culine &amp; feminine ge~der. Finally yee haue left the He|brew Bible as corrupted in tho&s;e words of Ieremy which condemne you all with the Iewes as corrupters of the Bible:<NOTE N="(&s;)" PLACE="marg"><HI>Ierem.</HI> 8. <HI>v.</HI> 8.</NOTE> <HI>Ver&egrave; mendacium operatus est &s;tylus mendax &s;cribarum.</HI> Where the Prophet complayneth again&s;t the Iewes as ha|uing corrupted the Hebrew Bible, and ye being guilty of the &s;ame cryme haue fal&s;ly &amp; ob&s;curely tra~&s;lated the &s;ame words: <HI>Lo, certainly in vayne made he it, the pen of the &s;cribes is in vayne.</HI> Yea the holy Fathers complayne greately that the Hebrew text is filthily corrupted by the Iewes, and among&s;t others<NOTE N="(t)" PLACE="marg">Gal. l. <HI>1.</HI> c. vlt.</NOTE> Galatinus, and<NOTE N="(u)" PLACE="marg">In Chro+nologia ad ann. Dom. <HI>476.</HI></NOTE> Genebrardus witnes the &s;ame largely. To the&s;e &s;ayings of myne the Mi|ni&s;ters (as they are very ignorant in the Hebrew tongue) could not make any an&s;were.</P>
<P N="3">3. As I haue proued all the Hebrew Bible now extant to be corrupted, and far different from the originals which were before Chri&s;t and immediatly after Chri&s;t, &s;o it &s;hall be ea&s;ie to proue the Greeke Bible of the Septua|gint Tran&s;latours (which was of great acco~pt among&s;t the Iewes) to be corrupted; as this place of Ieremy witne&s;&s;eth:<NOTE N="(a)" PLACE="marg"><HI>Ierem.</HI> 17. <HI>v.</HI> 1.</NOTE> <HI>The &s;inne of Iudah is written with a pen of Iron, &amp; with the poynt of a diamond.</HI> Which place the Mini&s;ters haue tran&s;lated, &amp; yet it is not in the Greeke Bible, which they haue left as
<PB N="82" REF="79"> corrupted. 2. The Mini&s;ters haue abandoned the Greeke Bible as corrupted thus:<NOTE N="(b)" PLACE="marg"><HI>I&s;a.</HI> 56. <HI>v.</HI> 23. <GAP DESC="foreign"></NOTE> <HI>All flesh come to worship before me; &s;ayth the Lord.</HI> Leauing out the&s;e two words, <HI>in Ieru&s;alem,</HI> which are in the Greeke Bible. 3 In the Prophet Ionas: <HI>And Ionas began to enter into the city a dayes iourney, and he cryed and &s;aid,</HI><NOTE N="(c)" PLACE="marg"><HI>Iona.</HI> 3. <HI>v.</HI> 4.</NOTE> <HI>Yet fourty dayes, and Niniue shall be ouerthrowne:</HI> In the Greeke text now extant it is, <HI>yet three dayes, and Niniue shalbe ouerthrowne.</HI> So in this place the Mini&s;ters haue left the Greeke Bible as corrupted. 4. The ho<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">y Fathers proued a|gain&s;t the Arrians, that God the Father had a con&s;ub&s;tanti|all &s;onne, out of <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ho&s;e words of the Prophet I&s;aias:<NOTE N="(d)" PLACE="marg"><HI>I&s;a.</HI> 66. <HI>v.</HI> 9.</NOTE> <HI>Nun|quid ego q<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">i altos parere facio, ip&s;e non pariam d<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">cit Dominus &s;i ego qui generationem caeteris tribuo, &s;terilis ero, ait dominus Deus tuus?</HI> in tran&s;lation of the which place the Mini&s;ters haue fully left the Greeke Bible, as corrupted, and haue vitiou&s;ly tran&s;lated the &s;ame place in their Engli&s;h tran&s;lation. 5. That place of Leuiticus:<NOTE N="(e)" PLACE="marg">Leuit. <HI>19</HI> v. <HI>26.</HI> <GAP DESC="foreign">, non comedetis in mo~ti<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&abus;</NOTE> <HI>Yee shall not eat the flesh with the bloud,</HI> the Mini&s;ters haue fully corrupted. For the two words, <HI>the flesh,</HI> are neither in the Hebrew nor in the Greeke, nor in the Chaldean text. So that eyther tho&s;e mu&s;t be cor|rupted, or els the Mini&s;ters mu&s;t needs be traytors to the word of God. 6. In I&s;aias:<NOTE N="(f)" PLACE="marg"><HI>I&s;a.</HI> 40. <HI>v.</HI> 2. <GAP DESC="foreign">.</NOTE> <HI>And cry vnto her, that her warfar<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> is accomplished.</HI> Heer the Mini&s;ters leaue the Greeke text as corrupted, wherin it is, <HI>her humility is accomplished.</HI> 7. The Mini&s;ters haue tran&s;lated, that Adam begat Seth being<NOTE N="(g)" PLACE="marg"><HI>Gen.</HI> 5. <HI>v.</HI> 3.</NOTE> <HI>a hundreth and thirty yeares,</HI> and yet in the Greeke text it is that he begot Seth being two hundreth and thirty yeares. 8. The Mini&s;ters follow not the Greek text in the&s;e places.<NOTE N="(h)" PLACE="marg"><HI>P&s;al.</HI> 119 <HI>v.</HI> 112.</NOTE> <HI>I haue inclyned my hart to keep thy iu&s;tificatio~s for reward.</HI> And agayne, <HI>Redeme thy &s;innes with almes.</HI> Which places as making for the Catholiks the Mini&s;ters haue corrupted, and left th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> Greeke text.<NOTE N="(i)" PLACE="marg"><HI>Dan.</HI> 4. <HI>v.</HI> 14.</NOTE> It were &s;uperfluous 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 Mini&s;try in di&s;puting, to be take the~&s;elues to the He|brew or Greeke texts, as to incorrupted fountaynes, they not being the infallible word of God.</P>
<P N="4">4. As for the new Te&s;tament in Greeke, &s;undry anci|ent
<PB N="83" REF="79"> Fathers imediatly after the Apo&s;tles auow con&s;ta~tly that the Greeke new Te&s;tament hath bene corrupted in &s;undry places. So<NOTE N="(k)" PLACE="marg">Lib. <HI>2.</HI> co~tra Hae|re&s; c. <HI>19</HI></NOTE> Irenaeus,<NOTE N="(l)" PLACE="marg">Lib. <HI>5.</HI> co~tra Mar|cion.</NOTE> Tertullian,<NOTE N="(m)" PLACE="marg">In vlt. c. Epi&s;t. ad Rom. v. <HI>23.</HI></NOTE> Origen,<NOTE N="(n)" PLACE="marg">Apud Eu&s;eb. l. <HI>4.</HI> Hi&s;t. c. <HI>22.</HI> &amp; <HI>23.</HI></NOTE> Diony&s;ius B<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;hop of Corinth, and<NOTE N="(o)" PLACE="marg">Lib <HI>1.</HI> de Hare&s;. c. de Tati|ano.</NOTE> Theodo<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">us, who witne&s;&s;eth that in his Bi&s;hoprike alone he had found more then two hundreth new Te&s;tame~ts in Greeke filthily corrupted by the Heretiks, which the Catholiks did not remarke. <HI>Ego iuueni</HI> (&s;ayth he) <HI>plu&s;quam ducentos huiu&s;modi libros qui in honore habebantur in nostris Eccle&s;ijs. Quos c&ugrave;m omnes &s;imul coegi&s;&s;em, depo&s;ui, &amp; loco eorum repo&s;ui quatuor Euangelista|rum Euangelia.</HI> Yea all the ancient Heretiks, as Manicheans, Valentinians, Arians, Macedonians, Ne&s;torians &amp;c. being Grecians by birth, did &s;ully corrupt the Greeke new Te&s;ta|ment, &s;etting out copies to fauour their here&s;ies, which S. Hierome him&s;elfe witne&s;&s;eth, auowing,<NOTE N="(p)" PLACE="marg">Lib. de Script. Ec|cle&s;.</NOTE> <HI>Se nouum Testamentum Graecae fidei reddidi&s;&s;e.</HI> Now it is certayne that the latin new te&s;tament of S. Hierome which we v&s;e is diffe|rent in many places from the Greeke new te&s;tament now extant.</P>
<P N="5">5. And that the new Te&s;tament now extant is cor|rupted in many places it is manife&s;t: I will only produce two or three, to the end that I be not tedious to the reader. 1.<NOTE N="(q)" PLACE="marg">1. <HI>Cor.</HI> 15. <HI>v.</HI> 51.</NOTE> <HI>Behold I shew yow a &s;ecret thing, we shall not all &s;leepe but we shall all be changed.</HI> Which words are manife&s;tly erro|neous, and directly again&s;t tho&s;e of the Prophet:<NOTE N="(r)" PLACE="marg"><HI>P&s;alm.</HI> 89. <HI>v</HI> 4.8.</NOTE> <HI>What man liueth and shall not &s;ee death?</HI> yea again&s;t the &s;ame Apo|&s;tle S. Paul:<NOTE N="(&s;)" PLACE="marg"><HI>Hebr.</HI> 9. <HI>v.</HI> 27.</NOTE> <HI>It is appoynted vnto men that they shall once die.</HI> Which is the rea&s;on wherfore the latin vulgar tran&s;lation hath rightly <HI>Omnes quidem re&s;urgemus, &s;ed non omnes immutabi|mur.</HI> 2. In the Reuelation, it is &s;aid:<NOTE N="(t)" PLACE="marg"><HI>Reuel.</HI> 4. <HI>v.</HI> 8.</NOTE> <HI>And they cea&s;ed not day nor night, &s;aying Holy, Holy, Holy, Lord God Almighty.</HI> Which place as corrupted the Mini&s;ters haue not tran&s;lated, for in the Greeke, the word <HI>Holy</HI> is repeated nyne tymes, and in our latin text but three tymes, which the Mini&s;ters haue followed and left the Greeke as corrupted: peraduentur<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> becau&s;e we Catholiks do repeat the <HI>Aue Maria</HI> nyne or ten tymes togeather, the Mini&s;ters would rather leaue the
<PB N="84" REF="80"> Greeke text, then approue our holy cu&s;tome grounded vpon the word of God. 3. The Greeke text is corrupted in tho&s;e words:<NOTE N="(u)" PLACE="marg"><HI>Matt.</HI> 6.</NOTE> <HI>for thyne is the kingdome, power and glory, for euer and euer.</HI> As<NOTE N="(a)" PLACE="marg">The one and the other in annot. in <HI>6.</HI> Matth. Decad. <HI>5.</HI> Serm <HI>5.</HI> in orat. Do|minicam.</NOTE> Era&s;mus, and<NOTE N="(b)" PLACE="marg">The one and the other in annot. in <HI>6.</HI> Matth. Decad. <HI>5.</HI> Serm <HI>5.</HI> in orat. Do|minicam.</NOTE> Henricus Bullingerus Arch-Mini&s;ters te&s;tifie them&s;elues, &amp; none of the ancient Fathers readeth &s;o in the Lords prayer. 4. The Greeke new te&s;taments printed at Geneua are in many places fil|thily corrupted. And to the end the Mini&s;ters of Geneua couer the better their corruptions, they haue printed &s;un|dry Greeke new Te&s;taments as if they had bene printed in Catholike Townes in France, with the&s;e words, <HI>Imprim&egrave; a Lyon, Imprim&egrave; a Rouen, Imprim&egrave; a Paris, Imprim&egrave; a Tholou&s;e,</HI> which double-dealing they haue v&s;ed in the printing of &s;undry of their Hugenot Bibles. 5. Beza a Prime-Mini&s;ter auoweth the Greeke new Te&s;tame~t to be corrupted, as ha|uing left out tho&s;e words, which are in our vulgar latin:<NOTE N="(c)" PLACE="marg"><HI>Act.</HI> 23 <HI>v.</HI> 24.</NOTE> <HI>Timuit enim ne fort&egrave; capere~t eum <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">udaei &amp; occiderent, &amp; ip&s;e po&s;|tea calumniam &s;u&s;tineret, tanquam accepturus pecuniam.</HI> Beza his words are:<NOTE N="(d)" PLACE="marg">In An|not. in bu~c lo<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">un.</NOTE> <HI>Haec in Graecis exemplaribus non inueni, nec tamen temer&eacute; videri po&s;&s;unt addita.</HI> 6. Caluin a hardy compa|nion in his re&s;olutions &s;ayth plainly, that the Greeke new Te&s;tament is corrupted, and giueth for example the&s;e words:<NOTE N="(e)" PLACE="marg"><HI>Act.</HI> 7. <HI>v.</HI> 14.</NOTE> <HI>Then &s;ent Io&s;eph and cau&s;ed his Father to be brought, &amp; all his kinred euen thre&s;core and fifteene &s;oules.</HI> Which place &s;ayth Caluin &s;hould be corrected as erroneous, and that of Ge|ne&s;is where it is &s;aid:<NOTE N="(f)" PLACE="marg"><HI>Gene&s;.</HI> 46. <HI>v.</HI> 27.</NOTE> <HI>All the &s;oules of the hou&s;e of Iacob which came into Egypt are &s;eauenty,</HI> &s;hould be preferred. 7. Caluin condemneth agayne the Greeke new Te&s;tament as corrup|ted in the&s;e words:<NOTE N="(g)" PLACE="marg">Matth. <HI>20.</HI> v. <HI>16.</HI> Caluin. in hunc locu~.</NOTE> <HI>Many are called, but few cho&s;en.</HI> Which words he calleth &s;uperfluous &amp; no wayes to the purpo&s;e. 8. The originals and autographes written by the Prophets and Apo&s;tles them&s;elues in Hebrew and Greeke, are no wayes extant, nor can be found: What infallible a&s;&s;urance then can any man haue, that the Hebrew and Greeke co|pyes now extant are the word of God? wherof this Syllo|gi&s;me en&s;ueth: The Religio~ of the Mini&s;ters in England &amp; Scotland cannot be more infallible and certaine then the
<PB N="85" REF="80"> 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 &amp;c. Like|wy&s;e the Prote&s;tants and Puritans who vnder&s;tande not the Hebrew &amp; Greeke tongue, can no wayes be in|fallibly a&s;&s;ured of their Religion, if it be grounded vpon the Originall Hebrew and Greeke, which they vnder|&s;tand not.</P>
<P N="6">6. But what &s;ort of Bible among&s;t all the re&s;t is the mo&s;t infallible, and &s;hould be mo&s;t preferred? S. Augu&s;tine an&s;wereth:<NOTE N="(h)" PLACE="marg">Lib. <HI>1.</HI> de Doct. Chri&s;t. c. <HI>15.</HI></NOTE> <HI>In ip&s;is autem interpretationibus Itala caeteris prae|feratur: Nam est verboru~ tenacior cum per&s;picuitate &s;ente~tiae.</HI> This, <HI>Itala interpretatio,</HI><NOTE N="(i)" PLACE="marg">Prae&s;at. in lib. Mo|ral. c. <HI>5.</HI> ad Leandru~.</NOTE> is the &s;ame which now the holy Church &s;pecially v&s;eth, called the <HI>vulgar</HI> or <HI>latin editio~,</HI> as witne&s;&s;eth playnly S. Gregory, &amp;<NOTE N="(k)" PLACE="marg">Praef. in Penta|teuchum.</NOTE> S. Hierome, who at the Com|mandeme~t of Pope Dama&s;us reuewed this Latin and vul|gar tran&s;lation: <HI>Ita,</HI> &s;ayth he, <HI>calamo temperauimus, vt ijs tan|tum quae &s;en&s;um imitare videbantur correctis, reliqua pateremux manere vt fuerant.</HI> And Beza him&s;elfe maketh great accompt of our vulgar latin, and preferreth the &s;ame to any other what&s;oeuer. Likewy&s;e the Church of God vniuer&s;ally hath euer had in great honour and reuerence the &s;ame, as wit|ne&s;&s;eth the Councell of<NOTE N="(l)" PLACE="marg">Se&s;&s;ione <HI>4.</HI> in De|cretis.</NOTE> Trent, preferring and authori|zing it aboue any other what&s;oeuer, in e&s;tabli&s;hing any poynt of faith and Religion. Which vul ar and latin tran|&s;lation we Catholiks imbrace, as approued &s;pecially by the Church of God, which Church mu&s;t be infallible, and infallibly certayne in all her deci&s;ions, following in this the example of S. Augu&s;tine, who belieued that Bible only to be the true word of God, which by the holy Church was approued.<NOTE N="(m)" PLACE="marg">Cont. Epi&s;t. Ma|ni<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">h. c. <HI>3.</HI></NOTE> <HI>Ego ver&ograve;,</HI> &s;ayth he, <HI>Euangelio non crederem ni&s;i me Eccle&s;iae Catholicae commoueret authoritas.</HI> That is, <HI>I would not belieue the Go&s;pell, except the authority of the Church did induce me therunto.</HI> And the Apo&s;tle S. Paul doth a&s;&s;ure vs:<NOTE N="(n)" PLACE="marg">2. <HI>Tim.</HI> 3. <HI>v.</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">5.</NOTE> <HI>That the Church of God is the pillar and ground of truth,</HI> wher|upon we may rely without feare of falling: which infal|lible
<PB N="86" REF="81"> ground S. Augu&s;tine (with the ancient Fathers) had &s;o deeply printed in his hart, that he gaue commonly this infallible rule to find out the true Religion, touching any Controuer&s;y or que&s;tion:<NOTE N="(o)" PLACE="marg">Aug. l. <HI>3.</HI> contra Cre&s;con. c. <HI>53.</HI></NOTE> <HI>Qui&s;quis falli metuit huius ob&s;curitate quae&s;tionis, Eccle&s;iam de ea con&s;ulat.</HI> That is, <HI>Who&s;oeuer feareth to be deceaued by the ob&s;curity of this que&s;tion,</HI> (which was betwixt S. Augu&s;tine and Cre&s;conius the Heretike) <HI>let him go, and aske the Church therof.</HI> Wherfore it is folly to a Prote&s;tant, de&s;irous to find the true Reli|gion to trouble him&s;elfe with euery que&s;tion in parti|cular, but rather he &s;hould be carefull, fir&s;t of all to &s;eeke 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 Controuer&s;y in particuler:<NOTE N="(p)" PLACE="marg">Iren. l. <HI>3.</HI> Haere&s;. c. <HI>4.</HI></NOTE> <HI>Ye mu&s;t not &s;eeke the truth from others, then from tho&s;e that be in Church, from which Church it is ea&s;ie to take the &s;ame: for &s;o much as the Apostles did most fully place in the &s;ame Church, as in a rich trea&s;ure hou&s;e, all things that belong vnto the truth of Chri&s;tian religion, to the end that euery one that would, might take from thence the drinke of lyfe.</HI></P>
</DIV3>
</DIV2>
<DIV2 N="8" TYPE="chapter">
<PB N="87" REF="81">
<ARGUMENT>
<HEAD>The 13. 14. and 15 Article.</HEAD>
<P N="1"><HI>1.</HI> That with the grace of God, men may keep God his Commandements.</P>
<P N="2"><HI>2.</HI> And, that the keeping therof, is meritorious of life euerla&s;ting.</P>
<P N="3"><HI>3.</HI> And, that Faith only doth not iustify, was con&s;tantly belieued by the Catholikes in this fir&s;t age.</P>
</ARGUMENT>
<HEAD>CHAP. VIII.</HEAD>
<P>_CALVIN in &s;undry places doth igno|rantly deny, that men though a&s;&s;i&s;ted by the grace of God, may keep the commandements: which doctrine our Mini&s;ters in Scotland do teach playnly in the maner to exame~ children before the &s;upper of the Lord, &s;et down in the end of the Scots Catechi&s;me, or Articles of faith, where the Mini&s;ter asketh of the child thus. <HI>M. Canst thou keep Gods Commandements of thy &s;elfe.</HI> C. <HI>No verily M. Who then doth keep and fulfill them in thee?</HI> C. <HI>The holy Gho&s;t M. When G<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">d then giueth thee his holy Gho&s;t, can&s;t thou perfitly ob&s;erue them?</HI> C. <HI>No, not &s;o. M. Why, God doth cur&s;e and reiect all &s;uch as do not in euery point fulfill his Commandements.</HI> C. <HI>It is true.</HI> O<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> the which impious doctrine the&s;e bla&s;phemyes do fol|low. 1. That a man a&s;&s;i&s;ted with the grace of God and holy Gho&s;t, cannot keep perfitly the Commands. 2. That the omnipotency of the holy Gho&s;t (who is God) cannot haue that &s;trength to make a man to keep the Commands. 3. That the power of the diuell in making a man to b<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">eake the Comma~ds, is greater then the power of the holy gho&s;t to make a man to keep them. Becau&s;e a man (&s;ay the
<PB N="88" REF="82"> Mini&s;ters) cannot keep them perfitly, though a&s;&s;i&s;ted by the holy Gho&s;t, yet he breaks them perfitly a&s;&s;i&s;ted by the diuell. 4. That the be&s;t liuing Prote&s;tant or Puritane that is, is euer in the &s;tate of the cur&s;e and malediction of God: becau&s;e, &s;ay the Mini&s;ters, no man can perfitly fulfill the Commands: wheron followeth this Syllogi&s;me. The Mi|ni&s;ters are obliged vnder the payne of condemnation to e&s;chew &s;inne. But the holye&s;t worke which they can do in this world, as to take the &s;upper of the Lord, to pray, to preach, to giue almes, to &s;ing the p&s;almes, are alwayes con|ioyned nece&s;&s;arly with deadly &s;inne. Ergo the Mini&s;ters are obliged vnder the payne of condemnation, not to do any of tho&s;e works. The Maior is euident:<NOTE N="(a)" PLACE="marg"><HI>Ioan.</HI> 8. <HI>v</HI> 34.</NOTE> <HI>Who&s;oeuer com|mitteth &s;inne, is the &s;eruant of &s;inne.</HI> And agayne:<NOTE N="(b)" PLACE="marg"><HI>Rom.</HI> 6 <HI>v.</HI> 23.</NOTE> <HI>The wages of &s;inne is death.</HI> I proue the Minor, becau&s;e in tho&s;e actions, of praying, preaching &amp;c. eyther the Mini&s;ters keep the Commandements perfitly or not? If not, then that imper|fection ioyned with the worke which they do, being a deadly &s;inne (becau&s;e they make not a di&s;tinction of deadly and veniall &s;innes, but al are deadly &s;innes with the~) they are obliged vnder the payne of damnation to e&s;chew it, as being again&s;t 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 be&s;t worke that a Mini|&s;ter can do, as to pray, preach &amp;c. is ioyned with imper|fection &amp; &s;inne. But all the Mini&s;ters are obliged to e&s;chew &s;inne. Ergo &amp;c.</P>
<P N="2">2. I would aske of the Mini&s;ters in what part of the Bible is found this di&s;tinction of theirs, to keep the Com|mands <HI>perfectly</HI> or <HI>imperfectly,</HI> &s;ince the Bible euer &s;peaketh of that matter without di&s;tinction and ab&s;olutly, as<NOTE N="(c)" PLACE="marg"><HI>Matt.</HI> 19. <HI>v.</HI> 17.</NOTE> <HI>If thou wilt enter into life, keep the Commandements.</HI> Agayne:<NOTE N="(d)" PLACE="marg"><HI>Ioa.</HI> 14. <HI>v.</HI> 21.</NOTE> <HI>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 &s;elfe to him.</HI> Can there be more playne words again&s;t the Mini&s;ters impious doctrine?</P>
<P>Finally, it followeth of this doctrine, that none
<PB N="89" REF="82"> of the Mini&s;ters haue true faith in Chri&s;t, for they teach in their publick prayer called the Confe&s;&s;ion of &s;innes:<NOTE N="(e)" PLACE="marg">In the prayer cal|led the Confe&s;sion of &s;innes.</NOTE> <HI>That the flesh euermore rebelleth against the &s;pirit, wherby we conti|nually tran&s;gre&s;&s;e thy holy Precepts and Commandements, &amp;c.</HI> And agayne in their Confe&s;&s;ion of faith &s;worne publickly they &s;ay:<NOTE N="(f)" PLACE="marg">In the Acts of Parlame~t holden at E<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e~burgh <HI>17.</HI> of Au|gu&s;t. <HI>1560.</HI> Artic. <HI>13.</HI></NOTE> <HI>Therfore we feare not to affirme that murtherers; oppre&s;&s;ors, cruell per&s;ecutours, Adulterers, whoremongers, filthy per&s;ons, Ido|laters, drunkards, Theeues, and al workers of iniquity, haue neyther true faith &amp;c.</HI> Of which words I argue thus: Tho&s;e that tran&s;gre&s;&s;e the Commandements of God haue not true faith: But all the Mini&s;ters continually tran&s;gre&s;&s;e the Commandements of God. Ergo &amp;c. The difference be|twixt vs Catholiks &amp; the Prote&s;tants in this poynt is, that we teach that we may keep the Commandements of God, (being a&s;&s;i&s;ted by his grace) according to the rigour of the Law, hauing regard to our weaknes &amp; fragility, yet we co~|fe&s;&s;e that &s;undry tymes we trangre&s;&s;e the Co~mandments, and hauing tran&s;gre&s;&s;ed them we may ry&s;e from the &s;tate of &s;inne to the &s;tate of grace, a&s;&s;i&s;ted by the help of God; and thus being a&s;&s;i&s;ted by the grace of God, we may do &s;ome good works voyde and empty of any deadly &s;inne. The Prote&s;tants do beleue the contrary, that we cannot keep the Co~mandme~ts, though a&s;&s;i&s;ted by the grace of God, that co~tinually we tran&s;gre&s;&s;e the Co~mandments, that the be&s;t worke that a man can do hath &s;inne nece&s;&s;arly ioyned with it; which doctrines they hold again&s;t the expre&s;&s;e word of God, and again&s;t all Scripture. So Luther: <HI>Al good actions be &s;innes.</HI> Whitaker:<NOTE N="(g)" PLACE="marg">In his an&s;wer to the <HI>10.</HI> rea|&s;ons of <HI>M.</HI> Campian.</NOTE> <HI>Luther &s;aid this, and he &s;aid it truely, for in euery action of a man though neuer &s;o excellent, there is &s;ome fault, which may wholy marre the action and make it odious to God &amp;c.</HI> Which Bla&s;phemyes are directly again&s;t the Bible &amp; word of God; Again&s;t S. Paul:<NOTE N="(h)" PLACE="marg">1. <HI>Cor.</HI> 7 <HI>v.</HI> 36.</NOTE> <HI>If thow take a wife thou &s;inne&s;t not.</HI> Again&s;t S. Peter:<NOTE N="(i)" PLACE="marg">2. <HI>Pet.</HI> 1. <HI>v.</HI> 10.</NOTE> <HI>Doing the&s;e things you shall not &s;inne at any tyme.</HI> Which words the Mini&s;ters haue corrupted. Again&s;t S. Iohn:<NOTE N="(k)" PLACE="marg">1. <HI>Ioan.</HI> 3. <HI>v.</HI> 9.</NOTE> <HI>Who&s;oeuer is borne of God, &s;inneth not, for his &s;eed remayneth in him, neyther can he &s;inne, be|cau&s;e he is borne of God.</HI> Again&s;t S. Matthew:<NOTE N="(l)" PLACE="marg"><HI>Matth.</HI> 21. <HI>v.</HI> 22<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></NOTE> <HI>If then thyne <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ye be &s;imple, thy whole body shall be light.</HI> Which place the Mi|ni&s;ters
<PB N="90" REF="83"> haue corrupted al&s;o. And though the&s;e fore&s;aid words of the Apo&s;tles be plainly again&s;t the Prote&s;tans re|ligion, yet effrontedly they &s;ay to the people, that they fol|low the only doctrine of the Apo&s;tles.</P>
<P N="4">4. Finally it is again&s;t God him&s;elfe who &s;pake of Iob:<NOTE N="(m)" PLACE="marg"><HI>Iob.</HI> 1. <HI>v.</HI> 22.</NOTE> <HI>In all the&s;e things Iob &s;inned not with his lips, neyther &s;pake he any foolish thing against God.</HI> Which place the Mini&s;ters haue corrupted. Do not the&s;e fore&s;aid places proue manife&s;tly that &s;undry actions &amp; good works of men are not &s;innefu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> and haue not &s;inne ioyned with them, which is manife&s;t when a man &s;uffereth martyrdome and &s;heddeth his blood for the true Religion, what mixture I pray you of &s;inne can that holy action haue? Truely it can haue none that arry|&s;eth from the obiect beloued which is God, not from the will which loueth that obiect; becau&s;e no feare of exce&s;&s;e, no danger of impurity can po&s;&s;ibly flow from the de&s;ire to loue God aboue all things, which is then when a man &s;uf|fereth for God martyrdome. Which excellent action of the loue of God in &s;undry holy men, is voyd of the mudde of di&s;traction, of the &s;cumme of vayne glory, of the froath of pryde, which imperfections do acco~pany very often many of our good actions, yet they are not deadly &s;innes, as the Mini&s;ters ignorantly do abu&s;e the &s;imple people, but they are veniall &s;innes, and take not away the merit and re|ward of a good worke. As for fle&s;hly motions, rebellious inclinations which &s;ometymes do accompany our acti|ons, they are not &s;innes except a man con&s;ent therunto, for not in &s;uch imaginations or motions, which &s;ometymes cannot be e&s;caped, can there be any &s;inne, but in the con|&s;ent therof, becau&s;e tho&s;e fir&s;t imaginations and motions are not in our power, and con&s;equently they cannot be voluntary.<NOTE N="(n)" PLACE="marg">Seneca l. de mori|bus.</NOTE> <HI>Away away with all excu&s;e</HI> (&s;ayth Seneca, a Pagan) <HI>no man &s;inneth again&s;t his will.</HI> And againe; <HI>It de&s;erueth not pray&s;e not to do, which thou can&s;t not do.</HI> S. Augu&s;tine &s;hall decyde this mater betwixt vs and the Mini&s;ters, yea and &s;eale vp the mouthes of Prote&s;tants Mini&s;ters, and quyet the harts of Catholikes, who &s;ometymes in their good actions do remarke many imperfections. Note well his
<PB N="91" REF="83"> wordes:<NOTE N="(o)" PLACE="marg">Lib. de Natura &amp; Gratia c. <HI>67.</HI> &amp; l. <HI>2.</HI> contra Pe|lagianos.</NOTE> <HI>What&s;oeuer cau&s;e there be, of the will impelling it to offend, if it cannot be re&s;i&s;ted, it is yeilded vnto without &s;inne; but if it may, let it not be yeilded vnto, and there shalbe no &s;inne committed. What doth it perchance deceaue a man vnawares? Let him ther|fore be circum&s;pect that he be not deceaued. Or is the deceit &s;o great, as it cannot be auoyded? If it be &s;o, the &s;innes therfore are none, for who doth &s;inne in that which can by no meanes be e&s;caped?</HI> Likewy&s;e. <HI>Not in the euill de&s;ire it &s;elfe, but in our con&s;ent do we &s;inne.</HI> Mo|reouer. <HI>In as much as it apperteyneth vnto vs, without &s;inne we might be alwayes, if this euill of concupi&s;cence were healed, if we should neuer con&s;ent vnto it, but in, and for &s;uch things, in which if not mortally, yet venially we are ouercome of it, we may daily &s;ay, forgiue vs our tre&s;pa&s;&s;es,</HI></P>
<P N="5">5. I aske of the Mini&s;ters, tho&s;e &s;pots, contagions and imperfections of our good works, eyther they are acti|ons di&s;tinct from the good works which they defyle, or not di&s;tinct. If they be di&s;tinct, then they cannot defile the good works, but are to be con&s;idered as &s;euerall &s;innes in them&s;elues, as hauing both in nature and quality an obiect different from the obiect of the good worke: If they be not di&s;tinct, but rather if the &s;elfe &s;ame worke which is good, be &s;potted with deadly &s;inne (for there is no di&s;tin|ction of veniall, and mortall &s;innes with the Mini&s;try) then all good workes be they neuer &s;o excellent are deadly &s;innes and tran&s;gre&s;&s;ions of the law:<NOTE N="(p)" PLACE="marg">Dio|ny&s;. de di|uin. nomi|nibus c. <HI>4.</HI> part. <HI>4.</HI></NOTE> <HI>For good ary&s;eth from an enteir cau&s;e, euill from euery defect and imperfection, Bonum e&s;t ex integra cau&s;a, malu~ ex &s;ingulis defectibus,</HI> &s;ay the Doctours. The rea&s;on wherof is, becau&s;e a morall act or action can|not <HI>&s;imul &amp; &s;emel</HI> be good and bad, pure and defiled: for as it inuolueth contradiction, that one and the &s;ame a&s;&s;ent of our vnder&s;tanding can be at the &s;ame tyme both true and fal&s;e: &s;o it is impo&s;&s;ible that one and the &s;ame act of our will, &s;hould be ioyntly at the &s;ame moment good and euil, plea&s;ing and di&s;plea&s;ing to God. Wherfore if the be&s;t actio~ we can do, hath dro&s;&s;e &amp; &s;pots of &s;in ioyned with it, it fol|loweth of nece&s;&s;ity that all our actions are &s;ins, yea deadly &s;innes. True it is, that in materiall &s;ub&s;tance really di&s;tinct, the one &s;ub&s;tance may be good, and the other bad; the
<PB N="92" REF="84"> badnes of the one not hindering the goodnes of the other, as dro&s;&s;e may be mingled with good &s;iluer: But &s;o it is not in morall actio~s, which eyther are fully good or fully bad.</P>
<P N="6">6. Concerning the &s;econd poynt that our good workes are meritorious, it is to be remarked, that three thing<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> are nece&s;&s;ary to make our actions and good workes meritorious, all which three do flow from t<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e merits of Chri&s;t and the holy &s;treames of his bloud &s;hed for vs, with|out the which no worke of man can haue any merit. The fir&s;t thing requi&s;ite is, that no worke of man can truely me|rit or de&s;erue reward, except being wrought with the help of God, it al&s;o prooceed from the inherent grace of God re|mayning in our &s;oules, wherby our actions are enobled greately in the &s;ight of God. The &s;econd thing to be ob|&s;erued is, that God hath ioyned the &s;eale of his promi&s;e &amp; obliged him&s;elfe by his owne word to remunerate our works: for though God be not obliged to ingage him&s;elfe to vs his poore creatures, yet hauing promi&s;ed and ingaged him&s;elfe to recompen&s;e our labours and good workes (to the end he may animate, and &s;tir vs vp therby to do good works) he is obliged to performe his promi&s;e: Euen as a king not being obliged to giue &s;ome extraordinary aduan|cement to &s;ome poore &s;ubiect of his own, yet hauing pro|mi&s;ed the &s;ame, and &s;ealed his promi&s;e &s;olemnely, he is obliged to performe the &s;ame: &s;o &s;tandeth the ca&s;e betwixt God and vs. The third is, that all meritorious actions be freely and &s;incerely done; freely from the nece&s;&s;ity of com|pul&s;ion, &s;incerely from the badnes of &s;ini&s;ter intentions. The&s;e things pre&s;uppo&s;ed we Catholiks con&s;tantly man|tayne that good workes are worthy of reward and men|torious of euerla&s;ting life: not that there is an arithmetical equality or proportion betwixt our good works and hea|uenly felicity, as is betwixt one &s;hilling 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 &s;eed &s;owen in the ground, &amp; the &s;tatelynes of the tree which cometh of the &s;eed, which is a <HI>vertuall proportion.</HI> For
<PB N="93" REF="84"> the which cau&s;e the word of God expre&s;lly teacheth vs that our good workes are worthy of God. And &s;pecially &s;pea|king of the con&s;tancy of Catholiks, who do remayne in the mid&s;t of heretiks,<NOTE N="(q)" PLACE="marg"><HI>Reuel.</HI> 3. <HI>v.</HI> 4.</NOTE> <HI>Thou hast a few per&s;ons names yet in Sardis, which haue not defiled their garments; and they shall walke with me in white, for they are worthy.</HI> And likewy&s;e to the good Catholike who auoweth his Religion before the enemys of God, he &s;ayth thus:<NOTE N="(r)" PLACE="marg"><HI>Reuel.</HI> 3. <HI>v.</HI> 5.</NOTE> <HI>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:</HI> Agayne,<NOTE N="(&s;)" PLACE="marg"><HI>Col<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;&s;.</HI> 1. <HI>v.</HI> 12.</NOTE> <HI>Giuing thanks vnto the Father which hath made vs worthy to be partakers of the inhabitation of the Saincts in light.</HI> Which place the Mini&s;ters haue corrupted. And a|gayne:<NOTE N="(t)" PLACE="marg">2. <HI>Th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;&s;.</HI> 2. <HI>v.</HI> 13.</NOTE> <HI>Wherefore we pray al&s;o alwayes for you, that our God may make you worthy of his calling.</HI> And agayne playnly S. Paul witne&s;&s;eth, that our good workes do merit before God:<NOTE N="(u)" PLACE="marg"><HI>Hebr.</HI> 13. <HI>v.</HI> 16.</NOTE> <HI>To do good and to distribute, forget not: for with &s;uch &s;a|crifices God is promerited: Talibus enim ho&s;tijs promeretur Deus.</HI> Which place the Prote&s;tants haue corrupted. And agayne:<NOTE N="(a)" PLACE="marg"><HI>Gene&s;.</HI> 32. <HI>v.</HI> 10.</NOTE> <HI>I am inferior to all thy mercies,</HI> where the Caldea~ Paraphra&s;is readeth, <HI>my Merits are le&s;&s;e then all thy mercyes which thou hast shewed to thy &s;eruant.</HI> And agayne, the very word <HI>meritum,</HI> is &s;pecified:<NOTE N="(b)" PLACE="marg"><HI>Eccle&s;.</HI> 16. <HI>v.</HI> 15.</NOTE> <HI>All mercy shall make a place to euery man according to the merits of his works: Omnis mi&s;ericordia faciet locum vnicui&abque; &s;ecundum meritum operum &s;uorum.</HI> Which place the Mini&s;ters haue impiou&s;ly corrupted, as fully making again&s;t their wi|cked doctrine.</P>
<P N="7">7. To the former rea&s;ons I will adde this only argu|ment: If the be&s;t worke a man doth, hath &s;inne ioyned with it nece&s;&s;arily, then the Prote&s;tants are iu&s;tified by &s;in, which is a bla&s;phemy. I proue the con&s;equence, for that act of faith wherby the Prote&s;tant is only iu&s;tified for they &s;weare and &s;ub&s;crybe,<NOTE N="(c)" PLACE="marg">In their Confe&s;sion of Fayth.</NOTE> <HI>That they receaue remi&s;sion of their &s;in|nes by fayth only</HI>) mu&s;t needs be a good worke, or a bad worke: If a good work (co~frome to that of our Sauiour,<NOTE N="(d)" PLACE="marg"><HI>Ioan.</HI> 6. <HI>v.</HI> 29.</NOTE> <HI>This is the worke of God that yee belieue in him whome he hath &s;ent.</HI>) it mu&s;t needs haue &s;ome &s;pot of &s;inne ioyned with it, and con&s;equently the Prote&s;tant is in&s;tified by &s;inne and &s;infull
<PB N="94" REF="85"> actions. Likewi&s;e when the Prote&s;tant prayeth thus: <HI>And forgiue vs our &s;innes:</HI> eyther this prayer is fully a good worke or els &s;potted with &s;inne and iniquity. It &s;potted with &s;in, then the Prote&s;tants do obteyne remi&s;&s;ion of their &s;ins, by &s;ins the~&s;elus, &amp; a &s;infull petition which is greatly ab&s;urd.</P>
<P N="8">8. La&s;t of all I aske of the Prote&s;tants in what part of the expre&s;&s;e word of the Bible the&s;e propo&s;itions are to be found: <HI>The Commandements of God are impo&s;sible to be kept.</HI> 2. <HI>The commandements of God cannot be kept perfectly by the holy Ghost.</HI> 3. <HI>Our good works are alwayes &s;potted with &s;inne.</HI> 4. <HI>Our good workes proceeding from the grace of God, are not worthy of re|ward, are not meritorious?</HI> But they &s;hall neuer be able to giue any expre&s;&s;e word of the Bible. As for their erroneous con&s;equences, let vs preferre the con&s;equences of the holy Fathers therunto.</P>
<DIV3 N="1" TYPE="section">
<HEAD>The Te&s;timonyes of the holy Fathers of this fir&s;t Age, concerning the keeping of Gods Commandements, and the merit of good Works. <HI>The fir&s;t Section.</HI></HEAD>
<P>SAINT Clement proueth that our Sauiour came to keep the Law and the Commandements, and by his grace to make the Chri&s;tians to keep them:<NOTE N="(a)" PLACE="marg">Lib. <HI>6.</HI> c. <HI>19.</HI> con&s;t. Apo&s;tol.</NOTE> <HI>Non enim legem &s;oluit, vt opinatur Simon Magus, im&ograve; impleuit: Ait enim; Iota vnum aut apex non praeteribit &agrave; lege donec omnia fiant: non enim, inquit, veni&s;oluere legem, &s;ed adimplere.</HI> And againe he auoweth that the Catholiks and Chri&s;tians do fulfill the Law more perfectly then the Iewes, and that they are more obliged therunto.<NOTE N="(b)" PLACE="marg">Lib. <HI>6.</HI> Con&s;tit. Apost. c. <HI>23.</HI> &amp; l. <HI>1.</HI> recog.</NOTE> <HI>Qui tunc homidicium interdixit, nunc etiam iram temer&egrave; concitatam: Qui tunc adulterium, nunc prauam quo&abque; cupiditatem, vt tendamus ad amicitiam Co~ditoris: a|micitia autem efficitur bene viuendo, &amp; voluntati eius obediendo, quae voluntas omnium viuentium lex est.</HI> And againe he teacheth that he, who ioyneth a good life and conuer&s;ation with prayer, doth merit much before God:<NOTE N="(c)" PLACE="marg">Lib <HI>3.</HI> Con&s;t. A|po&s;t. c. <HI>12.</HI></NOTE> <HI>Audiri autem &agrave; deo ita demum meribitur quis, &s;i orationes ip&s;a bonis moribus &amp; bonis operibus adiu|uentur.</HI></P>
<P N="2"><PB N="95" REF="85">2. S. Ignatus in his Epi&s;tle teacheth manife&s;tly, that the perfection of this life con&s;i&s;teth in true &s;aith and perfect charity, which charity cannot be, &s;ayth he, without the fullfilling of the Law by the grace of God, conforme to that.<NOTE N="(d)" PLACE="marg">1. <HI>Ioan.</HI> 2. <HI>v.</HI> 4.</NOTE> <HI>He that &s;ayth I know God, and keepeth not his Comman|dements, is a lyar, and the truth is not in him.</HI> Do not the Mini|&s;ters playnly &s;ay the contrary? <HI>He that &s;ayth that he keepeth Gods Commandement is a lyar?</HI> The &s;ame holy Father writing to the Romanes, prayeth them earne&s;tly not to hinder his pa&s;&s;ion that therby he may merit eternall felicity:<NOTE N="(e)" PLACE="marg">Epi&s;t. ad Roma|nos.</NOTE> <HI>Mihi ver&ograve; difficile e&s;t Deum promereri, &s;i vos mihi non peperceritis pretextu carnalis amicitiae. Nolo aute~ vos hominibus, &s;ed deo placere, &s;icut &amp; pla|cetis.</HI> And after. <HI>Ego omnibus Eccle&s;us &s;cribo qu&ograve;d voluntarius mo|<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ior, &s;i mod&ograve; vos non prohibueritis: ob&s;ecro vos ne intempe&s;tiua beneuo|lentia me complectamini Sinite me ferarum e&s;cam fieri, per quas lice|bit Deum adipi&s;ci.</HI> And wryting to a Gentlewoman exhor|teth her therby to be con&s;tant, and to do good workes:<NOTE N="(f)" PLACE="marg">In Ep. ad Mariam Ca&s;&s;oboli|tam.</NOTE> <HI>Prae&s;ens nam&abque; labor modicus,</HI><NOTE N="(*)" PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>multa autem quae hinc expectatur merces.</HI></P>
<P N="3">3. S. Martialis who is of great honour for his holy|ne&s;&s;e and doctrine in Bourdeaux &amp; Limoges in France to this day, of good workes &s;ayth thus:<NOTE N="(g)" PLACE="marg">Epi&s;t. ad Tho&s;o|lanos c. <HI>17.</HI></NOTE> <HI>Vobis enim Deus e&s;t te&s;tis, &s;crutator renum &amp; cordium, in eius obedientia nihil arrogan|ter, nihil &s;uperb&egrave;, nihil temer&egrave; prae&s;umere, &s;ed tanquam pu&s;illus grex Dei, voluntatem eius ad<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">mplere &s;tudete in verbis &s;anctis &amp; o|peribus bonis; etenim frequens &amp; a&s;sidua Dei cu&s;todia &s;uper vos &amp;c.</HI> Could he &s;peake more playnly for good workes, &amp; for the keeping the Commandements?</P>
<P N="4">4. The Merites of good workes S. Diony&s;ius tea|cheth &s;o playnly, and &s;o manife&s;tly, that no vnpa&s;&s;ioned ma~ ca~ haue any doubt therof, by rea&s;o~ of the Iu&s;tice of God, wherby euery man &s;hall receaue, &s;aith he, according to his works good or bad, according to his merits or demerits:<NOTE N="(h)" PLACE="marg">Eccle&s;. Hierarch. c. <HI>7.</HI> p. <HI>2.</HI></NOTE> <HI>Iu&s;tus ver&ograve; rur&s;um Deus vt omnibus &s;ecundum meritum retribuens dicitur, rectam&abque; men&s;uram, &amp; pulchritudinem, &amp; ordinem, &amp; di&s;po&s;itionem, &amp; omnes di&s;tributiones at&abque; ordinationes vnicui&abque; &s;e|gregans iuxta definitionem ver&egrave; iu&s;ti&s;simam, &amp; omnibus proprij &s;in|gulorum operis author existens.</HI> And a little after: <HI>Operepretium
<PB N="96" REF="86"> est cogno&s;cere diuinam Iu&s;titiam in hoc omnino e&s;&s;e veram iu&s;titiam, quod omnibus quae &s;ua &s;unt di&s;tribuit pro &s;ingulorum merito, &amp; cuiu&s;&abque; naturam &s;eruat in &s;uo ordine at&abque; virtute.</HI> And Agayne: <HI>Ita&abque; vt verum dicam, hoc magis e&s;t diuina iu&s;titiae proprium nequaqua~ emol|lire ac destruere optimorum virtutem ma&s;culam, rerum materialium largitione; ne&abque; &s;i quis id age<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e conetur, ab&s;&abque; adiutorio linquere, &s;ed illos in praeclaro inflexibili&abque; &s;tatu &s;olidare, &amp; ip&s;is, quum tales fue|rint, reddere &s;ecundum meritum.</HI> Can this holy Father &s;peake more playnly? Can he pray&s;e more highly the merits of good Works? can he recommend more earne&s;tly the care of good works? Is not this doctrine far different from that bla&s;phemous doctrine of Caluin who impiou&s;ly &amp; filthily denieth Chry&s;t to haue merited?<NOTE N="(i)" PLACE="marg">Lib. <HI>2.</HI> In&s;tit. c. <HI>17</HI> Sect. <HI>6.</HI></NOTE> <HI>Quaerere ver&ograve; an &s;ibi ip&s;e me|ruerit Chri&s;tus</HI> (quod faciu~t Lo~bardus &amp; Schola&s;tici, meaning vs Catholiks) <HI>non min&ugrave;s stulta est curio&s;itas, qu&agrave;m temeraria definitio.</HI> Directly again&s;t S. Paul, who teacheth that Chri&s;t did merit by his death and pa&s;&s;ion:<NOTE N="(k)" PLACE="marg"><HI>Philip.</HI> 2. <HI>v.</HI> 8.</NOTE> <HI>To haue a name aboue euery name, he humbled him&s;elf: and became obedient vnto the death, euen the death of the Cro&s;&s;e. Wherfore God hath al&s;o highly exalted him, and giuen him a name aboue euery name.</HI></P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>That the Mini&s;ters haue fal&s;ified the Bible in &s;undry places, which proue good workes, and the merites therof. <HI>The &s;econd Section:</HI></HEAD>
<P>THE holy Catholike Church hath euer taught, that Iu&s;tification con&s;i&s;teth in true faith and good works, and not in <HI>only faith,</HI> as the Mini&s;ters teach: for this cau&s;e the Mini&s;ters &s;uppre&s;&s;e the very name &amp; word of <HI>Iustificatio~</HI> in &s;uch places where it &s;ignifieth the keeping of the Com|mandements, or the Law of God; as in that place of S. Luke:<NOTE N="(a)" PLACE="marg"><HI>Luc.</HI> 1. <HI>v.</HI> 6. <GAP DESC="foreign">.</NOTE> <HI>Both were iust before God, and walked in all the Com|mandments and iu&s;tifications of our Lord without reproofe: In om|nibus iu&s;tificationibus.</HI> Where the Mini&s;ters haue taken away the word <HI>Iu&s;tifications,</HI> to the end that the &s;imple people &s;hould not thinke, that our iu&s;tification before God con&s;i&s;|teth in true Faith, and the keeping of Gods Commande|ments,
<PB N="97" REF="86"> for the which cau&s;e they haue put in the word <HI>or|dinances,</HI> in place of the word <HI>iustifications.</HI> But I pray you, why tran&s;late you <HI>ordinances,</HI> and auoide the word <HI>iu&s;tifica|tions?</HI> Signifyeth not the Greeke word, <GAP DESC="foreign">, <HI>iustifica|tion,</HI> <GAP DESC="foreign">, <HI>iustus?</HI> Doth not S. Luke te&s;tify that Zacharias and Elizabeth were both iu&s;t, becau&s;e they walked in all the iu&s;tifications of our Lord? Lykewi&s;e yee haue cor|rupted that place of S. Paul:<NOTE N="(b)" PLACE="marg"><HI>Rom.</HI> 4. <HI>v.</HI> 20.</NOTE> <HI>If the vncircumci&s;ed keep the iustifications of the law.</HI> Of the which bla&s;phemous corrup|tions of yours, Beza your prime Mini&s;ter giueth rea&s;on &s;ay|ing:<NOTE N="(c)" PLACE="marg">Annot. in <HI>1.</HI> c. Luc.</NOTE> <HI>That he reiected the word Iu&s;tification, to auoyde the cauillation of the Papi&s;ts, which might be made by this word again&s;t iustification by faith only.</HI> Is this vpright dealing in tran&s;lating the word of God, to corrupt it manife&s;tly when it maketh for the Catholiks? Againe, where the Scripture maketh mention of the iu&s;tifications or good works of the Saints, as:<NOTE N="(d)" PLACE="marg"><HI>Reuel.</HI> 19. <HI>v.</HI> 8.</NOTE> <HI>for the &s;ilke is the iustification of Saints.</HI> The Mini&s;ters tran&s;late, <HI>the righteou&s;nes of Saints:</HI> they could not &s;ay for &s;hame, <HI>ordinance of Saints,</HI> as they &s;aid before: they would not &s;ay, <HI>iustification of Saints,</HI> with the Catholike Church, but rather, <HI>righteou&s;nes,</HI> though the &s;ame Greeke word be in all the former places. But I pray you good Countrymen why turne yee, <HI>they were both iu&s;t,</HI> in S Luke before cited, &amp; not, <HI>they were both righteous,</HI> and yet in this fore&s;aid place yee tran|&s;late, <HI>the righteou&s;nes of Saints,</HI> though the &s;ame Greeke words be, <GAP DESC="foreign">, and <GAP DESC="foreign">.</P>
<P N="2">2. I intreat the Catholike Reader to con&s;ider the double and pernicious dealing of the Mini&s;ters, who when the word <HI>lu&s;t</HI> is ioyned with <HI>Faith,</HI> then they v&s;e the word <HI>Iu&s;t,</HI> and not <HI>righteous:</HI> as<NOTE N="(e)" PLACE="marg"><HI>Rom.</HI> 1. <HI>v.</HI> 17.</NOTE> <HI>The iu&s;t shal liue by faith,</HI> to make the ignorant belieue that man <HI>is iu&s;tified by faith only.</HI> But when the word <HI>iust</HI> or <HI>vniust</HI> is ioyned with good workes then they v&s;e not the word <HI>iust</HI> but <HI>righteous,</HI> or <HI>righteou&s;nes,</HI> to make the &s;imple people thinke that man is not iu&s;tified by good works: as,<NOTE N="(f)" PLACE="marg"><HI>Heb.</HI> 6. <HI>v.</HI> 10. <GAP DESC="foreign">.</NOTE> <HI>For God is not vniu&s;t to forget your good workes,</HI> where the Mini&s;ters haue tran&s;lated; <HI>God is not vnrigh|teous.</HI> Agayne S. Paul to &s;ignify that God is obliged (&s;ince he hath ingaged him&s;elfe to vs by his promi&s;e) of iu&s;tice to
<PB N="98" REF="87"> giue vs a reward for our good works done by his grace &amp; mercy, &s;ayth:<NOTE N="(g)" PLACE="marg">2. <HI>Tim.</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. <HI>v.</HI> 8.</NOTE> <HI>Henceforth is layed vp for me a crown of Iu&s;tice, which our Lord the iust iudge shal giue me at that day:</HI> Where the Mini&s;ters haue put in the word <HI>righteous</HI> and <HI>righteou&s;nes,</HI> for <HI>iust</HI> and <HI>Iustice.</HI> For if that place of S. Paul were rightly tran&s;lated, it would &s;ignify, that men are iu&s;tly crowned in Heauen for their good works done in this world, and that it is Gods iu&s;tice &s;o to do, &amp; that he will do &s;o, becau&s;e he is <HI>a iust iudge,</HI> as the ancient Fathers (namely the Greeke doctours) do interpret and expone, and that &s;o far, that one of them &s;ayth:<NOTE N="(h)" PLACE="marg">Oecum. in <HI>2.</HI> Ep. c. <HI>1.</HI> ad The&s;&s;.</NOTE> <HI>See heere, to &s;uffer for Chryst procureth the kingdome of Heauen according to iust Iudgement.</HI> And yet ac|cording to his grace and mercy, conforme to that &s;aying of S. Augu&s;tine:<NOTE N="(i)" PLACE="marg">Aug. de Gratia. &amp; lib. Ar|b<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">c. c. <HI>6.</HI></NOTE> <HI>How should God render or repay as a iust Iudge, vnles he had giuen it as a mercifull Father?</HI> Where S. Augu&s;tine di&s;couereth the third corruption of the Mini&s;ters in the fo|re&s;aid place not only &s;aying, <HI>righteous Iudge,</HI> for <HI>iust Iudge,</HI> but al&s;o putting the word <HI>giue a crown of Iu&s;tice,</HI> for <HI>render a crown of Iu&s;tice vnto me:</HI> for &s;o it is in the Greeke,<NOTE N="(*)" PLACE="marg"><GAP DESC="foreign"></NOTE> he will render or repay, <HI>reddet mihi Dominus in illa die:</HI> that is, a thing due &amp; de&s;erued, which hath relation to works going before.<NOTE N="(k)" PLACE="marg">Theo|phil. vpon this place.</NOTE> <HI>The Apostle &s;aid not</HI> (&s;ayth Theophilact) <HI>he will giue, but he will render or repay, as a certayne debt.</HI></P>
<P N="3">3. The other place which they haue corrupted is:<NOTE N="(l)" PLACE="marg"><HI>Rom.</HI> 8. <HI>v.</HI> 18.</NOTE> <HI>I belieue that the afflictions of this tyme are not equall to the glory which shalbe shewed in vs,</HI> becau&s;e the afflictions are &s;hort, the glory eternall, the afflictions &s;mall and few, the glory great &amp; aboue mea&s;ure. Now the Prote&s;tants to per&s;wade the Reader, that there is no worthynes in our good works or afflictions in re&s;pect of that heauenly felicity, turne thus in &s;ome of their Bibles:<NOTE N="(m)" PLACE="marg">Bible <HI>1577.</HI> <GAP DESC="foreign">, non &s;unt con|dignae ad futuram gloriam.</NOTE> <HI>I am certaynly per&s;uaded that the afflictions of this tyme are not worthy of the Glory which shalbe she|wed vpon vs.</HI> In the which place there be three notable cor|ruptions. 1. <HI>I am certaynly per&s;uaded,</HI> for, <HI>I &s;uppo&s;e, I belieue.</HI> 2. <HI>are not worthy,</HI> for, <HI>are not equall,</HI> as Beza their prime Mi|ni&s;ter turneth, <HI>Statuo minim&egrave; e&s;&s;e paria,</HI> for the Greeke word, &s;ayth he, rightly and properly is &s;poken of &s;uch things, as being weighed, are found of one weight. The third cor|ruption
<PB N="99" REF="87"> is, <HI>of the glory,</HI> for, <HI>to the glory.</HI> And though our af|flictions cannot be comparable or equall to that eternal fe|licity, as the Apo&s;tle &s;ayth heere, yet they may merit and de&s;erue the &s;ame: as the afflictions and pa&s;&s;ions of our Sa|uiour Chri&s;t Ie&s;us were not equall in &s;ub&s;tance, though in valour, to that eternal glory which he obteyned to his ma~|hood, and to vs therby; yet did he de&s;erue &amp; merit eternall glory, not only for him&s;elfe, but for all the world: yea by the lea&s;t affliction he &s;uffered, he did merit and de&s;erue all this. Which is again&s;t the doctrine of<NOTE N="(n)" PLACE="marg">Lib. <HI>3.</HI> Iu&s;t. c. <HI>11.</HI> num. <HI>18.10</HI> &amp;c. <HI>15.</HI> n. <HI>2.</HI> &amp; <HI>3.</HI></NOTE> Caluin, and his fellow Mini&s;ter <HI>Molineus</HI> who impiou&s;ly &s;peaking of Chri&s;ts merits &s;ayth:<NOTE N="(o)" PLACE="marg">Molin. in <HI>51.</HI> part. harm. vt refert Pe|uard Dial. <HI>4.</HI> Haere&s;. <HI>31.</HI></NOTE> <HI>Errarunt Monachi &amp; Doctores Papistici, vrgentes merita tum incarnationis, tum natiuitatis, tum tentationum &amp; af|flictionum Chri&s;ti; nihil haec omnia proderant nobis, nihil poterant.</HI> Can there be a greater bla&s;phemy affirmed? 2. The plea&s;ure 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 de&s;erue the &s;ame: and &s;hal God be more prone to puni&s;h man eternally for a tran|&s;itory bad action, then to reward him for a good action? 3. The Apo&s;tle by making an incomparable difference be|twixt the glory to come with the afflictio~s of this life, doth exhort vs Chri&s;tians more vehemently to &s;uffer all tho&s;e afflictions couragiou&s;ly and willingly. But if he had &s;aid, as the Mini&s;ters do tran&s;late, 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 di&s;courage them. 4. The Apo&s;tle when he will in other places encourage the Chri&s;tians to &s;uffer pa|tie~tly all &s;orts of afflictions and per&s;ecutions for their Reli|gion, v&s;eth this argument: That the per&s;ecutions though tran&s;itory, yet they worke and merit that eternall fe|licity:<NOTE N="(p)" PLACE="marg">2. <HI>Cora~</HI> 4. <HI>v.</HI> 17. <GAP DESC="foreign">.</NOTE> <HI>Our tribulation which pre&s;ently is for a moment and light worketh or cau&s;eth aboue mea&s;ure exceedingly, an eternall weight of glory in vs.</HI> Which place the Mini&s;ters haue corrupted. Re|marke, I &s;ay, the compari&s;on betwixt &s;hort afflictions and eternall felicity, and yet the one worketh the other, that is, cau&s;eth, purcha&s;eth, meriteth, and de&s;erueth the other:
<PB N="100" REF="88"> euen as a little &s;eed not being comparable to the great tree, yet cau&s;eth it, and bringeth <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">orth; &s;o our tribula<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ion<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> and good workes otherwayes incomparable to that eternall glory, yet by the vertue of Gods grace working in vs, wor|keth, cau&s;eth, and meriteth the &s;aid glory. Yea the very<NOTE N="*" PLACE="marg"><GAP DESC="foreign">.</NOTE> Greeke word which the Mini&s;ters turne heer ob&s;curly <HI>Worketh,</HI> in other places<NOTE N="(q)" PLACE="marg"><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. <HI>Cor.</HI> 7. <HI>v.</HI> 10.</NOTE> they turne playnly <HI>Cau&s;eth.</HI> De|claring therby (though again&s;t their will) that our tribu|lations and good workes are cau&s;e of that eternall felicity, yet a &s;ubalterne cau&s;e. 5. That holy and ancient Father S. Cyprian will decyde the whole matter, and declare the meaning of the Apo&s;tle, his words be:<NOTE N="(r)" PLACE="marg"><HI>Epist.</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">6</NOTE> <HI>O what maner of day shall come</HI> (&s;ayth he) <HI>my brethren, when our Lord shall recount the</HI><NOTE N="*" PLACE="marg">Singulo|rum meri|ta.</NOTE> <HI>merites of euery one, and pay vs the reward or stipend of faith &amp; deuotion.</HI> And a little after: <HI>For that we shall receaue greater things then heere eyther we do, or &s;uffer, the Apostle pronounceth, &s;aying: the pa&s;sions of this tyme are not condigne, or comparable to the glory to come.</HI> Likewy&s;e S. Augu&s;tine:<NOTE N="(&s;)" PLACE="marg">Serm. <HI>37</HI> de &s;an|ctis.</NOTE> <HI>The exceeding goodnes of God hath prouyded this, that the labours should &s;oone be ended, but the re|wardes of the merits should endure without end: The Apo&s;tle testi|fying: The pa&s;sions of this tyme are not comparable &amp;c. For we shall receaue greater bli&s;&s;e, then are the afflictions of all pa&s;sions what&s;oe|uer.</HI> Where the&s;e holy Fathers with many others make mention of the very word, <HI>Merit.</HI> Which that prime and branded Mini&s;ter for the &s;inne of Sodomy Caluin him&s;elf te&s;tifieth, &s;aying:<NOTE N="(t)" PLACE="marg">Lib. <HI>3.</HI> In&s;tit. c. <HI>15.</HI> num. <HI>2.</HI></NOTE> <HI>v&s;i &s;unt fateor pa&s;sim vetusti Eccle&s;iae &s;crip|tores,</HI> meaning the word <HI>Merit.</HI></P>
<P N="3">3. Now I would intreat the vnpa&s;&s;ionate 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 increa&s;e of piety, and reforma|tion of manners, to good life and conuer&s;ation. Contrary, the Prote&s;tants doctrine again&s;t good works and merits, again&s;t the keeping of the Commandeme~ts &amp;c. di&s;po&s;eth a man to all &s;ort of wickednes: for the Prote&s;tants Go&s;pell and doctrine denyeth a man to haue free will, to do good, to ab&s;teyne from &s;inne; teacheth the Commandements of God to be impo&s;&s;ible to be kept, yea with the grace of God:
<PB N="101" REF="88"> And who will euer a&s;&s;ay to do, which he hath not power to will, or po&s;&s;ibility to performe? And who can with any courage endeauour to keep that which he knoweth before hand to be impo&s;&s;ible to be kept? Likewy&s;e the Mini&s;ters hold, that God doth purpo&s;e, decree and cooperate to the ob&s;tinacy of the wicked, and that what&s;oeuer he wil, mu&s;t of nece&s;&s;ity en&s;ue. That God doth creat &s;ome and ordeyne them (not hauing any regard to their bad behauiour) to the eternall fyre of hell. Which bla&s;phemy is fully again&s;t the tender bowells of his infinite mercy.<NOTE PLACE="marg">VVitaker cont. <HI>1.</HI> qua&s;t. <HI>5.</HI></NOTE> The Prote&s;tants auowe all our good works, euen the be&s;t, to be &s;tayned with &s;inne, and di&s;plea&s;ing to God, and therfore do merit damnation: A bla&s;phemy repugnant to the very light of nature, rea&s;on, and word of God. In like manner many of the Prote&s;tants directly do teach, that a man once iu&s;tified cannot loo&s;e his iu&s;tice what&s;oeuer wickednes he doth co~|mit. That God doth not impute to the faithfull the vncle|anes of their di&s;hone&s;t lyues: Could any Mahometan de&s;ire more plea&s;ing dreames to fle&s;h and blood? The Mi|ni&s;ters allow no di&s;tinction of veniall and mortall &s;innes, yea euen the &s;odayne and inuoluntary motions of the fle&s;h they affirme to be of their owne nature damnable and deadly, yet if they haue faith (that is a forged per&s;ua&s;ion of their owne) there is no condemnation to them that are in Chri&s;t Ie&s;us, &s;ay they. Doth not this doctrine plane the way to all wickednes, to all iniquity, and mi&s;chiefe? for that the Prote&s;tant who per&s;uadeth him&s;elfe, that no Am|bition, Pryde, Plea&s;ure, no wrong done to his Neigh|bour, can be hurtfull vnto him and procure damnation if he belieue and haue faith: The Prote&s;tant I &s;ay, who doth belieue the fir&s;t motions or euill &s;ugge&s;tions to be deadly and mortall &s;innes, as well as the con&s;ent or con&s;umma|tion of them; what &s;top or barre can &s;uch a man haue to <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">b&s;teyne from his violent pa&s;&s;ions or carnall de&s;yres? For he may rea&s;on thus with him&s;elf: &s;ince I am already drow|ned in all &s;ort of &s;innes, &s;ince I continually tran&s;gre&s;&s;e the Commandements, &s;ince my fir&s;t motions are deadly &s;ins though I con&s;ent not to them, &s;ince the be&s;t worke I can
<PB N="102" REF="89"> do, is nothing but abhomination before God, what doth it auayle me to &s;triue again&s;t the &s;treame? what doth it a|uayle me to ayme to do what is impo&s;&s;ible? All this is con|firmed by a Prote&s;ta~t his owne te&s;timony who &s;ayth thus:<NOTE N="(u)" PLACE="marg">Andre|as Mu&s;cu|lus Domi|nica <HI>1.</HI> Aduent.</NOTE> <HI>The ca&s;e thus standeth with vs Protestants, that if any be de&s;irous to &s;ee a great rable of knaues, of turbulent per&s;ons, deceitfull co<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">|&s;iners, v&s;urers, let him go to any Citty where the Gho&s;pell is purely pre|ached</HI> (as to <HI>London</HI> or <HI>Edenburgh) and he shall find them there by multitudes. It is more manife&s;t then the day light, that there was ne|uer among&s;t the Ethniks, Turks, or other infidels more vnbrydled and vnruly per&s;onnes, with whome all vertue and honesty is quite extinct, then are amongst the profe&s;&s;ours of the Gho&s;pell.</HI> The&s;e abhomina|ble fruits of this new preached Gho&s;pell be the cau&s;e wher|fore many of the Prote&s;tants and Puritans, &s;pecially of the Mini&s;try dye de&s;peratly, which M. Iohn Knox a Prime Mini&s;ter witne&s;&s;eth plainly:<NOTE N="(a)" PLACE="marg">Knox in the or|der and doctrine of the gene|rall Pa&s;t &amp;c. holden at Eden|burgh. <HI>1565.</HI></NOTE> <HI>True it is</HI> (&s;ayth he) <HI>that this</HI><NOTE N="*" PLACE="marg">id e&s;t, poi|&s;on.</NOTE> <HI>venome of de&s;peration is neuer throughly purged from our harts, &s;o long as we cary this mortall carca&s;&s;e.</HI></P>
<P N="4">4. Contrary to the&s;e bla&s;phemyes, the Catholike doctrine leadeth a man to all &s;ort 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 &s;elues and not from God, maketh a man carefull to do &s;ome good workes &amp; men|torious of heauen. The doctrine, that the fauour of God once gotten may be lo&s;t, maketh a man wary and cir|cum&s;pect in his behauiour. The doctrine, that Concupi&s;|cence without con&s;ent is not &s;inne, but &s;toutly re&s;i&s;ted is occa&s;ion of merit, maketh a man carefull to gayn&s;tand the &s;ame. Likewi&s;e the Catholike doctrine exhorteth men to the mortification of their pa&s;&s;ions, denying of them|&s;elues, contempt of honours, riches &amp; worldly plea&s;ures. We preach voluntary pennance, cha&s;ti&s;ement of our bo|dyes, watching, fa&s;ting, contrition, and &s;atisfaction for our &s;innes. We incite and &s;tir vp our followers not only to the keeping of Gods Commandements, but al&s;o to the imbracing of his Euangelicall Coun&s;els, to religious Po|uerty, Cha&s;tity, and Obedience: to &s;uch vnion with God
<PB N="103" REF="89"> and holyne&s;&s;e of life, that tho&s;e who imbrace &amp; feruently put in practice the exhortations of our Catholike Church, &s;eeme rather to lead in this mortall fle&s;h angelicall, then humane lyues.</P>
</DIV3>
</DIV2>
<DIV2 N="9" TYPE="chapter">
<ARGUMENT>
<HEAD>The 16. 17. &amp; 18. Article.</HEAD>
<P N="1"><HI>1.</HI> That the custome to fast Lent.</P>
<P N="2"><HI>2.</HI> And &s;ome other dayes.</P>
<P N="3"><HI>3.</HI> And to ab&s;taine &s;ometymes from certaine meates, was vniuer&s;ally in v&s;e in this first Age.</P>
</ARGUMENT>
<HEAD>CHAP. IX.</HEAD>
<P>_HAVING &s;poken of good workes and the merits therof in generall, it follo|weth to &s;peake of &s;ome good works in particular: as of the keeping of <HI>Lent</HI> &amp;c. Which Caluin with the re&s;t of his fel|low Mini&s;ters abhorreth greately, as tho&s;e who haue con&s;ecrated their belly to Bacchus, their body to Venus, their Pen to the inuention of prophane noueltyes and contra|dictions:<NOTE N="(a)" PLACE="marg">Harm. in Matth. <HI>4.</HI> v. <HI>1.</HI> &amp; <HI>2</HI></NOTE> <HI>Mera stultitta fuit</HI> (&s;ayth Caluin) <HI>iciunium Qua|drage&s;imae.</HI> And agayne:<NOTE N="(b)" PLACE="marg">Lib. <HI>4.</HI> In&s;t. c. <HI>12.</HI> num. <HI>16.</HI></NOTE> <HI>Ieiunium per &s;e nullius momenti e&s;t.</HI> The contrary Caluin him&s;elfe, alwayes to&s;&s;ed with the &s;pirit of contradiction, as a wyly Fox teacheth, affirming that the Church of God hath power to in&s;titute &amp; ordayne fa&s;ting, &s;olemne &s;upplications, and &s;uch outward ceremo|nyes. <HI>R<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">liqua pars di&s;ciplinae quae clauium potestate propri&egrave; conti|netur, in eo e&s;t,</HI><NOTE N="(c)" PLACE="marg">Lib. <HI>4.</HI> Inst. c. <HI>12.</HI> num. <HI>14.</HI></NOTE> <HI>vt pro temporum nece&s;sitate plebem exhortentur pasto|res vel ad ieunia, vel ad &s;olemnes &s;upplicationes, vel ad alia humilita|tis, penitentia ac fidei exercitia: quorum nec tempus nec modus, nec forma prae&s;cribitur verbo dei, &s;ed in Eccle&s;iae iudicio relinquitur. Huius quo&abque; partis ob&s;eruatio, &s;icuti e&s;t vtilis, ita veteri Eccle&s;iae ab ip&s;is v&s;&abque; Apostolis &s;e~per fuit v&s;itata.</HI> Could Caluin &s;peake more playnly
<PB N="104" REF="90"> for the in&s;titution of Lent, and other fa&s;ting dayes, and &s;undry other ceremonyes v&s;ed in the Ca<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">holike Church? It is certayne that the Bible in diuers places commandeth vs to fa&s;t:<NOTE N="(d)" PLACE="marg"><HI>Ioel.</HI> 2. <HI>v.</HI> 22.</NOTE> <HI>Therfore al&s;o now the Lord &s;ayth; Turne you vnto me with all your hearts, and with fa&s;ting, and with weeping, and with mourning.</HI> Which Commandement bein<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> morall, yea natu|rall, appertayneth as well to the Chri&s;tian Church, as to the Synagogue of the Iewes, as learnedly<NOTE N="(e)" PLACE="marg">Sermo <HI>4.</HI> de leui|nio &s;eptimi men&s;is.</NOTE> S. Leo tea|cheth, and the Scripture it &s;elfe by the te&s;timony of our Sauiour witne&s;&s;eth:<NOTE N="(f)" PLACE="marg"><HI>Matth.</HI> 6. <HI>v.</HI> 17.</NOTE> <HI>But when thou fastest, annoynt thy head, and wash thy face, that thou &s;eeme not vnto men to fast, but vnto thy Father which is in &s;ecret: and <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">hy Father which &s;eeth in &s;ecret, will reward thee openly.</HI> Which place though the Mini&s;ters haue corrupted, yet it &s;heweth, that &s;ince our Sauiour therin maketh mention of &s;ome forme and fa&s;hion how to fa&s;t, much more he commandeth vs to fa&s;t, to pray, and to giue almes, as S. Augu&s;tine wy&s;ely deduceth &s;aying:<NOTE N="(g)" PLACE="marg">Aug. Ep. <HI>86.</HI> ad Ca&s;ulanu~.</NOTE> <HI>I, con&s;i|dering with my &s;elfe the Euangelicall and Apo&s;tolicall doctrine of the new Testament, do find, and &s;ee that fasting therin is commanded.</HI> If then fa&s;ting be commanded vnto vs by the holy Scripture, though the preci&s;e fa&s;hion, forme, and dayes to fa&s;t are not therin pre&s;crybed, it appertayneth to the holy Church (as Caluin him&s;elfe before hath declared) to pre&s;crybe and determine the forme, fa&s;hion, and tyme to fa&s;t, it being ma|nife&s;t among&s;t the learned, that <HI>modus praecepti non cadit &s;ub praecepto.</HI></P>
<P N="2">2. S. Paul likewi&s;e recommendeth to the Chri&s;tians earne&s;tly the v&s;e of fa&s;ting, with &s;u~dry other good workes, which if they were not in our power to do, &amp; meritorious, in vayne would the Apo&s;tle recommend them, in vayne would we performe them:<NOTE N="(h)" PLACE="marg">2. <HI>Cor.</HI> 6. <HI>v.</HI> 4.</NOTE> <HI>In al things we exhibit and shew our &s;elues as the Mini&s;ters of God, in much patience, in afflictions, in nece&s;sities; in distre&s;&s;es, in strypes, in pri&s;ons, in tumults, in labour, by watching, by fa&s;ting, by chastity, by knowledge. &amp;c.</HI> Which place the Mini&s;ters haue corrupted three &s;euerall wayes.</P>
<P N="3">3. M. Iohn Knox an Apo&s;tata Fryar or Monke, yea one of the mo&s;t &s;editious Mini&s;ters which Scotland hath affoarded, in a little Treati&s;e of his concerning publicke
<PB N="105" REF="90"> fa&s;ting, as he &s;heweth intollerable ignorance and horrible lyes, &s;o he taketh vpon him to in&s;titute &amp; ordayne publick fa&s;tes:<NOTE N="(i)" PLACE="marg">In the order and doctrine of the ge|nerall Fa&s;t appointed by the ge|nerall a&s;|&s;embly of the Church of Scotla~d, holden at Ede~burgh the <HI>25.</HI> of December <HI>1565.</HI></NOTE> <HI>The power,</HI> (&s;ayth he) <HI>that we haue to proclayme this fa&s;ting is not of man, but of God &amp;c.</HI> Truely if Knox take vpon him &s;uch v&s;urped power without any warrant of the Bi|ble, which in no place makes mentio~ of any power parti|cularly giuen to him, much more &s;uch power &s;hould be granted to the Church of God, the holy &s;pou&s;e of Chry&s;t, the authority wherof mu&s;t needs be infallible. Where I would haue the good Reader to con&s;ider, that the Church of God, in this our purpo&s;e may be con&s;idered two wayes. Fir&s;t, as it is a company of men contayning in it many le|arned and vertuous men, not con&s;idering in it any &s;pe|ciall a&s;&s;i&s;tance of Gods &s;pirit, and &s;o doubtles the authority it hath is not infallible, but only is a probable motiue to make a wy&s;e man giue human credit to that which it hol|deth. Secondly, it may be con&s;idered as it is a company of men a&s;&s;i&s;ted infallibly by Gods &s;pirit, &s;ent and appoyn|ted by God, hauing commi&s;&s;ion to teach others, who are warranted and commanded to heare it, and threatned, if they heare it not to be worthy of eternall damnation:<NOTE N="(k)" PLACE="marg"><HI>Matt.</HI> 18. <HI>v.</HI> 17.</NOTE> <HI>Who refu&s;eth to heare the Church, let him be to thee, as a Hea|then and Publicane.</HI> This &s;econd way then, I con&s;ider the Church, when I &s;ay the authority therof is infallible in in|&s;tituting any publick fa&s;t or &s;uch thing. But of this infalli|bility of the Church I will &s;peake more at length in &s;ome other place: This only I &s;ay for the pre&s;ent, that all the Mini&s;ters togeather &s;hall not be able to improue by the ex|pre&s;&s;e word of their owne corrupted Bible Lent-fa&s;ting, nor yet &s;hall they be able to proue their Phari&s;aicall forme of fa&s;ting, in eating of fle&s;h vpon fa&s;ting-dayes, in taking two meales tho&s;e dayes, and &s;uch other, by any expre&s;&s;e word of the Bible. As for their con&s;equences drawen out of the Bible, I make no accompt of them, becau&s;e &s;uch con&s;equences of the Mini&s;ters are nothing els, but Super|&s;titions and Phari&s;aicall inuentions, old Here&s;ies condem|ned in tho&s;e whome they them&s;elues do acccompt to be Heretiks, and mini&s;teriall traditions preached to the igno|rant
<PB N="106" REF="91"> &s;ort with a faire &s;hew of words. But let the wy&s;e Rea|der, who hath care to &s;aue his &s;oule, remarke diligently what the holy Fathers of this age &s;peake of Lent-fa&s;ting.</P>
<DIV3 N="1" TYPE="section">
<HEAD><HI>The fir&s;t Section.</HI> The Testimonies of the holy Fathers of this fir&s;t Age, con|cerning the fa&s;ting of Lent &amp;c.</HEAD>
<P>S. CLEMENT in his Apo&s;tolicall Canons witne&s;&s;eth, that he who did not kept Lent-fa&s;ting, and who did not fa&s;t wen&s;day and fryday, &s;hould be depo&s;ed fro~ his of|fice, vnles bodily &s;icknes excu&s;ed him:<NOTE N="(a)" PLACE="marg">Canon. <HI>60.</HI> iuxta di&s;tinctio|nem Tur|riani. ex|tant Tom. <HI>1.</HI> Concil. <GAP DESC="foreign">.</NOTE> <HI>Si quis Epi&s;copus, aut Pre&s;byter, aut Diaconus, aut Hypodiaconus, aut Lector, aut Cantor &s;anctam Quadrage&s;imam non ieiunat, aut quartam feriam, aut &s;ex|tam, deponatur, ni&s;i imbecillitas corporis ob&s;tet; &s;in ver&ograve;lacius &s;it, ex|communicetur.</HI> And agayne, he &s;heweth, <HI>That Christ|mas-day was kept in this Age, lykewi&s;e Vp-holy day, and the fa&s;ting in lent:</HI><NOTE N="(b)" PLACE="marg">Lib. <HI>4.</HI> Con&s;t. c. <HI>11.</HI> latinae edi|tionis, Graec. c. <HI>13</HI></NOTE> <HI>Dies fe&s;tos agitate fratres, ac prim&ugrave;m quidem diem Na|talis, qui vige&s;imo quinto die men&s;is noni celebretur: po&s;t hunc dies Epiphaniae in maximo honore &s;it, in quo Dominus Diuinitatem &s;uam nobis patefecit, is vero dies &s;it &s;exto men&s;is decimi; post quos dies &s;er|uandum vobis est ieiunium. Quadrage&s;imae, quod vitae Chri&s;ti &amp; legis latae recordationem continet.</HI> Yea Chemnitius a famous Pro|te&s;tant confe&s;&s;eth playnly that the holy Fathers S. Ambro|&s;ius, Maximus,<NOTE N="(c)" PLACE="marg">Exam. Concil. Trident. part. <HI>2.</HI></NOTE> Theophilus, Hieronymus, and others do affirme, the fa&s;t of Lent to be an <HI>Apostolicall tradition.</HI> And other Prote&s;tants do acknowledge, how that in the primitiue Church Aerius a famous Heretike (for deny|ing the Diuinity of Chri&s;t) was &s;pecially condemned for denying of Lent-fa&s;ting, and of other fa&s;ting-dayes; for the which Here&s;y and others, likewi&s;e<NOTE N="(d)" PLACE="marg">S Aug. haere&s;. <HI>33.</HI></NOTE> S. Augu&s;tine and<NOTE N="(e)" PLACE="marg">Epiph. haere&s;. <HI>75.</HI></NOTE> S. Epiphanius condemne Aerius as an Heretike. Moreouer as touching the fa&s;hion and maner of fa&s;ting, the &s;ame S. Clement witne&s;&s;eth the cu&s;tome to haue bene in his tyme:<NOTE N="(f)" PLACE="marg">Lib. <HI>5.</HI> Con&s;t. A|po&s;t. c. <HI>19. 2.</HI> recog. l. <HI>7.</HI></NOTE> <HI>To absteyne from flesh on fa&s;ting dayes;</HI> affirming further, <HI>the example of S. Peter in that forme of fasting.</HI><NOTE N="(g)" PLACE="marg">Eu&s;eb. l. <HI>2.</HI> hi&s;t. c. <HI>1<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</HI></NOTE> Eu&s;e|bius a famous and ancient hi&s;tory-wryter, witne&s;&s;eth the
<PB N="107" REF="91"> &s;ame fa&s;hion to haue bene kept among&s;t the Chri&s;tians from the beginning. Wherby our Prote&s;tants are conuicted of nouelty in v&s;ing fle&s;h vpon fa&s;ting dayes.</P>
<P N="2">2. S. Augu&s;tine affirmeth, that in his tyme, he who did fa&s;t vpon the Sonday offended God, fa&s;ting again&s;t the cu&s;tome of the holy Church:<NOTE N="(h)" PLACE="marg">Epist. <HI>85.</HI> ad Ca|&s;ulanum.</NOTE> <HI>Quis non Deum offendet, &s;i velit cum &s;candalo totius, quae vbi&abque; dilatata e&s;t, Eccle&s;iae, die Dominico ieiunare?</HI> Tertullian:<NOTE N="(i)" PLACE="marg">Tertul. de corona militis. c. <HI>3.</HI></NOTE> <HI>To fa&s;t on Sonday we esteeme a &s;inne.</HI> And playnly the Councel of Carthage holden in S. Augu&s;tines tyme, auoweth tho&s;e not to be Catholiks, who do fa&s;t v|pon Sonday, and con&s;equently condemneth all the Puri|tans as Heretiks for fa&s;ting on the Sonday:<NOTE N="(k)" PLACE="marg">Concil. <HI>4.</HI> Carth. Can. <HI>64.</HI></NOTE> <HI>Qui dominico die studio&s;e ieiunat, non credatur Catholicus.</HI> And<NOTE N="(l)" PLACE="marg">Epiph. haere&s;. <HI>75.</HI></NOTE> S. Epi|phanius auoweth, that the <HI>Aerians</HI> were condemned as He|retikes for fa&s;ting on the Sonday, and banketting on the fryday &amp; &s;aturday, which was al&s;o the cu&s;tome of the Ma|nichees, as witne&s;&s;eth S. Augu&s;tine in the fore&s;aid place. Do not the Prote&s;tants the &s;ame now adayes?</P>
<P N="3">3. S. Ignatius:<NOTE N="(m)" PLACE="marg">Epi&s;t. ad Philipp. prope fine~.</NOTE> <HI>Di&s;dayne not the fa&s;t of Lent, for it contayneth the imitation of our Sauiour Ie&s;us Christ. Quadrage&s;ima~ ne &s;pernatis, imitationem enim continet conuer&s;ationis Domini.</HI> And agayne: <HI>Ne negligatis ieiunare quarta feria &amp; &s;exta, tiborum re|liquias pau peribus elargientes.</HI> The which holy cu&s;tome of fa&s;|ting on fryday was exactly kept in Scotland from our fir&s;t conuer&s;ion, that is, to the yeare of Chri&s;t 1560. Which cu&s;tome al&s;o S. Aidanus a holy Bi&s;hop of Scotland, and Apo&s;tle of Northumberland brought fir&s;t into England, as witne&s;&s;eth<NOTE N="(n)" PLACE="marg">Beda l. <HI>3.</HI> hi&s;t. An|glic. c. <HI>5.</HI></NOTE> Beda. The fa&s;ting or ab&s;tinence from fle&s;h on Wedne&s;day is yet kept exactly by innumerable Ca|tholiks euery where.</P>
<P N="4">4. The &s;ame holy Father in the fore&s;aid epi&s;tle con|demneth of &s;inne tho&s;e, who do fa&s;t on the Sonday: the which to be S. Ignatius true and &s;incere Epi&s;tle &s;undry fa|mous Prote&s;tants do witnes, as<NOTE N="(o)" PLACE="marg">VVhit|gift in his defence p. <HI>102.</HI></NOTE> <HI>Whitgift,</HI><NOTE N="(p)" PLACE="marg">Alled|ged ibide~.</NOTE> <HI>Cartwright,</HI> and <HI>M.</HI><NOTE N="(q)" PLACE="marg">In his Eccle&s;ia&s;t. polic. l. <HI>5.</HI> &s;ect. <HI>72.</HI></NOTE> <HI>Hooker.</HI> As for other fa&s;ting dayes called <HI>quatuor tempora,</HI> or Ember dayes &amp; vigils, &s;undry<NOTE N="(r)" PLACE="marg"><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">eo Magnus &s;erm. <HI>2.</HI> de ieiun. Pen|tec. &amp; &s;er. <HI>8.</HI> de ieiun. &s;eptimi men&s;is. Theophil. in Epi&s;t. <HI>3.</HI> Pa&s;chal.</NOTE> holy Fathers make mention of them, as being in v&s;e in the primitiue Church: It being the cu&s;tome of the &s;ame holy Church to
<PB N="108" REF="92"> ab&s;teyne from fle&s;h on the&s;e ta&s;ting dayes. The which doctrine I conclude with that famous &s;aying of S. Au|gu&s;tine, &s;peaking of vnwritten traditions, and in particular of not rebaptizing Heretiks:<NOTE N="(&s;)" PLACE="marg">Aug. de Bapti&s;. co~tra Don. l. <HI>5</HI> c. <HI>23.</HI> &amp; Epi&s;t. <HI>118.</HI> ad ianuar.</NOTE> <HI>The Apo&s;tles writings comman|ded nothing hereof, but that custome which was oppo&s;ed herein a|gayn&s;t Cyprian, is to be belieued to proceed from their tradition, as many things be, which the whole Church holdeth, &amp; are therfore wel belieued to be commanded of the Apo&s;tles, although they be not writte~.</HI> Could S. Augu&s;tine &s;peake more playnly in defence of A|po&s;tolicall <HI>traditions,</HI> wherof this of fa&s;ting is one? yea the chief poynts of the Mini&s;ters owne religion is nothing els but manife&s;t traditions, or rather new inuentions of the Mini&s;ters, without any warrant of the expre&s;&s;e word of God: as, that fa&s;ting &s;hould be kept on &s;u~day. 2. kneeling at the communion 3. the fe&s;tiuall day of Chri&s;tma&s;&s;e 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 iu&s;tified by faith. 7. Mini&s;ters may excommu|nicate. 8. Mini&s;ters &s;hould haue wyues, and &s;uch. Wherof there is no mentio~ in the expre&s;&s;e word of the Bible.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>That the Mini&s;ters haue corrupted the Bible in &s;undry places which auow Apostolicall Traditions, wherof Fa&s;ting is one. <HI>The &s;econd Section.</HI></HEAD>
<P>THOVGH the fa&s;ting of Lent be not in expre&s;&s;e words in the Bible, as the denyall therof al&s;o is not in ex|pre&s;&s;e words: yet it is ea&s;ie to deduce the &s;ame out of the Bible, as before is mentioned: for the which cau&s;e it hath bene euer accompted as one of the holy, ancient, and Apo|&s;tolicall traditions, which are very odious to the Mini&s;ters who will no wayes receaue vnwritten traditions, though their religion be no other thing, but a rap&s;odie of Mini&s;te|riall traditions.</P>
<P N="2">2. Remarke Catholike reader, that <HI>Tradition</HI> is no other thing, but a doctrine taught verbally, or by word, and communicated from one to another: for the which
<PB N="109" REF="92"> cau&s;e the Scripture in &s;euerall places commandeth vs to follow the holy and Apo&s;tolicall traditions of our forfa|thers. Now the word <HI>Tradition</HI> in the new Te&s;tame~t is take~ two &s;euerall wayes: fir&s;t in a bad &s;en&s;e and meaning. 2. in a good &s;en&s;e and meaning, as when we are commanded to follow traditions. When the word <HI>Tradition</HI> is taken in an euill &s;en&s;e, then the Mini&s;ters tran&s;late alwayes <HI>Tradition,</HI> to make all Traditions indifferently odious to the ignorant people: as,<NOTE N="(a)" PLACE="marg"><HI>Matth.</HI> 15. <HI>v.</HI> 3.</NOTE> <HI>Why do yee al&s;o tran&s;gre&s;&s;e the commandement of God by your tradition?</HI> And agayne:<NOTE N="(b)" PLACE="marg"><HI>Matth.</HI> 15. <HI>v.</HI> 6.</NOTE> <HI>Thus haue yee made the commandement of God of no authority by your traditio~</HI> Where our Sauiour conde~neth traditio~s which are again&s;t the expre&s;&s;e word of God. Here then the Mini&s;ters do tran&s;late <HI>Traditio~.</HI> But now on the other &s;ide whe~ we are co~ma~ded to follow &amp; belieue vnwritten traditio~s, the~ they turne not the word <HI>tradition,</HI> but rather <HI>ordinances,</HI> preachings, in&s;tructions, iu&s;ti|tutions, to the end the ignorant people &s;hould not find the word <HI>tradition</HI> taken in a good &s;en&s;e in the Bible. As,<NOTE N="(c)" PLACE="marg">2. <HI>The&s;&s;.</HI> 2. <HI>v.</HI> 15.</NOTE> <HI>Therfore brethren &s;tand fast and keep the</HI><NOTE N="*" PLACE="marg"><GAP DESC="foreign">, that is &s;aith Be|za on this place, keep diligently, as it is in the Syriak Vecham|&s;enu.</NOTE> <HI>traditions which ye haue bene taught, eyther by word or by our epistle.</HI> And agayne:<NOTE N="(d)" PLACE="marg">2. <HI>The&s;|&s;al.</HI> 3. <HI>v.</HI> 6.</NOTE> <HI>We command you brethren, in the name of our Lord Ie&s;us Chry&s;t, that ye withdraw your &s;elfe from euery brother that walketh inordi|natly, and not after the Tradition which he receaued of vs.</HI> And a|gayne:<NOTE N="(e)" PLACE="marg">1. <HI>Cor.</HI> 11. <HI>v.</HI> 2. <GAP DESC="foreign">.</NOTE> <HI>Now brethren I command you, that you remember all my things, and keep the traditions as I delyuered them to you.</HI> Heer then the Mini&s;ters do neuer tran&s;late the word <HI>tradition,</HI> but craftily and deceitfully the word <HI>ordinances,</HI> and <HI>in&s;tructions,</HI> or any word els rather then <HI>tradition,</HI> to the end they may make the reader to beleue that we &s;hould not follow tra|ditions. Who would thinke the malice and partiality of the Mini&s;try again&s;t traditions, again&s;t the word of God, again&s;t the Bible to be &s;o great, as to conceale impiou&s;ly the word tradition, when it is taken in a good &s;en&s;e, and to tran&s;late it in other places when it is taken in an euill &s;en&s;e, the Greeke word being one in all tho&s;e places? Can there be a more impious forme of proceeding? They brag, boa&s;t, &amp; preach to the ignorant people and Nobility, that they wil follow nothing but the greeke text, that they
<PB N="110" REF="93"> will tran&s;late faithfully the Greeke and Hebrew text: yet in effect they abandon both the one and the other when it plea&s;eth them. Be&s;ides this impious forme of proocee|ding in not tran&s;lating faithfully the Greeke text; in other places, they haue craftely put in their Bibles the word <HI>tra|dition</HI> when it is not in the Greeke or Syriake, yea in no copy at all of the Greeke and originall text, as:<NOTE N="(f)" PLACE="marg"><HI>Colo&s;&s;.</HI> 2. <HI>v.</HI> 20.</NOTE> <HI>Why, as though yee liued in the world,</HI><NOTE N="*" PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>are ye burthened with traditions?</HI> Where they haue put in the word <HI>burthened</HI> &amp; the word <HI>tra|ditions,</HI> which are no wayes in the Greeke nor in the Latin, where it is, <HI>decernitis.</HI> Tell vs playnly: Yee prote&s;t to haue skill in the Greeke toung and to tran&s;late according to the Greeke text, tell vs then whether this Greeke word, <GAP DESC="foreign"> do &s;ignify tradition, and <GAP DESC="foreign"> to be burthened with traditions? Name vs any holy Father, ancient wryter, kingdome or nation who euer before the coming of Cal|uin &s;o impiou&s;ly did corrupt the Bible, and tran&s;late that place as you do? Iu&s;tify your tran&s;lation if you can, eyther out of Fathers or Lexicons, and be a&s;hamed of your igno|rance and malice. Becau&s;e ye put the word <HI>tradition</HI> where it is not in the Greeke, and would not put it in tho&s;e places before cited where ye know that it is mo&s;t euidently in the Greeke. Know ye not that the in&s;tructions of Plato, or Ari&s;totle cannot be called Traditions, becau&s;e Traditions do &s;ignify and contayne &s;ome antiquity and &s;ucce&s;&s;ion of tyme, &s;ome vnwritten doctrine proceeding from one to another? Likewy&s;e are ye not a&s;hamed to tran&s;late in S. Peters Epi&s;tle, thus:<NOTE N="(g)" PLACE="marg">1. <HI>Pet.</HI> 1. <HI>v.</HI> 18. <GAP DESC="foreign">.</NOTE> <HI>Knowing that yee were not redeemed with corruptible things, as &s;iluer and gold, from your vayne conuer|&s;ation, receaued by the traditions of the Fathers?</HI> Yee know that it is not &s;o in the Greeke, but rather thus: <HI>From your vayne conuer&s;ation delyuered by the Fathers.</HI> Neuer a word of <HI>tradition.</HI> Can there be any &s;aluation for you, or for tho&s;e that do follow you, who &s;o impiou&s;ly do corrupt the Bible? feare yee not that horrible &s;entence pronounced again&s;t you, and again&s;t tho&s;e who allowe, reade, and accompt of your corrupted Bible?<NOTE N="(h)" PLACE="marg"><HI>Reuel.</HI> 22. <HI>v.</HI> 18.</NOTE> <HI>If any man shall adde vnto the&s;e things, God shall adde vnto him the plagues that are written in this
<PB N="111" REF="93"> booke.</HI> And againe,<NOTE N="(i)" PLACE="marg"><HI>Prou.</HI> 30 <HI>v.</HI> 6.</NOTE> <HI>Put nothing to his words, lea&s;t he reproue thee, and thou be found a lyar,</HI> And againe:<NOTE N="(k)" PLACE="marg"><HI>Deut.</HI> 22. <HI>v.</HI> 32.</NOTE> <HI>Thou shall put nothing thereto, nor take ought therefrom.</HI> In other places tran&s;lating the &s;ame Greeke word, yee make no mention of Traditions, as in S. Luke 1. Chap. Ver&s;. 2. and els where.</P>
<P N="3">3. If any Mini&s;ter reply, that our vulgar Latin tran|&s;lation hath here the word <HI>Tradition,</HI> what is that to the purpo&s;e? for you profe&s;&s;e and prote&s;t to tran&s;late faithfully the Greeke, and not our vulgar Latin Edition, &s;o great is your partiality and incon&s;tancy to follow the old Latin tran&s;lation 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 &s;undry places before alledged. But all this yee do without &s;hame or con&s;cience, only to frame your tran&s;lations to your Errours and Here&s;ies, deceauing therby tho&s;e who are ignorant of the Greeke and Hebrew languages, ca&s;ting them, in following your tran&s;lations, into the pit of eternall damnation. Yee prote&s;t to them to follow the Greeke and Hebrew; is it the Greeke text that induceth you to tran&s;late bla&s;phemou&s;ly <HI>ordinances</HI> for <HI>traditions, traditions</HI> for <HI>decrees, Ordinances</HI> for <HI>Iu&s;tifications, Elder</HI> for <HI>Prei&s;t, Graue</HI> for <HI>Hell, Image</HI> for <HI>Idol?</HI> which abho|minable forme of proceeding, proueth you to be manife&s;t heretiks, and &s;worne enemyes to the true word of God and Scripture.</P>
</DIV3>
</DIV2>
<DIV2 N="10" TYPE="chapter">
<PB N="112" REF="94">
<ARGUMENT>
<HEAD>The 19. 20. &amp; 21. Article.</HEAD>
<P N="1"><HI>1.</HI> That the cu&s;tome of the Catholike Church in this first age was, that Church-men and Religi|gious men should not be marryed.</P>
<P N="2"><HI>2.</HI> But rather lead a &s;ingle and cha&s;t life.</P>
<P N="3"><HI>3.</HI> And that the vowing of cha&s;tity, pouerty, and obedience was lawfull, and in v&s;e.</P>
</ARGUMENT>
<HEAD>CHAP. X.</HEAD>
<P>_AFTER the treati&s;e of Lent-fa&s;ting follo|weth accordingly to &s;peake a little of &s;ingle life and vowing of cha&s;tity, &s;pe|cially by Church men, which the Pro|te&s;tants do abhorre greately, inuiting the politike Magi&s;trate<NOTE N="(a)" PLACE="marg">In the Confe&s;sion of Fayth of the Prote|stants of Scotland &s;et out with the P&s;alme-Book.</NOTE> <HI>To roote out al doctrines of Diuels, vowes of &s;ingle life &amp;c.</HI> Which abhominable doctrine they learned of Caluin their prime Mini&s;ter, and of Luther, who as a filthy Epicurean &s;ayth:<NOTE N="(b)" PLACE="marg">Luth. Serm. de Matrim. tom. <HI>5.</HI> O|perum Lu|ther.</NOTE> <HI>As it is not in my power that I be not a man, &s;o it is not in my power to be without a woman.</HI> Vt non e&s;t in meis viribus &s;itum, vt vir non &s;im, tam non e&s;t etiam mei iuris, vt ab&s;&abque; muliere &s;im. And agayne: <HI>Verbum enim hoc quod deus ait, cre&s;|cite &amp; multiplicamini, non e&s;t praeceptum, &s;ed plus qu&agrave;m praeceptum; Diuinum puto opus, tam nece&s;&s;arium, qu&agrave;m vt ma&s;culus &s;im, magi&s;&abque; nece&s;&s;arium qu&agrave;m edere, bibere, purgare, mucum emungere, &s;omno &amp; excubijs intentum e&s;&s;e.</HI> Could Epicurus him&s;elfe, or any Turke &s;peake more profanely then this Apo&s;tle of the Prote&s;ta~ts, who&s;e common prouerbe was,<NOTE N="(c)" PLACE="marg">Luth. loco citato.</NOTE> If the wife will not, let the maide come, <HI>&s;i non vult vxor, veniat ancilla.</HI> The &s;ame &s;ayth Caluin in &s;undry places of his In&s;titutions, contradicting him&s;elfe in his booke of Harmony, where he &s;ayth directly the contrary:<NOTE N="(d)" PLACE="marg">Calu. <HI>1.</HI> Cor. c. <HI>7.</HI></NOTE> <HI>Praeclarum donum e&s;t virginitas, fateor.</HI> And
<PB N="113" REF="94"> againe: (^e) <HI>Summa totius di&s;putationis huc redit, meliorem e&s;&s;e cae|libatum coniugio, quia in illo maior &s;it libertas, vt expeditius &s;er|uiant homines Deo.</HI> Where he &s;ayth al&s;o that ancient holy Fa|thers made great accompt of &s;ingle life. But let vs leaue the&s;e Epicureans, and come to the point of the matter.</P>
<P N="2">2. The Catholike Church teacheth that neyther in the old or new Law, any man was, or is bound to vow eyther cha&s;tity, pouerty, or &s;uch: but that it is, and euer was a Coun&s;ell &amp; not a Commandement: yet a thing of great deuotion and perfection in the old &amp; new Law, intrin&s;e|cally belonging &amp; furthering to the true wor&s;hip of God; which I proue. In a vow there be two things to be co~&s;ide|red: the one is, the good which is vowed, called the materiall part, for example, fa&s;ting, praying; the other, the promi&s;e it &s;elfe made to God, which is the formall part: the material parts do belo~g vnto their &s;euerall vertues, but the promi&s;e and fulfilling of the vow is a &s;ub&s;tantiall part of the wor&s;hip of God: the rea&s;on is, becau&s;e by promi&s;ing and vowing any good thing to God, we acknowledge and profe&s;&s;e therby that God is the &s;oueraigne goodnes it &s;elfe, &s;upreme verity and worthy of al &s;ort of holy &s;eruice: in performing al&s;o that which we haue vowed, we te&s;tify that God is full of Maie&s;ty, Reuerend, and Dreadfull; and con&s;equently, that all promi&s;es and vowes made to God righteou&s;ly are to be accompli&s;hed diligently, &amp; without delay, becau&s;e by tho&s;e vowes we honour and wor&s;hip him. By the contrary, they much di&s;honour God, who breake with him and keep not their vowes. If then all other vertuous &s;eruice done to the glory of God be parts of his true wor&s;hip, much more vowes are to be thought parts of the true wor&s;hip of God: wherof it followes nece&s;&s;arily that at all tymes vowes were, and may be v&s;ed; and that they were in practi&s;e before the Law of Moy&s;es, it is eui|dent by that vow which Iacob made of &s;etting vp a &s;tone, and of paying the tenthes of all his goods:<NOTE N="(f)" PLACE="marg"><HI>Gene&s;.</HI> 28. <HI>v.</HI> 20.</NOTE> <HI>Then Iacob vowed a vow, &s;aying, if God will be with me and will keep me in this iourney which I go &amp;c.</HI> Which vow of Iacob was well taken by God, was of an indifferent matter, and done freely by
<PB N="114" REF="95"> Iacob without any compul&s;ion or Commandement. I aske of the Mini&s;try any expre&s;&s;e text of the Bible, which maketh as playnly again&s;t vowing, as this maketh for vo|wing: which the Mini&s;ters &s;hall neuer be able to do. And agayne:<NOTE N="(g)" PLACE="marg"><HI>Gene&s;.</HI> 31. <HI>v.</HI> 13.</NOTE> <HI>I am the God of Bethell, where thou anoynted&s;t the pillar, where thou vowedst a v<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">w vnto me.</HI> Where God maketh great accompt of Iacobs vow. Likewi&s;e the Prophet Da|uid doth inuite vs to vow, &amp; keep our vowes:<NOTE N="(h)" PLACE="marg"><HI>P&s;alm.</HI> 76. <HI>v.</HI> 21.</NOTE> <HI>Vow and performe vnto the Lord your God all yee that be round about him.</HI> Yea the Prophet I &s;ay foretelleth, that the Chri&s;tians &s;hall vow vnto God, and therby wor&s;hip God, ioyning vowes with &s;acrifice and oblation, which are a &s;peciall part of the wor&s;hip of God:<NOTE N="(i)" PLACE="marg"><HI>I&s;ay</HI> 19. <HI>v.</HI> 21.</NOTE> <HI>And the Lord shallbe knowen of the Egypti|ans, and the Egyptians shall know the Lord in that day, and do a &s;acrifice and oblation, and shall vow vowes vnto the Lord, and per|forme them.</HI> See the Prophets<NOTE N="(k)" PLACE="marg"><HI>Ionas.</HI> 1. <HI>v.</HI> 16.</NOTE> Ionas,<NOTE N="(l)" PLACE="marg"><HI>Baruch.</HI> 6. <HI>v.</HI> 34.</NOTE> Baruch, and<NOTE N="(m)" PLACE="marg"><HI>Ierem.</HI> 44. <HI>v.</HI> 25.</NOTE> Ieremias, who playnly do make mention of vowing and performing therof. Aske of the Mini&s;try as playne words out of the Bible which make again&s;t vowes, which di&s;|commende and condemne vowes, as they them&s;elues do by word and writ, by life and behauiour.</P>
<P N="3">3. As for the new Te&s;tament and Law of Grace, did not S. Paul make a Vow, wor&s;hipping therby God, and that in a very indifferent mater?<NOTE N="(n)" PLACE="marg"><HI>Actes</HI> 18. <HI>v.</HI> 18.</NOTE> <HI>After that he had shorne his head in Cenchra, for he had a vow.</HI> Here we haue expre&s;&s;e words out of the Bible for vowing; let the Mini&s;ters, if they can, giue me as expre&s;&s;e words again&s;t vowing, &s;ince they teach that nothing &s;hould be belieued but the ex|pre&s;&s;e word of the Bible.<NOTE N="(o)" PLACE="marg"><HI>Contr.</HI> 3. <HI>p.</HI> 244.</NOTE> <HI>Nihil credendum ni&s;i quod ex|pre&s;&s;o Dei verbo continetur,</HI> &s;ayth Danaeus a prime Mini&s;ter. And Beza:<NOTE N="(p)" PLACE="marg">Beza contra He&s;bu&s;. p. <HI>275.</HI></NOTE> <HI>Nihil aliud qu&agrave;m purum Verbum &s;criptum creden|dum.</HI> The Mini&s;ters not being able conforme to their Oath and promi&s;e, to giue vs the expre&s;&s;e word of the Bible, do thinke it &s;ufficient to pay vs with their &s;ophi&s;ticall con&s;e|quences, wherunto euery one of vs Catholiks may reply iu&s;tly with S. Augu&s;tine:<NOTE N="(q)" PLACE="marg">Lib. de peccat. Merit. c. <HI>20.</HI></NOTE> <HI>Credo illa qu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> in Scripturis &s;a~ctis 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
<PB N="115" REF="95"> which by vayne heretiks is affirmed.</HI> In the meane tyme let vs follow and preferre the con&s;equences, &amp; faith of the holy, learned, and ancient Fathers of this age.</P>
<DIV3 N="1" TYPE="section">
<HEAD>The Te&s;timonyes of the holy Fathers of this fir&s;t Age, concerning Cha&s;tity, and &s;ingle life of Religious Men, and Priests. <HI>The fir&s;t Section.</HI></HEAD>
<P>S. DENIS Areopagita in his Eccle&s;ia&s;ticall Hierarchy,<NOTE N="(a)" PLACE="marg">Cap. <HI>6.</HI> per totum.</NOTE> pray&s;eth greatly Religious and &s;olitary life, wherin the vowes of Cha&s;tity, Pouerty, &amp; Obedience, are contey|ned: he teacheth likewi&s;e that the cu&s;tome of his tyme was, that any man being de&s;irous to leaue the world &amp; become Religious, he was receaued &s;olemnely by &s;ome Pa&s;tours of the Church, his habit was changed, and he was con&s;e|crated by certayne prayers &amp; ceremonyes before the whole a&s;&s;embly, which cu&s;tome is kept to this day.</P>
<P N="2">2. S. Ignatius:<NOTE N="(b)" PLACE="marg">Epi&s;t. ad Phila|delphen&s;es.</NOTE> <HI>Vxores maritis &s;ubditae estote in timore Dei, Virgines Chri&s;to in puritate; non abhominantes nuptias, &s;ed id quod praestantius est amplectentes; non in calumniam matrimonij, &s;ed medita~dae legis gratia.</HI> And a little after, he reckoneth out &s;un|dry of the old and new Law, who kept perpetuall Vir|ginity, as Melchi&s;edec, Io&s;ue, Elias, Eli&s;aeus, Ieremias, Iohn the Bapti&s;t, Iohn the Eua~geli&s;t, Timothy, Titus, E|uodius, Clemens, with &s;undry others, as S. Paul, &amp; Chri&s;t his di&s;ciples (except S. Peter) which is the rea&s;on wher|fore Caluin him&s;elfe auoweth, that euen from the Apo&s;tles the cu&s;tome was among&s;t Religious men and Prie&s;ts to make vowes of Cha&s;tity:<NOTE N="(c)" PLACE="marg">Inst. l. <HI>4.</HI> c. <HI>13.</HI> Sect. <HI>17.</HI></NOTE> <HI>Hoc, inquit, ab vltima memoria fuit con&s;eruatum, vt &s;e alligarent continentiae voto, qui totos &s;e Do|mino dicare vellent.</HI> And Peter Martyr:<NOTE N="(d)" PLACE="marg">De Cae|libatu &amp; Votis p. <HI>477.</HI></NOTE> <HI>Statim ab Apostolo|rum temporibus nimium tribui coeptum e&s;t calibatui &amp;c.</HI></P>
<P N="3">3. The &s;ame holy Father Ignatius witne&s;&s;eth that many mona&s;teries &amp; colleges of virgins were erected in his tyme:<NOTE N="(e)" PLACE="marg">Ep. ad Philip. in &s;ine,</NOTE> <HI>Saluto Collegium Virginum, &amp; coetum viduarum.</HI> And agayne he auoweth that Virgins, Widowes, and Prei&s;ts, who had con&s;ecrated them&s;elues by vowing cha&s;tity, &s;hould be ho|nored:
<PB N="116" REF="96">
<NOTE N="(f)" PLACE="marg">Epi&s;t. ad Tar&s;en&s;e. prope fine~.</NOTE> <HI>Eas, quae in Virginitate vitam agunt, honorate, veluti Christi Sacerdotes: Viduas, quae in &s;anctimonia, velut altare Dei.</HI> Wherwith agreeth that famous te&s;timony of S. Augu&s;tine, who wryting again&s;t Manicheus, (who as an heretike, condemned vowes with our Prote&s;tants, and taught that there were two Gods, one good and another bad) affirmes that S. Paul did moue a Virgin, fit for mariage, to con&s;ecrat her &s;elfe to God in keping her Virginity:<NOTE N="(g)" PLACE="marg">Contra Fau&s;tum Manich. l. <HI>10.</HI> c. <HI>4.</HI></NOTE> <HI>Ip&s;i iam timeo A|postolo ne daemoniorum doctrinam intuli&s;&s;e tunc Iconio videatur, c&ugrave;m puellam oppignoratam iam thalamo, in amorem, &s;ermone &s;uo, perpe|tuae virginitatis incendit.</HI> Do not our Countrey-Mini&s;ters, with tho&s;e impious Manichees, call <HI>&s;ingle lyfe, the doctrine of deuills?</HI></P>
<P N="4">4. Finally S. Martiall witne&s;&s;eth,<NOTE N="(h)" PLACE="marg">Ep. ad Tholo&s;. c. <HI>8</HI></NOTE> that he him|&s;elfe did per&s;wade the holy Virgin Valeria to con&s;ecrate by a vow, her virginity to God. And<NOTE N="(i)" PLACE="marg">Baron. in Mar|tyrol. <HI>11.</HI> Septemb.</NOTE> S. Matthew the A|po&s;tle induced S. Iphigenia to do the &s;ame. And<NOTE N="(k)" PLACE="marg">Ambr. l. <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. de Virginib.</NOTE> S. Paul induced S. Tecla a Gentlewoman well borne. And S. Clement a Roma~ Lady called Flauia Domitilla:<NOTE N="(l)" PLACE="marg">Beda in Martyrol. <HI>7.</HI> Maij.</NOTE> <HI>Quae</HI> (&s;ayth Beda) <HI>&agrave; S. Clemente ob integritatis per&s;euerantiam fuit con&s;ecrata.</HI> In lyke manner the holy virgin S. Pudentiana daughter to S. Pudens a Roman Senatour, and Claudia a Scoti&s;h Lady (of both whom S.<NOTE N="(m)" PLACE="marg"><HI>2.</HI> Tim. <HI>4</HI> v. <HI>21.</HI> vide Ba|ron. ad <HI>19.</HI> Maij.</NOTE> Paul makes mention) vowed their Virginity vnto God. And<NOTE N="(n)" PLACE="marg">In eius vita in Breuiario Tullen&s;i.</NOTE> S. Man&s;uetus Bi&s;hop of Toul in Lorrayne di&s;ciple to S. Peter, a Scot|ti&s;hman borne, per&s;waded likewi&s;e a Gentlewoman of good birth, to vow her Virginity to God.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>That the Mini&s;ters haue corrupted the Bible in &s;undry places which proue the authority of Prie&s;tood, and of Prei&s;ts, who alwayes led a &s;ingle a life. <HI>The &s;econd Section.</HI></HEAD>
<P>TO the end that the Gentle Reader may better vnder|&s;tand the policy and double dealing of the Mini&s;ters again&s;t the name of <HI>Priests</HI> (who alwayes led a &s;ingle life as I &s;hew before) it is to be remarked, that the word <HI>Priest,</HI>
<PB N="117" REF="96"> in Greeke <GAP DESC="foreign">, in latin <HI>Pre&s;byter,</HI> or <HI>Sacerdos,</HI> &s;igni|fieth a Church-man who hath receaued the holy Sacrame~t of Orders, and con&s;equently power by the impo&s;ition of hands, as witne&s;&s;eth S. Paul &s;aying:<NOTE N="(a)" PLACE="marg">1. <HI>Tim.</HI> 4. <HI>v.</HI> 14.</NOTE> <HI>Di&s;py&s;e 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.</HI> Where the Mini&s;ters bla&s;phemou&s;ly haue tran&s;lated again&s;t all antiquity <HI>Elder|ship.</HI> Do the Elders of Edenburgh lay on their hands v|pon the Mini&s;ters when they are cho&s;en? If not, why then do they tran&s;late &s;o ignorantly this place? Why haue the Mini&s;ters taken out the word<NOTE N="*" PLACE="marg">Per gra|tiam.</NOTE> <HI>Grace,</HI> tran&s;lating <HI>gi&s;t,</HI> but to &s;ignify that &s;anctifiing Grace is not giuen by the impo|&s;ition of hands? Shall the Elders make Mini&s;ters and Bi|&s;hops by the impo&s;ition of their hands? for certaynly Ti|mothy was a Bi&s;hop.<NOTE N="(b)" PLACE="marg">Ep. ad Trallian. <GAP DESC="foreign">.</NOTE> Is it not euide~t that the mo&s;t famous and ancient Eccle&s;ia&s;tical wryters who alwayes haue byn, do take the word <HI>Priesthood,</HI> for the company of Church|men, and not of Laity? So holy Ignatius di&s;ciple to the A|po&s;tles: <HI>what is</HI> (&s;ayth he) <HI>Prie&s;tood, but the holy a&s;&s;embly of Bi|shops, Confe&s;&s;ors &amp;c.</HI> And againe, he calleth it,<NOTE N="(c)" PLACE="marg">Ep. ad Antioch.</NOTE> <HI>The holy priesthood, becau&s;e Prie&s;ts are dedicated, by rea&s;on of their office, to the administration of the holy Sacraments, and to the preaching of the holy word of God.</HI> The &s;ame witne&s;&s;eth S.<NOTE N="(d)" PLACE="marg">Cypr. l. <HI>3.</HI> Ep. <HI>11.</HI></NOTE> Cyprian. S. Hierome calleth the <HI>Priests,</HI> the Senate of the holy Church:<NOTE N="(e)" PLACE="marg">Ep. ad Ru&s;ticum. Vide Au|gu&s;t. de ci|uit. Dei l. <HI>20.</HI> c. <HI>10.</HI></NOTE> <HI>Eccle&s;ia habet Senatum, coetum Pre&s;byterorum.</HI> Yea that Pu|ritan wryter and Apo&s;tata Henricus Stephanus is forced to auow the &s;ame, &s;aying:<NOTE N="(f)" PLACE="marg">In the|&s;auro lin|guae Grae|ca. <GAP DESC="foreign">.</NOTE> <HI>Quo nomine</HI> (to wit of Prie&s;t|hood) <HI>exi&s;timatur Apo&s;tolu~ &s;ignifica&s;&s;e coetum omnium illorum, qui in verbo laborabunt;</HI> remarking lykewi&s;e, that when the word Prie&s;thood is found alone, it &s;ignifieth the &s;ociety of Prie&s;ts, or the power giuen to them.</P>
<P N="2">2. Now the Mini&s;ters to take away the holy Sacrifi|ce of the Ma&s;&s;e which is alwayes offered by Prie&s;ts, to take away Altars wheron the holy Ma&s;&s;e is &s;aid (for tho&s;e three things, Prie&s;t, Sacrifice and Altar, are alwayes conioyned one with another) they haue taken out of the Bible in &s;un|dry places the word <HI>Prei&s;t</HI> and <HI>Prie&s;thood,</HI> &amp; &s;pecially where the word <HI>Priest</HI> is taken in a good &s;en&s;e. As for example,
<PB N="118" REF="97"> when there fell out a que&s;tion in Religion concerning Circumci&s;ion, Paul &amp; Barnabas were &s;ent to the Apo&s;tles and Prie&s;ts for the re&s;olution therof:<NOTE N="(g)" PLACE="marg"><HI>Acts.</HI> 15. <HI>v.</HI> 2.</NOTE> <HI>They ordayned that Paul and Barnabas, and certayne other of them should go vp to Ieru|&s;alem, vnto the Apostles, and</HI><NOTE N="*" PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>Prie&s;ts about this question.</HI> Where the Mini&s;ters impiou&s;ly haue taken away the word <HI>Priests,</HI> and tran&s;lated <HI>Elders.</HI> And againe, the very power giuen to Prie&s;ts, is &s;ignified by the holy Sacrament of Order:<NOTE N="(h)" PLACE="marg"><HI>Acts.</HI> 14. <HI>v.</HI> 22.</NOTE> <HI>And when they had ordayned them</HI><NOTE N="*" PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>Prie&s;ts in euery Church, and prayed and fa&s;ted, they commended them vnto our Lord, in whom they belieued.</HI> Where the Mini&s;ters haue committed two euident Bla&s;phemyes. 1. They haue ioyned to the text, <HI>By election,</HI> which is not in the Greeke nor Syriake, to &s;ignify that the Prie&s;ts and Mini&s;ters &s;hould be cho&s;en by the Laity. 2. They haue put <HI>Elders,</HI> for <HI>Prie&s;ts,</HI> to keep the people from all holy and reuerend cogitations of <HI>Priests:</HI> yet the Mini|&s;ters &s;hall neuer be able to name me any holy wryter or nation who turned the word <HI>Elder,</HI> for <HI>Priest,</HI> before Cal|uin their Prime Sicophant, who was the fir&s;t Author of this bla&s;phemous tran&s;lation. Be&s;ides the&s;e places, the Mi|ni&s;ters haue corrupted &s;undry other parts where the word <HI>Priest,</HI> is taken in a good &s;en&s;e, as:<NOTE N="(i)" PLACE="marg">1. <HI>Tim.</HI> 5. <HI>v.</HI> 17.</NOTE> <HI>The Priests that rule wel are worthy of double honour, &s;pecially they that labour in the word and doctrine.</HI> Which &s;aying can no wayes be applyed to the ignorant Elders of Scotland and England who are not ac|cu&s;tomed to preach. And againe:<NOTE N="(k)" PLACE="marg">1. <HI>Tim.</HI> 5. <HI>v.</HI> 19.</NOTE> <HI>Again&s;t a Prie&s;t receaue no accu&s;ation, but vnder two or three witne&s;&s;es.</HI> And againe:<NOTE N="(l)" PLACE="marg"><HI>Iames</HI> 5. <HI>v.</HI> 14.</NOTE> <HI>Is any &s;ick among&s;t you? let him call for the Priests of the Church, &amp; let them pray aboue</HI><NOTE N="*" PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>him, and annoynt him with oyle in the name of our Lord, and the prayer of faith shall &s;aue the &s;icke, and our Lord shall ray&s;e him vp: and if he haue committed &s;inne, it shalbe forgi|uen him.</HI> Out of which place<NOTE N="(m)" PLACE="marg">Lib. <HI>3.</HI> de Sacerd. <GAP DESC="foreign">.</NOTE> S. Chry&s;o&s;tome proueth the high dignity of Prie&s;ts in forgiuing &s;innes. Do the El|ders of Scotland annoynt the &s;ick? do they giue remi&s;&s;ion of &s;innes to the &s;ick? do they pray aboue them? Since the Elders do not the&s;e offices, why do they heere v&s;e the word Elders? Since the Mini&s;ters do not practi&s;e this poynt of the Apo&s;tles Religion, nor yet belieue the &s;ame, how
<PB N="119" REF="97"> can they with rea&s;on &s;ay that their Religion is the Religio~ of the Apo&s;tles?</P>
<P N="3">3. Now when the word, <HI>Prie&s;t,</HI> is taken in a bad &s;en&s;e or meaning, the Mini&s;ters tran&s;late playnly the word <HI>Prie&s;t,</HI> to make it odious to the people, as<NOTE N="(n)" PLACE="marg"><HI>Acts.</HI> 4. <HI>v.</HI> 1. <GAP DESC="foreign">.</NOTE> <HI>And as they &s;pake vnto the people, the Priests, and the captayne of the temple, &amp; the Sad|duces came vpon them,</HI> and in &s;undry other places which I do omit, to be &s;hort. As for the dignity of Prie&s;ts and the fa&s;hio~ kept in ordeyning <HI>Prie&s;ts,</HI> let the Councell of Carthage (where S. Augu&s;tine was pre&s;ent the yeare of God 436.) &s;peake:<NOTE N="(o)" PLACE="marg">Concil. Carthag. Can. <HI>3.</HI></NOTE> <HI>A priest when he taketh his Orders, the Bishop ble&s;sing him and holding his hand vpon his head, let the Priests al&s;o that are pre&s;ent hold their hands by the Bishops hand, &amp; vpon his head.</HI> Which impo&s;ition of hands &amp; con&s;equently perpetuall &s;ucce&s;&s;ion of our Bi&s;hops and Prie&s;ts to the&s;e our dayes, among&s;t vs Catholiks, is an euident token that our Catholike Church is the only true Church, according to that worthy &s;aying of S. Augu&s;tine:<NOTE N="(p)" PLACE="marg">Lib. cont. Ep. fund. c. <HI>4.</HI></NOTE> <HI>Tenet me in Eccle&s;ia ab ip&s;a &s;ede Petri A|po&s;toli, cui pa&s;cendas oues &s;uas Dominus commendauit, v&s;&abque; ad prae&s;en|tem Epi&s;copum, &s;ucce&s;sio &s;acerdotum &amp;c.</HI></P>
<P N="4">4. Be&s;ides the&s;e corruptions the Mini&s;ters haue v&s;ed the like in the word <HI>Kircke,</HI> or <HI>Church:</HI> for the which they haue placed the word <HI>Co~gregatio~,</HI> in the Bibles printed in the yeare 1562. the rea&s;on wherof was this. When fir&s;t that abhominable here&s;y of Caluin entred in Scotland openly, which was the yeare of Chri&s;t 1559. the fir&s;t day of May, &s;ome of the Nobility of Scotland (being peruerted in En|gland) ioyned them&s;elues together, and made open rebel|lion again&s;t the Queene, and re&s;olued to ca&s;t down the Churches, ouerthrow the Abbyes, yea &amp; change the Po|liticall &s;tate of the kingdome, vnder pretext of Religion, induced to the &s;ame by King Henry the eight, and the Engli&s;h nation. And to the end that the people might take better their doings, they called them&s;elues, <HI>The Lords of the Congregation,</HI> who were the Lord of Glencarne, the Lord Ruthen, Linde&s;ay, Boyde, and &s;ome others, who&s;e po&s;terity for the greate&s;t part is already &s;ufficiently puni|&s;hed by God; as for the re&s;t, <HI>re&s;pice finem.</HI> Now to the end
<PB N="120" REF="98"> that the &s;imple people might thinke that the Lords of the Congregation were &s;ent 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 &s;hould neuer haue found, yea not once, the word <HI>Church,</HI> but in&s;teed therof the word <HI>Congregation,</HI> &amp; con&s;equently that of S. Matthew they turned thus:<NOTE N="(q)" PLACE="marg"><HI>Matt.</HI> 10. <HI>v.</HI> 18.</NOTE> <HI>And vpon this rock will I build my Congregation.</HI> And againe:<NOTE N="(r)" PLACE="marg"><HI>Matth.</HI> 18. <HI>v.</HI> 17.</NOTE> <HI>If he refu&s;e to heare the Congregation al&s;o, let him be vnto thee as a heathen man and a publican.</HI> And agayne:<NOTE N="(&s;)" PLACE="marg">1. <HI>Tim.</HI> 3. <HI>v.</HI> 15.</NOTE> <HI>The congregation of the liuing God is the pillar and ground of truth.</HI> Which impious dea|ling they v&s;ed, to the end that the people might thinke that the Lords of the <HI>Congregation</HI> were &s;ent from God, &s;ince they found the~ &s;o 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 <HI>Congregation.</HI> By rea&s;on of this impious forme of proceeding, are not the po&s;terity of tho&s;e Lords vtterly wracked? Is not the hand of God vpon them? are they not remoued from the anci|cient lands &amp; po&s;&s;e&s;&s;ions of their For-fathers, becau&s;e they were the fir&s;t Authors and in bringers of this new deformed Go&s;pell? Let any man con&s;ider wy&s;ely and he &s;hall ea&s;ely remarke mo&s;t ancient and famous hou&s;es of noble Lords, Barons, &amp; &s;undry others in the Prouinces of Fife, Augus, Louthia~, Mernes, Sterling, &amp; euery where almo&s;t, wholly changed, ouerthrowen, and no mention therof, and that by a iu&s;t iudgement of God, who hath promi&s;ed to puni&s;h the &s;innes of the Fathers, who do bring in a new Religion, to the third and fourth generation.</P>
</DIV3>
</DIV2>
<DIV2 N="11" TYPE="chapter">
<PB N="121" REF="98">
<ARGUMENT>
<HEAD>The 22. Article.</HEAD>
<P>That S. Peter his Primacy in the Catholike Church was acknowledged in this first Age vniuer|&s;ally.</P>
</ARGUMENT>
<HEAD>CHAP XI.</HEAD>
<P>_SVNDRY Wryters a&s;&s;igne three &s;e|uerall maners to gouerne a Common Wealth or Kingdome; wherin if the meaner &s;ort beare &s;way and command, it is called Democracy: if few of the No|bility command, Ari&s;tocracy: if one, Monarchy. The fir&s;t &s;ort of gouerne|ment is &s;ubiect to &s;undry broyles, by rea&s;on of the incon|&s;tant multitude: The &s;econd is commonly diuyded with dyuers factions of the ambitions Nobility: The third as it is le&s;&s;e &s;ubiect to diui&s;ion, &s;o is it mo&s;t conuenient and fit to guide and keep the &s;ubiects in peace and vnity. This is the mo&s;t diuine and noble forme of gouernement, when one man hath the &s;upreme power in admini&s;tration, which is ea&s;y to be remarked in &s;upernaturall and naturall things: as in the Mi&s;tery of the Ble&s;&s;ed Trinity, there is the Father, from whome the Sonne, and the holy Gho&s;t pro|ceed, being euery way equall, in proprietyes di&s;tinct, in per&s;ons three, yet oueruling as one God. In the heauens there is one, by the which the inferiours are moued, called <HI>primum mobile.</HI> One Su~ne fro~ whom the light of the Moone and Planets is borrowed. Likewy&s;e in man, the little world, there is one heart, from which the vitall &s;pirits; one braine, from which the &s;inewes; one liuer, from which the veynes haue their head and origine. In euery element ther is one predominant quality. Among&s;t birds the Eagle, among&s;t bea&s;ts the Lyon, among&s;t the fi&s;hes the Whale do dominier and command. Yea<NOTE N="(a)" PLACE="marg">Cypr. de Idolorum vanita<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e.</NOTE> <HI>The very Bees haue their guide
<PB N="122" REF="99"> and captaine whom they follow.</HI></P>
<P N="2">2. Shall not then the Church of Chri&s;t militant vpon earth, the holy Citty, kingdome, &s;heepfold, and the hou&s;e of God haue one vi&s;ible pa&s;tour, one mai&s;ter and &s;uperiour? whom the Scripture auoweth playnly to be S. Peter and his &s;ucce&s;&s;ours, as our Sauiour witne&s;&s;eth &s;pea|king to S. Peter:<NOTE N="(b)" PLACE="marg"><HI>Matth.</HI> 16. <HI>v.</HI> 18.</NOTE> <HI>And I &s;ay 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 what&s;oeuer thou shall bind vpon earth, shall be bound in heauen, and what&s;oeuer thou shalt loo&s;e on earth, shall be loo&s;ed in heauen.</HI> By the which words our Sauiour promi&s;eth to giue vnto S. Peter &s;upremacy or &s;upereminent dignity aboue the re&s;t of the Apo&s;tles, in calling him <HI>a Rock</HI><NOTE N="(c)" PLACE="marg">Amb. &s;erm. <HI>7.</HI></NOTE> <HI>S. Peter is called a rock</HI> (&s;ayth S. Ambro&s;e) <HI>becau&s;e he, as a rock or an im|moueable &s;tone vpholdeth the full weight and fabrike of the Chri&s;tian worke</HI> Becau&s;e S. Peter is<NOTE N="(d)" PLACE="marg">Orig. Hom. <HI>5.</HI> in Exod.</NOTE> the great foundation, or mo&s;t &s;olide &s;tone vpon which Chri&s;t builded his Church. Which primacy of S. Peter S. Augu&s;tine deduceth out of the fore|&s;aid words, &s;aying:<NOTE N="(e)" PLACE="marg">Con. <HI>2.</HI> in P&s;al. <HI>30.</HI> &amp; in P&s;al. <HI>69.</HI></NOTE> <HI>Only Peter amongst the Apostles de&s;erued 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 hou&s;e of God, to be a pillar for their stay, a key to open to them the gates of the kingdome of heauen.</HI> Not that S. Augu&s;tine thinketh Peter to be the chief and principall fou~datio~ who is Chri&s;t: but rather an inferiour, &s;eco~dary, or &s;ubordinat fou~dation: as wy&s;ely &s;ayth S. Ba&s;ill:<NOTE N="(f)" PLACE="marg">In Cou|cion. de Poenitent.</NOTE> <HI>God imparteth his dignities, not depryuing him&s;elfe of them, but inioying he be&s;toweth them. He is the light, and yet he &s;ayth, you are the light of the world. He is a priest, and he anoynteth priests: He is the lambe, and he &s;ayth, behold I &s;end you lyke lambes amo~g the mid&s;t 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|&s;elfe, Peter imoueable by Christ the rock.</HI> Which is conforme to that which the Catholiks daily do affirme, &s;aying: That <HI>S. Peter is the head of the Church, but &s;ubordinate to Christ Ie&s;us, the chief and independant head.</HI></P>
<P N="3">3. Secondly, our Sauiour &s;ayth vnto S. Peter: <HI>To the<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">
<PB N="123" REF="99"> I will giue the keyes of the kingdome of heauen:</HI> by which words he giueth to Peter and his &s;ucce&s;&s;ours power to make La|wes, &s;ummon, and confirme Councels, appoynt or di&s;|place Offices, con&s;ecrate or degrade Bi&s;hops: in a word, all power &amp; authority which is requi&s;ite for the good go|uernement and in&s;truction of the Church. Euen as when the keyes of a citty or town are giue~ to the King, the whole power &amp; authority of that town is put in the kings hands; and wheras there be two &s;orts of keyes in the Church of God, <HI>the key of knowledge,</HI> to teach and in&s;truct, called, <HI>Clauis &s;cientiae,</HI> of which S. Luke &s;peaketh:<NOTE N="(g)" PLACE="marg"><HI>Luc.</HI> 11. <HI>v.</HI> 52.</NOTE> <HI>yee haue taken away the key of knowledge.</HI> And the key of authority and iuri&s;dictio~ to gouerne and rule, wherof S. Iohn:<NOTE N="(h)" PLACE="marg"><HI>Reuel.</HI> 1. <HI>v.</HI> 18.</NOTE> <HI>I haue the keyes of hell and of death.</HI> Againe:<NOTE N="(i)" PLACE="marg"><HI>I&s;a.</HI> 22. <HI>v.</HI> 22.</NOTE> <HI>And the key of the hou&s;e of Dauid will I lay vpon his shoulder:</HI> both tho&s;e keyes were here giuen to Peter. By the one, he and his &s;ucce&s;&s;ours obteyned in|fallible a&s;&s;i&s;tance and power of God to decyde maters of faith: by the other the &s;cepter of Eccle&s;ia&s;tical gouernement in the my&s;ticall body of Chri&s;t.</P>
<P N="4">4. Thirdly, our Sauiour &s;ayth to Peter: <HI>what&s;oeuer thou shalt bind vpon earth &amp;c.</HI> That is, what&s;oeuer puni&s;hme~t thou &s;hall giue, eyther of excommunication, &s;u&s;pen&s;ion or &s;uch other &s;pirituall cen&s;ure (for Chri&s;t &s;peaketh without re&s;triction) the &s;ame &s;halbe ratified by God him&s;elfe: and what&s;oeuer of tho&s;e thou &s;hall loo&s;e, the &s;ame &s;halbe loo|&s;ed in heauen aboue; wherby power is giuen to S. Peter to loo&s;e and bind, to be the foundation of the Church of God, and that by expre&s;&s;e words of the Bible. Let the Mi|ni&s;ters if they can giue as playne words again&s;t S. Peters &s;upremacy, which they &s;hall neuer be able to do.</P>
<P N="5">5. The Mini&s;ters will &s;ay, that all the Apo&s;tles are called Rockes, &amp; foundatio~ of the Church: I an&s;wer, they were &s;o in effect, to the end they &s;hould plant the faith in euery part of the world: they had all mo&s;t ample and v|niuer&s;all iuri&s;diction and power ouer others. But S. Pe|ter had ouer them al&s;o: they had all the keyes, but with de|pendance of S. Peter: they were all foundations, but Pe|ter the fir&s;t after Chri&s;t, wherby Peter excelled the re&s;t of
<PB N="124" REF="100"> the Apo&s;tles in preheminency of power, in preheminency of faith, and of dignity. For the which cau&s;e what&s;oeuer priuiledge is attributed by the holy Scripture to all the A|po&s;tles togeather, the &s;ame is imparted agayne to S. Peter alone, in a more peculiar and &s;peciall maner. For as to the Apo&s;tles al power wa<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> granted to forgiue &s;innes:<NOTE N="(k)" PLACE="marg"><HI>Ioa</HI> 10. <HI>v.</HI> 23.</NOTE> <HI>Who&s;e &s;innes yee forgiue, they are forgiuen them: and who&s;e yee retayne, they are retayned;</HI> the &s;ame power is giuen to Peter alone, in a more ample forme:<NOTE N="(l)" PLACE="marg"><HI>Matth.</HI> 16. <HI>v.</HI> 19.</NOTE> <HI>What&s;oeuer thou shalt bind vpon earth, shalbe bound in the Heauens, &amp;c.</HI> For all the Apo&s;tles Chri&s;t prayed, that they might be con&s;tant in faith:<NOTE N="(m)" PLACE="marg"><HI>Ioan.</HI> 17. <HI>v.</HI> 9.</NOTE> <HI>Not for the world do I pray, but for them whom thou ha&s;t giuen me.</HI> And the &s;ame for Peter alone:<NOTE N="(n)" PLACE="marg"><HI>Luc.</HI> 22. <HI>v.</HI> 32.</NOTE> <HI>I haue prayed for thee, that thy &s;aith fayle not.</HI> To all the Apo&s;tles our Sauiour &s;aid:<NOTE N="(o)" PLACE="marg"><HI>Ioan.</HI> 16.</NOTE> <HI>When the &s;pirit of truth cometh, he shall teach you all truth.</HI> To Peter alone:<NOTE N="(p)" PLACE="marg"><HI>Luc.</HI> 22 <HI>v.</HI> 32.</NOTE> <HI>Confirme and strengthen thy brethren.</HI> To all the Apo&s;tles:<NOTE N="(q)" PLACE="marg"><HI>Ephe&s;.</HI> 2. <HI>v.</HI> 10.</NOTE> <HI>Yee are built vpon the foundation of the Apo&s;tles and Prophets.</HI> To Peter alone:<NOTE N="(r)" PLACE="marg"><HI>Matt.</HI> 16. <HI>v.</HI> 19.</NOTE> <HI>Thou art Peter, &amp; vpon this rock will I build my Church.</HI> To all the Apo&s;tles Chri&s;t &s;aid:<NOTE N="(&s;)" PLACE="marg"><HI>Marc.</HI> 16 <HI>v.</HI> 15.</NOTE> <HI>Go yee into all the world and preach the Gho&s;pell to euery creature.</HI> To Peter a|lone:<NOTE N="(t)" PLACE="marg"><HI>Ioa.</HI> 21. <HI>v.</HI> 16.</NOTE> <HI>feed my sheep.</HI> But what &s;heep (&s;ayth<NOTE N="(u)" PLACE="marg">Lib. <HI>1.</HI> de con&s;id.</NOTE> S. Bernard) <HI>The people of this or that City? Of this or that kingdome? My sheep;</HI> (&s;ayth he) <HI>to whome is it not manife&s;t he de&s;igned not &s;ome, but as|&s;igned all: nothing is excepted, where nothing is distinguished.</HI></P>
<P N="6">6. The other Argument and Te&s;timony wherby the Bible proueth Peters Supremacy aboue the re&s;t of the Apo&s;tles is:<NOTE N="(x)" PLACE="marg"><HI>Ioa.</HI> 21. <HI>v.</HI> 15.</NOTE> <HI>Ie&s;us &s;aid to Simon Peter: Simon the &s;onne of Iona, loue&s;t thou me more then the&s;e? He &s;aid vnto him. Yea Lord, thou knowest that I loue thee: he &s;aid vnto him: Feed my lambes.</HI> And a|gaine, <HI>feed my sheep,</HI> &amp; the third tyme, <HI>feed my sheep.</HI> Where our Sauiour v&s;ed the word <HI>feed</HI> three &s;eueral tymes, to con|firme more playnly the power which he gaue to Peter a|boue the re&s;t, and to put the matter out of doubt: vnder&s;tan|ding by the word <HI>sheep,</HI> the Pa&s;tours and Rectours of the Church, and by the word <HI>lambes,</HI> tho&s;e of the meaner &s;ort, or the one and the other, as witne&s;&s;eth Eu&s;ebeius:<NOTE N="(a)" PLACE="marg">Eu&s;eb. Emi&s;&s;en. &s;erm. in Natiu. S. Ioa. Eua~g.</NOTE> <HI>He committed,</HI> &s;ayth he, <HI>to S. Peter his lambes, and then his sheep, be|cau&s;e he made him not only a Pastour, but the Pastour of Pastors Peter
<PB N="125" REF="100"> therfore feedeth the lambes, and al&s;o the sheep. He feedeth children and their mothers, he ruleth the people &amp; their Prelats: he is therfore the pastour of all, becau&s;e be&s;ides lambes &amp; sheep, there is nothing in the Church.</HI> And what is, <HI>feed my sheep and lambes,</HI> but feed my Church? for all tho&s;e that are in the Church of God are eyther lambes or &s;heep. 2. Our Sauiour promi&s;ed before to build his Church vpon S. Peter, and con&s;equently to giue him power therin: when was, I pray you, this promi&s;e performed by Chri&s;t, if not in the&s;e words, <HI>feed my sheep?</HI> Wherof it followeth nece&s;&s;arly, that S. Peter in vertue of the&s;e words receaued a particular power aboue the re&s;t of the Apo&s;tles. 3. The Greeke words <GAP DESC="foreign">, do put the matter out of doubt. For it is certayn that the word <GAP DESC="foreign">, &s;ignifieth to gouerne, to rule as a &s;uperiour:<NOTE N="(b)" PLACE="marg"><HI>Ierem.</HI> 3 <HI>v.</HI> 15.</NOTE> <HI>And I will giue you Pastours according to my hart, which shall feed you with knowledge and vnderstanding.</HI> Agayne:<NOTE N="(c)" PLACE="marg"><HI>Ierem.</HI> 23. <HI>v.</HI> 2.</NOTE> <HI>Thus &s;ayth the Lord God of I&s;rael vnto the Pa&s;tours that feed my people.</HI> Agayne.<NOTE N="(d)" PLACE="marg"><HI>Ezech.</HI> 34. <HI>v.</HI> 15.</NOTE> <HI>I will feed my sheep and bring them to their rest, &s;ayth the Lord.</HI> Againe.<NOTE N="(e)" PLACE="marg"><HI>Matth.</HI> 2. <HI>v.</HI> 6. <GAP DESC="foreign">.</NOTE> <HI>Out of thee shall come the Gouernour that shall &s;eed my people I&s;raell.</HI> Where alwayes the &s;ame Greeke word is which is here, &s;ignifiyng alwayes to gouerne, com|mand, and rule. Out of which places, and &s;undry others I do inferre, that it is all one to haue &s;aid, <HI>Peter</HI> feed my <HI>sheep,</HI> my <HI>lambes,</HI> and to haue &s;aid, <HI>Peter</HI> gouerne, command, and rule all tho&s;e that are in my Church, be they &s;heep or lam|bes, that is pa&s;tors 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|&s;ters, with their &s;ophi&s;mes and di&s;tinctions, no wayes con|teyned in the expre&s;&s;e word of God, which they &s;weare only to teach and belieue, do dreame and forge) but al&s;o a particular primacy of power and authority aboue all o|thers &s;ayth S. Hierome.<NOTE N="(f)" PLACE="marg">Lib. <HI>1.</HI> in Iouin.</NOTE> <HI>Among the twelue one was cho&s;en, that a chiefe or head being appoynted, occa&s;ion of di&s;&s;ention might be pre|uented.</HI> So that Peters Bi&s;hoprike which is the &s;ea of Rome is preferred to any other what&s;oeuer,<NOTE N="(g)" PLACE="marg">Cypria|nus.</NOTE> <HI>Who knoweth not Peters principality of Apostleship to be preferred before euery bisho|prike? but although the grace or preheminence of chatres be different:
<PB N="126" REF="101"> yet their glory of martyrdome is one and the &s;ame.</HI> Which primacy and principality of the &s;eat of Rome, being acknowledge by vs Catholiks doth take away infinite number of here&s;ies &s;chi&s;mes and diuer&s;ity of religions, which euer &s;hall raigne and do raigne now among&s;t the Prote&s;tants, and Pu|ritanes in England and Scotland, for not acknowledging a &s;upremacy and vi&s;ible head in matters of religion.<NOTE N="(h)" PLACE="marg">Cypr. Ep <HI>55.</HI> ad Cornel. Pap.</NOTE> <HI>Ne&abque; enim aliunde haere&s;es obortae &s;unt, aut nata &s;unt &s;chi&s;mata, qu&agrave;m inde, qu&ograve;d &s;acerdoti Dei non obtemperetur, nec vnus in Eccle&s;ia ad tempus &s;acerdos, &amp; ad tempus Iudex vi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e Chri&s;ti cogitatur,</HI> &s;ayth the &s;ame holy Father and martyr. Wherof he giueth this good rea&s;on: if God who is goodnes it &s;elfe hath &s;o great care of little and &s;mall things, and that<NOTE N="(i)" PLACE="marg"><HI>Matth.</HI> 10.</NOTE> <HI>one &s;par|row shall not fall on the ground without him, and that all the haires of our head are numbred;</HI> much more doth it apperteyne to the prouidence &amp; goodnes of God, that in his Church, which is the hou&s;e of the liuing God, &s;ome vi&s;ible head and &s;uperior be placed to iudge in matters of religio~, to the end we be not like Children,<NOTE N="(k)" PLACE="marg"><HI>Ephe&s;.</HI> 4. <HI>v.</HI> 14.</NOTE> <HI>wauering and caryed about with euery wind of doctrine, by the deceit of men, and craftynes.</HI> Which craftynes the Puritanes of Scotland haue deceitfully v&s;ed in promi&s;ing to preach nothing but <HI>the expre&s;&s;e word of God,</HI> the &s;cripture, the playne words of the <HI>Bible.</HI> Which promi&s;e they not being able to performe, no not in one debatable poynt of Religion, will haue vs to take their rotten and &s;tinking con&s;equences, fond di&s;tinctions, and new inuen|ted expo&s;itions, 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|&s;ey do &s;ay, but what the Bible &s;ayth.<NOTE N="(l)" PLACE="marg">Aug. de vnit. Eccl. c. <HI>3.</HI></NOTE> <HI>Non audiamus</HI> (&s;ayth S. Augu&s;tine) <HI>hac dico, haec dicis, &s;ed audiamus haec dicit Dominus:</HI> who &s;ayth in playne termes to S. Peter, <HI>feed my sheep,</HI> three &s;euerall tymes: <HI>Peter I will build my Church vpon thee. Peter I will giue thee, the keyes of the kingdome of heauen. Peter what&s;oe|uer thou loo&s;e&s;t in earth &amp;c.</HI> The meaning of the which words &s;hall neyther be taken of the Mini&s;ters nor of me, but let the holy Fathers of this fir&s;t age be iudges therof.</P>
<P N="2">2. But before I enter to produce the &s;entences of
<PB N="127" REF="101"> the holy Fathers, I would intreat at lea&s;t the vnpa&s;&s;ionate Prote&s;tant to con&s;ider that notwith&s;ta~ding this &s;upremacy and &s;uperiority in &s;pirituall matters which we Catholiks do acknowledge in S. Peter and his &s;ucce&s;&s;ours, yet we acknowledge likewy&s;e, and con&s;tantly belieue, ab&s;olute authority, whole power, intier iuri&s;diction to be in Kings, in temporall matters and their gouernment; yea the want of true religion in kings and &s;uperiours cannot bring with it a nece&s;&s;ary want of authority in gouernement; for as true faith is not nece&s;&s;ary for true iuri&s;diction, &s;o true autho|rity and iuri&s;diction is not lo&s;t by the lo&s;&s;e of true faith, &amp; religio~. Which is the cau&s;e wherfore the Catholike Church commandeth vs,<NOTE N="(a)" PLACE="marg"><HI>Tit.</HI> 3.</NOTE> <HI>To be &s;ubiect of nece&s;sity, not only for feare, but al&s;o for con&s;cience;</HI> directly again&s;t that axiome of the Prote&s;ta~ts, which doth teach, <HI>that the law of kings cannot oblige in con&s;cience.</HI> To the which purpo&s;e<NOTE N="(b)" PLACE="marg">Aug. in P&s;al. <HI>124.</HI></NOTE> S. Augu&s;tine re|marketh, that in his tyme the Catholiks were obedient in te~poral matters to Iulian the Apo&s;tata Emperour, when he commanded them in any temporall thing: As to make warre vnder him, to fight again&s;t his enemyes; but when he commanded them to do things again&s;t their religion and con&s;cience, they would only obey God the king of kings, and Emperour of Emperours. <HI>Iulianus extitit infidelis Imperator,</HI> (&s;ayth S. Augu&s;tine) <HI>nonne extitit Apo&s;tata? Milites Christiani &s;eruierunt Imperatori Infideli: vbi veniebat ad cau&s;am Christi, non agno&s;cebant, ni&s;i 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: di&s;tinguebant Dominum eternum &agrave; Domino temporali, &amp; tamen &s;ubditi erant propter Dominum aeternum Domino tempo|rali.</HI> S. Ignatius giueth the rea&s;o~ of this Catholike doctrine in that Epi&s;tle of his ad <HI>Smirne~&s;es</HI> which was writte~ fyftene hundreth yeares &s;ince. <HI>Becau&s;e,</HI> &s;ayth he, <HI>as in wordly maters none is aboue the king, nor lyke to him; &s;o in the Church there is none greater then the true Bishop.</HI> As in temporall maters the king hath all &s;oueraignty, &s;o in &s;pirituall &s;ome chiefe head mu&s;t needes be ordeyned, acknowleged, and obeyed. Wherfore if Kings and Princes do per&s;ecute vs Catholiks for our
<PB N="128" REF="102"> con&s;cience and religion, we &s;hould be both con&s;tant and patient; con&s;tant in our Religion, remembring that &s;aying of Chri&s;t Ie&s;us:<NOTE N="(c)" PLACE="marg"><HI>Matth.</HI> 10. <HI>v.</HI> 33.</NOTE> <HI>He who <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">nyeth me before men, I shall deny him before my Father in heauen.</HI> Patient, con&s;idering that we<NOTE N="(d)" PLACE="marg">1. <HI>Pet.</HI> 4. <HI>v.</HI> 15.</NOTE> &s;uffer for well doing, and not as <HI>malefactors;</HI> a&s;&s;uring our &s;elues, that<NOTE N="(e)" PLACE="marg">2. <HI>Cor.</HI> 4. <HI>v.</HI> 17.</NOTE> <HI>our tribulation which pre&s;ently is but mome~tary &amp; light, will work in vs aboue mea&s;ure eternall glory.</HI> Let not ther|fore my deer Countrey-men any grieuance impo&s;ed vpon our temporall e&s;tates make vs impatien<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">, di&s;contented, or put vs in danger to loo&s;e the true religion of our Forfathers, calling to mynd the infinite multititude of Noble men &amp; women who not only haue lo&s;t their goods and temporall e&s;tates for the Catholike religion, but likewy&s;e haue &s;ea|led the &s;ame with their blood, hauing won manfully, for tran&s;itory things eternall, an infinite riches in heauen; for a momentary calumny and &s;hame of this world, a per|petuall and euerla&s;ting glory before the Angels in heauen; for worldly preferment and fle&s;hly liberty, an eternall preferment and euerla&s;ting liberty in heauen. Finally tou|ching the reuerence &amp; honour which our Catholike reli|gion giueth to Kings and Princes in particular, I &s;ay with S. Bernard, the &s;ame which at &s;euerall tymes I &s;ayd, being in Pri&s;on, before the Lords of the high Commi&s;&s;ion:<NOTE N="(f)" PLACE="marg">Bernar. Ep. <HI>221.</HI> ad Ludouic. Regem.</NOTE> <HI>If all the world should con&s;pire again&s;t me, to mooue me for to attempt any thing again&s;t the Kings maie&s;ty, yet would I feare God, as not da|ring to offend the king by him appoynted: for I know it is written, that who re&s;i&s;teth the power, re&s;isteth the ordinance of God, and purcha&s;|&s;eth to him&s;elfe damnation.</HI> To conclude then, let vs be euer myndfull of tho&s;e words of S. Peter,<NOTE N="(g)" PLACE="marg">1. <HI>Pet.</HI> 2 <HI>v.</HI> 17.</NOTE> <HI>feare God and honour the King.</HI><NOTE N="(g)" PLACE="marg"><HI>Matt.</HI> 22. <HI>v.</HI> 21.</NOTE> And, (h) <HI>To giue to Cae&s;ar, that which is Cae&s;ars, and to God, that which is Gods.</HI></P>
<P N="3">3. As concerning the reuerence honour and obe|dience which the Puritans in Scotland, the Hugonots in France, the Lutherans in Germany, and the Anabapti&s;ts in Holland, do giue to kings and &s;uperiours, conforme to the grounds of their religion; I will &s;et down their owne very words, that the good Reader may giue greater credit to my report. Fir&s;t of all M. Iohn Caluin, the ground and fir&s;t
<PB N="129" REF="102"> Author of this reformed or rather deformed religion, &s;pea|king of the authority of kings, who are of a different reli|gion from him, &s;ayth thus:<NOTE N="(i)" PLACE="marg">Calu. in Daniel. c. <HI>6</HI> v. <HI>22.</HI> &amp; <HI>25.</HI></NOTE> <HI>Earthly Princes do be<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">eaue them|&s;elues of authority, when they erect them&s;elues again&s;t God, yea they are vnworthy to be accompted in the number of men, and therfore we mu&s;t rather &s;pit vpon their faces, then obey them.</HI> Which bla&s;|phemous doctrine D. Wilkes an Engli&s;h Prote&s;tants wit|ne&s;&s;eth to be Caluins, wryting thus to the &s;editious Puri|tanes, Caluins &s;chollers:<NOTE N="(k)" PLACE="marg">In his Book cal|led Odedi|ence or Ec|cle&s;ia&s;ticall vnion pag. <HI>60.</HI> ante medium.</NOTE> <HI>They were your teachers</HI> (&s;ayth he) <HI>who accompt tho&s;e Princes, who are not refined by your &s;pirit, vnwor|thy to be accompted amongst the number of men, and therfore rather to be &s;pitted vpon, then obeyed; they were your teachers who defend rebellion again&s;t princes of a different religion:</HI> which abhomina|ble doctrine of M. Iohn Caluin was put in practi&s;e in Ge|neua it &s;elfe, for as much,<NOTE N="(l)" PLACE="marg">M. Sut|cliffe in his an&s;wer to a certaine Libell &s;up|plicatory pag. <HI>194.</HI> &amp; others.</NOTE> <HI>As they of Geneua</HI> (as witne&s;&s;eth an Engli&s;h Prote&s;tant) <HI>did depo&s;e their Catholike liege Lord &amp; Prince the Duke of Sauoy, from his temporall right, albeit he was by right of &s;ucce&s;sion the temporall Lord and owner of that Citty and territory.</HI> Hence it was, that M. Iohn Knox an Apo&s;tata fryar and the piller of the Scots Deformation, a man tray|ned vp at Geneua, and whom Caluin calleth,<NOTE N="(m)" PLACE="marg">Caluin in his Epi|&s;tle Ep. <HI>305</HI></NOTE> <HI>An ex|cellent man, and his mo&s;t reuerend brother,</HI> 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 occa&s;ion to an<NOTE N="(n)" PLACE="marg">M. Ba~|croft.</NOTE> Engli&s;h Prote|&s;tant to make a booke again&s;t the &s;editious doctrine of Knox, thus intituled: <HI>Of the proceeding of the Scottish Mini|&s;ters, according to the Geneuian rules of Reformation.</HI></P>
<P N="4">4. To make this poynt more euident in the confe&s;&s;ed doctrine of M. Iohn Knox, Buchanan, and others Scots and Engli&s;h Mini&s;ters in&s;tructed at Geneua, I wil &s;et down the very words of M. Bancroft an Engli&s;h Prote&s;tant, who alledgeth the hi&s;tory of the Church of Scotland &s;et our by M. Iohn Knox, and printed by Vautrouiller. Fir&s;t then he &s;ayth:<NOTE N="(o)" PLACE="marg">In his Book inti|tuled Dan|gerous po|&s;itio~s. pag. <HI>12.</HI> &amp; &s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">q.</NOTE> <HI>That after a certayne &s;ermon of M. Iohn Knox made in S. Andrewes, the hou&s;es of the fryars and abbayes of that towne (as after in Sriueling, Lithquo and Edenburgh, the Quene being fled thence for feare) were ca&s;t downe.</HI> 2. <HI>Knox &amp; tho&s;e of that diabolically reformed
<PB N="130" REF="103"> religion kept the feild two moneths, and tooke away to them &s;elues the Coyning-Irons, which is le&s;e-Maie&s;ty.</HI> 3. <HI>They gaue the Quene the lye diuers tymes, and v&s;ed her with most de&s;pytfull &s;peaches, and renoun|ced their obedience vnto her.</HI> 4. <HI>They depryued her from regiment by a formall act penned by Knox.</HI> 5<NOTE N="(p)" PLACE="marg">In his an&s;wer to a certaine Libell &s;up|pli<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">atory &amp;c. pag. <HI>193.</HI></NOTE> M. Sutcliffe another famous Prote&s;tant asketh the Puritans, <HI>Whether the rea&s;ons alledged by Knox and Willoks, against their gouernour and Prince, were &s;ufficie~t for &s;ubiects to depo&s;e a Prince or Rege~t lawfully appoynted, as they &amp; their fellowes did depo&s;e the Quene Regent of Scotland?</HI> 6 What e|normityes did the Scots Puritans and Prote&s;tants again&s;t Ble&s;&s;ed Quene Marie, his Highnes deare&s;t Mother, let his Maie&s;ty be witne&s;&s;e therof.<NOTE N="(q)" PLACE="marg">His Maie&s;ties words in the &s;umme of the con|ference be|fore his Maie&s;ty &amp;c. anno <HI>1604</HI> pag. <HI>8<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</HI></NOTE> <HI>How they v&s;ed,</HI> &s;ayth his Ma|ie&s;ty, <HI>that poore lady my Mother, is not vnknowen, and with grief I remember it.</HI> 7. Knox<NOTE N="(r)" PLACE="marg"><HI>Fol.</HI> 49. 50.</NOTE> in a booke of his to the Commu|nalty &s;ayth: <HI>Reformation of religion</HI> (that i<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> manife&s;t rebellio~) <HI>belongeth to the communalty.</HI> And againe, <HI>That God</HI> (&s;ayth<NOTE N="(&s;)" PLACE="marg">Knox in his Hy|&s;tory of the Church of Scotland pag. <HI>343.</HI> and &s;ee <HI>372 373. 500. 501.</HI> &amp;c.</NOTE> Knox) <HI>hath appointed the Nobili<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">y to brydle the inordinate ap|petites of Princes.</HI> Againe, <HI>That Princes</HI> (&s;ayth<NOTE N="(t)" PLACE="marg">In his History pag. <HI>371.</HI></NOTE> Knox) <HI>for iust cau&s;es may be depo&s;ed.</HI> And againe, <HI>If Princes be Tyrans</HI> (&s;ayth<NOTE N="(u)" PLACE="marg">In a certaine E|pi&s;tle of his to Engla~d and Scot|land fol. <HI>76</HI></NOTE> Knox) <HI>against God and his trueth, their &s;ubiects are freed from their oath of obedience.</HI> Againe, <HI>The people haue right</HI> (&s;ayth<NOTE N="(x)" PLACE="marg">Lib. de Iure regni apud Scot. pag. <HI>13.</HI></NOTE> Buchanan a Scots Puritan) <HI>to be&s;tow the crown at their plea&s;ure.</HI> It were tedious and loath&s;ome to &s;et down the abhominable doctrine, diueli&s;h precepts and Idola|trous &s;peaches, which Bucanan &s;etteth down in that booke of his, <HI>de Iure Regni apud Scotos,</HI> which doctrine the Huge|nots in Fra~ce of late did put in practi&s;e, giuing therby place to the Prouerb: <HI>That it is as rare to find a whyte Aethiopian, as a faithfull Hugenot.</HI> But let vs come to the con&s;equences of the holy Fathers.</P>
<DIV3 N="1" TYPE="section">
<PB N="131" REF="103">
<HEAD>The Testimonies of the holy Fathers of this fir&s;t Age, prouing the primacy of S. Peter: And of his &s;ucce&s;&s;ours in the Catholike Church. <HI>The fir&s;t Section.</HI></HEAD>
<P>S. DENYS S. Paul his di&s;ciple conferreth S. Peter with the re&s;t of the Apo&s;tles, and calleth him, the chief and head of the re&s;t of the Apo&s;tles:<NOTE N="(a)" PLACE="marg">Diony&s;. de diuinis nominibus cap. <HI>3.</HI></NOTE> <GAP DESC="foreign">, <HI>&s;upremum &amp; antiqui&s;simum Theo|logorum fastigium.</HI> Which verity was &s;o con&s;tantly beleued by the holy Fathers of this age, that Origen him&s;elfe doth witnes tho&s;e of his tyme to haue receaued the fore&s;aid doctrine fro~ their Forfeathers, that is, from tho&s;e of the fir&s;t age, which is the cau&s;e wherfore he him&s;elfe calleth Peter (^b)<NOTE N="(p)" PLACE="marg">Hom. <HI>17.</HI> in Luc.</NOTE> <HI>Apostolorum principem,</HI> the prince of the Apo&s;tles. And againe.<NOTE N="(c)" PLACE="marg">In Tra|ctat. in Matth.</NOTE> <HI>Petrus per promi&s;sionem meruit fieri Eccle&s;iae fun|damentum.</HI></P>
<P N="2">2. S. Clemens S. Peters owne di&s;ciple and &s;ucce&s;&s;or after Linus in the Apo&s;tolicall &s;eat, affirmeth S. Peter to haue bene cho&s;en by Chri&s;t as head and Father of the re&s;t:<NOTE N="(d)" PLACE="marg">Cleme~s Ep. <HI>2.</HI></NOTE> <HI>Simon Petrus, qui verae fidei merito, &amp; integrae praedicationis ob|tentu, fundamentum e&s;&s;e Eccle&s;iae definitus e&s;t: qua de cau&s;a etiam Domini ore diuino cognominatus est Petrus, qui fuit primitiae electi|onis Domini, Apo&s;tolorum primus, cui &amp; prim&ograve; Deus Pater filium re|uelauit, cui &amp; Chri&s;tus competenter beatitudinem contulit, qui &amp; vo|catus est &amp; electus, &amp; conuiua Domini &amp; comes effectus, tanquam bonus &amp; probati&s;simus di&s;cipulus, qui ob&s;curiorem mundi plagam Oc|cidentis (velut omnium potentior) illuminare praeceptus est, qui&abque; &amp; integr&egrave; potuit implere praeceptum.</HI> And againe he witne&s;&s;eth that there was not a like equality among&s;t the Apo&s;tles, but one was preferred before the re&s;t.<NOTE N="(e)" PLACE="marg">Ibidem po&s;t mediu~.</NOTE> <HI>Nec inter ip&s;os Apo|&s;tolos par in&s;titutio fuit, &s;ed vnus omnibus praefuit.</HI> And againe he calleth S Peter:<NOTE N="(f)" PLACE="marg">Ibidem in initio.</NOTE> <HI>Beatum Apostolum, omnium Apo&s;tolorum pat|rem, qui claues regni caele&s;tis accepit.</HI></P>
<P N="3">3. S. Ignatius Martyr in an epi&s;tle of his to the Ro|mans, commendeth the Roman Church greatly aboue
<PB N="132" REF="104"> the re&s;t as mo&s;t holy, mo&s;t famous, and worthy to com|mand others.<NOTE N="(g)" PLACE="marg">Ep. ad Rom.</NOTE> <HI>Ignatius qui &amp; Theophorus mi&s;ericordiam con&s;e|quutae Eccle&s;iae &s;anctificatae &amp; illuminata &amp;c. quae prae&s;idet in loco re|gionis Romanorum, Deodigna, decore digna, merit&ograve; beati&s;sima, digna laude; digna qua quis potiatur ca&s;ti&s;sima &amp; praecellenti dilectione Christi, ac patris nomen ferens, &s;piritu plena &amp;c.</HI> Which doctrine was &s;o con&s;tantly receaued by the holy Fathers of the en&s;u|ing ages that no wy&s;e man may doubt therof. Of the which holy Fathers, &s;ome called Peter<NOTE N="(h)" PLACE="marg">Opta|tus apud Fulk in his Retentiue pag. <HI>248.</HI></NOTE> <HI>Worthy to be preferred be|fore all the Apostles, worthy to be called the Prince of the Apostles:</HI><NOTE N="(i)" PLACE="marg">Cyril. Hiero&s;. Catech. <HI>2.</HI></NOTE> <HI>The head of the re&s;t,</HI><NOTE N="(k)" PLACE="marg">Cyril. Alexand. l <HI>12.</HI> in lo. c. <HI>64.</HI></NOTE> <HI>the pa&s;tor and head of the Church placed by Chri&s;t ouer the whole earth:</HI><NOTE N="(l)" PLACE="marg">Chry&s;. in Ioan hom. <HI>87.</HI> &amp; ad Pop. hom. <HI>80.</HI> ante medium.</NOTE> <HI>The Maister of the whole world; the rock &amp; top of the Catholike Church.</HI> Which authority of Church gouernement affirmed by tho&s;e &amp; other holy Fathers could not be tyed to the per&s;on of S. Peter alone, as to die with him, but was to &s;uruiue and continue in his &s;ucce&s;|&s;ours to the worlds end, to procure therby vnity and obe|dience, and to keep all the Pa&s;tours of the world in peace, to conuince here&s;yes, to &s;ettle controuer&s;ies of Religion. Truly if God had not &s;et down &s;ome head ouer his church, it<NOTE N="(m)" PLACE="marg">M. Co|nel a Pro|te&s;tant in his exami|natio~ &amp;c. pag. <HI>107.</HI> pau<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">o po&s;t medium.</NOTE> <HI>should be in a farre wor&s;e ca&s;e, then the meane&s;t Common|wealth, nay almo&s;t then a den of theeues, if the Church were left destitute of meanes, eyther to co~uince here&s;ies, or to &s;uppre&s;&s;e them.</HI> And Melancthon another famous Prote&s;tant, acknowledged the Popes &s;upremacy de&s;cending fro~ S. Peter to be wholly nece&s;&s;ary in the Church of God.<NOTE N="(n)" PLACE="marg">In his Bo k inti|tuled, Cen|turia Ep. Theol. Ep. <HI>74.</HI></NOTE> <HI>For as certayne Bishops,</HI> &s;ayth he, <HI>are pre&s;ident ouer many churches, &s;o the Bishop of Rome is pre&s;ident ouer all Bishops and Canonicall policy, which no wy&s;e man, as I thinke, doth, or ought to di&s;allow &amp;c. for the Monarchy of the Bishop of Rome is, in my opinion, profitable to this end, that con&s;ent of doctrine may be retayned: Wherfore an agreement may ea&s;ily be established in this article of the Popes primacy, if other articles could be agreed vpon.</HI> To whome agreeth M. Iacob an Engli&s;h Pro|te&s;tant, who &s;ayth:<NOTE N="(o)" PLACE="marg">In his rea&s;on ta|ken out of Gods word &amp;c. pag. <HI>24.</HI></NOTE> <HI>By acknowledging a Catholike vi&s;ible Church, it followeth nece&s;&s;arily that there is, and ought to be on earth an vniuer&s;all gouernement Eccle&s;iasticall &amp;c. for if there be properly one vi&s;ible Church and gouernement Eccle&s;iasticall throughout the world, then this must be in &s;ome one place eminently, for &s;ome whither
<PB N="133" REF="104"> we must go when Chri&s;t biddeth vs tell the Church: now there is no place in all the world &s;o likely as Rome,</HI> to be the vi&s;ible and &s;pring head of vniuer&s;all gouernement of the <HI>Catholike Church,</HI></P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>That the Mini&s;ters haue corrupted the Bible in &s;undry places, which proue S. Peters Primacy, and others poynts of Catholike doctrine. <HI>The &s;econd Section.</HI></HEAD>
<P>IT is aboue the expectation of any ma~ that feareth God, of what&s;oeuer Religion he be, to &s;ee how impiou&s;ly the Mini&s;ters haue corrupted the Bible to co~firme their here&s;ies, errours and bla&s;phemyes. And as co~cerning this point of S. Peters primacy they haue corrupted S. Marke thus:<NOTE N="(a)" PLACE="marg"><HI>Marc.</HI> 3. <HI>v.</HI> 16.</NOTE> <HI>And the fir&s;t was Simon, and he named Simon Peter.</HI> Where they haue put in the text the&s;e words, <HI>and the first was Simon,</HI> which are no wy&s;e in the<NOTE N="*" PLACE="marg"><GAP DESC="foreign">.</NOTE> Greeke, nor els in the Syriake, where it is only <HI>Ve&s;chami le&s;chemhhun &s;chema kipho, &amp; nominauit Schemeun nomine kipho.</HI> Can there be a greater abhomination or &s;inne before God then willingly &amp; wittingly to put in the vul|gar text, which is not in the originall? Can the Mini&s;ters beleue in God, who thus do corrupt the word of God? Is it not a &s;inne again&s;t the holy Gho&s;t,<NOTE N="(b)" PLACE="marg"><HI>Matt.</HI> 12. <HI>v.</HI> 3<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</NOTE> <HI>which shall not be forgiuen to men,</HI> to belye the holy Gho&s;t and make him to &s;ay that, which he did neuer &s;ay, and which is not in the originall? to corrupt, bely and &s;peake again&s;t the holy Fa|thers (as the Mini&s;ters do) it is a great &s;inne,<NOTE N="(c)" PLACE="marg"><HI>Matth.</HI> 12. <HI>v.</HI> 32.</NOTE> <HI>but who&s;oeuer shall &s;peake again&s;t the holy Ghost</HI> (in corrupting the Originall text of the holy Gho&s;t) <HI>it shall not be forgiuen him neyther in this world, nor in the world to come.</HI> Caluin was the fir&s;t inuenter of this corruption, which was confirmed by<NOTE N="*" PLACE="marg">In hunc locum.</NOTE> Beza, who granteth that the word <HI>fir&s;t,</HI> in S. Mathew, is found in all the Greeke copyes:<NOTE N="(d)" PLACE="marg"><HI>Matth.</HI> 10. <HI>v.</HI> 2. <GAP DESC="foreign">.</NOTE> <HI>Now the names of the twelue Apostles are the&s;e, the fir&s;t is Simon called Peter:</HI> But it hath bene put in, &s;ayth he, by &s;ome Papi&s;t: <HI>Ab aliquo additum e&s;t, qui Petri primatum vellet stabilire.</HI> But wherfore haue the Mini&s;ters put in the text of S. Marke the word <HI>first,</HI> which is not in the Greeke, &s;ince it is playnly in S. Mathew? The rea&s;on is. Becau&s;e in S. Ma|thew
<PB N="134" REF="105"> the Apo&s;tles are named conforme to their place, dig|nity and authority thus: <HI>The first is Simon called Peter.</HI> Not &s;ay|ing after, <HI>the &s;econd is Andrew his brother,</HI> but becau&s;e Peter was fir&s;t in dignity, he was fir&s;t named. Nor likewy&s;e by rea&s;on of the tyme they were called to Chri&s;ts &s;eruice, for Peter was called after<NOTE N="(e)" PLACE="marg"><HI>Io.</HI> 1. <HI>v.</HI> 40.</NOTE> Andrew, and yet Peter is by all the Euangeli&s;tes placed the <HI>fir&s;t,</HI> by rea&s;on he was the chief and the head of the re&s;t, and had primacy aboue the re&s;t. As Iudas I&s;cariotes is alwayes placed the la&s;t by rea&s;on of his vnworthynes: So S. Peter is placed the fir&s;t by rea&s;on of his dignity. And becau&s;e S. Marke maketh mention of the Apo&s;tles in order, as their names were changed by Chri&s;t, placing fir&s;t Peter, and then Iames and Iohn &amp;c. and not Andrew, as S. Matthew did, the Mini&s;ters haue put in S. Marke the word <HI>first,</HI> to infirme and weaken S. Mathew his fa&s;hion of reckoning, by rea&s;on of dignity, and to fortifie S. Marks fa&s;hio~ of reckoning, which is by rea&s;on of the changing of their names; inferring con&s;equently, that both the one and the other in placing S. Peter fir&s;t, regarded not his Primacy, but becau&s;e his name was fir&s;t changed: a crafty and &s;ubtile forme of corrupting the word of God, which hardly at the fir&s;t and &s;imple vew will be perceaued. But why doth S. Paul reckon Peter after Ia|mes?<NOTE N="(f)" PLACE="marg"><HI>Galath</HI> 2. <HI>v.</HI> 9.</NOTE> <HI>And when Iames, and Cephas, and Iohn knew of the grace &amp;c.</HI> By rea&s;on of Iames his age wherof he had regard an<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> not of any other thing. Doth not S. Paul in the &s;ame chapter declare that Peter had a particular obligatio~ aboue the re&s;t to preach to the circumci&s;ed?</P>
<P N="2">2. Another corruption is in the &s;econd 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:<NOTE N="(g)" PLACE="marg">2. <HI>Chro.</HI> 36. <HI>v.</HI> 8.</NOTE> <HI>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 &amp;c.</HI> The&s;e words, <HI>carued Images layed to his charge,</HI> are not in the Hebrew text, but impiou&s;ly put in all the Bibles printed in the yeare 1562. to make the Images odious, and to encourage the people in that yeare to
<PB N="135" REF="105"> ca&s;t down the Churches, and after they had become Mai&s;ter of all, they tooke tho&s;e fore&s;aid words out of the Bible printed afterward: which corruptio~ I &s;et down heer by rea|&s;on of the Mini&s;ters animo&s;ity again&s;t the Church of God, wherof S. Peter is head.</P>
<P N="3">3. To make the holy <HI>Proce&s;sions,</HI> which the Ca|tholike Church doth v&s;e, odious, they haue likewi&s;e cor|rupted the Bible thus:<NOTE N="(h)" PLACE="marg">2. <HI>Ma|chab</HI> 6. <HI>v.</HI> 7</NOTE> <HI>And when the feast of Bacchus was kept, they were con&s;trayned to go in the proce&s;sion of Bacchus with gar|lands of Iuy.</HI> V&s;ing the word <HI>proce&s;sion,</HI> which is not in the<NOTE N="*" PLACE="marg"><GAP DESC="foreign">.</NOTE> greeke, and conferring the holy proce&s;&s;ions of the Catho|like Church, where the holy Cro&s;&s;e the In&s;trument of our redemption is exhibited, to the filthy and abhominable fea&s;ts of Bacchus. Is there any Mini&s;ter &s;o ignorant, that he knoweth not, that <GAP DESC="foreign"> &s;ignifieth only, to go in pompe, and not in proce&s;&s;ion? Doth not their fellow<NOTE N="*" PLACE="marg">Henricus Stephanus in the&s;aur. linguae Graecae.</NOTE> Puritan teach, that <GAP DESC="foreign"> is, <HI>cum pompa incedo?</HI> and Ouid, <HI>Cineri materno ducere pompam.</HI> And Budaeus <GAP DESC="foreign">. Ignorant Mini&s;ters who carry about with them in their pocket the Greeke new Te&s;tament for a &s;hew, yet few of them can read it, and very few vnder&s;tand it, wherof I made experience being in Pri&s;on in Edenburgh the yeare 1620. The Catholike tran&s;lation of this place is: <HI>And when the feast of Bacchus was kept, they were compelled to go about crowned with Iuy vnto Bacchus.</HI> Neuer a word of <HI>Proce&s;|&s;ions.</HI></P>
<P N="4">4. To make odious the holy foundations which our forfathers of charity erected for the &s;eruice of God, they haue corrupted filthily the Bible, thus:<NOTE N="(i)" PLACE="marg"><HI>2</HI> Reg. <HI>23.</HI> v <HI>5.</HI> Et deleuit aru&s;pices quos po&s;u|<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rant R<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">|ges Iuda.</NOTE> <HI>And he put down the Chemarims whome the Kings of Iudah had founded, to burne incen&s;e in the high places.</HI> In the Hebrew, Greeke, and Latin text it is otherwy&s;e: <HI>And he de&s;troyed the &s;ooth-&s;ayers, which the Kings of Iudah had appoynted to &s;acrifice in the excel&s;es in the citty of Iuda.</HI> Agayne, to make the great and feruent deuotion of the Catholiks in their prayers odious to the people, they haue corrupted the Bible thus:<NOTE N="(k)" PLACE="marg"><HI>Act.</HI> 17. <HI>v.</HI> 23. <GAP DESC="foreign">.</NOTE> <HI>For as I pa&s;&s;ed by, and beheld your deuotions, I found an Altar, wherin was written, Vnto the vnknow|en God.</HI> Where without con&s;cience, or any religion at all
<PB N="136" REF="106"> they haue thru&s;t in the word <HI>deuotion,</HI> which is not in the Greeke, or Syriake text, in the which it is thus, <HI>Pa&s;sing by, and &s;eeing your Idols, or &s;imulachres,</HI> not, <HI>&s;eing your deuotions.</HI> Could the Diuel him&s;elfe in per&s;on inuent greater craft to corrupt the word of God, to deceaue the poore &s;illy &s;oules of the Prote&s;tants? What excu&s;e can the Prote&s;tants haue in the day of Iudgement, in reading and belieuing &s;uch abho|minable tran&s;lations, &s;uch malicious corruptions, &s;uch de|te&s;table Bibles, which are much le&s;&s;e the word of God, then William Wallace booke, wherin there is no bla&s;|phemous nor Idolatrous tran&s;lation; as is in the Bibles pre&s;ently read, and preached in Scotland. Remarke the double dealing of the Mini&s;ters, who do tran&s;late in o|ther places the &s;ame Greeke word otherwy&s;e, as that of S. Paul, who &s;peaking of the proude and lofty mynd of the Puritan Mini&s;ter, or of a Prote&s;tant Bi&s;hop, &s;ayth:<NOTE N="(l)" PLACE="marg">2. <HI>The&s;&s;.</HI> 2. <HI>v.</HI> 4. <GAP DESC="foreign"></NOTE> <HI>Who is an aduer&s;ary, and exalteth him&s;elfe against all, that is called God, or that is worshipped.</HI> Where the &s;ame greeke word is not tran|&s;lated, <HI>deuotion,</HI> but <HI>worshipped.</HI></P>
</DIV3>
</DIV2>
<DIV2 N="12" TYPE="chapter">
<PB N="137" REF="106">
<ARGUMENT>
<HEAD>The 23. &amp; 24. Article.</HEAD>
<P N="1"><HI>1.</HI> That the true Church of God mu&s;t needs be infal|lible.</P>
<P N="2"><HI>2.</HI> And as she hath ab&s;olute authority to propone matters of faith, &s;o she cannot erre in proponing &s;uch matters to be belieued, as Apo|&s;tolicall Traditions, which euer haue bene belie|ued.</P>
</ARGUMENT>
<HEAD>CHAP. XII.</HEAD>
<P>_THOVGH I haue handled before this matter of the Church, of the markes and propertyes therof, yet I thought good to &s;peake more at length of the infallibility of the true Church of God, and of the ab|&s;olute 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 per&s;uaded that the true Church of God hath &s;ufficient authority to propone maters of faith, &amp; likewy&s;e cannot erre in proponing the &s;ame, mu&s;t needes ea&s;ily im|brace &amp; belieue what&s;oeuer the Church proponeth to be belieued. True it is, that I haue conferred with &s;ome Mini|&s;ters in Scotland, who were certaynly per&s;waded (as they &s;aid) <HI>that the true Church of God could not erre.</HI> That the true Church of God is infallible in proponing matters of faith to be belieued: Others denying the &s;ame but ignorantly, of pa&s;&s;ion rather, then of rea&s;on conforme to their cu&s;tome. But to the end this matter be deduced more playnly I will intreat the Reader to con&s;ider.</P>
<P N="2">2. Fir&s;t, that the word <HI>Church,</HI> may be taken foure &s;euerall wayes. Fir&s;t, for the whole company of Chri&s;tian profe&s;&s;ours con&s;i&s;ting of &s;heep and Pa&s;tors, that is, of &s;ome
<PB N="138" REF="107"> 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 <HI>Church</HI> is taken when we &s;ay, <HI>the Church of God is vniuer&s;al and Catholike: The Church of God hath euer bene and shalbe.</HI> Secondly, the word Church is taken for the more principall part of that compa|ny, to wit, the full company of Pa&s;tors gathered togeather or di&s;per&s;ed throughout the world. Thirdly for a principal member, to wit, the vi&s;ible head of this my&s;ticall body, the chief Pa&s;tor, Chri&s;ts vicar, S. Peters &s;ucce&s;&s;our called the Pope: Not as he is a particular and priuate man, but as ey|ther alone, or at lea&s;t a&s;&s;i&s;ted with a generall Councel, hath receaued of Chri&s;t ful authority to feed the Chri&s;tian flock, by proponing to them maters of faith. Fourthly, the Church is taken for euery particular Pa&s;tour, not as he is a priuate man, but as he is authorized, vnder, and with dependance of the chief pa&s;tor to feed that flock p<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rticularly, which is committed to his charge: wherby it is euident that tho&s;e Apo&s;tata Prie&s;ts and Monks, as M. Iohn Knox, Willox, Craig, and &s;uch like (nothing els but our dregs, yet the fir&s;t and chief pillars of the deformed Scots religion) who prea|ched fir&s;t the Puritans religion, had no ordinary calling to do the &s;ame, becau&s;e they were not authorized by their immediat &s;uperiors, nor yet by the chief Pa&s;tor, to preach &s;uch a new religion. As for extraordinary calling and au|thority, they had none (though ignorantly they brag of it) by rea&s;on as they were not &s;ent extraordinarly and imme|diatly by God, &s;o they had no marks of extraordinary cal|ling, which are humility, extraordinary good and holy Life and Miracles, as witne&s;&s;eth the Scripture in Moy&s;es, the Prophets, S. Iohn Bapti&s;t, and S. Paul, as learnedly S.<NOTE N="(a)" PLACE="marg">Lib. <HI>1.</HI> Dial. c. <HI>1.</HI></NOTE> Gregory the great teacheth, with &s;undry others.</P>
<P N="3">3. Secondly, con&s;ider that the infallible and ab&s;o|lute authority that I am to proue to be in the Church of God, is with rea&s;on called the authority of the Church, &s;pecially as the word <HI>Church</HI> is taken in the third &s;ignifica|tion, as being ordayned to the proffit of the whole Church, and of euery me~ber therof, in regard of the doctrine which
<PB N="139" REF="107"> proceedeth, and taketh hold from the authority of the Church: which doctrine as it is in it &s;elfe infallible, &s;o it worketh infallibility in the hart of euery &s;euerall per&s;on, &s;o 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 promi&s;e &s;et down in &s;euerall places of the Bible) to the Church that holy doctrine which we &s;hould belieue vnder payne of damnation: for,<NOTE N="(b)" PLACE="marg"><HI>Marc.</HI> 16. <HI>v.</HI> 16.</NOTE> <HI>He that beleueth not shall be condemned.</HI> And the Church being groun|ded vpon the word and authority of God, and infallibly a&s;|&s;i&s;ted by the holy Gho&s;t, doth propone the &s;ame doctrine to the Chri&s;tians to be belieued: wherof it followeth, that we Catholiks do not build our faith and religion vpon the priuat opinion of any one, or &s;ome few Doctors or Pa&s;tors of the Catholike Church; yea not vpon the priuat opinion of the Pope or chief Pa&s;tor, as this priuat opinion is made knowne to vs priuatly&punc; as by a Sermon preached, publick audience, or printed booke: but rather it is nece&s;&s;ary that the doctrine of the chief pa&s;tour, (to the end it haue infal|libility) be delyuered to vs by pa&s;torall authority, as the publick doctrine of the Church, when in matters called in que&s;tion he defyneth as chief Pa&s;tour (&s;pecially with a generall Councell) what is to be holden, proponing the &s;ame to the whole Church to be belieued, and pronoun|cing Anathema again&s;t tho&s;e that hold the contrary; or els when the chief pa&s;tor expre&s;ly &s;ignifieth that his inten|tion is with his pa&s;torall authority to oblige the vniuer&s;all Church to hold that which he proponeth as a matter of faith, wherin God hath promi&s;ed to a&s;&s;i&s;t &amp; guide the chief pa&s;tour infallibly, &s;aying:<NOTE N="(c)" PLACE="marg">Luc. <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> v. <HI>3<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</HI></NOTE> <HI>I haue prayed for thee, that thy faith fayle not. Therfore when thou art conuerted, &s;trengthen thy bre|thren.</HI> Where the word <HI>conuerted,</HI> is to be remarked dili|gently.</P>
<P N="4">4. Of the which doctrine it followeth, how igno|rantly &s;ome of the Mini&s;try obiect the lyues of &s;ome Popes or of other Pa&s;tors, or certayne hi&s;toryes, &amp; recordes which we beleue not as matters of faith. Likewy&s;e how ignoran|tly
<PB N="140" REF="108"> the Mini&s;ters do teach, that we beleue what&s;oeuer the Church proponeth, as a mater of faith, though it be again&s;t the Scripture: for it is impo&s;&s;ible that the true Church be|ing infallibly a&s;&s;i&s;ted by God (according to his promi&s;e) can, or may propone any thing which is again&s;t, or be&s;ids the Scripture.</P>
<P N="5">5. Fourthly, of the &s;aid doctrine it followeth likewayes how ignorantly the Mini&s;ters do preach, that we beleue as maters of fayth, all vi&s;ions and miracles of Saintes &amp;c. Which is a manife&s;t calumny. For as it were temerity, ra&s;hnes, &amp; a &s;ort of folly to deny or misbelieue <HI>(fide humana &amp; pi&egrave;,)</HI> tho&s;e miracles, which &s;o many wy&s;e, holy and learned Pa&s;tours, Kings and Princes, Kingdomes and na|tions haue con&s;tantly auowed; So we belieue only tho&s;e which the Catholike Church <HI>(authoritatiu&egrave;)</HI> proponeth to be belieued as maters of faith, which are very few.</P>
<P N="6">6. Fyftly, when I &s;ay, the authority of the Church is ab&s;olute and infallible. I do not vnder&s;tand, as if it were independant of God or his word, as though the Church might at plea&s;ure pronou~ce any doctrine to be <HI>diuine,</HI> with|out any re&s;pect to God or his word. But I accompt the doctrine of the Church to be infallible of it &s;elfe, and the authority to be ab&s;olute in re&s;pect of vs, in this &s;en&s;e, that we, after the &s;entence of this or that poynt of faith pro|nounced by the Church, we (I &s;ay) are ab&s;olutly bound and obliged to &s;ubmit our iudgements, and to belieue that for infallible truth, which by the Church is defyned for &s;uch. The Mini&s;ters religion vpon the other &s;ide denying the infallible and ab&s;olute authority of the Church, can haue nothing but errour, deceit, in&s;tability and fallibility for the la&s;t ground and re&s;olution therof.</P>
<P N="7">7. Fir&s;t then I proue the Church to haue &s;uch ab|&s;olute authority to propone vnto vs matters of religion to be belieued vnder the payne of condemnation. I proue it (I &s;ay) out of that of S. Paul:<NOTE N="(d)" PLACE="marg"><HI>Heb.</HI> 13. <HI>v.</HI> 7. <GAP DESC="foreign">.</NOTE> <HI>Remember them which haue the ouer &s;ight of you, which haue declared vnto you the word of God, who&s;e faith follow, con&s;idering what hath bene the end of their conuer&s;ation.</HI> And againe<NOTE N="(e)" PLACE="marg"><HI>Heb.</HI> 23. <HI>v.</HI> 17.</NOTE> <HI>Obey your Superiours, and &s;ubmit your &s;elues, for
<PB N="141" REF="108"> they watch for your &s;oules, as they that must giue accompt, that they may do it with Ioy, and not with greef, for that is vnproffitable for you.</HI> By the&s;e words &amp; other places of the Scripture, we are ab|&s;olutly commanded to obey the Church, our Prelats, and &s;u|periours, and to be &s;ubiect vnto them, as to men that are to giue accompt for our &s;oules. But ab&s;olute obedience and &s;u|biection on our &s;yde, &s;uppo&s;eth ab&s;olute authority to be in them, whom we obey. Ergo, &s;ince ab&s;olutly we are com|manded to obey the~, they mu&s;t needs haue ab&s;olute power to command vs. 2. The rea&s;on why we &s;hould obey our Superiours, is declared by the Apo&s;tle, <HI>becau&s;e they are to giue accompt for our &s;oules.</HI> Wherof it followeth, that this our obe|dience (as likewi&s;e their authority) extendeth it &s;elfe to all maters perteyning to the &s;aluation of our &s;oules, which are &s;pecially matters of faith, without the which there is no &s;a|luation: which is the rea&s;on wherfore the Bible witne&s;&s;eth that matters preached vnto vs, haue annexed certayne obe|die~ce, <HI>Wherby tho&s;e who do preach should be obeyed &amp; belieued:</HI><NOTE N="(f)" PLACE="marg"><HI>Rom.</HI> 10 <HI>v.</HI> 16.</NOTE> <HI>But they haue not all obeyed the Gho&s;pell: For I&s;aias &s;ayth, Lord who hath belieued our report?</HI> Where both the Prophet, and the A|po&s;tle te&s;tifie, that we are obliged to obey the true Pa|&s;tours who teach the word of God, to whome con&s;equently ab&s;olute authority mu&s;t needes be granted. 3. The differe~ce betwixt &s;cience and belief, is, that &s;cience is grounded im|mediatly vpon the euidence of things wherof we haue &s;cience, and &s;o there may be perfect &s;cience though there be no authority at all in the &s;peaker, or in him who maketh a demon&s;tration <HI>&agrave; priori,</HI> or <HI>&agrave; po&s;teriori:</HI> But &s;o it is not in maters of belief which are grounded immediatly vpon the authority of the &s;peaker, whether the thing be euident or not: yea commonly <HI>diuine</HI> and <HI>humane</HI> faith is,<NOTE N="(g)" PLACE="marg">Heb. <HI>11.</HI> v. <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</NOTE> <HI>of things which are not euident or &s;eene.</HI> Which is &s;pecially true of <HI>diuine faith,</HI> the rea&s;on wherof the Scripture giueth: <HI>Nam quod videt quis, quid credat?</HI> Since therfore we haue not &s;cience but be|lief of <HI>diuine things,</HI> &s;poken fir&s;t and immediatly by God to the Prophets and Apo&s;tles, &s;poken immediatly to vs by the Church and the pre&s;ent pa&s;tours therof, we canno<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> expect euidence of tho&s;e things, but it &s;uffi&s;eth vs to giue credit
<PB N="142" REF="109"> to the Church and Pa&s;tour therof, for the authority of the &s;peaker: which Church doth, by authority receaued from God, &s;peake and reueale tho&s;e things to vs. 4. If there were no ab&s;olute authority in the Church, in proponing maters of faith, but rather after the Church hath proponed them, &amp; &s;ufficiently pronounced &s;entence, it were free and lawfull for euery man to examine the proponed doctrine of the Church, with the Scripture, conferring the doctrine therof with &s;undry places of the Scripture (as the Mini&s;ters do ig|norantly and fooli&s;hly teach,) &s;o that it were lawfull to e|uery man to admit, reiect or not belieue the doctrine of the Church, becau&s;e after collation therof with the Scriptur<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> he findeth not the &s;aid doctrine, according to his fanta&s;y, imagination, yea pa&s;&s;ion, well grounded in the Scripture: If this (I &s;ay) were lawfull to euery man to do, as the Mi|ni&s;ters do teach, there &s;hould neuer be an end of exami|ning by the Scripture, &s;ince this priuat examination hath much more need of a new examination the~ the doctrine of the Church, and this other examination, of another, <HI>&amp; &s;ic in infini<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">um.</HI> Being in Pri&s;o~ I asked of M. Andrew Ram&s;ey what certaynty and infallibility he had in preaching the word of God? he an&s;wered, that in preaching the word he might erre and lye: What certaynty then and infallibility, &s;aid I, haue tho&s;e who do heare you? He replyed, that he de&s;ired them to conferre &amp; 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 Mini&s;ter: if they may erre, what auayleth the~ to examine your doctrine with the Scripture, &s;ince after due examination they remayne euer incertayne, and doubt|full of what you haue preached, and what they haue exami|ned; and con&s;equently neyther can your preaching not their examination of the Scripture, breed true and diuine faith (which mu&s;t be infallible) in their harts: and this is the rea&s;on wherfore the la&s;t re&s;olution of the Prote&s;tants faith and religion, is nothing but errour and incertaynty, &amp; con&s;equently the faith &amp; belief of the Prote&s;tants cannot
<PB N="143" REF="109"> be <HI>diuine</HI> but <HI>humane:</HI> for diuine faith, as it is infallible, &s;o the la&s;t re&s;olution therof mu&s;t be in &s;ome infallible autho|rity, which ca~not be, except in the authority of the church: which verity gaue occa&s;ion to S. Augu&s;tine to &s;ay,<NOTE N="(h)" PLACE="marg">Aug. cont. Ep. Fund. c. <HI>5</HI></NOTE> <HI>That he would not, or should not beleue the Gho&s;pell it &s;elfe, if he were not moued therevnto by the authority of the Church.</HI> And thus far con|cerning the ab&s;olute authority of the Church: adding only this, that if a King in his Kingdome had not ab&s;olute au|thority to make lawes, to the good and the proffit of his Kingdome: if a Parliame~t had not ab&s;olute authority to &s;et down things for the good &s;tate of the Commo~ wealth, but <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">ther if it were permitted to euery particular man, or foure or fiue heady &amp; rebellious co~panions gathered togeather, to examine the Kings &amp; Parlaments authority in making of the lawes, to examine them (I &s;ay) after the &s;entence of the Parlament duely pronounced; truely neyther could &s;uch a King be called a true King, nor &s;uch a Parlament, a lawfull Parlament: euen &s;o it is in the Church, in re&s;pect of ab&s;olute authority.</P>
<P N="8">8. As concerning the infallibility of the Church, which I promi&s;ed to proue; it is to be remarked, that I take the word <HI>Church,</HI> as a company of men a&s;&s;i&s;ted infallibly by the holy Gho&s;t, the doctrine wherof con&s;equently is called, not meerly <HI>humane,</HI> but rather <HI>diuine:</HI> as proceeding originally and principally from the &s;pirit of God. This being noted, I proue the infallible authority of the church in maters of faith, out of the&s;e places of the Bible. Fir&s;t:<NOTE N="(i)" PLACE="marg"><HI>Matth.</HI> 28. <HI>v.</HI> 18.19.</NOTE> <HI>And Ie&s;us came and &s;pake vnto them, &s;aying, 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, &amp; the Sonne, and the holy Ghost, teaching them to ob&s;erue all things, what&s;oeuer I haue comma~ded you; and loe I am with you alway vntill the end of the world.</HI> And a|gaine with this whole power (which he receaued of his Father) he &s;ent the Apo&s;tles and their &s;ucce&s;&s;ours:<NOTE N="(k)" PLACE="marg"><HI>Ioan.</HI> 20. <HI>v</HI> 21.</NOTE> <HI>As my father &s;ent me, &s;o &s;end I you.</HI> And againe, he giueth com|mi&s;&s;ion to the Apo&s;tles and their &s;ucce&s;&s;ours:<NOTE N="(l)" PLACE="marg"><HI>Marc.</HI> 16 <HI>v.</HI> 15.</NOTE> <HI>Go ye into al the world and preach the Gho&s;pell to euery creature.</HI> Againe:<NOTE N="(m)" PLACE="marg"><HI>Luc.</HI> 10. <HI>v.</HI> 16.</NOTE> <HI>He that heareth you, heareth me, and he that di&s;py&s;eth you, di&s;py&s;eth
<PB N="144" REF="110"> me, and he that di&s;py&s;eth me, de&s;py&s;eth him that &s;ent me.</HI> Now I &s;ay, Chry&s;t 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 &s;ame authority, But what power Chri&s;t had in this kynd, he communica|ted it to his Apo&s;tles and to their &s;ucce&s;&s;ours, at lea&s;t &s;o far as it was nece&s;&s;ary for the good of the Church. Ergo, the fir&s;t propo&s;ition is certayne, and as it were, in playne words in the Bible. The Minor I proue: Becau&s;e Chri&s;t &s;ent his Apo&s;tles, and their &s;ucce&s;&s;ors with that authority, wher|with his heauenly Father &s;ent him: But that authority was infallible. Ergo the authority of the Apo&s;tles and their &s;uc|ce&s;&s;ours mu&s;t needs be infallible.</P>
<P N="9">9. Secondly if the authority of the Church, in propo|ning maters of faith to be belieued, were fallible, or could in &s;uch a ca&s;e erre or deceaue vs, it would follow, that God him&s;elfe could be the author of fal&s;e belief, by teaching &amp; cau&s;ing the church to teach fal&s;e doctrine in maters of faith: but that is impious and abhominable to grant, that God the prime verity can po&s;&s;ibly be the author of fal&s;e belief, cau|&s;ing the Church, or permitting the &s;ame to teach fal&s;e do|ctrine. That it would follow, God to be the authour of fal&s;e belief, I prooue it in this &s;ort. What authority the Church hath to propone maters of diuine faith, is grounded wholly in the authority of God, promi&s;ing infallible a&s;&s;i&s;tance to the Church, &s;ending and appoynting the Pa&s;tours therof to preach and teach, commanding vs to heare and obey the~, threatning tho&s;e who will not obey, as the places of the Bi|ble before &s;pecified do witne&s;&s;e. Ergo if the authority of the Church be fallible and may deceaue men, inducing them to belieue that which is fal&s;e; God him&s;elf ordeyning this au|thority &s;hould be iu&s;tly e&s;teemed author of this fal&s;e belief, &amp; men might iu&s;tly &amp; with rea&s;on &s;ay to God in the later day (as learnedly Richardus &agrave; Sancto Victore a Scot&s;man remarketh):<NOTE N="(n)" PLACE="marg">Lib. <HI>18.</HI> de Trinit. cap: <HI>2.</HI></NOTE> <HI>Domine &s;i decepti &s;umus, tu decepi&s;ti nos: O Lord, if we be deceaued, thou ha&s;t deceaued vs,</HI> by rea&s;on that God com|mandeth vs, vnder the payne of damnation, to obey the
<PB N="145" REF="110"> Church, &amp; yet the Church is fallible and erroneous in the Mini&s;ters opinion. Thus much concerning the ab&s;olute &amp; infallible authority of the Church: Wherof I will &s;peake more amply (God willing) in the following centuryes &amp; ages: only this is to be remarked, that we haue the expre&s;&s;e words of the Bible for vs to proue the ab&s;olute and infalli|ble authority of the Church.<NOTE N="(o)" PLACE="marg">1. <HI>Tim.</HI> 3. <HI>v.</HI> 15.</NOTE> <HI>The Church is the ground and pillar of truth.</HI> How then can it be fallible?<NOTE N="(p)" PLACE="marg"><HI>Matt.</HI> 16.</NOTE> <HI>The ports of hel shall not preuayle again&s;t the Church.</HI> What bla&s;phemy then is it to &s;ay that they haue preuayled in making the Church to erre? <HI>I shall be with you to the end of the world,</HI> and &s;uch other &s;ayings as I haue cited before. I aske now of the Mini&s;ters as playne and manife&s;t words of the Bible that proue the co~trary, which they not being able to do, wil play the &s;ophi&s;ts &amp; take hold vpon their &s;ophi&s;mes &amp; con&s;eque~ces&punc; which will haue &s;ome &s;hew with the &s;ighing &s;i&s;ters &amp; ig|norant brethre~, but none at all with vs Catholiks, of whom &s;pecially they learne that &s;mall portion of Philo&s;ophy which they haue; which is euident, by rea&s;on that the cheef authors and Philo&s;ophers which they read and peru&s;e in their Colledges are Papi&s;ts and Ie&s;uits, as Cardinall Tolet, Fon&s;eca, Conimbricen&s;es, Ruuius, Zuares, Va&s;ques, Pere|rius, Zabarella, Balfoureus a Scots man, Mazius and &s;undry others. For to this day neuer hath a Scots Mini&s;ter written any thing of acco~pt in latin (to my knowledge) of Theo|logie or Philo&s;ophy, or of hi&s;tory to the pray&s;e of his coun|trey, but little pamphets very fit for the Trone Lords, and the &s;ighing &s;i&s;ters, which co~&s;equently do not pa&s;&s;e the &s;ea, and bringe no great commodity to the printers &amp; booke|&s;ellers of Edenburgh. But let vs leaue the&s;e &s;ophi&s;tical Mi|ni&s;ters with their &s;ophi&s;mes, fooli&s;h con&s;equences &amp; Pam|phlets, &amp; &s;ee the belefe of the holy Fathers of this age con|cerning the ab&s;olute &amp; infallible authority of the Church in proponing vnwritten traditions to be belieued and re|ceaued.</P>
<DIV3 N="1" TYPE="section">
<PB N="146" REF="111">
<HEAD>The Testimonyes of the holy Fathers of this fir&s;t Age, prouing that the true Church of God must needs be infallible, in proponing maters of faith &amp;c. <HI>The fir&s;t Section.</HI></HEAD>
<P>S. DENIS renowned and famous in the kingdome of Fra~ce, witne&s;&s;eth, how that the holy Apo&s;tles (by rea|&s;on of their ab&s;olute and infallible authority) proponed &amp; commanded the Chri&s;tians to belieue vnwritten traditio~s, making mention of &s;undry traditions in particular, in that booke of his:<NOTE N="(a)" PLACE="marg">Eccl. Hierarch. c. <HI>1.</HI></NOTE> <HI>Nece&s;&s;ario igitur primi illi nostrae hierarchiae duce&punc; c&ugrave;m ex &s;uper&s;ubstantiali principio diuino &s;acri muneris plenitud<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ne<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> accepi&s;&s;ent, &amp; idip&s;um deinceps propagare &agrave; diuina bonitate iu&s;si e&s;|&s;ent, ip&s;i&abque; ab&s;&abque; inuidia cuperent, vt pote deificati, po&s;terorum &s;ubi|ectionem &amp; deificationem, &s;en&s;ibilibus &s;ignis &s;upercaele&s;tia, varietate &amp; multitudine quod vnicum est collectum, &amp; in humanis diuina, &amp; in materialibus immaterialia, &amp; in ijs quae nobis &s;unt. familiaria, res &s;u|per &s;ubsta~tiales, partim &s;criptis, partim non &s;criptis in&s;titutionibus &s;uis, iuxta quod &s;acrae definiunt leges, nobis tradideru~t.</HI> Which doctrine of S. Dennis gaue occa&s;ion to S. Chry&s;o&s;tome to &s;ay:<NOTE N="(b)" PLACE="marg">In <HI>2.</HI> ad Th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;&s;. hom. <HI>4.</HI></NOTE> <HI>The Apo&s;tles did not delyuer all things by wryting, but many things without wryting, and tho&s;e be as worthy of credit as the other.</HI> And Epiphanius:<NOTE N="(c)" PLACE="marg">Epiph. Haer. <HI>61.</HI> circame|dium.</NOTE> <HI>We must v&s;e traditions, for the Scripture hath not all things, and therfore the Apo&s;tles delyuered certayne things by wry|ting, and certayne by tradition.</HI></P>
<P N="2">2. S. Clemens Romanus in his Apo&s;tolical Con&s;titu|tions maketh mention of &s;undry vnwritten traditions, as the forme and fa&s;hion to con&s;ecrate Bi&s;hops, to receaue pu|blick &s;iners into the church, of the ceremonies of bapti&s;me, of the ceremonyes of the Ma&s;&s;e, of the ceremonyes co~cer|ning holy virgins liuing togeather in mona&s;teries, of holy|water, of the Pa&s;&s;ion weeke, concluding thus:<NOTE N="(d)" PLACE="marg">Lib. <HI>8.</HI> c. <HI>3.</HI> Con&s;t. Apo&s;t. ver. Turriani c. <HI>4. 5. 6. 7. 8.</HI> &amp;. <HI>9.</HI> &amp;c.</NOTE> <HI>Omnia &s;e|cundum mandata Christi nobis tradita faciatis, &s;cie~tes qu&ograve;d qui nos audit, Christum audit, qui ver&ograve; Christum audit, Deum eius eun|dem&abque; patrem audit, cui gloria in &s;aecula &s;eculorum, Amen.</HI> And a|gaine:<NOTE N="(e)" PLACE="marg">Ibid. c. <HI>34.</HI></NOTE> <HI>Precationes facite man&egrave;, hora tertia, &s;exta, ac nona, &amp; ve&s;pere, at&abque; ad gallicantum Man&egrave; gratias agentes, quia illuminauit nos nocte &s;ublata &amp; reddito die: tertia, quia ea hora Pilatus iudicium
<PB N="147" REF="111"> aduer&s;us dominum pronunciauit: Sexta, quia ea hora in crucem actus e&s;t: Nona, quia tum omnia mota &amp; tremefacta &s;unt Domino crucifixo, quia horrerent audacia~ imporum Iudaeorum, &amp; contumeliam domini ferre non po&s;&s;ent: Ve&s;pere, qu&ograve;d noctem dederit ad requie&s;cendum &agrave; diurnis laboribus: ad gallicantum, qu&ograve;d ea hora nunciet aduentum diei ad facienda opera lucis.</HI> Where it is ea&s;ie to &s;ee, that in the very tyme of the Apo&s;tles, Catholiks, Papi&s;ts and religious men were accu&s;tomed to pray and &s;ing Mattines, &amp; Euen|&s;ong in the Church, yea Mattins at midnight: which holy cu&s;tome was &s;o famous in Scotland, that there were &s;ome Mona&s;teryes therof (as that of S. Mongo in Gla&s;co, of S. Brandane in the we&s;t Iles, of S. Columbanus in the Ile of Iona, of S. Serf in the Abbey of Culros) which being furni&s;hed to the number of &s;ix hundreth Religious men, at euery houre of the day and night, foure &amp; twenty were appoynted to &s;ing the pray&s;e of God, one company &s;ucce|ding to another. Which holy cu&s;tome S. Columbanus e|rected fir&s;t in France in the Abbey of Luxouium in Bur|gundy, called therefore by S. Bernard, <HI>Laus perennis.</HI></P>
<P N="3">3. S. Martialis<NOTE N="(f)" PLACE="marg"><HI>Cap.</HI> 11.</NOTE> in his Epi&s;tle to the Chri&s;tians of Burdeaux te&s;tifieth, that the Church of God is con&s;tant &amp; firme, and cannot erre, or fall to teach fal&s;e doctrine. <HI>Inimi|cus, qui nunc &agrave; cordibus vestris proiectus est, venturus e&s;t, vt &s;uper|&s;eminet populo Dei grana errorum. Sed firma Eccle&s;ia Dei &amp; Chri&s;ti nec cadere, nec di&s;rumpi poterit vnquam.</HI></P>
<P N="4">4. S. Ignatius witne&s;&s;eth lykewi&s;e in &s;euerall places the infallible authority of the Church, in proponing vn|written Apo&s;tolicall traditio~s, &amp; maketh me~tion of &s;undry in particular, as witne&s;&s;eth<NOTE N="(g)" PLACE="marg">Epi&s;t. ad Tralli|anos paulo ante med.</NOTE> his owne letter writte~ to the Catholiks: and the &s;ame affirmeth<NOTE N="(h)" PLACE="marg">Lib. <HI>3.</HI> Hi&s;t. c. <HI>30.</HI></NOTE> Eu&s;ebius. I omit to &s;et down the te&s;timonyes of other Fathers of this age, the mater in it &s;elfe being &s;o playne and manife&s;t, conforme to all rea&s;on and equity. Let vs them &s;ee, how abhominably the Mini&s;ters haue corrupted the Bible to proue this their Capitall here&s;y and Idolatry, deceauing thereby the &s;imple people to the eternall perdition of their &s;oules.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<PB N="148" REF="112">
<HEAD>That the Mini&s;ters haue corrupted the Bible in &s;undry places, which proue the Churches Authority. <HI>The &s;econd Section.</HI></HEAD>
<P>BEFORE, I did &s;hew how that the Mini&s;ters at their fir&s;t entry and preaching in Scotland,<NOTE PLACE="marg">In the Bi|bles prin|ted anno <HI>1562.</HI> Aug. in P&s;al. <HI>81.</HI></NOTE> to authorize the Lords of the Congregatio~ in pulling down the Churches and Abbayes, &s;craped out the word <HI>Kirke,</HI> or <HI>Church,</HI> and placed in&s;tead therof the word <HI>co~gregatio~,</HI> which word may be applyed to an a&s;&s;embly of Iewes, of Turkes, &s;ayth S. Augu&s;tine, of Infidels, yea of bea&s;tes, con&s;idering the word in the original, <HI>congregatio,</HI> though the word <HI>Eccle&s;ia,</HI> church is taken commonly in the holy Scripture, and euer in the new te&s;tament, and among the Eccle&s;ia&s;ticall wryters, for the a&s;&s;embly of the faithfull. The Mini&s;ters not content with this impious forme of proceeding again&s;t the militant Church, they likewy&s;e ca&s;t out their bla&s;phemyes again&s;t the triumphant Church, wherof this place of S. Paul &s;pe|aketh manife&s;tly.<NOTE N="(a)" PLACE="marg">Heb. <HI>12.</HI> v. <HI>22.</HI> Acce&s;si|&s;tis ad Ec|cle&s;iam pri|mitiuoru~. <GAP DESC="foreign">.</NOTE> <HI>Yee are come to the mount Sion, and to the citty of the liuing God, the celestiall Hieru&s;alem, and to the company of innumerable Angels, and to the Church of the fir&s;t borne which are written in heauen.</HI> Which place the Mini&s;ters haue corrupted thus, <HI>and to the co~gregatio~ of the first borne,</HI> taking away therby the force of the Apo&s;tles &s;aying, who pray&s;eth the Hebrews made Chri&s;tians in regard that therby they were ioyned to the <HI>primitiue Church,</HI> or the Church of the fir&s;t borne; for &s;o readeth S. Chri&s;o&s;tome with vs, <HI>primitiuorum fidelium.</HI> The force of the which word <HI>primitiue Church,</HI> becau&s;e the Mi|ni&s;ters ca~not abide, they haue made the &s;entence ob&s;cure in changing <HI>Church</HI> into <HI>congregation.</HI> So that by this tran&s;latio~ of the Mini&s;ters there is no more a militant or triumphant Church, but a <HI>Congregation:</HI> and Chri&s;t is not the head of the Church, but of the Congregation: and this congrega|tion at the ca&s;ting down of the Church was in a few Lords who&s;e po&s;terity hath exactly bene puni&s;hed by God, as all Scotland knoweth.</P>
<P N="2">2. Lykewi&s;e they haue taken out the word <HI>Catholike</HI> in the title of S. Iohns Epi&s;tle. <HI>The first Catholike Epi&s;tle of S.
<PB N="149" REF="112"> Iohn;</HI> They haue turned, <HI>The Generall Epi&s;tle:</HI> as in the Creed or Beliefe they cannot abide tho&s;e words, <HI>The holy Catholike Church,</HI> but rather, <HI>the holy Vniuer&s;all Church:</HI> v&s;ing al|wayes noueltyes, which is an infallible token of heretiks: neuertheles other Greeke words (which are to their fan|cy) they keep and v&s;e, as Bi&s;hop, Deacon, Bapti&s;me, Eu|chari&s;t, P&s;almes, and &s;uch; but the holy Fathers S. Hie|rome, S. Athana&s;ius, Amphilochius, Nazianzemus, Cyril|lus Hiero&s;olymitanus, S. Augu&s;tine, and &s;undry others do call it, <HI>the Catholike and Canonicall Epi&s;tle of S. Iohn.</HI> Ca|tholike, becau&s;e it was written to all Chri&s;tians, not to particulars, as S. Paul to the Corinthians, Ephe&s;ians, &amp;c. Canonicall, becau&s;e it was belieued as the word of God vniuer&s;ally.<NOTE N="(b)" PLACE="marg">Tract. <HI>7.</HI> in <HI>2.</HI> Ep. Ioan.</NOTE> <HI>Canonica est i&s;ta epi&s;tola</HI> (&s;ayth S. Augu&s;tine) <HI>per omnes gentes recitatur, orbis terra authoritate retinetur, orbem terrarum ip&s;a ad<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;icauit.</HI> But neither the Scots nor latin Bible v&s;ed in Scotland, is, or euer &s;hall be, by any forraine nation acknowledged for the word of God.</P>
<P N="3">3. The third place which the Mini&s;ters haue cor|rupted is in the Epi&s;tle 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, <HI>habitus &s;cientiae</HI> is euident, &s;o <HI>habitus fidei,</HI> is ineuident, yet in|fallible. So &s;ayth the Apo&s;tle:<NOTE N="(c)" PLACE="marg">Heb. <HI>11.</HI> vol.</NOTE> <HI>Faith is the ground of things which are hoped for, and the conuiction or demon&s;tration of things which are not &s;eene.</HI> Where the Mini&s;ters haue turned <HI>the eui|de~ce of things,</HI> mo&s;t ignorantly; &s;ince it is certayne that inui|&s;ible things which we belieue are infallible, yet not euident as &s;ayth S. Chry&s;o&s;tome:<NOTE N="(d)" PLACE="marg"><HI>Lib.</HI> 2.</NOTE> <HI>fides est eorum quae non &s;unt mani|fe&s;ta, &amp; eorum quae non videntur.</HI> And S. Augu&s;tine turneth the Greeke word<NOTE N="*" PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>conuictione~ non apparentiu~,</HI> as &s;ignifiyng pro|perly conuiction, by rea&s;on of the infallibility of the true faith, conforme to that &s;aying of his:<NOTE N="(e)" PLACE="marg">Aug. &s;erm. <HI>29.</HI> de verb. Apo|&s;tol.</NOTE> <HI>What is faith? to be|lieue that which thou &s;ee&s;t not: the reward of this faith is to &s;ee that which is to be belieued.</HI> And againe:<NOTE N="(f)" PLACE="marg">Aug. Ep. <HI>58</HI> ad Con&s;ent.</NOTE> <HI>Habet fides oculus &s;uos, quibus quodammodo videt, verum e&s;&s;e quod nondum videt, &amp; quibus certi&s;sim&egrave; videt, nondu~ &s;e videre quod credit:</HI><NOTE N="*" PLACE="marg"><GAP DESC="foreign">.</NOTE> The treachery of the
<PB N="150" REF="113"> Mini&s;ters is to be remarked that in this place they turne the Greeke<NOTE N="*" PLACE="marg"><GAP DESC="foreign">.</NOTE> word, <HI>the euidence</HI> (becau&s;e it makes for the falli|bility of their faith) and not in other places, as in<NOTE N="(g)" PLACE="marg"><HI>Ioa.</HI> 3. <HI>v.</HI> 20.</NOTE> S. Iohn,<NOTE N="(h)" PLACE="marg">1 <HI>Cor.</HI> 14. <HI>v.</HI> 14.</NOTE> S. Paul and others, where the fame Greeke word is, yet they do neuer turne it <HI>euidence,</HI> but otherwy&s;e and far differently from the word <HI>euidence.</HI></P>
<P N="4">4. Finally, again&s;t the vnity of the Catholike Church the Mini&s;ters do tran&s;late impiou&s;ly that &s;aying of Salomo~<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"><NOTE N="(i)" PLACE="marg"><HI>Cant.</HI> 6. <HI>v.</HI> 8.</NOTE> <HI>Vna est columba mea, My doue is one;</HI> in&s;teed wherof they tra~&s;late <HI>My doue is alone,</HI> to take away the vnity, &amp; to &s;ignify their forged inui&s;ibility of their Prote&s;tant Church (which they are forced to auow to haue bene <HI>alone</HI> in the wildernes the&s;e 1550. yeares) as if it were a like to &s;ay: <HI>There is one king in the kingdome,</HI><NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> and, <HI>The king is alone in his kingdome.</HI> Doth not the Hebrew and Greeke word &s;ignifie <HI>one,</HI> and not <HI>alone?</HI> Is there not a great difference in the latin to~gue betwixt <HI>vnus,</HI> one, &amp; <HI>&s;olus,</HI> alone. To take away wholy out of the Bible the word Church at the fir&s;t preaching of their here&s;y, they changed it in the word Congregation, to the end that the word <HI>Church</HI> &s;hould neuer &s;ound in the common peoples eares: then to deface the proprietyes of the Church, as <HI>Catho|like,</HI> and <HI>one,</HI> they tran&s;late <HI>vniuer&s;all,</HI> &amp; <HI>alone.</HI> To &s;ignify that the faith of the Church &s;hould not be of ineuident things, eyther to the vnder&s;tanding or to the ey, they tran&s;late, <HI>faith is the euidence of things,</HI> meaning therby that we &s;hould not belieue the <HI>reall pre&s;ence,</HI> becau&s;e that it is not euident to the ey, nor yet to our vnder&s;tanding. O Impiety! O abhomi|nation! to follow the doctrine of the&s;e Mini&s;ters who are nothing els but<NOTE N="(k)" PLACE="marg">Orig. in <HI>2.</HI> ad Rom.</NOTE> <HI>Scripturarum fures &amp; adulteri,</HI> Adulterers of the Scriptures, corrupters of the Gho&s;pell, and fal&s;e in|terpreters of the word of God:<NOTE N="(l)" PLACE="marg"><HI>Ierem.</HI> 17. <HI>v.</HI> 1.</NOTE> <HI>who&s;e &s;inne is written with a pen of Iron, and with the poynt of a diamond, and engrauen vpon the table of their hart,</HI> becau&s;e they haue &s;o impiou&s;ly corrupted the word of God, fal&s;ified the Bible &amp; defiled the Scripture.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="conclusion">
<PB N="151" REF="113">
<HEAD>The Conclu&s;ion of this first Century, or hun|dred yeares.</HEAD>
<P>IT is euident by the for&s;ayd proofs &amp; rea&s;ons how that the &s;elfe|&s;ame religion which is now pre&s;e~tly profe&s;&s;ed in France, Spaine, Italy, Poland, Germany, Flanders, in A&s;ia, Africa, Europe, A|merica, publikely; in Scotland England &amp; Irland, though priuat|ly, was before profe&s;&s;ed con&s;tantly in the Apo&s;tles tyme. In the which Apo&s;tles tyme it is con&s;tantly auowed by the Prote&s;tants them&s;elues, that the Ile of great Britany (that is Scotland and the other part thereof which now is called England) was conuerted to the Catholike Apo&s;tolike and Roman Fayth: to the &s;elfe &s;ame Religion and Faith (I &s;ay) wherof I made mention before &amp; which I haue &s;et downe in the twenty foure former Articles: It was prea|ched (I &s;ay) to Scotland and England by the Apo&s;tles them&s;elues in the fir&s;t Age, or hundred yeares, as witne&s;&s;eth Cambdenus, who &s;ayth:<NOTE N="(a)" PLACE="marg">In his hi&s;tory of Britany p. <HI>401.</HI> &amp; <HI>47.</HI></NOTE> <HI>Certum e&s;t Britannos in ip&s;a Eccle&s;ia infantia Chri&s;tianam re|ligionem imbibi&s;&s;e.</HI> In proofe wherof he there alleadgeth &s;undry an|cient authorityes, auowing al&s;o that the famous mona&s;tery of <HI>Gla&s;|terbury</HI> was founded and erected by Io&s;eph of <HI>Arimathia,</HI><NOTE N="(b)" PLACE="marg"><HI>Matth.</HI> 17. <HI>v.</HI> 57.58.</NOTE> who buryed Chri&s;ts Body after his Pa&s;&s;ion<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> and addeth: <HI>Nec e&s;t cur de hatre ambigamus.</HI> M. Hari&s;on an Engli&s;h Prote&s;tant likewayes af+firmeth, that<NOTE N="(c)" PLACE="marg">In his de&s;cription of Britany annexed to Holin&s;heds Chronicle. volum. <HI>1.</HI> pag. <HI>23.</HI></NOTE> <HI>Io&s;eph preached in Britany in the Apo&s;tles tyme, his &s;epulcher yet in Gla&s;tenbury &amp; Epitaph affixed thereto, is proofe &s;uffi|cient.</HI> The &s;ame is auowed by<NOTE N="(d)" PLACE="marg">In his catalogue of Bi&s;hops.</NOTE> M. Godwin, &amp; M. Iewel:<NOTE N="(e)" PLACE="marg">In his pageant of Popes.</NOTE> <HI>The Britans</HI> (&s;ayth he) <HI>being conuerted by</HI> Io&s;eph of Arimathia <HI>held that fayth at Augu&s;tines comming.</HI> And Doctour Fulke:<NOTE N="(f)" PLACE="marg">Again&s;t the Rhems testame~t in <HI>2.</HI> cor. c. <HI>12.</HI></NOTE> <HI>The Catho|like Britans, with whome Chri&s;tian re<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">igion had continued in &s;ucce&s;&s;ion from the Apostles tyme, would not receaue Augustine.</HI> And agayne:<NOTE N="(g)" PLACE="marg">In his an&s;wer to a cou~terfait Catholike pag. <HI>49.</HI></NOTE> <HI>The Britanes before Augustines comming continued in the fayth of Chri&s;t euen from the Apo&s;tles tyme.</HI> And M. Fox:<NOTE N="(h)" PLACE="marg">In his acts &amp; mo|numents, printed <HI>1576.</HI> pag. <HI>463.</HI></NOTE> <HI>The Britanes after the receauing of the fayth, neuer for&s;ooke it for any manner of fal&s;e preaching, nor for torments.</HI> Finally M. Middleton, a famous Pro+te&s;tand auerreth the &s;ame plainly:<NOTE N="(i)" PLACE="marg">In his Papistomactix printed <HI>1606.</HI> pag. <HI>202.</HI></NOTE> <HI>The religion</HI> (&s;ayth he) <HI>cleerly taught in the word of God was brought hither first by</HI> Simon Zelotes, <HI>and</HI> Io&s;eph of Arimathia, S Paul <HI>the Apostle &amp;c.</HI></P>
<P N="2">2. If then the &s;elfe&s;ame Religion which S. Augu&s;tin found in England &amp; Scotland was preached by the Apo&s;tles (as particularly of Scotland auoweth<NOTE N="(k)" PLACE="marg">Nicepho. lib. <HI>2.</HI> c. <HI>4.</HI></NOTE> Nicephorus,<NOTE N="(l)" PLACE="marg">Theod. de cur. Graec. affect. l. <HI>9.</HI></NOTE> Theodoretus,<NOTE N="(m)" PLACE="marg">Tertulli in. lib. co~t. Iudaeos.</NOTE> Ter|tullian,<NOTE N="(n)" PLACE="marg">Origen. in Ezec. hom. <HI>4.</HI></NOTE> Origen,<NOTE N="(o)" PLACE="marg">Chy&s;ost. hom. Qu&ograve;d Christus fit Deus.</NOTE> S Chri&s;o&s;tome, (p) Beda &amp; the Prote&s;tants, before named:) it followeth of nece&s;&s;ity, that the Religion which <NOTE N="()" PLACE="marg">Beda in hist. E<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">l<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;. pa&s;&s;i<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</NOTE>
<PB N="552" REF="114"> the Apo&s;tles then preached, is that &s;elfe &s;ame religion, for which the Catholikes of Scotland, England &amp; Ireland are now pre&s;ently per|&s;ecuted. Becau&s;e Venerable Bede (the mo&s;t famous &amp; ancient En|gli&s;h hi&s;tory-writer) maketh mention plentifully, that the religion which S. Augu&s;tin at his comming found in England &amp; Scotland, was no other, but that which is now profe&s;&s;ed by the Roman Ca|tholikes, to wit, <HI>the v&s;e of Ma&s;&s;e, making of vowes, pilgrimages, inuo|cation of Saints &amp;c.</HI> as the hi&s;tory of Beda &s;heweth at large. More|ouer, that this &s;elfe &s;ame Religion preached by the Apo&s;tles, by Marcus, Diony&s;ius, &amp; Palladius to our Nation of Scotland, by Au|gu&s;tin to England, by S. Patrike to Ireland, hath euer continued as publikely &amp; only profe&s;&s;ed in al Chri&s;tendome without any deba|table contradiction till the comming of Luther and Caluin, is al&s;o manife&s;t: fir&s;t becau&s;e no Hi&s;tory-wryter, no not one of the&s;e thre<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> Kingdome, or of any other Kingdome, before the comming of Lu|ther &amp; Caluin, do make any mention of any change of the Catho|like religion in the&s;e Kingdomes for the &s;pace of 1559. yeares. Se|condly the Scots &amp; Engli&s;h hi&s;tory-wryters &s;ince Luther &amp; Caluin (yea Prote&s;tantes) do make mention of diuers other alterations &amp; changes, which happened either in temporall or Church affayres in the&s;e three Kingdoms&punc; yet they make no mention at all, that for the &s;pace of 1550. yeares there was any change or mutation in Religion. Haue they not &s;et downe in particular the fundations of many Bi|&s;hops Seas, Cathedrall Churches, Colledges, Mona&s;teries in Scot|land, England and Ireland? yet they &s;peake, no not one word, that euer there was any cha~ge of religion: Which is an infallible proofe &amp; marke, that the &s;elfe &s;ame religion which was taught to vs by the Apo&s;tles them&s;elues hath alwayes continued to this our Age. To the wi&s;e con&s;ideration whereof, as al&s;o to the carefull reading of the&s;e two former books &amp; parts, I earne&s;tly exhort, &amp; humbly re|que&s;t you, my deere Countrey-men, &amp; that by the re&s;pect of your owne &s;aluation, by your Chri&s;tian zeale to the true religion, by the pa&s;&s;ion &amp; death of Chri&s;t Ie&s;us who &s;uffered for vs all. And &s;o not doubting to preuayle with you in &s;o iu&s;t a reque&s;t, &s;o nece&s;&s;ary a petition, &amp; &s;o rea&s;onable a po&s;tulation, I will continue my dayly prayers to God for you, that it may plea&s;e his heauenly maie&s;ty to ble&s;&s;e you with the inward light of the true Religion, with the hea|uenly gift of the true Catholike Faith &amp; profe&s;&s;ion, wherin your noble Ance&s;tors, valiant &amp; wi&s;e Kings raygned happily, and dyed peaceably.</P>
</DIV2>
<TRAILER>The end of the &s;econd Part, or first Century.</TRAILER>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</BODY>
</TEXT>
<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="114">
<P>THE GROVND OF THE CATHOLIKE AND ROMAN RELIGION IN THE WORD OF GOD.</P>
<P>With the Antiquity and Continuance therof, throughout all Kingdomes and Ages.</P>
<P>COLLECTED Out of diuers Conferences, Di&s;cour&s;es, and Di&s;putes, which M. <HI>Patricke Ander&s;on</HI> of the Society of IESVS, had at &s;euerall tymes, with &s;undry Bi&s;hops and Mini&s;ters of Scotland, at his la&s;t impri&s;onment in <HI>Edenburgh,</HI> for the Catholike Faith, in the yeares of our Lord 1620. and 1621.</P>
<P>Sent vnto an Honourable Per&s;onage, by the Compyler, and Pri&s;oner him&s;elfe.</P>
<P>The third Part, &amp; &s;econd Century.</P>
<Q><BIBL><HI>Philip.</HI> 1. <HI>Ver&s;.</HI> 12. <HI>&amp;</HI> 13.</BIBL>
<P>And I will haue you know, Brethren, that the thinges about me, are come to the more furtherance of the Gho&s;pell: &s;o that my bandes were made manife&s;t in all the Court &amp;c.</P></Q>
<P>Permi&s;&s;u Superiorum, Anno M.DC.XXIII.</P>
</DIV1>
<DIV1 TYPE="dedication">
<PB REF="115">
<PB REF="115">
<HEAD>TO THE MOST HONOVRABLE AND CONSTANT CATHOLIKES in Scotland.</HEAD>
<P>_WHo doth not &s;ee (mo&s;t dearly Be|loued, Worthy and Con&s;tant CA|THOLIKES) but that this third Part, or Treati&s;e of my Works, doth chiefly, and principally belonge to you that are Catholiks in Scotland, as hauing receaued the Catholike Religio~ vniuer&s;ally in your Country in the &s;econd Age, (or at lea&s;t in the very beginning of the third Age) in the per&s;o~ of King <HI>Donald&punc;</HI> your fir&s;t Chri&s;tian King, and his Nobility, you being mo&s;t worthy children of &s;o renowned Parents, mo&s;t honourable Of-&s;pring of &s;o excellent ance&s;tours, mo&s;t glorious po&s;terity of &s;o famous antiquity, whome future ages will iu&s;tly e&s;teeme and extoll aboue many of your predece&s;&s;our<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> for retaining that in tyme of war which the<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> left to you in tyme of peace, and for defen|ding that by &s;ingular con&s;tancy in your &s;ufferings, which they both receiued, &amp; left you by quiet Traditio~.</P>
<PB REF="116">
<P>Which Tradition, or Catholike religion being pro|ued and declared mo&s;t cleerly in this &s;econd age or cen|tury; I doe by offering the &s;ame vnto you, but pre&s;ent the hi&s;tory of your own Kings of Scotland, the records and Chronicles of your owne families, the pedigree &amp; Genealogy of your owne Forefathers, the antiquity &amp; Nobility of your own progenitors, together with your iu&s;t Title &amp; Clayme to their Inheritance, producing iointly for the &s;ame the word of God, the Scripture, the Bible, the te&s;timonies of the holy Fathers of this age, yea, the very monuments of your owne Kingdome, which no man but fooli&s;h, can deny or call in doubt.</P>
<P>True it is, that by Gods holy prouidence you are borne in this time of warre, tribulation and contradicti|on, in&s;teed of that large peace and tranquillity which your ance&s;tours enioyed, in the v&s;e and exerci&s;e of that religion, for which you &s;triue and &s;uffer now pre&s;ently in SCOTLAND; which &s;ufferings of yours though for the pre&s;ent they &s;eeme vnplea&s;a~t &amp; di&s;ta&s;t|full to fle&s;h &amp; bloud, yet a&s;&s;uredly will the houre come when it &s;hall proue a mo&s;t &s;ingular benefit, an eternall bli&s;&s;e, glory &amp; honour in your behalfe; by rea&s;on that,<NOTE N="(a)" PLACE="marg">1. <HI>The&s;.</HI> 1.</NOTE> <HI>You are become &s;uch followers of Christ, and of his A|po&s;tles, as receyuing the word of God with ioy of the holy Gho&s;t in great tribulation, you are made an example or &s;pe|ctacle to all other faythfull people in Macedonia and A|chaia, by grace of your fayth, which is publi&s;hed euery where throughout the world.</HI></P>
<P>You are of the ble&s;&s;ed number of tho&s;e to whome as the Apo&s;tle &s;ayth,<NOTE N="(b)" PLACE="marg"><HI>Philip.</HI> 1.</NOTE> <HI>it is granted not only to belieue in God, but al&s;o to &s;uffer for God.</HI> Yea, I may &s;ay, to my great comfort and con&s;olation, of you as he &s;ayd and gloryed of him&s;elfe, and his fellowes: <HI>Vincula ve&s;tra
<PB REF="116"> manifesta fiunt in Chri&s;to in omni Praetorio:</HI> Your bands &amp; &s;ufferings for Chri&s;t are made notorious thoughout all the tribunall &s;eats of Scotland, which God hath vi&s;i|ted now of late extraordinarily, by rea&s;on of the extra|ordinary and barbarous proceeding of your enemyes in your behalfe <HI>(Et inimici ve&s;tri &s;unt Iudices)</HI> as your very enemies witne&s;&s;e the &s;ame.</P>
<P>Your Countrey of Scotland hath been exceeding famous and reuowned in forraine nations, by rea&s;on of antiquity &amp; con&s;ta~cy of the Catholike religion, with|out any interruption, the &s;pace of fourteene hundred yeares, without any marke of here&s;y or &s;chi&s;me, as (be|&s;ides&punc; many others hi&s;tory-writers) a famous forrayne writer witne&s;&s;eth &s;aying thus: <HI>Nulla</HI><NOTE N="(a)" PLACE="marg">Bozius lib. <HI>8.</HI> de &s;ig. Eccle&s;. cap. <HI>1.</HI></NOTE> <HI>gens &egrave;. Boreali|bu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> tamdui per&s;titit in vnanimi Religionis vnius con&s;en&s;u, vt Scotia:</HI> and by rea&s;on of this con&s;tancy in religion, Scotland was alwayes free fro~ the yoake and dominion of forraine Kings, &s;aith the &s;ame writer: <HI>Nulla</HI><NOTE N="(b)" PLACE="marg">Eodem loco.</NOTE> <HI>gens <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">njus res vel gracis vel latini<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> &s;criptis illu&s;tratae, ta~to te~pore indigenas habuit reges, vt Scotia.</HI> Your countrey was in &s;uch manner ennobled with many holy, learned &amp; fa|mous Bi&s;hops, who by rea&s;o~ of their great zeale &amp; cha|rity did preach the Catholike &amp; Roman religion in di|uers forraine Natio~s, &s;pecially in Germany, where they were preferred to Eccle&s;ia&s;ticall and politicall dignity by <HI>Charles</HI> the great, and Emperour, before other nati|ons, by rea&s;on of their <HI>Holine&s;&s;e, Vertue, and Fidelity</HI> &s;ayth Paulus<NOTE N="(c)" PLACE="marg">Lib. <HI>2.</HI> de gest. Fran<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</NOTE> Aemilius: <HI>Honores magistratu&s;&abque; alie|nigenis, &amp; imprimis Scotis, mandabat, quorum egregia fide virtute&abque; vtebatur.</HI> Your Countrey is in like man|ner renowned for the great number of holy Catholike Kings, Queenes, and Royall Po&s;terity, famous to this day in diuers Kingdomes of Europe, who all
<PB REF="117"> now glorious in heauen receaue a particular con&s;olati|on by your integrity, and con&s;tancy in the &s;elfe &s;ame Catholike religion, which many of them &s;ealed with their bloud, praying for your per&s;euerance in that mo&s;t honourable cour&s;e &amp; profe&s;&s;ion.</P>
<P>Which offering of prayers for you, though it be co~|mon to all the Saints in heauen, yet particularly that B. Queene and Martyr Q. MARY, our Princes mo&s;t gracious &amp; holy Grand-mother, doth offer vp her pray|ers for your per&s;euerance in the Catholike religion, as hauing experime~ted during her mortall life your fide|lity in her Seruice, again&s;t the calumnies, &s;edition &amp; re|bellion of the Mini&s;ters, of whome his Maie&s;ty iu&s;tly &s;aith; <HI>Me per&s;ecuti &s;unt &agrave; iuuentute mea.</HI></P>
<P>And as it is a great honour &amp; glory to you to haue had &s;o many Ble&s;&s;ed &amp; holy Kings &amp; Queenes, as pro|fe&s;&s;ours of your owne religion, &s;o it is a great honor &amp; comfort vnto you to haue had, aboue other Chri&s;tian Kingdoms, the religion for which you do &s;uffer, confir|med &amp; &s;ealed, after fourteen hundred yeares continu|ance in Scotland, with the holy bloud of a B. Queene; of whom be&s;ides others, a forrayne Author &s;aith thus: <HI>Christus hoc magnum laudabili&s;simum&abque; bonum &s;eptentrio|ni dedit, vt Scotia haberet martyrem Reginam, Regis filiam, coniugem &amp; Matrem.</HI> Who&s;e holy prayers will be the more effectuall in your behalfe, that be con&s;tant in that religion, which &s;he confirmed by the admirable con|&s;tancy of twenty years Impri&s;onment, and &s;ealed with her Royal bloud. To the which end I will offer vp like|wi&s;e my poore prayers to God the Father, as being,</P>
<CLOSER><SIGNED>All your most humble Seruant, P. A.</SIGNED></CLOSER>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="text">
<PB N="3" REF="117">
<HEAD>THE SECOND AGE, OR CENTVRY.</HEAD>
<HEAD TYPE="sub">A Table, or Catalogue of &s;ome Roman Catholikes, which shew that from the yeare of Chri&s;t <HI>100.</HI> vntill <HI>200.</HI> the Catholike, Apoctolike, and Roman Fayth and Religi|on did &s;ucce&s;siuely continue, without any interruption.</HEAD>
<DIV2 N="1" TYPE="chapter">
<HEAD>CHAP. I.</HEAD>
<P><TABLE>
<ROW>
<CELL ROLE="label">The yeare of our Lord.</CELL>
<CELL ROLE="label">The chiefe Pa&s;tours of the Roman Church.</CELL>
<CELL ROLE="label">Pa&s;tours, Do|ctours, and Pro|fe&s;&s;ours of the Ro|man Fayth.</CELL>
<CELL ROLE="label">Kings of Scotland from the yeare of Chri&s;t 100. vntill 200.</CELL>
</ROW>
<ROW>
<CELL>103.</CELL>
<CELL><HI>Anacletus.</HI></CELL>
<CELL ROWS="3">Irenaeus Bi&s;hop of <HI>Lions</HI> and martyr. <HI>Pius</HI> Pope &amp; Mar|tyr. <HI>Alexander</HI> Pope and Martyr. <HI>Iusti|nus</HI> Philo&s;ophus &amp; Martyr. <HI>Tertullian</HI> who had written before he follow|ed <HI>Montanus</HI> many things Catholikly</CELL>
<CELL ROWS="3"><P><HI>Luctacus.</HI> 103.</P>
<P><HI>Mogallus.</HI> 136.</P>
<P><HI>Conarus.</HI> 148.</P>
<P><HI>Ethodius 1.</HI> 162.</P>
<P><HI>Sathrael.</HI> 192.</P>
<P><HI>Donaldus 1. The first Christian and Catho|like King of Scotland, of whom</HI> du Ro&s;iers Tom. 6. &s;temmat. Lothar. <HI>&s;ayth thus</HI></P></CELL>
</ROW>
<ROW>
<CELL>112.</CELL>
<CELL><HI>Euari&s;tus.</HI></CELL>
</ROW>
<ROW>
<CELL>121.</CELL>
<CELL><HI>Alexander</HI> 1.</CELL>
</ROW>
<PB N="4" REF="118">
<ROW>
<CELL>132.</CELL>
<CELL><HI>Sixtus</HI> 1.</CELL>
<CELL ROWS="8"><HI>Tele&s;phorus, Polycar|pus, Origen, S. Cy|prian</HI> and many o|thers. Likewi&s;e of our Scotti&s;h Nati|on &s;undry holy &amp; learned Bi&s;hops, Prie&s;ts, &amp; Abbots as the Saints Pri&s;|cus, Amphibalus, Modocus, Calanus Ferranus, Ambia|nus, Marnocus, fro~ whom <HI>Kilmarnoke</HI> in <HI>Cuninghame,</HI> cal|led by vs, Culden or <HI>Culdis,</HI> as wor|&s;hipers of the true God, <HI>C<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ltores dei:</HI> as I haue &s;et down at large in my booke <HI>Of the famous men of our Scottish Nation,</HI> intitled, <HI>Menologiu~ Sa~ctoru~ regni Scotia.</HI></CELL>
<CELL ROWS="8">Donaldus 1. Etho|dij frater Rex cle|menti&s;&s;imus, Pri|mus Scotorum re|gum Catholicam &amp; Romanam fide~ profe&s;&s;us; primu&s;|que nummos au|reos &amp; argen teos, cruce ornatos in Scotia cudit. <HI>Of the Conuer&s;ion of King</HI> Donald <HI>to the Ca|tholike and Roman Religio~ &s;undry foraine Authors do witne&s;&s;e; as</HI> Baronius, Sa~de|rus, Azorius, Gual|terus, <HI>&amp; many others which I haue at large &s;e down in the life of</HI> S. Padie. <HI>To be short I omit the Kinges of England, Ireland, France, Spayne &amp;c.</HI></CELL>
</ROW>
<ROW>
<CELL>142.</CELL>
<CELL><HI>Tele&s;phorus.</HI></CELL>
</ROW>
<ROW>
<CELL>154.</CELL>
<CELL><HI>Higinius.</HI></CELL>
</ROW>
<ROW>
<CELL>158.</CELL>
<CELL><HI>Pius</HI> 1.</CELL>
</ROW>
<ROW>
<CELL>165.</CELL>
<CELL><HI>Anice<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">us.</HI></CELL>
</ROW>
<ROW>
<CELL>175.</CELL>
<CELL><HI>Soter.</HI></CELL>
</ROW>
<ROW>
<CELL>179.</CELL>
<CELL><HI>Eleutherus.</HI></CELL>
</ROW>
<ROW>
<CELL>194.</CELL>
<CELL><HI>Victor</HI> 1.</CELL>
</ROW>
</TABLE></P>
</DIV2>
<DIV2 N="2" TYPE="chapter">
<PB N="5" REF="118">
<ARGUMENT>
<HEAD>The fir&s;t and &s;econd Article.</HEAD>
<P N="1"><HI>1.</HI> That the Catholike Romane Church, belieued the Reall Pre&s;ence of Chri&s;ts body in the ble&s;&s;ed Sacrament, after the wordes of Con&s;ecration.</P>
<P N="2"><HI>2.</HI> And that &s;aying of Ma&s;&s;e, was vniuer&s;ally in v&s;e in this &s;econd Age.</P>
</ARGUMENT>
<HEAD>CHAP. II.</HEAD>
<P>_AS there is nothing that &s;heweth more vnto vs the infinite goodnes, the vn&s;pea|kable loue, and charity of God, then the in&s;titution of the Ble&s;&s;ed Sacrament: &s;o there is no my&s;tery of our Faith which the deadly enemy of mankind, the Di|uell, aymeth more to ouerthrow, by his familiar in&s;truments the Mini&s;ters, then this mo&s;t ble&s;&s;ed, dreadfull, and admirable Sacrament. On the other &s;ide, con&s;idering with my &s;elfe the voyd, and empty Table of the Mini&s;ters, which neyther contayneth the Body, nor Bloud of Chri&s;t, it maketh me to remember<NOTE N="(a)" PLACE="marg">Aelius Lampridi|us de Ant. Heliogaba|lo.</NOTE> <HI>Heliogaba|lus</HI> the Emperour his Table, who inuiting the Roma~ Prin|ces thereunto, &s;et painted, and artificiall di&s;hes before them, which could neyther plea&s;e their ta&s;t, nor &s;atisfy their hun|gry appetites: &s;o the Mini&s;ters in this holy Banquet, prepa|red by the hand of our Sauiour, doe forge and deui&s;e figu|red, and metaphoricall meates, vnworthy of the goodnes of Chri&s;t, vnworthy of the Maie&s;ty of God, and no wayes an&s;werable to his promi&s;e made vnto vs, nor agreable to the nece&s;&s;ities of vs his inuited gue&s;ts.</P>
<P N="2">2. Be&s;ides tho&s;e proofes, which I v&s;ed in the fir&s;t Age or Century, I adde the&s;e other drawne out of the expre&s;&s;e wordes of the Bible:<NOTE N="(b)" PLACE="marg">Marc. <HI>14.</HI> v. <HI>22.</HI> <GAP DESC="foreign">. Barach.</NOTE> <HI>Ie&s;us tooke breade, and ble&s;sing brake it, and gaue to them, and &s;ayd, Take eate, This is my body.</HI> Which
<PB N="6" REF="119"> wordes (though corrupted by the Mini&s;ters) are more playne in the Syriake Language, which our Sauiour &s;pake; in the which word by word it is thus: <HI>This truely is <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">y body, lithauhi pagri,</HI> or, <HI>Hoc e&s;t ip&s;um corpus meum:</HI> where maliciou|&s;ly <HI>Tremelius</HI> hath left out the affixe <HI>hi,</HI><NOTE PLACE="marg"><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">hi.</NOTE> which hath a great Empha&s;ie. S. Augu&s;tine reades the&s;e wordes, <HI>This my bloud &amp;c.</HI> in the future ten&s;e thus:<NOTE N="(c)" PLACE="marg">Aug. in ex<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">o&s;i<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. p&s;al. <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">3</HI> &s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e him in p&s;al. <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">5.</HI></NOTE> <HI>This is my bloud of the new Te|&s;tament, which shalbe shedde for many, in remi&s;sion of &s;innes.</HI> Which tran&s;lation of his, is alwayes of a great force for vs Catho|likes. For eyther the word <HI>Bloud</HI> is taken properly or figu|ratiuely, for the &s;igne of his bloud. If properly, <HI>S. Paulis</HI> with vs; if figuratiuely, then the true bloud of Chri&s;t was not &s;hed on the Cro&s;&s;e for vs, which is a horrible bla&s;phe|my. But what <HI>Body</HI> was giuen to the Apo&s;tles in the la&s;t &s;upper? What bloud was &s;hed for vs in the la&s;t &s;upper? <HI>The &s;ame Body</HI> (&s;ayth<NOTE N="(d)" PLACE="marg">Augu lib. <HI>12.</HI> co~t. Faust. cap. <HI>10.</HI> l. <HI>3.</HI> de Trinitate cap. <HI>10.</HI> lib. <HI>6.</HI> Conf. c. <HI>13.</HI></NOTE> S. Augu&s;tine) <HI>in which he endured, &amp; &s;uf|fered &s;o much.</HI> What bloud? <HI>The &s;ame liquor, which flowed from his pierced &s;ide.</HI> How then can it be a figure of that liquor? And agayne S. Augu&s;tine boldly affirmeth, that, <HI>The &s;ame victime, or holy Sacrifice, is di&s;pen&s;ed from the Aultar, whereby the hand writing is defaced, which was contrary to vs.</HI> How then can it be a figure? And S. Iohn Chry&s;o&s;tome auoweth, that the &s;elfe &s;ame bloud was giuen to his di&s;ciples,<NOTE N="(e)" PLACE="marg">Hom. <HI>24</HI> in <HI>1.</HI> Co|rinth. c. <HI>11.</HI></NOTE> <HI>Qui ex latere fluxit,</HI> which i&s;&s;ued from his &s;ide. And the &s;elfe-&s;ame body to be in the ble&s;&s;ed Sacrament, which was <HI>whipped, imbrued with bloud, wounded with a &s;peare, and which the Sunne &s;eeing cru|cified, withdrew his beames.</HI> Is it po&s;&s;ible for the wit of man to &s;peake more playnely? And a little after, this holy Father co~&s;tantly auerreth that the body of Chri&s;t which is in the B. Sacrament, is the &s;elfe &s;ame, which was adored by the <HI>Magi,</HI> and put in the cribbe: <HI>Hoc corpus in prae&s;epi reueriti &s;unt</HI> Magi, <HI>&amp; cum timore, &amp; tremore plurimo adorauerunt: tu ve<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&ograve; non in prae&s;epi, &s;ed in Al<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ari, non mulierem quae in vlnis teneat, &s;ed &s;a|cerdotem prae&s;entem, &amp; &s;piritum &s;uperabund&egrave; &s;uper propo&s;ito Sacra|mento di&s;&s;u&s;um vides&punc;</HI> And agayne: <HI>Non Angelos, non Archange|los, non caelos, non caelos caelorum, &s;ed ip&s;um horum omnium Domi|num tibi <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;tendo: neque eum con&s;picaris tant&ugrave;m &s;ed tangis, &amp; come|dis; non hominis regium puerum, &s;ed vnigenitum Dei filium accipis.</HI>
<PB N="7" REF="119"> But to take away all ambiguity, and excu&s;e from the Mi|ni&s;ters, S. Iohn Dama&s;cene &s;peaketh &s;o playnly, and coun|trepointe, as it were, of &s;et purpo&s;e to the Mini&s;ters, &s;aying thus:<NOTE N="(f)" PLACE="marg">Dama&s;c lib. <HI>4.</HI> de fide ortho|doxa c. <HI>14.</HI></NOTE> <HI>Christ &s;ayd not this bread is a figure of my body, but this is my body.</HI> The &s;ame &s;aith<NOTE N="(g)" PLACE="marg">In <HI>26.</HI> Matth</NOTE> Theophilactus, and<NOTE N="(h)" PLACE="marg">In Nic. Synodo <HI>2.</HI> act. <HI>6.</HI></NOTE> Epipha|nius.</P>
<P N="3">3. The other place which proueth the vertue of this Catholike doctrine is the practi&s;e of the primitiue Church, which S. Paul remarketh &s;aying:<NOTE N="(i)" PLACE="marg">1. <HI>Cor.</HI> 10. <HI>v</HI> 16. <GAP DESC="foreign">.</NOTE> <HI>The chal<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ce of benediction which we doe ble&s;&s;e, is it not the communication of the bloud of Chri&s;t? And the bread, which we breake, is it not the participation of the bo|body of our Lord?</HI> Which place (though corrupted by the Mi|ni&s;ters) yet &s;heweth manife&s;tly that the words <HI>ble&s;sing,</HI> is re|ferred to the <HI>chalice,</HI> and con&s;equently cannot be turned in|to <HI>thanke&s;-giuing;</HI> otherwi&s;e this ab&s;urde tran&s;lation would in&s;ue: <HI>The cup of thankes-giuing, which we thankes-giue.</HI> And commonly when the word <HI>ble&s;sing,</HI> is referred to vnrea&s;o|nable creatures, it is taken properly, and not for <HI>thankes-gi|uing,</HI> as the ble&s;&s;ing of bread in<NOTE N="(k)" PLACE="marg"><HI>Cap</HI> 9. <HI>v.</HI> 16.</NOTE> S. Luke: yea our Sa|uiours ble&s;&s;ing euer wrought &s;ome admirable effect in the thing which was ble&s;&s;ed, which gaue occa&s;ion to S. Gre|gory Ni&s;&s;en to &s;ay, that in vertue of Chri&s;t his ble&s;&s;ing, the<NOTE N="(l)" PLACE="marg">Gregori orat. Ca|tech.</NOTE> <HI>Sub&s;tance of bread, and wine was turned into the body, and bloud of Chri&s;t.</HI> And S. Cyprian therefore al&s;o calleth the<NOTE N="(m)" PLACE="marg">Cypr. de coena Domini.</NOTE> <HI>Chalice,</HI> con&s;ecrated with holy <HI>ble&s;sing.</HI> Finally I adde this argument, which I propounded to a Mini&s;ter when I was very &s;icke in the Tollbooth of Edenburge. <HI>Our</HI> Saui|our gaue that to his di&s;ciples, which was giuen for vs; but Chri&s;ts true body was giuen for vs; <HI>Ergo,</HI> Chri&s;t gaue his true body to his di&s;ciples. The <HI>Maior</HI> &amp; the <HI>Minor</HI> are in the Bible. As for the holy Sacrifice of the Ma&s;&s;e, S. Luke (who wrote in the greeke tongue) maketh mention that the cu|&s;tome of the primitiue Church, and in the tyme of the A|po&s;tles, was to &s;ay Ma&s;&s;e, which he calleth <HI>Liturgia:</HI><NOTE N="(n)" PLACE="marg">Act. Apo&s;t. c. <HI>13.</HI> v. <HI>2.</HI> <GAP DESC="foreign">.</NOTE> <HI>And as they were ministring to our Lord, and fasting, the holy Ghost &s;ayd</HI> &amp;c. That is; <HI>as they were &s;acrificing vnto our Lord,</HI> as<NOTE N="(o)" PLACE="marg">In hu~c locum.</NOTE> Era&s;mus him&s;elfe turneth: <HI>&s;acrificantibus illis Domino.</HI> Yea<NOTE N="(p)" PLACE="marg">In the &s;auro lin|guae greca</NOTE> Henricus Stephanus (though a Hugenot) affirmeth that <GAP DESC="foreign">,
<PB N="8" REF="120"> in the Eccle&s;ia&s;ticall Hi&s;tory is taken for <HI>offering vp Sacrifice,</HI> which becau&s;e it is a publike &s;eruice, is called <HI>Liturgia:</HI> which word as it &s;ignifieth a publike &s;eruice, &s;o when it is ap|plyed to &s;acred and holy &s;eruice, is taken for a <HI>Sacrifice:</HI> yea in &s;undry languages the Sacrifice of the Ma&s;&s;e, is called the <HI>Diuine &s;eruice,</HI> as in French, <HI>le Seruice Diuin,</HI> or <HI>le Sainct Ser|uice;</HI> and in Italian, <HI>il Diuino Seruitio.</HI> The Syriak word &s;i|gnifieth the &s;ame more playnely <HI>metthcha&s;chpin;</HI> &amp; our La|tin tran&s;latour turneth the &s;ame Greeke word in other pla|ces, <HI>to Sacrifice;</HI> as<NOTE N="(q)" PLACE="marg"><HI>Heb.</HI> 10 <HI>v.</HI> 11.</NOTE> <HI>Omnis quidem Sacerdos praesto est quotidie mini&s;trans, ea&s;dem &s;aepe offerens hostias.</HI> That is, <HI>And euery Priest appeareth dayly mini&s;tring,</HI> where the word<NOTE N="(r)" PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>Ministring,</HI> &s;i|gnifieth to <HI>offer vp Sacrifice.</HI> It is well knowne to the lear|ned, that, that which the Latine Church calleth <HI>Mi&s;&s;a, Ma&s;&s;e,</HI> the Greeke Church calleth to this day <HI>Liturgia,</HI> the &s;oue|raygne wor&s;hip of God; farre different from that Idoll-&s;er|uice of the Mini&s;ters of Scotland, wherin they bow down their knees before a peece of bread, giuing therby the true wor&s;hip of God to a pure creature, directly agayn&s;t the fir&s;t commaundement, and directly agayn&s;t their Oath &s;worne and &s;ub&s;cribed by them in &s;undry Parlaments.</P>
<P N="4">4. The 4. place of the Bible is:<NOTE N="(&s;)" PLACE="marg">1. <HI>Co|rinth.</HI> 11. <HI>v.</HI> 29.</NOTE> <HI>He that eateth, and drinketh vnworthily, eateth and drinketh his owne damnation, becau&s;e he di&s;cerneth not our Lords body.</HI> Where the Apo&s;tle pre&s;uppo|&s;eth &s;ome to take the body of Chri&s;t vnworthily. I argue then thus. To receyue the body of Chri&s;t worthily, only Fayth is &s;ufficient, &s;ay the Mini&s;ters, <HI>Ergo,</HI> he who hath not Fayth, cannot receyue at all the body of Chri&s;t, neyther worthily nor vnworthily; and con&s;equently none can re|ceyue the body of Chri&s;t vnworthily: which is directly a|gain&s;t the &s;aying of S. Paul. So that the Mini&s;ters doctrine, in receauing Chri&s;ts body only by Fayth, belyeth manife|&s;tly the holy Apo&s;tle, &s;eeing that where Faith is, he is wor|thily receyued, where Fayth is not, he is no way receyued at all; yet the Apo&s;tle putteth as an infallible ground, &s;ome to receyue Chri&s;ts body, and that vnworthily; for the which cau&s;e, &s;ayth he,<NOTE N="(t)" PLACE="marg"><HI>Ver.</HI> 30.</NOTE> <HI>Many are weake, and &s;icke among you.</HI></P>
<P N="5"><PB N="9" REF="120">5. Of the premi&s;es I inferre, that we Catholikes haue the&s;e manife&s;t places for vs, &s;et downe in the Bible: 1. <HI>This is my body.</HI> 2. <HI>This truly is my body.</HI> 3. <HI>This is my bloud, which is shed for you</HI> 4. <HI>The bread which we breake is the partici|pation of the body of our Lord.</HI> 5. <HI>As they were &s;acrificing vnto our Lord</HI> (&s;peaking of the Apo&s;tles.) 6. <HI>He that eateth the body of Christ vnworthily &amp;c.</HI> I aske now that it might plea&s;e the Pro|te&s;tants to giue me as playne, and manife&s;t places of the Bible, which make agayn&s;t vs Catholikes, or el&s;e to &s;hew this poynt of their Religion in the expre&s;&s;e word of the Bi|ble. 1. <HI>We take the body of Chri&s;t by Fayth only, and not really.</HI> 2. <HI>This is a figure of my body.</HI> 3. <HI>This is a figure of my bloud.</HI> Which the Minute s neuer being able to do, will pre&s;ent their do|ti&s;h con&s;equences for the word of God: but I an&s;were with S. Augu&s;tine; That we care not what con&s;equence, this or that Mini&s;ter makes not &s;et downe in the word of God; but make accou~t what God &s;aith in the expres word of the Bible.</P>
<DIV3 N="1" TYPE="section">
<HEAD>Te&s;timonies of the holy Fathers in this &s;econd Age, concerning the Reall Pre&s;ence, and holy Sacrifice of the Ma&s;&s;e. <HI>The fir&s;t Section.</HI></HEAD>
<P>S. Alexander Pope and Martyr affirmeth the holy Body, and bloud of Chri&s;t to be in the holy Sacrifice of the Ma&s;&s;e:<NOTE N="(a)" PLACE="marg">Alex. Pap. mart. ep. <HI>1.</HI> ad omnes or|thod. extat tomo <HI>1.</HI> Conc. &amp; de con&s;ec di&s;t. <HI>2.</HI> Can<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. In Sacramen|torum.</NOTE> <HI>In Sacramentorum quo&abque; oblationibus, quae inter Mi&s;&s;aru~ &s;olemnia Domino offeruntur, Pa&s;sio Domini mi&s;cenda e&s;t, vt eius cuius corpus &amp; &s;anguis conficitur, Pa&s;sio celebretur.</HI> And a little after: <HI>There is nothing &s;o great among&s;t Sacrifices, as the Body &amp; Bloud of Christ, nor yet any oblation is to be compared with that oblation.</HI></P>
<P N="2">2. S. Tele&s;phorus:<NOTE N="(b)" PLACE="marg">Epistl ad vniuer|&s;os. Extat tom. <HI>1.</HI> Co~|cil.</NOTE> <HI>Nocte vero &s;ancta Natiui<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">atis Do|mini Saluatoris Mi&s;&s;as celebrent, &amp; hymnum Angelicum in eis &s;o|lemniter decantent, quoniam &amp; eadem nocte ab Angelo Pastoribus nunciatus est &amp;c. Gloria in excel&s;is Deo.</HI> Which holy cu&s;tome to &s;ay three Ma&s;&s;es on Chri&s;tmas day hath beene famous, and euer kept to this day in the Catholike Church, &s;ignifying therby the threefold generation of Chri&s;t: fir&s;t, from all e|ternity, as God begotten of the Father. 2. In tyme, being borne of the Ble&s;&s;ed Virgin Mary at midnight. 3. His gene|ration
<PB N="10" REF="121"> in euery faythfull &s;oule by his grace, &amp; gifts: wher|of &s;peaketh S. Paul:<NOTE N="(c)" PLACE="marg">1. <HI>Cor.</HI> 4. <HI>v.</HI> 15.</NOTE> <HI>In Chri&s;t Ie&s;us I haue begotten you, through the Gho&s;pell.</HI></P>
<P N="3">3. S Higinius Martyr:<NOTE N="(d)" PLACE="marg">Tom. <HI>1.</HI> Conc.</NOTE> <HI>Omnes Ba&s;ilicae cum Mi&s;sa de|bent &s;emper con&s;ecrari.</HI></P>
<P N="4">4. S. Pius Martyr:<NOTE N="(e)" PLACE="marg">In ep. ad Iu&s;tum Epil. vien. Extat tom. <HI>1.</HI> Concil.</NOTE> <HI>Antequam Rom&acirc; exij&s;ses, &s;oror nostra Euprepia (&s;i bene recordaris) Titulum domus &s;uae pauperibus a&s;signau<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">t, vbi nunc cum pauperibus no&s;tris commorantes Mi&s;&s;as a|gimus.</HI></P>
<P N="5">5. S. Soter Martyr commaundeth vniuer&s;ally that no Prie&s;t &s;hould &s;ay Ma&s;&s;e except he be fa&s;ting; which cu|&s;tome was in the Apo&s;tles tyme.<NOTE N="(f)" PLACE="marg">Extat tom <HI>1.</HI> Concil.</NOTE> <HI>Nullus post cibum potum&abque; &s;iue quodlibet minimum &s;ump<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">um, Mi&s;&s;as facere, nullu&s;que ab&s;qu&egrave; patentis mole&s;tiae prouentu Mini&s;ter vel Sacerdos, c&ugrave;m coeperit imper|fecta officia prae&s;umat omnino relinquere.</HI></P>
<P N="6">6. S. Iu&s;tinus Martyr one of the mo&s;t famous, lear|ned, and holy of this age, &s;peaketh playnely of the ble&s;&s;ed Sacrament, and the holy Sacrifice of the Ma&s;&s;e, &s;aying: that euen as the Incarnation of Chri&s;t was made by the omni|potency, and power of the holy Gho&s;t, &s;o the changing of the breade, and wine into the body, and bloud of Chri&s;t is made by the &s;ame omnipotency:<NOTE N="(g)" PLACE="marg">Apolog <HI>2.</HI> ad Anto. Imper.</NOTE> <HI>Non enim vt communem panem ne&abque; communem potum ista &s;umimus: &s;ed quemadmodum per verbum Dei caro factus Ie&s;us Chri&s;tus Saluator noster, &amp; carnem &amp; &s;anguinem &s;alutis nostrae cau&s;a habuit: Ita alimoniam per precatione~ verbi ab ip&s;o profecti Euchari&s;tizatam, ex qua &s;anguis, &amp; caro nostra per mutationem aluntur, incarnati illius Ie&s;u carnem &amp; &s;anguinem e&s;&s;e edocti &s;umus.</HI> Fir&s;t, he &s;ayth that it is not <HI>common bread,</HI> as the Prote&s;tants bread is. 2. That the fle&s;h, and bloud of Chri&s;t Ie&s;us, who became man for vs, is in the ble&s;&s;ed Sa|crament. 3. And a litle before he auoweth: that after the <HI>Ma&s;&s;e</HI> is &s;ayd by the Prie&s;t in the pre&s;ence of the people, the cu&s;tome was that the <HI>Deacon</HI> di&s;tributed the ble&s;&s;ed Sacra|ment to euery one pre&s;ent. And agayne di&s;puting agayn&s;t a Iew called Tryphon he affirmeth, that only Prie&s;ts did offer vp the Euangelicall Sacrifice much more noble then that of the Iewes:<NOTE N="(h)" PLACE="marg">Dialog. cum Try|phone. po&s;t medium.</NOTE> <HI>Ne&abque; ver&ograve; &agrave; quoquam Deus hostias accipit, ni&s;i &agrave; &s;uis Sacerdotibus. Omnes igitur qui huius nomine &s;acrificia of|ferunt
<PB N="11" REF="121"> quae Ie&s;us Chri&s;tus fieri tradidit, hoc est in Euchari&s;tia Panis &amp; calicis, quae in omni terrae loco &agrave; Chri&s;tianis fiunt.</HI></P>
<P N="7">7. S. Irenaeus Bi&s;hop of Lions in France, and di&s;ci|ple of S. Iohn the Euangeli&s;t:<NOTE N="(i)" PLACE="marg">Lib. <HI>4.</HI> cap. <HI>34.</HI> po&s;t mediu~.</NOTE> <HI>Quemadmodum qui e&s;t &agrave; ter|ra panis percipiens vocationem Dei, iam non communis panis est, &s;ed Eucharistia ex duabus rebus con&s;tans, terrena &amp; caele&s;ti: &s;ic &amp; cor|pora no&s;tra percipientia Eucharistiam, iam non &s;unt corruptibilia, &s;pem re&s;urrectionis habentia.</HI> Conforme to the doctrine of this holy Father (who &s;heweth plainly what Religion was in Fra~ce in this Centrury, or Age) S. Augu&s;tine termeth the holy Euchari&s;t, or Ma&s;&s;e,<NOTE N="(k)" PLACE="marg">Augu. lib. de ciui|tate Dei c. <HI>20.</HI> &amp; lib. <HI>9.</HI> confe&s;. cap. <HI>12.</HI></NOTE> <HI>a mo&s;t true Sacrifice,</HI> by which true remi&s;&s;ion of &s;innes is purcha&s;ed; The Sacrifice of our price, <HI>or ran&s;ome.</HI> S. Cyril of Hieru&s;alem calleth the Ma&s;&s;e:<NOTE N="(l)" PLACE="marg"><HI>Catech.</HI> 5.</NOTE> <HI>an holy and dreadfull Sacrifice profiting the &s;oules of the departed.</HI> And Tertullian to counterpoint the Prote&s;tants, calleth it a<NOTE N="(m)" PLACE="marg">Tert. lib. de ve|landis vir|gin. cap. <HI>9.</HI></NOTE> Sacrifice, <HI>which no woman can be permitted to offer.</HI> With what con&s;cience then can Mini&s;ters &s;ay that there is no externall Sacrifice except praiers, almes-giuing &amp;c. which are com|mon to men, and women.</P>
<P N="8">8. Tertullian an auncient, and famous writer, ma|keth plainly mention of the Reall Pre&s;ence, and holy Sa|crifice of the Ma&s;&s;e, and of &s;undry other points of the Ca|tholike Religion, e&s;pecially before he fell into the errours of <HI>Montanus</HI> the heretike: di&s;puting then agayn&s;t Marcion &amp; the Marcioni&s;tes (who with our Puritanes made great ac|count of figures, &s;aying that Chri&s;t became not true man, but tooke only the figure, and outward &s;hape of man) pro|ueth that Chri&s;t was true man and God, by rea&s;on that he left in the Ble&s;&s;ed Sacrament, his true body and bloud.<NOTE N="(n)" PLACE="marg">Lib. cont. Mar|cio. cap. <HI>20.</HI></NOTE> <HI>Plau&egrave;</HI> (&s;ayth Tertullian) <HI>de &s;ub&s;tantia Chri&s;ti putant &amp; Marcio|nitae &s;uffragari Apo&s;tolum &s;ibi, quod pha~ta&s;ma carnis fuerit in Chri&s;to, cum dicit quod in effigie Dei constitutus non rapinam exi&s;timauit pa|riari Deo, &s;ed exhau&s;it &s;emetip&s;um accepta effigie &s;erui<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">, non veritate</HI> (as &s;ayd the Marcioni&s;ts) <HI>&amp; in &s;imilitudine hominis, non in ho|mine, &amp; figura inuentus, non &s;ubstantia, idest non carne.</HI> Where|vnto Tertullian an&s;wereth: <HI>qua&s;i non &amp; figura, &s;imilitudo, &amp; effigies &s;ubstantia quo&abque; accedunt. Bene autem quod &amp; al<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">bi Christu~ imaginem Dei inui&s;ibilis appellat: Nunquid ergo &amp; hic qu&acirc; in effigie
<PB N="12" REF="122"> cum Dei collocat? Aequ&egrave; non erit Deus Christus ver&egrave;, &s;i nec homo ve|r&egrave; fuit in effigie hominis constitutus.</HI> Where Tertullian teacheth two &s;ortes of figures, the one which &s;ignifieth the thing figured as ab&s;ent, &amp; not pre&s;ent with the figure; &s;o Manna is called a figure of the Ble&s;&s;ed Sacrament, the red Sea a fi|gure of our Bapti&s;me &amp;c. The other &s;ort &s;ignifieth the thing figured, and which is pre&s;ent with the figure, as our Saui|our is called<NOTE N="(o)" PLACE="marg"><HI>Heb.</HI> 1. <HI>v.</HI> 1. <HI>Colo&s;.</HI> 1. <HI>v.</HI> 15.</NOTE> <HI>Figura &s;ub&s;tantia Dei,</HI> the figure of the &s;ub|&s;tance of God the Father; yet the &s;ub&s;tance of God the Fa|ther was really pre&s;ent in Chri&s;t. In which &s;en&s;e, and mea|ning Tertullian here, and S. Augu&s;tine in &s;ome other pla|ce once calleth the B. Sacrament, the figure of Chri&s;ts bo|dy, by rea&s;on of the outward &s;hapes of bread, and wine, which in effect are a figure of Chri&s;t really there contained, bu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> not a &s;imple figure of a thing ab&s;ent as the Mini&s;ters dreame. As Chri&s;t is &s;aid to haue taken the forme &amp; figure of man, and yet he was, and is truly, and really man: &s;o it is in this ca&s;e; though the B. Sacrament be called a figure &s;ometimes, though &s;eldome, yet it is neuer called a figure of Chri&s;t ab&s;ent, but of Chri&s;t pre&s;ent, who is &s;ignified to vs by the outward &s;hape, and figure of bread, and wine.</P>
<P N="9">9. The &s;ame learned, &amp; ancient Father maketh men|tion that in his time &amp; Age the cu&s;tome was to offer the Sa|crifice of the Ma&s;&s;e vpon altars:<NOTE N="(p)" PLACE="marg">Lib. ad S<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">a<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ulam cap. <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</HI></NOTE> <HI>Sacrificamus pro &s;alute Impe|ratoris &s;ed Deo no&s;tro &amp; ip&s;ius.</HI> And againe:<NOTE N="(q)" PLACE="marg">Lib. de orat. c. <HI>14</HI></NOTE> <HI>De stationum die|bus non putant pleri&abque; &s;acrificiorum oration<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">bus interueniendum, qu&ograve;d &s;tatio &s;oluenda &s;it accepto corpore Domini. Ergo deuotu~ Deo ob&s;equium Euchari&s;tia re&s;oluit, an magis Deo obligat? No~ne &s;olemnior erit &s;tatio tua, &s;i &amp; ad aram Dei &s;teteris? Accepto corpore Domini &amp; re&s;eruato, vtrum&abque; &s;alaum est, &amp; participatio Sacrificij, &amp; executio officij.</HI></P>
<P N="10">10. Origen a learned Father of this Age putteth the matter out of doubt, and teacheth vs of the Reall Pre|&s;ence, and Sacrifice of the Ma&s;&s;e foure things; fir&s;t, that, that which is receyued in the Ble&s;&s;ed Sacrament is incorrupti|ble, and that Chri&s;t him&s;elfe intreth into vs:<NOTE N="(*)" PLACE="marg">H<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">m. <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</HI> in d<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ue<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;</NOTE> <HI>Quando &s;anctum cibum illud&abque; incorruptum accipis epulum, quando vitae pane &amp; poc<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">lo frueris, m<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">nducas &amp; h<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">bis corpus &amp; &s;anguinem Domini, tunc Dominus &s;ub tectum tuum ingreditur. Et tuergo humilians te|metip&s;um
<PB N="13" REF="122"> imitare hunc Centurione~ &amp; dicito, Domine non &s;um dignus vt intres &s;ub iectum meum.</HI> 2. He teacheth that the bread <HI>is cha~|ged into the body of Chri&s;t,</HI> which change is called, <HI>Tran&s;ub&s;tan|tiation,</HI> and that the bread is offered vp in the holy Ma&s;&s;e be|fore the change therof:<NOTE N="(r)" PLACE="marg">Lib <HI>8.</HI> contra C<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">l|&s;um.</NOTE> <HI>Nos qui omnium rerum Conditori pla|cere &s;tudemus, cum precibus, &amp; gratiarum pro beneficijs acceptis ac|tione oblatos panes edimus, corpus iam per precationem factos &s;anctum quoddam &amp; &s;anctificans, vt entes eo cum &s;ano propo&s;ito.</HI> 3. He teach|eth that the Prie&s;ts which &s;ay Ma&s;&s;e &s;hould be vnmarryed, and &s;hould vow perpetuall cha&s;tity:<NOTE N="(&s;)" PLACE="marg">Hom. <HI>23.</HI> in Nu~.</NOTE> <HI>Certum est, quia im|peditur Sacrificium inde&s;inensijs qui coniugalibus nece&s;sita<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ibus &s;er|<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">iunt. Vnde videtur mihi quod illius e&s;t &s;olius offerre Sacrificium in|de&s;inens, qui inde&s;inenti &amp; perpetuae &s;e deuouerit ca&s;titati.</HI> 4. That the Prie&s;ts in &s;aying of Ma&s;&s;e, and the Catholikes in recea|uing the B. Sacrament &s;hould be very wary, that nothing of the holy Ho&s;t peri&s;h, or fall to the ground:<NOTE N="(a)" PLACE="marg">Hom. <HI>13</HI> in Exod.</NOTE> <HI>Nostis qui diuinis mysterijs intere&s;&s;e con&s;ue&s;tis, quomodo c&ugrave;m &s;u&s;cipitis corpus Domini, cum omni cautela &amp; veneratione &s;eruatis, ne ex eo parum quid decidat, ne con&s;ecrati muneris aliquid delabatur. Reos enim vos creditis, &amp; recte creditis, &s;i quid inde per negligentiam decidit.</HI></P>
<P N="11">11. S. Cyprian that famous, and learned Doctour of Afrike witne&s;&s;eth lykewi&s;e: fir&s;t, that the bread, and wine is turned into the precious body, and bloud of Chri&s;t:<NOTE N="(b)" PLACE="marg">Serm. de coena Domini.</NOTE> <HI>Panis i&s;te communis in carnem &amp; &s;anguinem mutatus, procurat vi|tam, &amp; incrementu~.</HI> 2. That by the vertue of the wordes pro|nounced in the per&s;on, and authority of Chri&s;t, the bread is cha~ged into his precious body:<NOTE N="(c)" PLACE="marg">Eodem &s;erm.</NOTE> <HI>quem Dominus di&s;cipulis porrigebat, non effigie, &s;ed natura mutatus, omnipotentia Verbi factus e&s;t caro; &amp; &s;icut in per&s;ona Christs humanitas videbatur, &amp; latebat Diuinitas, ita Sacramento vi&s;ibili ineffabiliter diuina &s;e infudit e&s;|&s;entia, vt e&s;&s;et religioni circa Sacramenta deuotio, &amp; ad veritatem, cuius corpus &amp; &s;anguis Sacramenta &s;iut, &s;incerior pateret acce&s;&s;us, v&s;&abque; ad par<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">icipationem Spiritus.</HI> 3. That the &s;elfe &s;ame bloudy Sacrifice, which our Sauiour offered vpon the Cro&s;&s;e, is of|fered vnbloudily by the Prie&s;tat Chri&s;ts commaundement:<NOTE N="(d)" PLACE="marg">Epi&s;t. <HI>63.</HI> ad Cae|cilium po&s;t medium.</NOTE> <HI>Si Ie&s;us Chri&s;tus Dominus &amp; Deus noster ip&s;e e&s;t &s;ummus Sacer|dos Dei Patris; &amp; Sacrificium Patri &s;eip&s;um primus obtulit, &amp; hoc fieri in &s;ui commemorationem praecepit; vti&abque; ille Sacerdos vice Chri|sti
<PB N="14" REF="123"> ver&egrave; fungitur, qui id, quod Chri&s;tus fecit, imitatur; &amp; Sacrifi|cium verum, &amp; plenum tunc offert in Eccle&s;ia Deo Patri, &s;i &s;ic incipiat offerre &s;ecundum quod ip&s;um Chri&s;tum videat obtuli&s;&s;e.</HI> 4. That Prie&s;ts, and Churchmen who offered the holy Sacrifice &s;hould not medle the~&s;elues with worldly things, as to take vpon them to be Tutors, co~demning therin the fact of one Geminius Victor, for whome (now being departed) S. Cyprian would not &s;uffer, by rea&s;on of that fact, the Sa|crifice of the Ma&s;&s;e to be offered:<NOTE N="(e)" PLACE="marg">Epi&s;t. ad Clerum &amp; plebem.</NOTE> <HI>Singuli diuino Sacerdotio honorati, &amp; in Clerici ministerio constituti, non ni&s;i Altari &amp; Sa|crificijs de&s;eruire, &amp; precibus atque orationibus vacare debent. Scri|ptum e&s;t enim, Nemo militans Deo implicat &s;e mole&s;tijs &s;ecularibus, vt po&s;sit placere ei qui &s;e probauit. Quod Epi&s;copi antece&s;&s;ores no&s;tri reli|gio s&egrave; con&s;iderantes, cen&s;uerunt nequis frater excedens, ad tutel<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">m &amp; curam clericum nominaret; ac &s;i quis hoc feci&s;&s;et non offerretur pro eo, nec Sacrificiu~ prodormitione eius celebraretur: ne&abque; enim apud altare Dei meretur nominari in Sacerdotum prece, qui ab altari Sacerdotes &amp; Ministros voluit auocare.</HI></P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>That Mini&s;ters haue fal&s;ified the Bible in &s;undry places, which proue the Reall Pre&s;ence, and holy Sacrifice of the Ma&s;&s;e. <HI>The Second Section.</HI></HEAD>
<P>THe holy Scripture maketh mention that Melchi&s;edech King and Prie&s;t was a figure of our Sauiour Chri&s;t Ie|&s;us:<NOTE N="(a)" PLACE="marg"><HI>P&s;al.</HI> 110. <HI>v.</HI> 4.</NOTE> <HI>Thou art a Priest for euer according to the order of Melchi&s;e|dech.</HI> For as Melchi&s;edech was Prie&s;t, and King, &s;o was our Sauiour; as Melchi&s;edech offered vp Sacrifice in bread and wine, and then pre&s;ented both to Abraham, &s;o our Sa|uiour offered vp a Sacrifice of his body, and bloud vnder the formes of bread, and wine &s;ayth Eu&s;ebius:<NOTE N="(b)" PLACE="marg">Eu&s;eb. lib. <HI>5.</HI> de|mon&s;t. E|uang. c. <HI>3.</HI></NOTE> <HI>Euen as he, who was Prie&s;t of Nations was neuer &s;eene to offer corporall Sa|crifice, but only bread, and wine, when he ble&s;&s;ed Abraham: &s;o fir&s;t our Lord, and Sauiour him&s;elfe, then Prie&s;ts that came from h<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">m, exerci&s;ing the &s;piritual office of Prie&s;thood in all nations, after the Ec|cle&s;iasticall ordinances, do pre&s;ent the m<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;teries of his body, &amp; health|full bloud in bread and wyne.</HI> As the Bible it &s;elfe witne&s;&s;eth in
<PB N="15" REF="123"> playne termes:<NOTE N="(c)" PLACE="marg">Gen. c. <HI>14.</HI> v. <HI>18.</HI> Erat enim Sacerdos Alti&s;simi <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></NOTE> <HI>Melchi&s;edech King of Salem, bringing forth bread and wyne, for he was the Prie&s;t of God mo&s;t high, ble&s;&s;ed him and &s;ayd &amp;c.</HI> Signifying, that becau&s;e he was a Prie&s;t he of|fered vp bread, and wine: <HI>for he was the Priest of God.</HI> The Mini&s;ters to &s;hew that he offred vp no Sacrifice, do tran&s;late agayn&s;t the Hebrew, Chaldean, and Greeke copies thus: <HI>Melchi&s;edech King of Salem brought forth breade, and wyne: &amp; he was a Priest,</HI> not Signifying that he offered vp any Sacrifice, though the Hebrew word,<NOTE N="(d)" PLACE="marg"><HI>Iud. c.</HI> 6. <HI>v.</HI> 18.19.</NOTE> <HI>Hot&s;i, brought forth,</HI> is a word pertayning to &s;acrifice, and importeth that the bread, and wine was fir&s;t <HI>offered in Sacrifice,</HI> and then pre&s;ented to A|braham: and the wordes, <HI>for he was a Prie&s;t,</HI> can haue no other &s;en&s;e, but that he did the office of a Prie&s;t in offering vp the bread, and wine: and the Greeke word, <GAP DESC="foreign">, &s;igni|fieth the cau&s;e wherefore he offered; and the Hebrew par|ticle, <HI>ve,</HI> &s;undry tymes &s;ignifieth <HI>cau&s;am,</HI> as,<NOTE N="(e)" PLACE="marg">Gen. c. <HI>20.</HI> v. <HI>4.</HI></NOTE> <HI>Thou art but dead for the womans &s;ake, which thou ha&s;t taken: for she is a mans wife:</HI> according to the Mini&s;ters own tran&s;lation, who here haue tran&s;lated faythfully this &s;ame Hebrew word <HI>ve,</HI> into <HI>for;</HI> though aboue they tran&s;lated it into <HI>and,</HI> only to fauour their here&s;y. I demaund of the Mini&s;ters; if Chri&s;t fulfilled not Melchi&s;edechs figuratiue Sacrifice offered in bread, &amp; wine, in offering vp his owne body, and bloud in his la&s;t &s;upper; what other figuratiue Sacrifice of Melchi&s;edech can they find performed by Chri&s;t? And when performed he &s;uch a Sacrifice? It is not in their power to name any other. 2. Why do the Mini&s;ters tran&s;late here, <HI>Therefore he ble&s;&s;ed him, &s;aying, Ble&s;&s;ed art thou Abraham?</HI> Why tran&s;late they not the word, <HI>ble&s;&s;ing,</HI> into thanke&s;-giuing, as they do in<NOTE N="(f)" PLACE="marg">Matth. c. <HI>26.</HI> v. <HI>26.</HI></NOTE> S. Matthew; for they &s;ay to <HI>ble&s;&s;e,</HI> and to <HI>giue thankes</HI> is all one: &s;o that Melchi&s;edech in ble&s;&s;ing Abraham, gaue thankes to Abraham: can there be greater ab&s;urdities imagined?</P>
<P N="2">2. For the better vnder&s;tanding of the &s;econd corru|ption it is to be remarked: that our Sauiour Chri&s;t Ie&s;us, as man, was ble&s;&s;ed in the fir&s;t in&s;tant of conception; in &s;uch &s;ort that his ble&s;&s;ed &s;oule was glorified, &amp; &s;aw God <HI>intuiti|u&egrave;,</HI> face to face euen as now he &s;eeth him in heauen: which is the rea&s;on wherefore Chri&s;t was on earth both <HI>viator,</HI> and
<PB N="16" REF="124"> <HI>comprehen&s;or:</HI> &amp; wherefore al&s;o Chri&s;t being on earth could not walk by Faith: becau&s;e his ble&s;&s;ed &s;oule &s;eeing on earth all things in God, as now he &s;eeth, could not know things by Fayth, which is a great imperfection in re&s;pect of the ble&s;&s;ed &s;oules in heauen, who haue charity, but not hope or Fayth, as<NOTE N="(g)" PLACE="marg">1. <HI>Cor. c.</HI> 13. <HI>v.</HI> 13</NOTE> S. Paul teacheth playnly: &s;eeing then our Sauiour had not <HI>Diuine Fayth</HI> in this world, he could not re|ceyue the Sacrament <HI>by Fayth</HI> only, as the Mini&s;ters teach, but really, as we &s;ay. Now, to &s;ignify that our Sauiour re|ceyued not the B. Sacrament neyther by Fayth, nor really, the Hugenots in France haue corrupted that of S. Luke. <HI>Adonc il leur dit,</HI><NOTE N="(h)" PLACE="marg"><HI>Cap.</HI> 22 <HI>v.</HI> 15.</NOTE> <HI>lay grandement de&s;ir&eacute; de manger cet Agneau de Pa&s;que auec vous deuant q<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e ie &s;ouffre:</HI> Where they haue ioyned to the text the word, <HI>Agne. u,</HI> a <HI>Lambe,</HI> which is not in the Greeke; to &s;ignify that our Sauiour &s;peaketh not of the la&s;t &s;upper, wherein he gaue his precious body, and bloud to his di&s;ciples, and to him&s;elfe, as witne&s;&s;eth the holy Father S. Chry&s;o&s;tome:<NOTE PLACE="marg">Chry&s;ost. Hom. <HI>83.</HI> in cap. <HI>26.</HI> Matth.</NOTE> <HI>Christ drunke his owne bloud, to the end that the Apostles should not be amazed, astonished, and troubled: He did that then him&s;elfe the fir&s;t, to induce his Apostles to the communication of tho&s;e holy my&s;teries, for that cau&s;e he dru~ke his owne bloud:</HI> <GAP DESC="foreign">. The &s;ame &s;ayth Tertullia~ explicating tho&s;e words: <HI>de&s;iderio de&s;ideraui hoc Pa&s;cha ma~ducare vobi&s;cum:</HI> where he &s;aith:<NOTE N="(k)" PLACE="marg">Lib. <HI>4.</HI> contra Marcion.</NOTE> <HI>Profe&s;&s;us &s;e concupi&s;centia concupiui&s;se edere Pa&s;cha vt &s;uum; Indignum enim erat quod alienum concupi&s;ceret Deus; accep|tum pane~ corpus &s;uum fecit.</HI> And S. Hierome:<NOTE N="(l)" PLACE="marg">Epi&s;t. ad Hedibiam qua&s;t. <HI>2.</HI></NOTE> <HI>nec Moy&s;es dedit nobis pane~ verum, &s;ed Dominus Ie&s;us ip&s;e conuiua &amp; conuiuiu~, ip&s;e co|medens &amp; qui comeditur.</HI><NOTE N="(m)" PLACE="marg">in p&s;al. <HI>33.</HI></NOTE> Finally S. Augu&s;tin is of the &s;ame opinion, &amp; it carryeth rea&s;on, becau&s;e our Sauiour &s;ayd; <HI>I haue earnestly de&s;ired to eate this Pa&s;ch with you before I &s;uffer;</HI> which cannot be vnder&s;tood of the Pa&s;chall Lambe, which &s;euerall tymes he had eaten before with his Apo&s;tles. 2. The 14. ver&s;e of this &s;ame chapter, <HI>And when the houre was come, he &s;ate downe, and the twelue Apo&s;tles with him,</HI> &s;heweth manife&s;t|ly that tho&s;e fore&s;ayd wordes cannot be referred to the ea|ting of the Pa&s;chall Lamb, which behooued to be eaten &s;tanding, and not &s;itting, as witne&s;&s;eth the 12. of <HI>Exodus v.</HI> 11. as Caluin him&s;elfe auoweth in the 26. of S. <HI>Matthew v.</HI>
<PB N="17" REF="124"> 20. True is, that &s;ome heady Mini&s;ter would thinke this to be ab&s;urd, of whome I would learne, how can he conceiue the &s;elfe &s;ame diuine nature, <HI>numero,</HI> to be in three per&s;ons di&s;tinct really? The one is as hard to be conceyued as the other, yet both mu&s;t be belieued. Is not the &s;elfe &s;ame voice of the Mini&s;ter, when he preacheth in his owne eare, and in the eare of all tho&s;e that are in the Church? Wherefore may not the body of Chri&s;t be in &s;undry places together miraculou&s;ly, &s;eeing the voice of man is in &s;u~dry places na|turally, and &s;eing vnto God there is nothing impo&s;&s;ible?</P>
<P N="3">3. Now becau&s;e the Mini&s;ters of France auowe that Chri&s;t is receyued in the Sacrament onely by Fayth, and &s;ince Chri&s;t had not diuine Fayth, they corrupt the Bible, by adding vnto it the word <HI>Lambe,</HI> to &s;ignify thereby, that tho&s;e wordes, <HI>I earne&s;tly de&s;ired to eate this Pa&s;che,</HI> &s;hould be referred to the typicall &s;upper, and not to the my&s;ticall &amp; la&s;t &s;upper, wherein he gaue his precious body the night before he &s;uffered; the Engli&s;h Bible doth in&s;inuate the &s;ame corruption of the French Bibles, in turning, <HI>I haue ear|nestly de&s;ired to eate this pa&s;&s;eouer,</HI> meaning therby the eating of the Pa&s;chall Lambe.</P>
<P N="4">4. The third corruption is in the 7. p&s;al.<NOTE N="(n)" PLACE="marg">P&s;alm. <HI>71</HI> v. <HI>16.</HI> alias P&s;al. <HI>72.</HI> v. <HI>16.</HI></NOTE> <HI>There shal be an handfull of corne in the earth, euen in the top of mountaynes, &amp; the fruite thereof shall be extolled farre aboue Libanus.</HI> Where the Prophet foretelleth that the Sacrifice of the Ma&s;&s;e offred in the formes of bread made of corne, &s;hal be aboue the tops of Mountaynes aboue Libanus, that is, as R. Ionathas expou~|deth: <HI>&amp; erit Sacrificium panis in capite mon<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ium Eccle&s;iae.</HI> Which prophecy, to deface and di&s;grace it, the Mini&s;ters turne thus: <HI>The fruite thereof shall shake lyke the trees of Libanus.</HI> Doth not the Greeke worde playnely &s;ignify <HI>to be extolled?</HI><NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> doth not the Chaldean parap. <HI>Iehi Sahir Lathama, erit &s;ub&s;tantificus pa|nis,</HI> plainely witnes that the Prophet vnder&s;tandeth the ho|ly b<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ead of the B. Sacrament, which is called <HI>&s;ub&s;tantific<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ll bread</HI> by rea&s;on that one-&s;ub&s;tance is turned into another? Doth not Rabby<NOTE N="(o)" PLACE="marg">In hunc p&s;almum.</NOTE> Salomon expou~d this of the B. Sacra|ment, <HI>Ieh pi&s;sath bar,</HI> id e&s;t, <HI>erit placenta frumenti,</HI> &s;ignifying that the bread v&s;ed in the holy Sacrifice, &s;hould not be ba|ked
<PB N="18" REF="125"> in the ouen as prophane bread is, but otherwi&s;e: &s;o it is &s;ayd that Chri&s;t <HI>brake</HI> the bread, and not <HI>cut it,</HI> becau&s;e that bread was made after the forme of <HI>wafers,</HI> and not of <HI>loaues.</HI> Doe not the Rabbins expound tho&s;e wordes of Deutro|nomy<NOTE N="(p)" PLACE="marg"><HI>Cap.</HI> 16 <HI>v.</HI> 10.</NOTE> <HI>Mi&s;&s;ath Nidbath</HI> (where the very word <HI>Mi&s;&s;a,</HI> Ma&s;&s;e, by rea&s;on that it is a voluntary Sacrifice is as it were named) witnes, that in the dayes of the Me&s;&s;ias, and in the law of grace there &s;hall be <HI>perpetuum Sacrificium carnis pane inuolutum,</HI> that is, a perpetuall Sacrifice of fle&s;h couered with bread, by rea&s;on that the ble&s;&s;ed body of Chri&s;t is vnder the &s;hapes of bread in the Ble&s;&s;ed Sacrament?</P>
<P N="5">5. The fourth corruption is in S. Marke:<NOTE N="(q)" PLACE="marg">Mark. cap. <HI>14.</HI> v. <HI>22.</HI></NOTE> and Ie|&s;us tooke bread, and ble&s;&s;ing brake, &amp; <HI>gaue it to them.</HI> Where the Mini&s;ters haue &s;craped out the word, <HI>ble&s;sing</HI> or <HI>ble&s;&s;ed: And Ie&s;us tooke the bread, and when he had giuen thankes.</HI> If to <HI>ble&s;&s;e,</HI> and <HI>giue thankes</HI> be all one, when the word ble&s;&s;ing is referred to creatures,<NOTE PLACE="marg"><HI>Heb.</HI> 7. <HI>v.</HI> 7</NOTE> why doe they tran&s;late thus: <HI>And with|out all contradiction the le&s;&s;er is ble&s;&s;ed of the greater?</HI> Were it not more conforme to their &s;ophi&s;ticall fa&s;hion of tran&s;lating to &s;ay: <HI>And without all contradiction the le&s;&s;e is thanked of the greater&punc;</HI></P>
</DIV3>
</DIV2>
<DIV2 N="3" TYPE="chapter">
<ARGUMENT>
<HEAD>The 3.4. and 5. Article.</HEAD>
<P N="1"><HI>1.</HI> That holy Images.</P>
<P N="2"><HI>2.</HI> The &s;igne of the holy Cro&s;&s;e.</P>
<P N="3"><HI>3.</HI> Holy Reliques were with reuerence in v&s;e among the Catholikes in the &s;econd Age.</P>
</ARGUMENT>
<HEAD>CHAP. III.</HEAD>
<P>_I Did teach before in the fir&s;t Age &s;pea|king of the Inuocation of Saints, that the holy Scripture maketh mention of three forts of wor&s;hippe, the fir&s;t due to God only, which is called <HI>adoration,</HI> or <HI>diuine worship;</HI> the &s;econd is an infe|riour <HI>Religious worship</HI> which is due to the holy Saints in heauen, or holy per&s;ons on earth, as al&s;o to
<PB N="19" REF="125"> their holy Reliques, as hauing bene, or being actually in this world the temples of the holy Gho&s;t. This Religious wor&s;hip was giuen by King Saul to the &s;oule of Samuel:<NOTE N="(a)" PLACE="marg">1. <HI>Sam. cap.</HI> 28. <HI>v.</HI> 14.</NOTE> <HI>And Saul vnder&s;tood that it was Samuel, and he bowed him&s;elfe vpon his face on the earth, and adored.</HI> Which place (though cor|rupted by the Mini&s;ters in leauing out the word <HI>adored</HI>) pro|ueth manife&s;tly fir&s;t, that the wor&s;hip giuen to the &s;oule of Samuel was not <HI>diuine,</HI> nor yet <HI>ciuill,</HI> Samuel being dead; then it mu&s;t needs haue <HI>beene religious.</HI> That it was the true &s;oule of Samuell which appeared, S. Augu&s;tin witne&s;&s;eth:<NOTE N="(b)" PLACE="marg">Aug. de cura pro mortuis c. <HI>15.</HI></NOTE> <HI>Samuell the Prophet being dead, fortold future things to Kinge Saul yet liuing.</HI> Yea the Scripture it &s;elfe witne&s;&s;eth the &s;ame &s;peaking to the pray&s;e of Samuel:<NOTE N="(c)" PLACE="marg">Eccle&s;. cap. <HI>46.</HI></NOTE> <HI>He &s;lept, and certified the King, and shewed to him the end of his life.</HI> The &s;ame is euident by the <HI>religious</HI> honour giuen to the Propet Elias yet aliue by Abdias the chiefe gouernour of the hou&s;e of Kinge A|chab:<NOTE N="(d)" PLACE="marg">1. <HI>Reg. cap.</HI> 18. <HI>v.</HI> 7.</NOTE> <HI>And when Abdias was in the way, Elias met him; who when he knew him, fell on his face, and &s;ayd, my Lord art not thou E|lias?</HI> This wor&s;hip of Abdias could not be ciuill, for it were ridiculous to &s;ay that &s;o great a Prince &s;hould ciuilly wor|&s;hip Elias, farre inferiour in ciuill dignity to Abdias. Like|wi&s;e Nabuchodono&s;or adored Daniel, that is, wor&s;hipped Daniel religiou&s;ly; for to &s;ay that &s;o great a King &s;hould pro&s;trate him&s;elf at the feete of his captiue Daniel<NOTE PLACE="marg"><HI>Daniel.</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</NOTE> in re&s;pect of his ciuill and &s;ecular dignity, were very ridiculous. It was then an holy and <HI>religious</HI> wor&s;hip, which for the ho|lynes, and &s;anctity of the lyues of Elias and Daniel, for the excellency of their &s;upernaturall giftes was iu&s;tly exhibited vnto them.<NOTE PLACE="marg"><HI>Io&s;ue</HI> 5.</NOTE> As Io&s;ue wor&s;hipped the Angell not with <HI>a di|uine worship,</HI> for he knew him to be an Angell only, not of <HI>a ciuill,</HI> for &s;uch is giuen only to ciuill and mortall per&s;ons; it followeth then, with <HI>a religious</HI> wor&s;hip, which the An|gell likewi&s;e commaunded Io&s;ue to giue to the earth it &s;elfe where he was, in putting of his &s;hoes. This wor&s;hip of the earth of Ierico a prophane field could not be <HI>ciuill</HI> but rather <HI>religious</HI> in regard of the Angell, for which it challenged righteou&s;ly a holy, reuerent, and religious honour.</P>
<P N="2">2. The Arke of the Te&s;tament was in &s;uch honour a|mong
<PB N="20" REF="126"> the Iewes that Dauid commaunded them <HI>to adore</HI> it, (for the word <HI>Adore,</HI> is &s;undry tymes taken in the Scripture for a religious wor&s;hip) and the Beth&s;amites curiou&s;ly be|holding the Arke were &s;layn by God to the nu~ber of 5000. men. Would God (who is goodnes it &s;elfe) haue &s;o &s;euere|ly puni&s;hed with death &s;uch a great number of men for a meere act of di&s;courte&s;y, or inciuility? It is folly to thinke, and bla&s;phemy to &s;ay it. Wherof I inferre, that the holy Re|liques, and Monuments of Saints, may be lawfully wor|&s;hipped with <HI>religious honour,</HI> or reuerence, without any de|rogation of <HI>Diuine honour</HI> due to God only. As witne&s;&s;eth plentifully the auncient and holy Father S. Ba&s;il:<NOTE N="(a)" PLACE="marg">Ba&s;il. Hom&punc; de martyr.</NOTE> <HI>The Church by honouring them that are departed, encourageth &s;uch as are pre&s;ent</HI> And S. Gregory playnly witne&s;&s;eth, that the ho|nour giuen to the holy Martyr S. Theodore is aboue ciuill honour:<NOTE N="(b)" PLACE="marg">De Theodoro. Martyre.</NOTE> <HI>To what King is &s;uch honour exhibited? What Empe|rour hath euer bene &s;o famous, and renowned as this poore champion?</HI> S. Paul witne&s;&s;eth, that <HI>Glory and Honour are due to euery one that doth well.</HI> The Saints in heauen then hauing accompli&s;h|ed &s;o many vertuous acts &s;hould be honoured. If to holy|nes of life honour be due, &s;uperiour vnto ciuill as to perfe|ction of &s;upernaturall dignity, the Saints in heauen are &s;o perfectly holy that they are admitted in the company of the <HI>Holy of holyes.</HI> If to wi&s;dom honour be due, they are &s;o wi&s;e now in heauen, as they are wi&s;e in an higher degree of wi&s;|dome, for they &s;ee in God what&s;oeuer they can wi&s;h or de|&s;ire. If to nobility honour be due, they are enobled to be the children of God, and the inheritours of the kingdome of heauen. If to &s;oueraygne dignity honour be due, they &s;it with God in that heauenly throne, and haue power ouer nations, and &s;o they are to participate of his honour in an higher degree, as they participate in higher degree of his power and glory. And if the Saints in heauen &s;hould be thus honoured, &s;hall not their holy tombes and Reliques be honoured?</P>
<P N="3">3. I de&s;ire to know of the Mini&s;try of Scotland, what honour they giue to the Sacrament of the Lords &s;upper re|ceyued by kneelinge? The Scotti&s;h Clergy of the la&s;t
<PB N="21" REF="126"> Parlament an&s;wereth:<NOTE N="(c)" PLACE="marg">In the la&s;t Parla|ment at E|denb the <HI>4</HI> of Aug. <HI>1621.</HI> n. <HI>1.</HI></NOTE> <HI>Con&s;idering withall that there is no part of diuine wor&s;hip more heauenly, and &s;pirituall then is the holy receyuing of the ble&s;&s;ed body, and bloud of our Lord, and Sauiour Ie|&s;us-Chri&s;t &amp;c.</HI> Then diuine honour which is onely due to God, is giuen to that action of the receyuing of the &s;upper; which in them is manife&s;t Idolatry, as I proue thus: When diuine honour is giuen to a Creature it is manife&s;t Idolatry, but the action of the receiuing of the Lords &s;upper is a meere Creature. <HI>Ergo,</HI> it is meere Idolatry to giue a diuine honour thereunto. Is not this intollerable ignorance in the clergy, which was pre&s;ent at the Parlament to &s;ay, &s;weare, and &s;ub|&s;cribe, that <HI>there is no part of diuine worship more heauenly then is the holy receyuing?</HI> Is it not a greater act of heaue~ly wor&s;hip to adore immediatly God him&s;elf, then the figure therof? how can the holy receyuing be diuine honour? How can a crea|ture (as your action of receyuing is) be diuine honour? Di|uine honour may be giuen by a creature to God, but that this your outward action of kneeling (which very often is indifferent to diuine, religious, &amp; ciuill honour) in it &s;elfe be diuine honour, is palpable I dolatry, &amp; intollerable igno|rance. 2. Eyther the action of kneeling is referred to the bread in the Lords &s;upper, or els to Chri&s;t his body in hea|uen? If to the fir&s;t, eyther that wor&s;hip giuen by knee|ling is diuine, Ciuil, or Religious. Diuine it cannot be without manife&s;t Idolatry, as I &s;ayd before. Not Ciuill; for what is that, but to pro&s;trate your &s;elues ignorantly to dead, and &s;en&s;les creatures of bread, and wine, which in that re&s;pect haue no preheminence aboue man, who is a rea&s;onable creature of God? If you &s;ay that there is &s;ome &s;u|pernatural quality in the bread, &amp; wine, wheru~to you pro|&s;trate your &s;elues, I a&s;ke: either you giue diuine, ciuil, or reli|gious wor&s;hip to the bread con&s;idered with this quality or not? If <HI>Diuine,</HI> conforme to the wordes of the Parlame~t, it is manife&s;t Idolatry, for this quality though &s;upernaturall, is a creature, and not God? If Ciuill, then you giue Ciuill, worldly, and tran&s;itory honour, to a &s;upernaturall thing, which is ab&s;urd, and a manife&s;t &s;acriledge. If yee exhibite religious honour, acknowledge then the &s;ame, and remaine
<PB N="22" REF="127"> not &s;till in your palpable ignorance. If this action of knee|ling be referred to Chri&s;t in heauen, the~ yee mu&s;t acknow|ledge a horrible bla&s;phemy to be committed in the fore&s;aid words, that <HI>Diuine worship is in the receyuing &amp;c.</HI> And &s;ince the bread of the Lords &s;upper is a figure, and Image of Chri&s;ts body (&s;ay yow) what is this but to kneele to Images, and before Images, in kneeling before the bread, and wine of the Lords &s;upper? what is &s;acriledge if this be Religion? What is impiety if this be not, in making the poore people to commit manife&s;t idolatry, at this your Idol &s;eruice of the Lords &s;upper?</P>
<P N="4">4. Finally the care, which S. Michael the Archan|gel had to pre&s;erue the dead body of <HI>Moy&s;es</HI> from iniury, and di&s;honour, which the Deuill was to do therunto, proueth manife&s;tly the religious honour due to the body of <HI>Moy&s;es,</HI> as to a holy Relique, and temple of the holy Gho&s;t; the words are:<NOTE N="(d)" PLACE="marg">Iud. c. <HI>1.</HI> v. <HI>9.</HI></NOTE> <HI>Yet Michael the Archangel, when he &s;troue agayn&s;t the deuill, and di&s;puted about the body of Moy&s;es, durst not blame him with cur&s;ed &s;peaking, but &s;ayd: The Lord rebuke thee.</HI> Likewi&s;e the &s;hadow of S. Peter, much more S. Peters owne per|&s;on, was an in&s;trument, and holy Relique, whereby God wrought many miracles, as witne&s;&s;eth the Bible:<NOTE N="(e)" PLACE="marg">Act. c. <HI>5.</HI> v. <HI>15.</HI></NOTE> <HI>So that they did bring forth the &s;icke into the &s;treetes, and layd them in beds, and couches, that as Peter came his shadow at the lea&s;t might ouer-shadow any of them, and they might be deliuered from their infir|mities.</HI> Out of the which place S. Augu&s;tine proueth both the honour due to Reliques, and S. Peters interce&s;&s;ion after his death for vs:<NOTE N="(f)" PLACE="marg">Ser. <HI>29.</HI> de Sanctis.</NOTE> <HI>If</HI> (&s;ayth S. Augu&s;tin) <HI>the shadow of his body could help, how much more now the fidnes of his power? And if the~ a certayne little wind of him pa&s;sing by did perfect them that humbly asked, how much more the grace of him now permanent and remay|ning?</HI> The Scripture al&s;o witne&s;&s;eth the religious honour, which was giuen to S. Pauls napkins by the Catholikes in his tyme.<NOTE PLACE="marg">Lib. quod Chri&s;tus &s;it Deus tom. <HI>1.</HI> co~t. Gent.</NOTE> <HI>And God wrought by the hand of Paul miracles not com|mon; &s;o that there were al&s;o brought from his body napkins, or hand|kerchers &amp; laid vpon the &s;icke&punc; and the di&s;ea&s;es departed from them, &amp; the wicked &s;pirits went out.</HI> Which place proueth playnly, as witne&s;&s;eth (^g) <HI>S. Chry&s;o&s;tome,</HI> the honour due to Reliques, by
<PB N="23" REF="127"> rea&s;on of the infinite miracles, which God worketh dayly, when it plea&s;eth him, by them, as &s;undry other mo&s;t aun|cient, and holy Fathers witnes. S. Hierome of the mira|cles of S. Paul the Eremite, and of S. Hylarion: of the mi|racles of S. Martin, Seuerus Sulpitius: S. Chry&s;o&s;tome in a whole booke to this purpo&s;e again&s;t the Gentiles, &amp; infi|dels, who denyed impiou&s;ly the honour due to Reliques, as our Prote&s;tants do: S. Augu&s;tine in his bookes <HI>de Ciuita|te Dei,</HI> and &s;undry others, who all did con&s;tantly belieue, and &s;ay with S. Hierome:<NOTE N="(h)" PLACE="marg">Hiero. ep. <HI>17.</HI> c. <HI>50</HI></NOTE> <HI>We reuerence, and worship euery where Martyrs &s;epulchers, and putting the holy ashes to our eyes, and if we may we touch it with our mouth al&s;o.</HI> But our Prote&s;ta~ts ra|ther will follow Iulianus the Apo&s;tata, and &s;undry infidels &s;worne enemies to the holy Reliques of Saints, then the holy Doctours, and Fathers of the Church of God, who are grounded vpon the expre&s;&s;e word of the Bible. Doth not the Mini&s;ters Bible (though corrupted) &s;pecify in ex|pre&s;&s;e words a miracle wrought by the dead body of Eli|&s;aeus the Prophet:<NOTE N="(i)" PLACE="marg"><HI>2.</HI> Reg<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> c. <HI>13.</HI> v. <HI>20. 21.</HI></NOTE> <HI>So Eli&s;aeus died, and they buried him, and certayne bands of the Moabites came into the land that yeare; and as they were burying a man, behold, they &s;aw the &s;ouldiers; therefore they ca&s;t the man into the &s;epulcher of Eli&s;aeus, &amp; when the man was downe, and touched the bones of Eli&s;aeus, he reuiued, and &s;tood vpon his feete.</HI></P>
<P N="5">5. In the which doctrine it is to be remarked, that we Catholikes belieue not with <HI>Diuine Fayth</HI> euery miracle wrought by God at the holy Reliques, and monuments of Saints, as the Mini&s;ters impiou&s;ly &s;educe, and teach the &s;imple people; but only we affirme with the Scripture, &amp; holy Fathers, that honour is due to Reliques; and that to misbelieue tho&s;e miracles, which the holy Church hath confirmed, and auowed, which &s;o many, and diuers na|tions haue piou&s;ly, and wi&s;ely acknowledged the&s;e &s;ixtene hundred yeares, is manife&s;t madnes, and impiety. To con|clude then, I aske of the Mini&s;tery to giue me as playne pla|ces out of their owne Bible, as manife&s;t words, and for|mall texts, <HI>again&s;t the honour due to Reliques, &amp; miracles wrought by them,</HI> as I haue produced to the contrary; which they
<PB N="24" REF="128"> not being able to doe, mu&s;t needs in place of the expre&s;&s;e word of the Bible, giue vs their con&s;equences, that is their mini&s;teriall inuentions, traditions, yea abominable &s;uper|&s;titions, whereunto the holy doctrine of the Fathers of this &s;econd age or Century, and their con&s;equences, and expo&s;i|tions &s;hould be preferred by any wife, yea indifferent man.</P>
<DIV3 N="1" TYPE="section">
<HEAD>Te&s;timonies of the Fathers, that holy Images, the &s;igne of the Holy Cro&s;&s;e, and holy Reliques, were in v&s;e with reuerence amongst the Catholikes of this &s;econd Age. <HI>The fir&s;t Section.</HI></HEAD>
<P>S. Pius an holy and famous Martyr, ordayned that who|&s;oeuer &s;hould fore&s;weare him&s;elfe vpon an hallowed Cro&s;&s;e (for the cu&s;tome was then, as now, to &s;weare by the holy Cro&s;&s;e) &s;hould do penance three yeares, and who vpon any other vnhallowed Cro&s;&s;e, &s;hould do penance one yeare:<NOTE PLACE="marg">Extat tom.</NOTE> <NOTE N="(a)" PLACE="marg">Concil.</NOTE> <HI>Qui peierat &s;e in manu Epi&s;copi, aut in cruce con|&s;ecrata, tres annos poeniteat: &s;i ver&ograve; in cruce non con&s;ecrata, annum vnum poeniteat.</HI> And writing to Iu&s;tus Bi&s;hop of Vienne in France, commaundeth him to be carefull that the holy Re|likes of Martyrs (by rea&s;on they were the temples &amp; mem|bers of God) be honoured:<NOTE N="(b)" PLACE="marg">Pius Pont. op. <HI>2.</HI> ad &s;u&s;tu~ Extat in Biblioth. Pat. tom. <HI>1.</HI> &amp; apud Bar. ad an. <HI>166</HI> n. <HI>3.</HI></NOTE> <HI>Cura autem Sanctorum Marty|rum corpora, &s;icut membra Dei, quemadmodum curanerunt Aposto|li Stephanum.</HI> Conforme to the which receyued doctrine S. Hierome auoweth, that in his tyme the reuerence, &amp; wor|&s;hip of holy Reliques, was the vniuer&s;all doctrine, <HI>non vnius vrbis, &s;ed totius orbis.</HI></P>
<P N="2">2. S. Iu&s;tine Martyr, who being famous among the Gentiles for the quicknes of his wit, his learning, his noble extraction,<NOTE N="(c)" PLACE="marg">Contra Vigilant.</NOTE> and pedegry, became afterward Catho|like, and wrote diuers Apologies for the Catholikes: he then writing agayn&s;t the Gentiles proueth, that the holy tombes and Reliques of the Martyrs worke Miracles:<NOTE N="(d)" PLACE="marg">Ad qua&s;t. <HI>18.</HI> Gentil.</NOTE> <HI>Quoanodo non ab&s;urdi&s;simam est hac quidem munda habere ob vtili|tatem, quaexeis capitur?</HI> he meaneth that the Gentiles thought
<PB N="25" REF="128"> &s;ome bea&s;ts, as fowles, and &s;uch, to be cleanly by rea&s;on of the vtility they had of them: <HI>Gracos autem dete&s;tari Sanctoru~ Martyrum corpora, at&abque; &s;epulchra, quae vim habent &amp; tuendi homi|nes a demonum in&s;idijs, &amp; curandimorbos quimedicorum arte curari nequeunt?</HI> And a little after this holy Father giueth the rea|&s;on, wherfore the chiefe Aultars of the Catholike Churches are builded towards the Ea&s;t, and wherefore the Catholiks con&s;eque~tly pray their faces being towards the Ea&s;t. Which doctrine is conforme to that of S. Chry&s;o&s;tome, who wri|ting concerning the holy Relikes of Iuuentius, and Maxi|mus &s;ayth:<NOTE N="(e)" PLACE="marg">Ch<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">y&s;o. &s;erm. de SS. Iuuent. &amp; Max.</NOTE> <HI>Let vs of en vi&s;ite them, let vs adorne their tombes, let vs touch their Reliques with a &s;trong Fayth, that we may receyue &s;ome ble&s;sing from thence.</HI> And S. Ba&s;il.<NOTE N="(f)" PLACE="marg">Ba&s;il. i<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> p&s;al. <HI>115.</HI></NOTE> <HI>He who handleth the bones of a Martyr, draweth a certayne touch of &s;anctification from the grace re&s;ident in the body.</HI> S. Ambro&s;e an&s;wering to this ob|iection which the Prote&s;ta~ts make with the infidels again&s;t vs:<NOTE N="(g)" PLACE="marg">Ambr. &s;erm. <HI>93.</HI> de SS. Naz. &amp; Ce&s;o.</NOTE> <HI>What do&s;t thou honour in re&s;olued, and decayed flesh? I ho|nour</HI> (&s;ayth he) <HI>in the flesh of the Martyr the wounds or Markes re|ceyued for Christ: I honour the memory of the lyuing by perpetuity of vertue; I honour ashes &s;acred by the confe&s;sion of our Lord; I honour in the ashes &s;eeds of eternity; I honour the body, which instructeth me to loue our Lord, which hath taught me for his &s;ake not to be daunted with the horrour of death. And why should not the faythfull worship that body which the very deuills do reuerence?</HI> Could this holy Fa|ther chalenge more playnly the impiety of the Prote&s;tants, the Antichri&s;tian doctrine of the Mini&s;try?</P>
<P N="3">3. Tertullian playnly, and plentifully maketh men|tion of the cu&s;tome among the Catholikes to make the fi|gne of the Cro&s;&s;e going out of their hou&s;es, going to their worldly bu&s;ines, at their in coming, at the table, at diuers exerci&s;es, at going to bed, and &s;undry other occa&s;ions:<NOTE N="(h)" PLACE="marg">Lib de coron mil. c. <HI>3.</HI></NOTE> <HI>Ad omnem progre&s;&s;um at&abque; promotum, ad omnen aditum &amp; exi. um, ad vestitum &amp; calceatum, ad lauacra, ad men&s;as, ad lumina, ad cubilia, ad &s;edilia, quaecum&abque; nos conuer&s;atio exercet, frontem cru|cis &s;ignaculo erimus Harum &amp; aliarum eiu&s;modi di&s;ciplinarum &s;i le|gem expo&s;tules Scipturarum, null<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">m inuenies: Traditio tibi praeten|ditur auctrix, con&s;uetudo confirmatrix, &amp; fides ob&s;eruatrix.</HI> And agayne he auoweth, that the Catholikes in his tyme and
<PB N="26" REF="129"> before were called<NOTE N="(i)" PLACE="marg">Apol. <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. <HI>6.</HI></NOTE> <HI>Crucis religio&s;os,</HI> that is, Deuotes, or re|ligious wor&s;hipers of the holy Cro&s;&s;e. Writing likewi&s;e to his wife he te&s;tified, that the Catholiks v&s;ed the holy cu&s;tom,<NOTE N="(k)" PLACE="marg">Lib. ad vxorem n. <HI>26.</HI></NOTE> <HI>Reptandi in carcerem ad o&s;culanda vincula,</HI> that is: to crepe to the pri&s;on, where the holy Martirs were, to ki&s;&s;e their bo~ds: like to that of S. Hierome, &s;peaking of the wood of the Cro&s;&s;e of our Sauiour:<NOTE N="(l)" PLACE="marg">Lib. <HI>2.</HI> ep. fam. ep. <HI>8.</HI></NOTE> <HI>Will that day once come when it shal be lawfull for vs to enter in<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">o our Sauiours denne? and to licke the wood of the Cro&s;&s;e.</HI></P>
<P N="4">4. Of the v&s;e of Images Tertullian likewi&s;e maketh mention in his booke<NOTE N="(m)" PLACE="marg">Lib. de Pudicit. c. <HI>7.</HI></NOTE> <HI>De pudicitia,</HI> teaching that the cu|&s;tome was, in his tyme, to engraue or paint vpon the holy chalices, and el&s;e where, the picture of our Sauiour carry|ing a &s;heepe on his &s;houlders, conforme to that of the Bi|ble:<NOTE N="(n)" PLACE="marg">Luke c. <HI>25.</HI> v. <HI>5.</HI></NOTE> <HI>And when he had found it, he layeth it on his shoulders with ioy.</HI> Finally he maketh mention of annuall Ma&s;&s;es, &amp; obla|tions offered vp for the faythfull departed, and on the daies wherin the Martyrs &s;hed their bloud for Chri&s;t, pray&s;ing therby God for their con&s;tancy:<NOTE N="(o)" PLACE="marg">Lib. de coron. mil. c. <HI>4.</HI> n. <HI>26.</HI></NOTE> <HI>Oblationes</HI> (&s;ayth he) <HI>pro defunctis, pro natalitijs annua die facimus.</HI> It is true, that Tertul|lian a mo&s;t famous, and learned writer of this age had &s;un|dry erroneous opinions, wherof he is accu&s;ed by the holy Fathers of the en&s;uing Ages, which errors of his ca~ no way be preiudicious to the Catholike doctrine, and opinions, which he teacheth to haue beene vniuer&s;ally belieued in his tyme and age, and wherof no auncient Father accu&s;eth him as of erroneous doctrine; accu&s;ing him neuertheles of &s;un|dry particular errours, which as then, &s;o now are agayn&s;t the doctrine of the Catholike Church, whereunto if he &s;ubmitted his iudgement (as other holy Fathers haue done) in all his bookes, and writings, &s;uch doctrine may be cal|led erroneous, though not hereticall.</P>
<P N="5">5. Let vs ioyne <HI>Origen</HI> to the fore&s;ayd Fathers, who witne&s;&s;eth, that the deuills feare nothing more, then the &s;igne of the Cro&s;&s;e, knowing well to haue bene vanqui&s;h|ed, and ouercome by the holy Cro&s;&s;e. His wordes are:<NOTE N="(a)" PLACE="marg">Hom. <HI>6</HI> in Exod.</NOTE> <HI>Quid timent Damones? Quid tremunt? &s;ine dubio crucem Christi, in qua triumphati &s;unt, in qua exuti &s;unt principatu corum &amp; potestate.
<PB N="27" REF="129"> Timor ergo &amp; tremor cadem &s;uper eos, c&ugrave;m &s;ignum in nobis viderint Crucis fideliter fixu~.</HI> 2.<NOTE N="(b)" PLACE="marg">Lib. <HI>6.</HI> in ep. ad Rom.</NOTE> He teacheth that the Cro&s;&s;e deuout|ly beheld, hath a great force agayn&s;t temptations.<NOTE N="(c)" PLACE="marg">Hom. <HI>2</HI> in p&s;al. <HI>38.</HI></NOTE> That the cu&s;tom was among the Catholiks before, &amp; in his time to make the &s;igne of the Cro&s;&s;e vpon their forhead. Final|ly that the holy Cro&s;&s;e was euer in great honour among the Catholikes,<NOTE N="(d)" PLACE="marg">Hom. <HI>8.</HI> in diuer&s;. Euang. loc.</NOTE> <HI>Gaudentes leuemus hoc &s;ignum in humeris no|&s;tris victoriarum vexilla portemus: Immortale lauacrum portemus in frontibus no&s;tris: c&ugrave;m daemones viderint contreur&s;cent&punc; Qui aurata capitolia non timent, crucem timent &amp;c. Exultemucita&abque; fratres cha|ri&s;simi, &amp; ad Crucis &s;imilitudinem &s;anctas in caelum leuemus manus: c&ugrave;m &s;ic nos daemones armatos viderint, opprimentur.</HI></P>
<P N="6">6. S. Cyprian is plentifull euery where in this matter e&s;pecially in his booke <HI>de vnitate Eccle&s;iae,</HI> and el&s;e where: his words be:<NOTE N="(e)" PLACE="marg">Lib. <HI>2.</HI> cont. lu|daeos c. <HI>22</HI></NOTE> <HI>Q<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&ograve;d in hoc dicit Dominus, Tran&s;i mediam Ieru&s;a|lem, &amp; notabis &s;ignum &s;uper fron<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">es vtrorum, qui ingemunt, &amp; moerent ob iniquitates, quae &s;unt in medio eorum &amp;c.</HI> And agayne, he doth in&s;inuate the cu&s;tom to mak the &s;igne of the Cro&s;&s;e vpon our forhead:<NOTE N="(f)" PLACE="marg">Serm. de lap&s;is.</NOTE> <HI>Frons cum &s;igno Dei purae Diaboli coronam ferre no~ potuit, coronae &s;e Domini re&s;eruauit.</HI> Finally co~paring the circu~ci&s;ion of the old law with the &s;igne of the Cro&s;&s;e v&s;ed in the new law, &s;aith, that circumci&s;ion was not a remedy in&s;tituted for all (as for women) but the &s;igne of the Cro&s;&s;e was in&s;tituted for all both for men, and women:<NOTE N="(g)" PLACE="marg">Lib. <HI>1.</HI> contra Iud. cap. <HI>8.</HI></NOTE> <HI>Illud &s;ignaculu~ feminis non profecit: &s;igno autem Domini omnes &s;ignantur.</HI> He auoweth likewi&s;e that Moy&s;es holding his hands and armes (making therby the forme of a Cro&s;&s;e) did ouerthrow Amalech:<NOTE N="(h)" PLACE="marg">Lib. <HI>2.</HI> cont. Iud. cap. <HI>11.</HI></NOTE> <HI>Hoc &s;igno Crucis &amp; Amalech victus e&s;t ab Ie&s;u per Moy&s;em:</HI> which victory the Bible witne&s;&s;eth:<NOTE N="(i)" PLACE="marg">Exod. c. <HI>17.</HI> v. <HI>11.</HI></NOTE> <HI>And when Moy&s;es held vp his hands, I&s;rael preuayled: but when he let his hands downe, Amalech preuayled.</HI> I omit &s;undry other te&s;timonies of the Fathers of this Age or Century, to be &s;hort.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<PB N="28" REF="130">
<HEAD>That the Ministers haue corrupted the Bible in &s;undry places, to make Images odious to the people &amp;c. <HI>The &s;econd Section.</HI></HEAD>
<P>THe Mini&s;ters by their corrupted Bible &s;hew plentiful|ly that they will euer take Antichri&s;ts part in denying the honour, and wor&s;hip due to the Saints in heauen, the true friends of Chri&s;t; for the which cau&s;e they deny their merites, their good workes, their Reliques, their Images agayn&s;t their owne Bible, which witne&s;&s;eth that the Saints in heauen (as hauing bene, and being actually the &s;peciall &s;eruants and friends of God) &s;hould be honoured, &amp; had in perpetuall memory:<NOTE N="(a)" PLACE="marg"><HI>P&s;alm</HI> 3. <HI>v.</HI> 7.</NOTE> <HI>The iu&s;t shalbe in eternall memory,</HI> &s;aith Dauid. Agayne,<NOTE N="(b)" PLACE="marg"><HI>P&s;al.</HI> 10 <HI>v.</HI> 7.</NOTE> <HI>The memory of the iust shalbe ble&s;&s;ed.</HI> To this end then they haue corrupted &s;undry places of the Bible, to make the Images of the Saints odious, as that of the Acts of the Apo&s;tles:<NOTE N="(c)" PLACE="marg"><HI>Act. c. 19</HI> v. <HI>15.</HI> Quis ne&s;ci|at Ephe&s;io|rum Ciui|tatem, cul|tricom e&s;&s;e magnae Di|anae Ioui&s;|que prolu. <GAP DESC="foreign">.</NOTE> <HI>Then the Towne-Clerke, when he had &s;tayed the people, &s;ayd: Yee men of Ephe&s;us, what man is it that knoweth not, how that the Citty of the Ephe&s;ians is a worshipper of the great God|de&s;&s;e Diana, and of the Image which came downe from Iupiter?</HI> Where the Mini&s;ters impiou&s;ly, and maliciou&s;ly haue put in the word <HI>Image</HI> which is neyther in the Greeke, nor in the Latin, to di&s;credit therby the v&s;e of holy Images. This forme of proceeding of the Mini&s;ters, in adding vnto the text, as it is mo&s;t abominable before God, &s;o in due tyme it will be puni&s;hed with eternall damnation, co~forme to that of their owne Bible:<NOTE N="(d)" PLACE="marg">Reuel. cap. vlt. v. <HI>28.</HI></NOTE> <HI>If any man shall adde vnto the&s;e things, God shall ad vnto him the plagues that are written in this booke.</HI> S. Augu&s;tin was farre different in Religion fro~ the Prote&s;tants, who witne&s;&s;eth that in his tyme the cu&s;tome was to &s;ee at Rome the <HI>Images of S. Peter, and S. Paul</HI> paynted and ioyned together with the Image of Chri&s;t:<NOTE N="(e)" PLACE="marg">Aug. lib. <HI>1.</HI> de con&s;en&s;. E|uang. c. <HI>10.</HI></NOTE> <HI>Credo quod pluribus lo|cis &s;imul eos cum illo pictos viderunt, quia merita Petri, &amp; Paulietiam propter eundem pa&s;sionis diem celebri&ugrave;s, &amp; &s;olemniter Roma commen|dat.</HI> Declaring therby, that the Saints in heauen are honou|red
<PB N="29" REF="130"> in their Images; yea tho&s;e holy Apo&s;tles Peter, and Paul, the Patrons of Rome are there more honoured then euer Romulus the builder of Rome, &s;ayth the &s;ame holy Doctour:<NOTE N="(f)" PLACE="marg">Tom. <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> ep. <HI>44.</HI></NOTE> <HI>Shew me I pray you any Temple of Romulus of &s;uch honour at Rome, as I shall there shew the memory of Peter: who is ho|noured in Peter but Christ, who dyed for all?</HI></P>
<P N="2">2. The &s;econd corruption is in that place of S. Paul:<NOTE N="(g)" PLACE="marg">2 <HI>Co|rinth. cap.</HI> 6. <HI>v.</HI> 16.</NOTE> <HI>And what agreement hath the Temple of God with Idols?</HI> Which place at the fir&s;t ca&s;ting down of the Churches in Scotland by the Lords of the Congregation was turned otherwi&s;e:<NOTE N="(h)" PLACE="marg">In the Bible <HI>1502.</HI></NOTE> <HI>And what agreement hath the temple of God with Images?</HI> If the Mini&s;ters had any con&s;cience, any feeling of God, any de|&s;ire to teach the truth, any zeale to &s;aue &s;oules, and not to blind them lewdly; they would willingly learne, what difference is betweene Images, and Idols of S. Augu&s;tine that auncient holy Father, who &s;ayth:<NOTE N="(i)" PLACE="marg">In P&s;al. <HI>133.</HI></NOTE> <HI>Ip&s;a &s;imulacra quae grac&egrave; appellantur</HI> <GAP DESC="foreign">, <HI>quo nomine iam vtimur pro Latino, oculos habent &amp; non vident, &amp; caetera qua de his ideo dicuntur, quia omni &s;en&s;u carent.</HI> If any man would &s;ay to my Lord Bi&s;hop of S. Andrews: My Lord, you are created to the Idoll of God, and you mu&s;t ayme to perfit this Idoll of God in you, and to haue a particular care of your children, which are your Idols, in&s;teed of &s;aying: You are created to the Image of God &amp;c. Would not &s;uch a man be thought fooli&s;h, &amp; dol|ti&s;h? Let vs &s;peake more playnly. Idols, and Images are all one &s;ay the Prote&s;tants; but the Prote&s;tants giue honour to the Kings Images, at the lea&s;t ciuill honour, <HI>Ergo</HI> the Pro|te&s;tants are Idolaters, &s;eing that no &s;ort of honour can be gi|uen to Idols: Agayne, euery King in his Kingdome is an Image of God, that is, an Idoll of God, <HI>Ergo,</HI> the Pro|te&s;tants in that they wor&s;hip, and &s;erue the King, wor&s;hip and &s;erue Idols: can there be greater ab&s;urdities?</P>
<P N="3">3. The third corruption is in the Epi&s;tle to the Ro|manes:<NOTE N="(k)" PLACE="marg">Rom. c. <HI>11.</HI> v. <HI>14.</HI></NOTE> <HI>But what &s;ayth the an&s;were of God to him? I haue re|&s;erued vnto my &s;elfe &s;eauen thou&s;and men, which haue not bowed their knee to the Image of Baal.</HI> Beza and &s;undry Bibles of the Hugenots in France do thus tra~&s;late, putting to the text the word <HI>Image,</HI> which is neyther in the Hebrew of the old Te|&s;tament
<PB N="30" REF="131"> (whereout this place is taken) nor in the Greeke of the new Te&s;tament; yet our gentle Mai&s;ters by the in|ternall motion of the holy Gho&s;t may adde, and take away to the written word as it plea&s;eth them: but the article, <GAP DESC="foreign">, &s;ayth Beza,<NOTE PLACE="marg">In cap. <HI>11.</HI> ad Rom.</NOTE> &s;heweth that <GAP DESC="foreign"> &s;hould be vnder&s;tood: wher|in Beza is a manife&s;t ignorant, for as much as that, rather <HI>A&s;tartes</HI> Iezabel her Godde&s;&s;e &s;hould be vnder&s;tood, as pro|ueth manife&s;tly the fir&s;t of Kings Chap. 18. 19. 2. Becau&s;e the word Baal being generall to all Idols, Gods or God|de&s;&s;es, is now and then of the ma&s;culine or feminine gen|der, as witne&s;&s;eth<NOTE N="(l)" PLACE="marg">Ad cap. <HI>12.</HI> Ierem.</NOTE> <HI>Theodoretus:</HI> And the Hebrew word it &s;elfe <HI>Bahbal,</HI> which &s;ignifieth properly to commaund, to go|uerne, is diuer&s;ly attributed, now to one God or Godde&s;&s;e, then to another, as<NOTE N="(m)" PLACE="marg">Num. cap. <HI>25.</HI> v. <HI>3.</HI></NOTE> <HI>And I&s;rael coupled him&s;elfe vnto Baal-peor,</HI> called &s;o from the hill <HI>Peor,</HI> wheron that fal&s;e God was ho|noured. The like is in the &s;econd of the<NOTE N="(n)" PLACE="marg"><HI>Cap.</HI> 1. <HI>v.</HI> 3.</NOTE> Kings where he is called Beelzebub; that is, Lord of the Flyes, by rea&s;on of the great multitude of flies, which commonly were vpo~ the Gentiles Altars in regard of the bea&s;ts there immolated.</P>
<P N="4">4. The Puritans accu&s;e vs Catholikes of Idolatry for the v&s;e of Images; but I intreate the Chri&s;tian reader to &s;et a&s;ide pa&s;&s;ion, and to con&s;ider, how that the doctrine, and Religion of the Puritans, is nothing el&s;e but manife&s;t, and abominable Idolatry. For the better vnder&s;tanding hereof it is to be remaked, that the holy<NOTE N="(o)" PLACE="marg">Tertul. lib. de Ido|lu cap. <HI>2.</HI> S. Cyprian in exhort. ad Marty|res. S Aug. lib. <HI>1.</HI> de Trinit. c. <HI>6.</HI> &amp; alij pa&s;sim.</NOTE> Fathers with one con|&s;ent do auow, that Idolatry then is committed, <HI>when the ho|nour due to God only is giuen to the creatures,</HI> as to the Sunne, to the Moone, to Hercules, to Mercury, and &s;uch lyke. Now there be two &s;orts of this Idolatry, &s;ay the &s;ame holy Fa|thers, the <HI>outward,</HI> vi&s;ible, and materiall Idolatry, which is giuen outwardly to the vi&s;ible Idols, and Gods; and &s;o the Per&s;ians, and Chaldeans adored the Starres for their Gods; the Aegiptians adored &s;undry bea&s;ts, plants, &amp; other pictures; the Graecians their Captaynes, and the foure Ele|ments; the Romanes as they ouercame any nation, or king|dome, they wor&s;hipped lykewi&s;e the Gods of that king|dome, hauing made, and builded in Rome to &s;uch an in|finite multitude of Gods a place yet extant, and called <HI>Pan|theon,</HI>
<PB N="31" REF="131"> that is, <HI>to all the Gods.</HI> The other &s;ort of Idolatry is cal|led <HI>&s;pirituall,</HI> inward, and inui&s;ible; which is then, when a man doth imagine with him&s;elfe inwardly, and in his mind a God different from the true God, and defendeth ob|&s;tinatly erroneous opinions agayn&s;t the true God. The outward Idolatry was in Salomo~ perhaps without the in|ward:<NOTE N="(p)" PLACE="marg">1. <HI>Reg. cap.</HI> 11. <HI>v.</HI> 5.</NOTE> <HI>For Salomon followed Ashtaroth the God of the Cydonia~s, &amp; Milcom the abomination of the Ammonites.</HI> It is very lykly that Salomon after &s;o many ble&s;&s;ings, &amp; guiftes of God thought not tho&s;e Idols truly in his mind to be God. The <HI>inward,</HI> is in all tho&s;e, who with pa&s;&s;ion, and ob&s;tinacy of mind de|fend, or follow any opinion agayn&s;t the true Church of God. So the Prophet Samuell called King Saul his tran&s;|gre&s;&s;ion, and rebellion agayn&s;t God, <HI>Idolatry:</HI><NOTE N="(q)" PLACE="marg">1. <HI>Sam. cap.</HI> 15. <HI>v.</HI> 23.</NOTE> <HI>For rebel|lion is as the &s;inne of witchcraft, and tran&s;gre&s;sion is wickedne&s;&s;e, and Idolatry. Becau&s;e thou ha&s;t ca&s;t away the word of the Lord, ther|fore he hath cast away thee from being King.</HI> For who di&s;obeyeth God or his Lieutenant, or Gods true Pa&s;tours (wherefore our Sauiour &s;ayd playnly<NOTE N="(r)" PLACE="marg"><HI>Luk.</HI> 10. <HI>v.</HI> 16.</NOTE> <HI>He that heareth you heareth me, &amp; he that de&s;pi&s;eth you, de&s;pi&s;eth me,)</HI> leaueth the Coun&s;ell, and Will of God, and honoureth, and adoreth his owne pro|per iudgement, and fanta&s;ie. Conforme to which doctrine S. Hierome &s;ayth of the Iewes:<NOTE N="(&s;)" PLACE="marg">S: Hier. in cap. <HI>8.</HI> Ho&s;e.</NOTE> <HI>As the Gentiles adored their corporall Idols, euen &s;o the Iewes do hold for Gods the Idols which they haue made in their &s;oule, and minde, and therefore are Idolaters.</HI> And S. Augu&s;tin explicating tho&s;e wordes of Io&s;ue:<NOTE N="(t)" PLACE="marg"><HI>Cap.</HI> 2<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> <HI>v.</HI> 23.</NOTE> <HI>Then put away</HI> (&s;ayth he) <HI>the strange Gods which are among you, and bow your harts vnto the Lord God of I&s;rael,</HI> &s;ayth:<NOTE N="(u)" PLACE="marg">Lib. <HI>6.</HI> qq. in Io&s;ua cap. <HI>2<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</HI></NOTE> <HI>Thinke not that when Ioshua v&s;ed &s;uch wordes, that the Iewes had any Pagan Idols among them, &s;ince a little before he pray&s;ed their obedience: But the Prophet Ioshua then did &s;ee that the Iewes had in their harts many er|roneous opinions of God, and again&s;t Gods Maiesty, which as Idols the Prophet Ioshua commanded to be put away.</HI> Likewi&s;e, S. Paul calleth the inward, and &s;innefull motions of the minde, <HI>I|dolatry,</HI><NOTE N="(w)" PLACE="marg">Colo&s;. cap. v. <HI>5.</HI></NOTE> <HI>Fornication, vncleanne&s;se, the inordinate affection, euill concupi&s;cence, and couetou&s;nes, which is Idolatry.</HI></P>
<P N="5">5. The Turkes, and the Iewes in the&s;e our dayes haue no outward Idols, yea they belieue God to be Crea|tour
<PB N="23" REF="132"> of heauen, and earth: yet by rea&s;on that they haue left the true Church, and Religion, forging vnto them&s;elues a God and Religion according to their owne fanta&s;ie, are called <HI>true Idolaters:</HI> Conforme to which doctrine S. Hie|rome, with the re&s;t of the Fathers auowe con&s;tantly, that tho&s;e, who haue left the Catholike &amp; Roman Church for|ging vnto the~&s;elues new opinions, are Idolaters:<NOTE N="(x)" PLACE="marg">Hier. in cap. <HI>11.</HI> Ho&s;ee.</NOTE> <HI>All he|retiks haue their Gods, &amp; what&s;oeuer they haue forged, they adore the &s;ame as &s;culptile, and con&s;tatile,</HI> (that is) <HI>as a grauen, and molten Idoll.</HI> And agayne he auoweth, <HI>that what&s;oeuer is &s;poken in the Scripture agaynst Idols, or Idolatry, is &s;poken lykewi&s;e again&s;t the he|retikes as &s;pirituall Idolaters.</HI> For as much as that in denying the authority of the holy Church, the vniuer&s;all con&s;ent of the holy Fathers, they tye them&s;elues to the Idoll of their owne fanta&s;ie, and iudgement, as the Prote&s;tants, and Pu|ritanes do:<NOTE N="(y)" PLACE="marg">Hier. in <HI>5.</HI> Amos.</NOTE> <HI>What&s;oeuer according to the letter, is &s;poken again&s;t the Idolatry of the Iewes, thou mu&s;t needs referre all this vnto them, which vnder the name of Christ worship Idols, and forging to them|&s;elues peruer&s;e opinions, carry the tabernacle of their King the deuill, and the Image of their Idols; for the worship not one Idoll, but for the variety of their doctrine they adore diuers Gods: And he put in very well (which you made vnto your &s;elues) for they receyued them not of God, but forged them of their owne minde.</HI> And &s;peaking of the Idoll of Samaria he &s;ayth: <HI>We alwayes vnder&s;tand Samaria, and the Idoll of Samaria in the per&s;on of the heretikes, of whome it is &s;aid:</HI><NOTE N="(z)" PLACE="marg">In <HI>8.</HI> Amos.</NOTE> <HI>Woe be vnto them that de&s;pi&s;e Sion, and trust in the mont of Sa|maria, for heretikes de&s;pi&s;e the Church of God, and trust in the fal&s;|hood of their opinions, erecting them&s;elues agayn&s;t the knowledge of God, and &s;aying, when they haue deuided the people (by &s;chi&s;me) we haue no part in Dauid, nor inheritance in the &s;onne of I&s;ai.</HI> Which compari&s;on of here&s;y, and Idolatry, is grounded in good rea&s;on: for as Idolatry was the ground, and &s;pring of all vices among the Pagans, &s;o is here&s;y the &s;inke of all abomi|nations among the Chri&s;tians. 2. Idolatry came fir&s;t in when the world was full of corruption and vice, as of am|bition, auarice, ignorance, and pride; euen &s;o the here&s;ies of this our age were planted by Luther, Caluin &amp; Knox in a mo&s;t corrupted time, &amp; in an age infected with all &s;ort
<PB N="33" REF="132"> of vice, and abhomination, e&s;pecially of pride, and igno|rance. 3. Idolatry tooke away the true wor&s;hip of God vn|der pretext of naturall liberty; &s;o the here&s;ies of this our age doe take away the true wor&s;hip of God vnder the pretext of the Gho&s;pell, and reformation, teaching for iu&s;tice, iniu|&s;tice, for &s;aluation perdition, perfidie vnder the pretext of Fayth, and Antichri&s;t vnder the name of Chri&s;t, as wi&s;ely &s;ayth S. Augu&s;tine:<NOTE N="(*)" PLACE="marg">Dev<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ra Relig. c. <HI>30</HI></NOTE> <HI>There is another &s;ort of worshipping Idols much more wicked then this outward, which is then, when men adore their owne fanta&s;ies, and call Religion all that which is forged in the fornace of pride, and temerity.</HI> Wherfore the Puritanes leauing the path of the holy Church, not being able to proue, no not one debatable point of Religion by the expre&s;&s;e word of the Bible, refu&s;ing the con&s;tant, and vniforme doctrine of the holy Fathers, not making account of the Catholike Religion, which hath bene among all nations the&s;e &s;ix|teene hundreth yeares, and forging to them&s;elues new opinions, new tran&s;lations of the Bible, new expo&s;iti|ons of the word of God, and a new Religion; are conuic|ted of manife&s;t Idolatry, and of manife&s;t Super&s;tition, wherewith they &s;educe the poore people, vnder the cloke and pretext of Reformation.</P>
</DIV3>
</DIV2>
<DIV2 N="4" TYPE="chapter">
<PB N="34" REF="133">
<ARGUMENT>
<HEAD>The 6. and 7. Article.</HEAD>
<P>That the custome of the Catholike Church in this &s;econd Age, was vniuer&s;ally to honour the Saintes in heauen, and to pray vnto them.</P>
</ARGUMENT>
<HEAD>CHAP. IIII.</HEAD>
<P>_HAuing taught before the honour due to God, to the Saints, and to things aper|tayning to them, it is ea&s;y to &s;ee that the Prote&s;tants in denying the honour due to the Saints the friends of God, deny likewi&s;e and refu&s;e the honour due to God him&s;elfe; and con&s;equently doe play the Antichri&s;t, and do agayn&s;t that common and naturall &s;aying among vs in Scotland; <HI>Loue</HI> me, and loue <HI>mine,</HI> that is, if yee loue me truly, yee mu&s;t al&s;o loue my friends: and we &s;ee by experience, when we loue a friend &s;incerely, we loue for his &s;ake his friends al&s;o, yea his &s;eruants, yea his Ring or his Image, and what&s;oe|uer hath bene deare, and beloued of him. Conforme to which natural light the Catholiks, out of the great loue they carry to God, they loue tho&s;e who haue bene Gods &s;peci|all friends, as the ble&s;&s;ed Virgin Mary, the holy Apo&s;tles, the holy Martyrs, and &s;uch: who as they haue bene &s;peci|all and con&s;tant friends of God in this world, and do ray|gne now with him in heaue~; &s;o we &s;hould loue them &s;pe|cially, and loue tho&s;e things which doe appertayne vnto them. Wherof I inferre, that the Prote&s;tants in denying the honour due to the Saints in heauen, deny in lyke manner the honour due to God him&s;elfe, as is manife&s;t by this ex|ample. Put the ca&s;e, that a particular Gentleman in Scot|land
<PB N="35" REF="133"> &s;hould profe&s;&s;e great loue and honour to his Maie&s;ty, yet could not abide to heare a good word of his glorious mother B. Queene Marie the Martyr; yea would reuile her, mi&s;call her, vnder the pretext, &amp; colour that he will haue al honour to be giuen to his Maie&s;ty alone, that the honour which is giuen to the mother is taken from the &s;onne: put the ca&s;e, that this proud, and lofty-minded Puritane pa&s;&s;e by my Lords Chauncellour, Pre&s;ident, Trea&s;urer without mouing his cappe, and appeare before his Maie&s;ties honou|rable Councell, without mouing body, cappe, or knee, &amp; being demanded of this his barbarous forme of proceeding &s;hould an&s;wer: <HI>All honour should be giuen only to his Maiesty, none to his Lieutenants, fauourits, and friends; for that which is giuen to his friends is taken from his Maie&s;ty.</HI> Put the ca&s;e, that when&s;oe|uer he do find his Maie&s;ties Image he &s;hould deface and de|file it, vnder the pretext that he giueth all honour to his Maie&s;ties owne per&s;on, none to any thing that appertay|neth to his Maie&s;ty: would you take &s;uch a Gentleman to be a loyall &s;ubiect to his Maie&s;ty? For would you not &s;u&s;|pect &s;uch loue towards his Maie&s;ty to be nothing el&s;e, but playne hypocri&s;y and di&s;loyalty? So do the Prote&s;tants in Scotland: they profe&s;&s;e all honour and affection, &s;ay they, to Chri&s;t, but they reuile his mother, and will haue no ho|nour giue~ vnto her; they beare no re&s;pect to Chri&s;ts fauorits the Apo&s;tles, and Martyrs; which is all agayn&s;t the law of friend&s;hip, and agayn&s;t the common Prouerbe, <HI>loue me, and loue my friends.</HI></P>
<P N="2">2. But the holy cu&s;tome of the Catholikes hath euer bene to profe&s;&s;e mutuall &s;ociety with the Saints of heauen, mutuall communion, and participation of benefits; in to|ken whereof we &s;ay in the Creed, <HI>I belieue the Communion of Saints.</HI> We of duty &s;hould honour the Saints; they of chari|ty pray for vs; we honour, and pray&s;e their felicity, they help, and relieue our mi&s;ery; we declare vnto them our pouerty, and wants; they &s;upply the &s;ame by their merits. But let vs heare the Bible:<NOTE N="(a)" PLACE="marg">Iob. c. <HI>42.</HI> v. <HI>9.</HI></NOTE> <HI>Goe to my &s;eruant Iob, and offer vp for your &s;elues a burnt-offring, and my &s;eruant Iob shall pray for you.</HI> God commaundeth tho&s;e per&s;ons to addre&s;&s;e them&s;el|ues
<PB N="36" REF="134"> to Iob, to the end he &s;hould pray for them, though Iob was yet liuing in mi&s;ery, and doth not God much more commaund vs now to pray to Iob, and the Saints raigning in glory? If it was commendable in S. Paul (and no wayes derogating to the mediation of Chri&s;t) to de&s;ire the Ro|manes yet lyuing in mi&s;ery to pray for him:<NOTE N="(b)" PLACE="marg">Rom. c. <HI>15.</HI> v. <HI>30.</HI></NOTE> <HI>Al&s;o brethren I be&s;eech you for our Lord Ie&s;us-Chri&s;ts &s;ake, and for the loue of the Spirit, that yee would &s;triue with me by prayer to God for me;</HI> &s;hall it not be lawfull to pray to S. Paul now liuing in glory, &s;ince they are<NOTE N="(c)" PLACE="marg">Ambr. l. de viduis.</NOTE> <HI>beholders of our life and actions?</HI> They &s;ee out di&s;tre&s;&s;e, &amp; heare the complayntes we make; they know our e&s;tate, &s;ayth S. Augu&s;tin, by the report of the An|gells our faythfull Guardians, who haue dayly inter|cour&s;e betweene them, and vs. As Cornelius his good An|gell witne&s;&s;eth:<NOTE N="(d)" PLACE="marg">Act. c. <HI>10.</HI> v. <HI>4.</HI></NOTE> <HI>But when he looked on him, he was affrayd, &amp; &s;ayd, who art thou Lord? And he &s;ayd vnto him, thy prayers, and thine Almes, are a&s;cended into remembrance in the &s;ight of God.</HI> Which place is corrupted by the Mini&s;ters.</P>
<P N="3">3. But how doe the Saints, and Angells in heauen know our prayers, and the pre&s;ent e&s;tate wherein we are? Be&s;ides the report, and relation of our good Angells, there is other meanes, wherby the Saints in heauen haue certaine knowledge of our outward actions, and inward thoughts, &s;o farre forth as it is needfull for vs, and expedient to them; for as much as that <HI>the Saints do &s;ee, and behold our actions, and prayers, in the brightnes of God,</HI> as in a faire re&s;plendent gla&s;&s;e, in which the beames of all creatures, their nature, &amp; per|fection more clearly &s;hine, then in them&s;elues, &s;ayth S. Gregory:<NOTE N="(e)" PLACE="marg">Lib. <HI>12.</HI> moral. cap. <HI>13.</HI> &amp; <HI>15.</HI></NOTE> <HI>What can the Saints be there ignorant of, where they know him who knoweth all things?</HI> The third meanes whereby the Saints in heauen know our prayers, and actions, &s;ay<NOTE N="(f)" PLACE="marg">Greg. Naz. orat. fun. in &s;o|rore~ Gorg.</NOTE> S. Gregory, and<NOTE N="(g)" PLACE="marg"><HI>S.</HI> Au. lib. de cura pro mortu|is cap. <HI>15.</HI></NOTE> S. Augu&s;tine, is, <HI>by a &s;peciall fauour, &amp; re|uelation of God,</HI> who openeth to them, as to our &s;peciall frie~ds what&s;oeuer is behoouefull for them to know. Doth not the Bible witnes, that the holy Angels in heaue~ know, and re|ioyce at the conuer&s;io~ of a &s;inner:<NOTE N="(h)" PLACE="marg"><HI>Luk.</HI> 15. <HI>v.</HI> 10.</NOTE> <HI>There is ioy in the pre&s;e~ce of Angels of God for one &s;inner that conuerteth?</HI> Doth not the Bible likewi&s;e witne&s;&s;e that the Saints in heauen S. Peter, S. Paul
<PB N="37" REF="134"> and &s;uch, are like vnto the Angells:<NOTE N="(i)" PLACE="marg">Mattb. <HI>22.</HI> &amp; Mark. <HI>12.</HI> v. <HI>25.</HI></NOTE> <HI>In the re&s;urrection they neyther marry wiues, nor wiues are be&s;towed in marriage, but are as the Angels of God in heauen?</HI> Wherfore then euen as the Angels know the e&s;tate of their Pupils, know their prayers, and mi&s;eries; &s;o do the Saints in heauen know our e&s;tate, and things belonging vnto vs. If many holy men, euen in this mortall life, either by the guift of prophecy, or by the extra|ordinary fauour of God haue di&s;clo&s;ed the hidden thoughts of mens harts, &s;undry things to come, and thinges done farre di&s;tant from them, much more &s;hould this priuiledge be graunted to the Saints in heauen, &s;ince the excellency of that happy e&s;tate challengeth much more. So Eli&s;aeus, be|ing a mortall man and far di&s;tant from Giezi, knew of the bribe which Giezi tooke:<NOTE N="(k)" PLACE="marg"><HI>Reg,</HI> 2. <HI>v.</HI> 26.</NOTE> <HI>Went not mine hart with thee, when the man turned agayn from his chariot to meete with thee? Is this a tyme to take money and receyue garments &amp;c.</HI> Likewi&s;e S. S. Peter di&s;clo&s;ed the inward Sacriledge of Ananias, and Saphira:<NOTE N="(l)" PLACE="marg">Act. 5. <HI>v.</HI> 3.<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</NOTE> <HI>Then &s;ayd Peter: Ananias, why hath Satan filled thy hart, that thou should&s;t lie vnto the holy Gho&s;t, and keepe away part of the price of the po&s;&s;e&s;sion?</HI> Vpon the which words S. Augu|&s;tine &s;ayth in commendation of vowing of cha&s;tity:<NOTE N="(m)" PLACE="marg">Aug. &s;erm. <HI>10.</HI> de diuer&s;is.</NOTE> <HI>If it di&s;plea&s;ed God, to withdraw of the money, which they had vowed to God; how is he angry, when chastity is vowed, and is not performed &amp;c?</HI> If then S. Peter, yet a mortall man, did know the in|ward thoughts of Ananias, much more is he able, now be|ing glorified, to know our prayers; which rea&s;on S. Augu|&s;tin learnedly pro&s;ecuteth in Elizaeus, and con&s;equently in S. Peter his fact, &s;aying:<NOTE N="(n)" PLACE="marg">Aug. lib. <HI>21.</HI> de ciuit. c. <HI>29.</HI></NOTE> <HI>If the Prophet Elizaeus ab&s;ent in body did &s;ee the bribe, which his &s;eruant Giezi receyued of Naaman Syrus; how much more shall the Saints &s;ee all things when God shall be all in all vnto vs?</HI> I might to the &s;ame effect produce &s;undry other authorityes of the Fathers, which to deny is nothing el&s;e but an impious, and abominable contumacy of the Prote|&s;tants.</P>
<P N="4">4. I will end with this place of S. Peter exceedingly corrupted by the Mini&s;ters, and whereby S. Peter promi|&s;ed to pray after his death for the Catholikes:<NOTE N="(o)" PLACE="marg">2. <HI>Pet. cap.</HI> 1. <HI>v.</HI> 15.</NOTE> <HI>And I will do my diligence, you to haue often after my decea&s;e al&s;o, that you may
<PB N="38" REF="135"> keepe a memory of the&s;e thinges.</HI> Which wordes &s;eeme to haue bene more playne in the Greeke copies, extant in S. Chry|&s;o&s;tome<NOTE N="(p)" PLACE="marg">Orat. in Princip. Apo&s;tol. <GAP DESC="foreign">.</NOTE> his tyme, who readeth thus: <HI>I will endeauour after my coming to heauen to remember you.</HI><NOTE N="(q)" PLACE="marg">In p&s;al. <HI>101.</HI></NOTE> Oecumenius likewi&s;e auoweth that &s;undry holy Fathers proued by this place, that the Saints in heauen after their death did pray for vs mor|talls yet in life. Yea S. Leo the Great one of Peters &s;ucce&s;|&s;ors in the Apo&s;tolike Romayne Sea, often attributeth the good admini&s;tration thereof to S. Peters prayers:<NOTE N="(r)" PLACE="marg">Serm <HI>3.</HI> in aniuer&s;. die a&s;&s;umpt. ad Pontifi.</NOTE> <HI>We are much bound</HI> (&s;ayth he) <HI>to giue thankes to our Lord and Redeemer Ie|&s;us-Chri&s;t, that hath giuen &s;o great power to him, whome he made the Prince of the whole Church: that if in our tyme al&s;o any thing be done well, and be rightly ordered by vs, it is to be imputed to his worke, and his gouernement, to whome it was &s;ayd, And thou being conuer|ted confirme thy brethren: and to whome our Lord after his re&s;urre|ction &s;ayd thri&s;e, Feede my sheepe; which now al&s;o without doubt the godly Pa&s;tour doth execute, confirming vs with his exhortations, and not cea&s;ing to pray for vs, that we be not ouercome with any tempta|tion &amp;c.</HI> Be&s;ides the&s;e ancient Fathers, &s;undry learned, &amp; fa|mous doctours of late, proue out of this place the <HI>Inuocatio~ of Saints,</HI> as Catherinus, Clarius, Franci&s;cus Suarez, Grego|rius de Valentia, Franci&s;cus Turrianus, and others; who&s;e con&s;equences, te&s;timonies, and explications &s;hould be pre|ferred by any wi&s;e man to the explications, &amp; con&s;equen|ces of the Mini&s;ters, who &s;hall neuer be able to proue by the expre&s;&s;e word of their own corrupted Bible, that, <HI>The Saints</HI> in heauen do not pray <HI>for vs:</HI> that, <HI>we should not pray vnto the Saints,</HI> and &s;uch. But with vs Catholikes concerning this poynt of Religion, and all others,<NOTE N="(&s;)" PLACE="marg">Augu. lib. <HI>10.</HI> con|tra Cre&s;co~ cap. <HI>11.</HI></NOTE> <HI>The verity of the Scrip|tures is holden of vs, when we do that which plea&s;eth the vniuer&s;all Church, which the authority of the &s;ame Scripture commendeth.</HI> Let vs then heare the con&s;equences of the Church of God made manife&s;t vnto vs by the holy Fathers of this &s;econd Age, or Century.</P>
<DIV3 N="1" TYPE="section">
<PB N="39" REF="135">
<HEAD>Testimonies of the holy Fathers of this &s;econd Age, That we should honour the Saints in heauen, and that they pray for vs. <HI>The fir&s;t Section.</HI></HEAD>
<P>S. Iu&s;tine a famous, and holy Martyr, witne&s;&s;eth that the Catholikes wor&s;hipped the true God with Diuine wor&s;hip only, and wor&s;hipped the Angells with a religi|ous wor&s;hip called <HI>Dulia:</HI><NOTE N="(a)" PLACE="marg">Apol. <HI>2.</HI> ad Anto. Pium Imp.</NOTE> <HI>Quinim&ograve; &amp; illum verum Deum, &amp; Filium qui ab eo venit, no&s;&abque; haec docuit, &amp; aliorum &s;equentium, a&s;similatorum&abque; bonorum Angelorum exercitum, &amp; &s;piritum prophe|ticum colimus &amp; adoramus, verbo, &amp; veritate venerantes; id&abque; omnibus, qui dicere velint, vt edocti &s;umus, candid&egrave; tradentes.</HI> And agayne he witne&s;&s;eth that good<NOTE N="(b)" PLACE="marg">Ad quaest <HI>30.</HI> Gentil.</NOTE> <HI>Angells</HI> are giuen vs by God to a&s;&s;i&s;t vs, help vs, heare our prayer, pray for vs, &amp; defe~d vs from dangers of body &amp; &s;oule, &amp; to accompany at our dying day our &s;oule to that eternall felicity, where the Saints in heauen pray for vs. Truly no rea&s;on can be giuen why mortall men may be prayed vnto, and not immortall Saints in heauen, who&s;e charity is greater without compa|ri&s;on, then ours heere, &s;ayth S. Bernard:<NOTE N="(c)" PLACE="marg">In vigil SS. Petri &amp; Pauli.</NOTE> <HI>That ble&s;&s;ed cou~try doth not change charity, but augment it.</HI> S. Hierome:<NOTE N="(d)" PLACE="marg">Hier. aduer&s;. Vi|gilantium.</NOTE> <HI>If the A|postles, and Martyrs dwelling in corruptible flesh could pray for others, when they ought to be carefull for them&s;elues; how much more after their crownes, victories, and triumphes?</HI></P>
<P N="2">2. S. Irenaeus a holy Martyr, and famous writer of this age could not more playnly auowe the Inuocation of Saints, then calling them <HI>our Aduocats,</HI> and <HI>Interce&s;&s;ours,</HI> which title he giueth in playne termes to the Ble&s;&s;ed Vir|gin mother of Chri&s;t:<NOTE N="(e)" PLACE="marg">Irenae|us lib. <HI>5.</HI> c. <HI>19.</HI></NOTE> <HI>Sicut Eua &s;educta e&s;t</HI> (&s;ayth he) <HI>vt effugeret Deum, &s;ic Maria &s;ua&s;a e&s;t obedire Deo, vti Virginis Euae Virgo Maria fieret Aduocata.</HI> That is, as Eua was &s;educed to di&s;obey God, &s;o Mary was per&s;uaded to obey God, to the end that of the Virgin Eua, the Virgin Mary might be Ad|uocate. Which is conforme to that famous &s;aying of S. Ber|nard:<NOTE N="(f)" PLACE="marg">Bern. &s;erm. de B. Virgine quae inci|pit Signu~ magnum.</NOTE> <HI>We need a Mediatour to our Mediatour, and who more profitable then the Ble&s;&s;ed Virgin Mary?</HI> Not that we need any
<PB N="40" REF="136"> mediatour be&s;ides God, in re&s;pect of his inhability or litle power, but in re&s;pect of our imbecillity, indignity, and ba&s;e vnworthines: &amp; thus meaned &s;ome auncient Fathers &s;aying, that we &s;hould not call vpon the Saints in heauen as thinking God not to be &s;ufficient to help vs.</P>
<P N="3">3. Yea it was a common cu&s;tome in the primitiue Church among&s;t the Catholikes, to make a couenant in their life tyme, that whether of them went to heauen be|fore the other, he &s;hould pray for his fryend yet in life, as witne&s;&s;eth S. Cypria~ who &s;peaketh to the Catholikes thus:<NOTE N="(g)" PLACE="marg"><HI>Epi&s;t.</HI> 57.</NOTE> <HI>Let vs pray mutually one for another, and whether of vs two shall by Gods clemency be first called, let his loue continue, and his prayers not cea&s;e for his brethren, and &s;isters in the world.</HI> And againe this holy Father exhorteth the holy Virgins and Nunnes in his tyme to pray for him after their departure:<NOTE N="(h)" PLACE="marg">Lib. de di&s;ciplina &amp; habitu Virginum</NOTE> <HI>Only then haue vs in remembrance, when your virginity shall begin to be honoured:</HI> that is in heaue~. Conforme to the which cu&s;tom the Vir|gin and Martyr<NOTE N="(i)" PLACE="marg">Eu&s;eb. l. <HI>6.</HI> cap. <HI>4.</HI></NOTE> Potamiaena promi&s;ed at the houre of her Martyrdome, that after her death &s;he would procure mercy of God for <HI>Ba&s;ilides,</HI> one of the &s;ouldiers that led her to execu|tion: and &s;o &s;he did.<NOTE N="(k)" PLACE="marg">Lib <HI>5.</HI> de Bapti&s;. co~t. Donat. c. <HI>17.</HI></NOTE> S. Augu&s;tine lykewi&s;e in playne termes de&s;ireth to be helped by S. Cyprians prayers. And<NOTE N="(l)" PLACE="marg">In epita. Paulae.</NOTE> S. Hierome intreateth the holy Matron Paula after her death to pray for him in his old age, affirming that &s;he will the more ea&s;ily obtayne, the nearer &s;he is now ioyned to Chri&s;t in heauen. It is well knowne that the receyued cu|&s;tome among the Iewes, before the comming of Chri&s;t, was to pray to the Saints decea&s;ed, as witnes tho&s;e wordes of the Bible: Iudas thought that,<NOTE N="(m)" PLACE="marg">2. <HI>Ma|chab. v.</HI> 11.</NOTE> <HI>He &s;aw Onias (which had bene the high Prie&s;t, a vertuous, and a good man, reuerend in behauiour&punc; and of &s;ober conuer&s;ation, well &s;poken, and one that had bene exerci&s;ed in all points of godlines from a child holding vp his ha~ds towards heauen, and praying for the whole people of the Iewes.</HI> A|gayne, Onias &s;peaking of Hieremy the Prophet who was dead foure hu~dreth yeares before, &s;aid thus:<NOTE N="(n)" PLACE="marg">2. <HI>Mac. c.</HI> 15. <HI>v.</HI> 14.</NOTE> <HI>This is a louer of the brethren, who prayeth much for the people and for the holy citty, to wit, Hieremias the Prophet of God.</HI> Which place auncient O|rigen, with other Fathers, citeth to proue the Inuocation
<PB N="41" REF="136"> of Saints: which holy cu&s;tome being familiar and v&s;uall, made the Iewes to thinke that our Sauiour Chri&s;t Ie&s;us be|ing on the Cro&s;&s;e did inuocate the Prophet Elias &s;aying,<NOTE N="(o)" PLACE="marg"><HI>Matth.</HI> 27. <HI>v.</HI> 46.</NOTE> <HI>Eloi, Eloi,</HI> &amp; &s;ome of the Iewes when they heard Chri&s;t v&s;e tho&s;e wordes &s;ayd,<NOTE N="(p)" PLACE="marg"><HI>Matth.</HI> 27. <HI>v.</HI> 47.</NOTE> <HI>This man calleth Elias.</HI> Finally a fa|mous Prote&s;tant witne&s;&s;eth:<NOTE N="(q)" PLACE="marg">VVhit gift in his defe~ce &amp;c. pag. <HI>471.</HI></NOTE> <HI>That almo&s;t all the Bishops, and writers of the Greeke, and Latin Church for the most part were &s;potted with the doctrine of Free-will, of Merite, of Inuocation of Saints.</HI></P>
<P N="4">4. Origen &s;peaketh playnly, and plentifully of this matter teaching vs fir&s;t the cu&s;tome, which was in his time to pray for tho&s;e in Purgatory, and that tho&s;e in heauen do pray for vs:<NOTE N="(a)" PLACE="marg">Lib. <HI>3.</HI> in Iob.</NOTE> <HI>Propterea &amp; memorias Sanctorum facimus, &amp; Pa|rentum no&s;trorum, vel amicorum in fide morientium deuot&egrave; memoria~ agimus, tam illorum refrigerio gaudentes, qu&agrave;m etiam nobis piam con|&s;ummationem in fide postulantes.</HI> 2. He auoweth that this point of Faith was out of doubt among&s;t the Catholikes:<NOTE N="(b)" PLACE="marg">Hom. <HI>26.</HI> in Nu~.</NOTE> <HI>Quis enim</HI> (&s;ayth he,) <HI>dubitat, qu&ograve;d &s;ancti qui&abque; Patrum, &amp; orationi|bus nos iuuent, &amp; gestorum &s;uorum confirment, atque hortentur ex|emplis.</HI> 3. In conformation of this, he citeth the bookes of the Machabees as canonicall, and true Scripture:<NOTE N="(c)" PLACE="marg">Hom. <HI>3.</HI> in Cant.</NOTE> <HI>Sed &amp; omnes Sancti</HI> (&s;ayth he,) <HI>qui de hac vita de ce&s;serunt, habentes ad|huc charitatem erga eos qui in hoc mundo &s;unt, &s;i dicantur curam ge|rere &s;alutis eorum &amp; iuuare eos precibus &s;uis, at&abque; interuentu &s;uo apud Deum non erit inconueniens. Scriptum est nam&abque; in Machabaeorum li|bris,</HI><NOTE N="(d)" PLACE="marg"><HI>Macha.</HI> 15. <HI>v.</HI> 14.</NOTE> <HI>Hic e&s;t Ieremias Propheta Dei, qui &s;emper orat pro populo.</HI> 4. Origen him&s;elfe praieth to the holy Angels after this forme:<NOTE N="(e)" PLACE="marg">In la|mento in fine.</NOTE> <HI>Ob&s;ecrat te Dominus omnis Angelorum chorus propter me qui pe&s;sima con&s;ummaui, vt mi&s;erearis &s;uper ouem, quae errauit.</HI></P>
<P N="5">5. Not only he prayeth to the Angels, but al&s;o to holy Iob then in heauen &s;aying:<NOTE N="(f)" PLACE="marg">Lib. <HI>2.</HI> in Iob.</NOTE> <HI>O beate Iob viuens in per|petuum apud Deum, &amp; victor permanens in con&s;pectu Regis Domini, ora pro nobis mi&s;eris, vt etiam nos terribilis Dei mi&s;ericordia protegat in omnibus tribulationibus &amp;c.</HI> 6. Not only he prayeth to Iob to pray for him, but lykewi&s;e to all the Saints in heauen:<NOTE N="(g)" PLACE="marg">Initio lamenti&punc;</NOTE> <HI>Inciptam me genibus pro&s;ternere, &amp; deprecare vniuer&s;os Sanctos, vt mihi non audenti petere Deum prop<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">er nimietatem peccati, &s;uccur|rant: O Sancti Dei, vos lachrymis, &amp; fletu pleno dolore deprecor, vt
<PB N="42" REF="137"> procidatis mi&s;ericordijs eius pro me mi&s;ero,</HI> and in e&s;pecial he prai|eth to S. Abraham thus: <HI>Hei mihi Pater Abraham, deprecare pro me, ne de &s;inibus tuis aliener, quos valde cupiui, nec condign&egrave; quidem propter ingens peccatum meum.</HI></P>
<P N="5">5. S. Cyprian auoweth lykewi&s;e the con&s;tant, and Catholike beliefe of this Age concerning this point &s;aying, that the holy Innocents, which were put to death by He|rod, in heauen pray for vs:<NOTE N="(h)" PLACE="marg">In lib. de &s;tella, Magis, &amp; Innocentu~ <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">ce.</NOTE> <HI>In ordine Sanctorum Protomar|tyres primum habent locum, &amp; &s;ecretorum con&s;cij diuinorum propin|quitate familiari&s;sima clementiam Dei pro nostris exorant laboribus, quae v&s;&abque; hodie funestus Herodes pro&s;equitur, quorum &s;anguine mor|te Diabolus delectatur.</HI> Agayne, he witne&s;&s;eth that the dayes of the departure of the holy Martyres, and of others, who dyed in pri&s;on for the Catholike Religion were remarked, and in regard therof Sacrifices offered to God in thankes|giuing:<NOTE N="(i)" PLACE="marg">In epi&s;t. ad Clerum <HI>37.</HI></NOTE> <HI>Quanquam Tertullus fideli&s;simus, &amp; docti&s;simus frater noster pro caetera &s;olicitudine, &amp; cura &s;ua &s;crip&s;erit, &amp; &s;cribat, ac &s;ignificet mihi dies quibus in carcere beati fratres no&s;tri ad immortali|tatem glorio&s;ae mortis exitu tran&s;eunt, &amp; celebrentur hic &agrave; nobis O|blationes, &amp; Sacrificia ob commemorationes eorum, quae ci<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&ograve; vobi&s;cum Domino protegente celebrauimus.</HI> This is then the beliefe &amp; Re|ligio~ of our holy, &amp; auncient predece&s;&s;ours of the Church of God through the whole world. Now,<NOTE N="(k)" PLACE="marg">Aug. op. <HI>118.</HI> c. <HI>5.</HI></NOTE> <HI>any thing that the whole Church doth practice &amp; ob&s;erue throughout the whole world, to di&s;pute therof, as though it were not to be done, is most in&s;olent mad|nes,</HI> &s;ayth S. Augu&s;tine.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>That the Ministers haue fal&s;ified the Bible in &s;undry places, which prooue the Inuocation of Saints. <HI>The &s;econd Section.</HI></HEAD>
<P>THat place of Iob, where Eliphaz de&s;ireth Iob to call vpon &s;ome of the holy Angels, proueth manife&s;tly the inuocation of the holy Angells:<NOTE N="(a)" PLACE="marg"><HI>Iob.</HI> 5. <HI>v.</HI> 1.</NOTE> <HI>Call therfore if there be that will an&s;were thee, and turne to &s;ome of the holy Angells.</HI> Where S. Augu&s;tine auoweth, that holy Iob did inuocate the Angells:<NOTE N="(b)" PLACE="marg">In cap. <HI>5.</HI> &amp; <HI>19.</HI> Iob. tom. <HI>4</HI></NOTE> <HI>It &s;eemeth,</HI> &s;ayth he, <HI>that Iob doth pray the An|gels
<PB N="43" REF="137"> to pray for him, or el&s;e the Saints to pray for him as for a &s;inner.</HI> The wordes of Iob in the three and thirtith chapter witnes this plainly:<NOTE N="(c)" PLACE="marg"><HI>Ver.</HI> 2<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></NOTE> <HI>There shall be an Angell &s;peaking for him, one of the thou&s;ands to declare mans equity.</HI> By rea&s;on that the&s;e two places do make forcibly agayn&s;t the Mini&s;ters, they haue corrupted them impiou&s;ly, turning the fir&s;t by way of in|terrogation: <HI>Call now if any will an&s;were thee, and to which of the Saints wilt thou turn?</HI> and taking out the word <HI>Angels,</HI> which is in the Greeke text, as the Caldaicke word <HI>Mikdo&s;chim</HI> &s;heweth lykewi&s;e playnly. It is certayne, that in putting in this interrogation, the &s;en&s;e is fully changed, and the words haue another meaning; for the &s;elfe fame &s;entence made by way of interrogation, &amp; read ab&s;olutly, wil haue diuers meanings, as is manife&s;t in many &s;entences v&s;ed in familiar talke, as al&s;o in that &s;entence of S. Augu&s;tin: <HI>He who made thee without thee, shall not &s;aue thee without thee. Qui fecit te &s;ine te, non &s;aluabit te &s;ine te.</HI> Signifying that mans coopera|tion of free will is nece&s;&s;ary to &s;aluation: which place the Lutherans doe corrupt to &s;ignify the plaine contrary, only by reading the &s;ame &s;entence (to proue that man had no free-will concerning his &s;aluation) with an interrogation thus: <HI>He that made thee without thee, shall he not &s;aue thee with|out thee?</HI> In the &s;econd place of Iob, the Mini&s;ters haue ta|ken out the word <HI>Angell,</HI> turning thus:<NOTE N="(d)" PLACE="marg"><HI>Iob.</HI> c. 33. <HI>v.</HI> 23.</NOTE> <HI>If there be any</HI> Me&s;|&s;enger <HI>with him &amp;c.</HI> putting the word <HI>Me&s;&s;enger,</HI> in&s;teed of <HI>Angell</HI> to make the &s;entence ob&s;cure. After this forme a Iew or Turke may turne all the Bible vp&s;ide-down, as that:<NOTE N="(e)" PLACE="marg"><HI>Matth.</HI> 4. <HI>v.</HI> 11.</NOTE> <HI>Then the Diuell left him and the Me&s;&s;engers came, and ministred vn<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">o him</HI> Agayne:<NOTE N="(f)" PLACE="marg"><HI>Matth.</HI> 13. <HI>v.</HI> 40.</NOTE> <HI>The Me&s;&s;engers that goe forth, and &s;euer the bad from among the Iust</HI> And infinite &s;uch places, where it were impiety to turne <HI>Me&s;&s;enger</HI> for <HI>Angell.</HI> Can there be a greater &s;inne before God, then to corrupt after this forme without con&s;cience, or &s;hame the word of God? Is it mar|ueyle that the Mini&s;ters effrontedly corrupt the holy Fa|thers, &s;ince they are not affrayd to do the &s;ame to the Bible, the holy Scriptures, the &s;acred word of God? Is it not the right way to Athei&s;me to turne for <HI>Angell,</HI> Me&s;&s;enger; <HI>for Church,</HI> Congregation; <HI>for Prie&s;t,</HI> Elder; for <HI>Sacrament,</HI> Secret, &amp; for <HI>Hell,</HI> Graue?</P>
<P N="2"><PB N="44" REF="138">2. The &s;econd place corrupted by the Mini&s;try, is that &s;aying of the Prophet Dauid:<NOTE PLACE="marg"><HI>P&s;al.</HI> 119. <HI>v.</HI> 63.</NOTE> <HI>I am partaker of all that feare thee, and that keepe thy commaundements.</HI> Wherby is &s;ignifyed that all true, and &s;incere Catholikes are partakers of all the prayers, good workes, and merites of the whole militant Church, as likewi&s;e of the prayers of the triu~phant Church that is, of the Saints of heauen, which is called in our Creed, <HI>The Communion of Saints.</HI> The Greeke text is directly for vs a|gain&s;t the Mini&s;ters. The Hebrew, <HI>Chaber,</HI> and the Chal|daick, <HI>Chabera,</HI> &s;ignify cleerly to any vnpa&s;&s;ionate man, <HI>I am partaker.</HI><NOTE N="(g)" PLACE="marg">Serm. <HI>8.</HI> in hunc p&s;almum.</NOTE> S. Ambro&s;e,<NOTE N="(h)" PLACE="marg">In Co~|ment. in haec verba.</NOTE> S. Hierome, and<NOTE N="(i)" PLACE="marg">Serm. <HI>16</HI> in p&s;al. <HI>118</HI></NOTE> S. Au|gu&s;tine, and others, turne the &s;ame place, <HI>I am partaker.</HI> But I pray yow how do our Mini&s;ters di&s;gui&s;e, and deface this place? <HI>I am,</HI> &s;ay they, <HI>companion of all that feare thee, and keepe thy precepts.</HI> And in their merry metre they &s;inge: <HI>Companion am I to all them, which feare thee in their hart &amp;c.</HI> Is it a great ho|nour to King Dauid to be Co~panion to &s;ome of the Tron-Lords of Edenbrough, who bragge to feare God? How could Dauid accompany, or be Companion to all tho&s;e that feared God? And &s;ince none can keepe the comman|dements, as the Mini&s;ters, &s;ayth he, how could the holy Prophet be their Companion? Are not the Mini&s;ters in coining &s;uch new tran&s;lations to fauour their new opini|ons, conuicted by S. Augu&s;tine to be manife&s;t heretiks? for<NOTE N="(k)" PLACE="marg">De vti|lit. creden|di cap.</NOTE> <HI>He is an heretike, &s;ayth he, who for &s;ome temporall commodity &amp; e&s;pecially for his glory, and principality, coyneth, or els followeth fal&s;e or new opinions,</HI> fal&s;e or new tran&s;lations.</P>
<P N="3">3. The third place corrupted by the Mini&s;ters, is this of Ieremias:<NOTE N="(i)" PLACE="marg"><HI>Ierem.</HI> 15 <HI>v.</HI> 1.1.</NOTE> <HI>If Moy&s;es, and Samuell shall stand before me, my &s;oule is not towards this people.</HI> Where, as before <HI>Chap.</HI> 7.11.14. God forbad Ieremie to pray for the Iewes, &s;o here he &s;aith; that though not only Ieremy, but al&s;o though Moy&s;es and Samuel, (departed from this world longe before) &s;hall pray for this people, yet they &s;hall not e&s;cape the puni&s;hment for their &s;innes. By nece&s;&s;ary con&s;equence whereof it fol|loweth, that Moy&s;es, and Samuel after their death both could and did &s;omtymes pray for the Iewes; otherwi&s;e the particular mention of the&s;e Prophets were not to the pur|po&s;e
<PB N="45" REF="138"> if they ne<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">r did, nor could pray for them, as learned|ly proue<NOTE N="(l)" PLACE="marg">In his comment. vpon this p<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ace.</NOTE> S. H<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">rome,<NOTE N="(m)" PLACE="marg"><HI>Hom.</HI> 1. <HI>in</HI> 1. <HI>Th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;.</HI> 1.</NOTE> S. Chri&s;o&s;tome, &amp;<NOTE N="(n)" PLACE="marg">Lib. <HI>9.</HI> Mor. cap. <HI>12.</HI></NOTE> S. Gregory the great; and the Prophet Baruch confirmeth the &s;ame &s;aying:<NOTE N="(o)" PLACE="marg">Baruch cap. <HI>3.</HI> v. <HI>4.</HI></NOTE> <HI>O Lord Almighty, the God of I&s;rael heare now the pray|ers of the dead of <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;raell, and of their children which haue &s;inned be|fore thee.</HI> Then the dead of I&s;raell, prayed for the liuing; the Hebrew word <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">m<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ahhamod</HI> in the future ten&s;e maketh for vs, and &s;heweth both the malice, &amp; Ignorance of the Mi|ni&s;try, in turning one ten&s;e for another, for they turne thus: <HI>Though Moy&s;es and Samuel stood before me &amp;c.</HI> The Chaldean Paraphra&s;t maketh playnly for vs: <HI>Im Iacum Mo&s;che. &amp;c. If Moy&s;es, and Samuel shall stand before me to pray. &amp;c.</HI> And the Greeke text al&s;o maketh for vs agayn&s;t the Mini&s;ters, who in corrupting thus the Bible, inuenting Nouelties, &amp; new tran&s;lations in &s;o waighty a matter, as is the matter of our Saluation, the word of God, and in &s;peakinge peruer&s;e thinges, do &s;hew con&s;equently that they are manife&s;t here|tiks.</P>
<P N="4">4. The fourth place corrupted by the Mini&s;ters, is that of S. Peter:<NOTE N="(p)" PLACE="marg">2. <HI>Pet. cap.</HI> 1. <HI>v.</HI> 2.</NOTE> <HI>I will do my diligence, you to haue often after my decea&s;e al&s;o, that you may keepe a memory of the&s;e things.</HI> Where S. Peter promi&s;eth to pray after his death for the Chri&s;tians, hauing promi&s;ed before in the thirteenth ver&s;e to remem|ber them, and to &s;tirre them vp by admonitions, &s;o long as he was in life: and after in the fifteenth ver&s;e promi&s;eth con&s;equently to remember them after his death; as with the re&s;t the Greeke, and Latine Fathers playnly witne&s;|&s;eth S. Chri&s;o&s;tom, &s;aying:<NOTE N="(q)" PLACE="marg">In na|t<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">li beaco|rum Apo&s;t. Petri &amp; Pauli.</NOTE> <HI>Reioyce Peter the Rock of Faith: reioyce Paul the honour of the Church: reioyce Peter the entry of true Religion: reioyce Paul the caire of Churches: reioyce euer in our Lord and offer vp your prayers for vs without interruption; fulfill your promi&s;e, for thou O Peter &s;ayst: I will do my diligence, you to haue of|ten after my decea&s;e al&s;o</HI> The Mini&s;ters to take away the force of this place of the Bible haue fir&s;t put in the word <HI>alwayes,</HI> in place of the word <HI>often.</HI> 2. They haue taken away all points, to make the &s;entence ob&s;cure. 3. They haue tran&s;|po&s;ed, and changed the words to the &s;ame end agayn&s;t the Greeke text, putting the words, <HI>After my departing,</HI> after
<PB N="46" REF="139"> the wordes, <HI>to haue remembrance,</HI> to deceyue therby the rea|der, and to per&s;uade him, that S. Peter only &s;ayth, that he &s;hall with &s;uch diligence exhort the Chri&s;tians &s;o long as he is in life, that they &s;hall remember him after his death; not that he per&s;onally &s;hall remember them after his death; to the which end the Mini&s;ters mo&s;t viciou&s;ly tran&s;late thus: <HI>I will endeauour therfore alwayes that yee al&s;o may be able to haue remembrance of the&s;e thinges after my departing.</HI> Ca~ there be a more manife&s;t marke, that the Mini&s;ters are here|tikes, then thus to corrupt the word of God to proue their owne errours? which while they follow, they &s;eeme to follow the Bible, &s;aith S. Augu&s;tin: (^r) <HI>All heretikes which receyue the Scriptures, and their authority, will &s;eeme to follow them, whereas indeed they follow their owne errours and are therfore here|tikes, not becau&s;e they condemne them, but becau&s;e they do not vnder|&s;tand them,</HI> or do viciou&s;ly tran&s;late them.</P>
<P N="5">5. The fifth place which the Mini&s;ters haue corrupted for the great hatred they haue agayn&s;t the Ble&s;&s;ed Virgin Mary, is in S. Luke, where the Ble&s;&s;ed Virgin &s;ayth:<NOTE N="(&s;)" PLACE="marg"><HI>Luke c.</HI> 1. <HI>v.</HI> 48.</NOTE> <HI>Becau&s;e he hath regarded the humility of his handmayd: for behould from henceforth all generations shall call me ble&s;&s;ed.</HI> Which prophe|cy of the ble&s;&s;ed Virgin is dayly fulfilled (by the Catholi|kes, not by Puritanes, who haue &s;craped out the word <HI>Gene|rations,</HI> agayn&s;t the force of the Greeke word) when the Church, and the faythfull Chri&s;tians keeping her fe&s;tiuall dayes, and &s;aluting her &s;ay, <HI>Aue Maria,</HI> and other &s;uch holy Anthymes: which place lykewi&s;e declareth the great hu|mility of the ble&s;&s;ed Virgin, who as &s;he was full of the grace of God; &s;o &s;he was of all vertues, &amp; e&s;pecially of humility, wherby &s;he plea&s;ed God more (&s;ay the Doctours) the~ by her virginity. But the Mini&s;ters ca~not &s;uffer her to be prai&s;ed by rea&s;on of her humility, for the which cau&s;e they haue thru&s;t out the word <HI>humility,</HI> tran&s;lating thus: <HI>for he hath looked on the poore degree of his &s;eruant, for behold from henceforth shall all ages call me ble&s;&s;ed.</HI><NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> In the Greeke text, the word &s;ignifieth <HI>humility:</HI> as the Mini&s;ters being better adui&s;ed haue tra~&s;lated the &s;ame Greeke word in other places:<NOTE N="(t)" PLACE="marg">Matth. cap. <HI>18.</HI></NOTE> <HI>Who&s;oeuer therfore shall hu~ble him&s;elf as this litle child, the &s;ame is the great&s;t in the kingdom of hea|uen.</HI>
<PB N="47" REF="139"> And againe:<NOTE N="(u)" PLACE="marg"><HI>1.</HI> Petri cap. <HI>5</HI> v. <HI>5.</HI> Ioan. cap. <HI>4.</HI> v. <HI>9.</HI> Rom. <HI>12.</HI> v. <HI>16.</HI></NOTE> <HI>God re&s;i&s;teth the proud, &amp; giueth grace to the humble.</HI> The Siriack text likewi&s;e is for vs Catholikes, <HI>dechor bemuceco dametheth &amp;c.</HI> that is, <HI>becau&s;e he hath regarded the humi|lity &amp;c.</HI> The auncient Fathers both of the Greeke and La|tin Church, with one con&s;ent, all read, <HI>Becau&s;e he hath regar|ded the humility &amp;c.</HI> And not content to haue &s;hewed this litle lyking of the humility of the Ble&s;&s;ed Virgin, they &s;eeme willing to di&s;&s;emble the inward humility of hart, a chiefe vertue in our Sauiour Chri&s;t Ie&s;us, the Ble&s;&s;ed Virgins &s;onne, for they haue thus tran&s;lated that famous &s;entence of his,<NOTE N="(w)" PLACE="marg">Math. c. <HI>11.</HI> v. <HI>29.</HI></NOTE> <HI>Learne of me,</HI> becau&s;e <HI>I am meeke and humble of hart,</HI> with leauing out the accu&s;tomed word, <HI>humble:</HI> and this newfanglenes in v&s;ing new inuented wordes and pro|phane noueltyes agayn&s;t the forme of the Catholike Fayth, agayn&s;t the phra&s;e of the old and Apo&s;tolyke wri|ters, come to vs by tradition of all ages and Churches, hath beene euer an infallible marke of new Mini&s;ters, and heretikes, of whome therefore S. Paul commaundeth vs to beware:<NOTE N="(x)" PLACE="marg">1. <HI>Tim.</HI> c. 6. <HI>v.</HI> 20.</NOTE> <HI>Auoyde prophane nouelties of wordes.</HI> In S. Augu|&s;tine his daies, when any good thing hapned to Catho|likes, or when they entred into any mans hou&s;e, or met a|ny friend by the way, they v&s;ed alwayes to &s;ay, <HI>Deo gratias,</HI> thankes be to God: but the Donati&s;ts, and Circumcellians, impious heretiks of that tyme, being alwayes giuen to no|uelties of wordes, for&s;ooke the old phra&s;e of the Catholiks, and would alwayes &s;ay, <HI>Laus Deo,</HI> pray&s;ed be God: from which kind of ordinary &s;alutation (though good yet new|ly inuented) the Catholikes did &s;o &s;hunne (&s;ayth<NOTE N="(y)" PLACE="marg">In p&s;al. <HI>132.</HI></NOTE> S. Au|gu&s;tin) that they had as willingly haue met a theefe, as one who would &s;ay <HI>Laus Deo,</HI> in&s;teed of <HI>Deo gratias:</HI> &s;o we Ca|tholikes &s;hould keep con&s;tantly our Forefathers words, &s;o we may the more ea&s;ily keep our old, and true Fayth re|ceyued of them. Let vs not therefore v&s;e with the new mi|ni&s;try of the Prote&s;tants, profane nouelties of wordes, as, <HI>amendment,</HI> for <HI>pennance; abstinence,</HI> for <HI>fasting; the Lords &s;up|per,</HI> for <HI>the Ble&s;&s;ed Sacrament; Superintendent,</HI> for <HI>Bishop; Con|gregation</HI> for <HI>Church; &s;obeit,</HI> for <HI>Amen; pray&s;e the Lord,</HI> for <HI>Alle|luia; Elders,</HI> for <HI>Prie&s;ts; Mystery,</HI> for <HI>Sacrament; Idol,</HI> for <HI>Image;
<PB N="48" REF="140"> In&s;tructions</HI> for <HI>traditions;</HI> and &s;uch. Thus if we do, the very wordes will bring vs to the Fayth of our forfathers, &amp; keep vs therin, auoyding alwayes prophane noueltyes of words a. S. Paul commaundeth vs to do. Truly tho&s;e very aun|cient wordes yet v&s;ed in Scotland, <HI>Candlema&s;&s;e, Michaelma&s;&s;e, Andersma&s;&s;e</HI> &s;hew euidently that the holy <HI>Ma&s;&s;e</HI> was in v&s;e in Scotland from the fir&s;t conuer&s;ion thereof to the Catholike Religion, that is, fourteene hundreth yeares &s;ince, or rather &s;ixteene hundreth yeares &s;ince; for at &s;uch fe&s;tiuall and re|marked dayes, the holy <HI>Ma&s;&s;e</HI> was &s;ayd with &s;uch great &s;o|lemnity, that &s;undry gentlemen and commons came from abroad to &s;ee the celebration thereof. Do not lykewi&s;e the wordes we v&s;e, S. Giles Church, S. Patrickes Church, S. Cuthberts Church, the Lady of Grace, Hallowma&s;&s;e, and infinite &s;uch witnes the honour, and inuocation, which our forefathers v&s;ed towards the&s;e Saints? What wit|ne&s;&s;eth I pray you the wordes, <HI>All &s;oules day, holy-Roode day, Shirfthursday, Palme-&s;unday, Corpus Chri&s;ti day; Imber dayes,</HI> but the antiquity of our Catholike and Romane Religion? Which Religion, as the wordes them&s;elues, did continue without any debatable contradiction vntill the comming of Luther, and Caluin, and yet are in v&s;e; &s;o the Catholike Apo&s;tolike, &amp; Roman Religion, did euer continue in En|gland, Ireland, and Scoland without any debatable con|tradiction vntill the comming of Luther, Caluin, Knox, &amp; Paul Meffen a Mini&s;ter.</P>
<P N="6">6. Their &s;mall deuotion vnto the Ble&s;&s;ed Virgin Mary, may likewi&s;e appeare by their tran&s;lating tho&s;e wordes;<NOTE N="(a)" PLACE="marg">Math. c. <HI>1.</HI> v. <HI>25.</HI></NOTE> <HI>And he knew her not till she brought forth her first born &s;onne, and called his name Ie&s;us;</HI> w<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">th thru&s;ting in the word <HI>he,</HI> thus, <HI>And he called his Name Ie&s;us,</HI> giuing away the honour of the Impo&s;ition of the name &s;olely to Io&s;eph, again&s;t the ex|pre&s;&s;e text of the Bible where the Angell &s;ayd vnto her:<NOTE N="(b)" PLACE="marg">Luke c. <HI>1.</HI> v. <HI>31.</HI></NOTE> <HI>For loe thou shalt conceyue in thy wombe and beare a &s;onne, and shalt call his Name Ie&s;us:</HI> Yea the Mini&s;ters con&s;idering the matter without pa&s;&s;ion, turne with vs that of I&s;ay:<NOTE N="(c)" PLACE="marg">I&s;a. cap. <HI>7.</HI> v. <HI>14.</HI></NOTE> <HI>Behold the Virgin shall conceyue and beare a &s;onne, and she shall call his name Emmanuel,</HI> the Hebrew word being of the feminine gen|der,
<PB N="49" REF="140"> and referred of nece&s;&s;ity by the Rabbins to the ble&s;&s;ed Virgin.<NOTE PLACE="marg">Rabby A|braham, Rabbi Da|uid, and o|thers.</NOTE> Since then S. Mathew &s;peaketh indifferently with|out limitation to Io&s;eph, is it not abu&s;e of Gods word, and partiality agayn&s;t the ble&s;&s;ed Virgin, to giue the honour of the impo&s;ition of that holy name to Io&s;eph, only; &s;ince both the Prophet I&s;ay, and S. Luke put the matter out of doubt, in giuing it to the ble&s;&s;ed Virgin Mary? But let vs Catholikes euer honour the ble&s;&s;ed Virgin, as mother of our Sauiour, and &s;peake reuerently of her with the holy Fathers, e&s;pecially with S. Ephrem (who was thirteene hundreth yeares &s;ince.)<NOTE N="(d)" PLACE="marg">Ephre~. Hom. de laudibus B. Virginis.</NOTE> <HI>O Marie mother of God</HI> (&s;aith he) <HI>vndefiled Queene of all, the hope of all &s;inners, my lady mo&s;t glorious, higher then heauenly Spirits, more honourable then the Cherubims, holier <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">hen the Seraphims, the hope of the Fathers, the glory of the Prophets, the pray&s;e of the Apo&s;tles: by thee we are reconciled to Chri&s;t my God, thy &s;onne: thou art the helper of &s;inners, thou the hauen for them that are to&s;&s;ed with &s;tormes, the &s;olace of the world, the deliuerer of the impri&s;oned, the helpe of orphanes, the redemption of captiues, vouch&s;afe me thy &s;eruant to pray&s;e thee: Hayle Lady Mary full of grace, hayle Virgin most ble&s;sed among women.</HI></P>
<P N="7">7. To di&s;gui&s;e the holy virginity of the Ble&s;&s;ed Vir|gin Mary, and to &s;ignify that &s;he had not made a vow of virginity, and that &s;he was not Io&s;ephs true wife, before the Angell appeared vnto him and &s;ayd:<NOTE N="(e)" PLACE="marg"><HI>Matth.</HI> 1. <HI>v.</HI> 20.</NOTE> <HI>Io&s;eph &s;onne of Dauid &s;eare not to take Mary thy wife, for that which is borne in her is of the holy Ghost:</HI> The Mini&s;ters haue corrupted the for|&s;ayd place thus: <HI>Io&s;eph Sonne of Dauid &s;eare not to take Mary for thy wife,</HI> adding the word, <HI>for,</HI> which is not in the Greeke nor Syriak text, where it is, <HI>Lemariam anthetoc, Mary thy wife,</HI> and not <HI>Mary for thy wife:</HI> which particle, <HI>for,</HI> is added again&s;t the holy, and auncient. Fathers, who witne&s;&s;e that the Ble&s;&s;ed Virgin <HI>Mary was e&s;pou&s;ed to Io&s;eph before</HI> &s;he was found to be with child, and before the Angell appeared to Io|&s;eph. Secondly the Mini&s;ters them&s;elues (alwayes addicted to the Spirit of contradiction) &s;hew cleerly that before the Angell appeared to Io&s;eph, Mary was Io&s;eps wife: <HI>Then Io|&s;eph her husband.</HI> 3. Io&s;eph could not haue beene minded to put her away, if &s;he had not bene already marryed. 4. The
<PB N="50" REF="141"> Hebrew word, which is in the Prophet I&s;ay<NOTE PLACE="marg"><HI>I&s;a.</HI> 7.</NOTE> <HI>h halma,</HI> &s;i|gnifieth properly a true Virgin, &amp; hauing with it (as it hath <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word"> Hebrew text of I&s;ay) <HI>he haiedigha,</HI> &s;ignifieth a Virgin <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 span"> <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">a<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">es, a pure Virgin in body, minde, and affe|<GAP DESC="illegible" RESP="KEYERS" EXTENT="5 letters"> yea a perpetuall Virgin; though without the &s;ayd <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">haudigha,</HI> it &s;ignifieth a<NOTE N="(g)" PLACE="marg">Ge<GAP DESC="illegible" RESP="KEYERS" EXTENT="3 letters"> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word"> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">xod. Exod. <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. v. <HI>8.</HI></NOTE> Virgin al&s;o, yet not one, who remayneth perpetually in her virginity, as it doth in I&s;ay, who &s;peaketh only of the Ble&s;&s;ed Virgin, whome to haue made a vow to God to keep perpetually her vi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ginity wit|nes the holy Fathers<NOTE N="(h)" PLACE="marg">Orat. de n<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">tiuit. Domini</NOTE> S. Gregory Nazian.<NOTE N="(i)" PLACE="marg">Serm <HI>4.</HI> in Mi&s;&s;us est.</NOTE> S. Bernard, &amp; others. The which holy exaple of the B. Virgin Mary in vowing perpetuall virginity hath being imitated by an in|finite multitude of men, and women of all nations, yea by Kinges, and Princes of diuers Nations. And of our Na|tion of Scotland, we haue the example of holy King Mal|colme the Virgin, of S. Richardis Empre&s;&s;e, S. Fiacre, S. Guthagon, S. Mungo, S. Edmond, S. Fridelinus, S. Ma|thildis, and many others, of whome I make mention plen|tifully in my booke intituled <HI>Menologium Sanctorum regni Sco|tiae.</HI> But the Mini&s;ters drowned in fle&s;h, and blood, and &s;en&s;uall plea&s;ures, cannot vnder&s;tand &s;uch things: no mar|uayle becau&s;e,<NOTE N="(k)" PLACE="marg">1 <HI>Cor. cap.</HI> 2. <HI>v.</HI> 14</NOTE> <HI>A &s;en&s;uall man perceyueth not the things of the Spirit of God, for they are foolishnes vnto him: neyther can he know them, becau&s;e they are &s;piritually di&s;cerned:</HI> which place the Mi|ni&s;ters haue likewi&s;e corrupted to hide their turpitude and fle&s;hly &s;en&s;uality, putting <HI>natural,</HI> for <HI>&s;en&s;uall;</HI> knowing wel that tho&s;e wordes, <HI>a naturall man,</HI> are taken in a good part, for any wi&s;e, and iudicious man, and not for a &s;en&s;uall man.</P>
<P N="8">8. We Catholikes do cal the B. Virgin Mary Queene of heauen with S. Chry&s;o&s;tome, S. Ba&s;il, and the holy an|cient Fathers, who do pray vnto her after this fort:<NOTE N="(l)" PLACE="marg">In the Greeke Ma&s;&s;es of S. Iames S Ba&s;il and S. Chry&s;o&s;t.</NOTE> <HI>Mo&s;t holy, vndefiled, ble&s;&s;ed aboue all, our Queene, our Lady, the mother of God Mary, a Virgin for euer, the &s;acred Arke of Chri&s;ts Incarna|tion, who did&s;t beare thy Creatour: holy mother of vn&s;peakeable light, we magnify thee with Angelicall hymnes: all things pa&s;&s;e vnder&s;tan|ding, all things are glorious in thee, O mother of God.</HI> The Mini&s;ters I &s;ay, to di&s;honour the Ble&s;&s;ed Virgin Mary, and to make
<PB N="51" REF="141"> her odious with the common people, haue corrupted im|piou&s;ly that place of Ieremias:<NOTE N="(m)" PLACE="marg">Ierem. cap. <HI>19.</HI> v. <HI>13.</HI></NOTE> <HI>All hou&s;es in the toppes whereof they haue &s;acrificed to all the host of heauen, and haue of|fered lybaments to &s;trange Gods:</HI> Vnder&s;tanding by the ho&s;t of heauen, the Moone, and the &s;tarres, whereunto impiou&s;ly the Iewes offered Sacrifice. Now the Mini&s;ters in&s;teed of the&s;e wordes, <HI>the ho&s;t of heauen</HI> (which are conforme to the Hebrew, and Greeke) put in their fir&s;t printed Bibles, but now lately corrected, <HI>Queene of heauen.</HI> Becau&s;e we Catholikes worthily doe honour, and call the Ble&s;&s;ed Virgin Queene of heauen. What is impiety if this be not? And what is hatred agayn&s;t the Mother of God if this be not? Are not the Mini&s;ters not only voyde of wit, lear|ning, and common &s;en&s;e in di&s;couering &s;o diueli&s;h a hatred agayn&s;t the Ble&s;&s;ed Virgin; but al&s;o voyd of &s;hame, and mode&s;ty, and more to be blamed then Turkes, and Sara|cens, who honour greatly the Ble&s;&s;ed Virgin Mary?</P>
</DIV3>
</DIV2>
<DIV2 N="5" TYPE="chapter">
<PB N="52" REF="142">
<ARGUMENT>
<HEAD>The 8. and 9. Article.</HEAD>
<P N="1"><HI>1.</HI> That the Catholike Church in this &s;econd Age, belieued vniuer&s;ally, that there was a Pur|gatory.</P>
<P N="2"><HI>2.</HI> And that it was accustomed to pray for the &s;oules detayned in Purgatory.</P>
</ARGUMENT>
<HEAD>CHAP. V.</HEAD>
<P>_THe mo&s;t famous writers in this &s;econd Age Tertullian, Origen, and S. Cypria~ witne&s;&s;e plentifully not only the Fayth of the Catholik Church concerning <HI>Pur|gatory,</HI> but al&s;o the chiefe&s;t, yea almo&s;t all the points of Religion, which we Ca|tholiks now a dayes belieue, as<NOTE N="(a)" PLACE="marg">Tertul. apud Cen|tu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">iatores. Cent. <HI>3.</HI> Col. <HI>131.</HI></NOTE> the cu|&s;tome to receyue the Ble&s;&s;ed Sacrament fa&s;ting,<NOTE N="(b)" PLACE="marg">Cypr. &s;erm. <HI>5.</HI> Tertul. <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ib. <HI>2.</HI> ad vxo.</NOTE> Re&s;er|uation of the Ble&s;&s;ed Sacrament, Sacrifice for the dead,<NOTE N="(c)" PLACE="marg">Cypr. lib. <HI>2.</HI> ep. <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</NOTE> Sacrifice according to the order of Mechi&s;edech, mingling of water with wine in the chalice,<NOTE N="(d)" PLACE="marg">Cypr in &s;erm de vnctione Chri&s;mat.</NOTE> Chri&s;me and Con|firmation, &amp; diuers of our Sacrame~ts, as witnes tho&s;e words of S. Cyprian &s;peaking of the Sacraments of Bapti&s;me, and Confirmation: <HI>Tunc plan&egrave; &s;anctificari &amp; filij Dei e&s;&s;e po&s;sunt, &s;i Sacramento vtro&abque; na&s;cuntur.</HI> And againe<NOTE N="(f)" PLACE="marg">Exam. part. <HI>2.</HI> pag <HI>58.</HI></NOTE> Chemnitius wit|ne&s;&s;eth that S. Ciprian reckoneth vp fiue Sacraments in his &s;ermon <HI>de ablut. pedum.</HI> Lykewi&s;e tho&s;e holy and auncient Fathers do make mention, that ordinary &s;ucce&s;&s;ion of Pa|&s;tours doth euer accompany the true Church;<NOTE N="(e)" PLACE="marg">Lib. <HI>2.</HI> epi&s;t.</NOTE> they do auow al&s;o the inferiour orders of Deacons, Subdeacons, Acolites, Exorci&s;ts; that<NOTE N="(g)" PLACE="marg">Cypr. de &s;ingulare C<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ericor.</NOTE> Prie&s;ts might not marry; that neyther Prie&s;t, Deacon nor profe&s;&s;ed widdow might be Bvgam; the vow of<NOTE N="(h)" PLACE="marg">Cypr. l. <HI>1</HI> ep. <HI>9.</HI> &amp; <HI>11.</HI> Tertul. lib. de vetandis virginibus. Cypr. de ha. virginum.</NOTE> cha&s;tity of Virgines; the religious habite of &s;acred Virgines; the<NOTE N="(i)" PLACE="marg">Cypr l. <HI>3.</HI> ad Quiri|num.</NOTE> nece&s;&s;ity of Bapti&s;me:<NOTE N="(k)" PLACE="marg">Origen hom. <HI>2.</HI></NOTE> v&s;age of
<PB N="53" REF="142"> the Cro&s;&s;e in Bapti&s;me; Vnction, and other ceremonies of Bapti&s;me; the vertue of the &s;igne of the Cro&s;&s;e; the erecting of Cro&s;&s;es in priuate hou&s;es, and publike places; the nece&s;|&s;ity of &s;atisfaction and pennance; Confe&s;&s;ion of &s;innes, ab|&s;olution giuen as now, with impo&s;ition of hands Iu&s;ti|fication by good workes; merite of workes; Freewill; the po&s;&s;ibility of the commaundements; <HI>Lymbus Patrum,</HI> Prayer for the dead, Purgatory, prayer to Saints, Prayer to Angels, Apo&s;tolike and vnwritten Traditions, Fa&s;ting-dayes (Sunday euer excepted) Canonicall houres of prayer, prayer towardes the Ea&s;t, and finally the Primacy of S. Pe|ter, and of the <HI>Romane Church.</HI> Which points of Religion the for&s;ayd Fathers con&s;tantly auow to haue bene vniuer|&s;ally in their time, that is, in the &s;econd Age (as now in our tyme) belieued by the Catholike Church; and no holy Fa|ther did euer reprehend eyther Tertullian, Origen, or S. Cypria~ for belieuing the for&s;ayd points of Religio~, though for other particular errours they were greatly reprehended (e&s;pecially Origen, and Tertullian) by the holy Fathers; which is an infallible argument that tho&s;e for&s;ayd points of Religion, were in this &s;econd Age vniuer&s;ally belieued in the Catholike Church, without any debatable contradi|ction.</P>
<P N="2">2. As concerning <HI>Purgatory</HI> in particular, be&s;ides the proofes that I haue &s;et downe in the fir&s;t Age, this is to be remarked: that two &s;orts of per&s;ons depart this life, the one who hath led a holy life many yeares, and hath fully &s;atis|fied for his offences pa&s;t, g<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ounded alwayes vpon the &s;atis|factions of Chri&s;t: another who hath runne a wicked race all his dayes, and committed innumerable &s;innes, yet through the mercy of God, repenting in the end is pardo|ned, in the houre of his death, of his &s;ins, by rea&s;on of the great contrition he hath had of them, not hauing ley&s;ure to make any &s;atisfaction for them. Now I &s;ay, if this &s;econd per&s;on dying at the &s;ame in&s;tant with the former, enioy the bli&s;&s;e of heauen as &s;oone as he, me thinkes that it were not conforme to the iu&s;tice of God, to reward him equally with the other, who before his death performed great &s;a|tisfaction,
<PB N="54" REF="143"> and therfore he mu&s;t be delayed for a &s;ea&s;on of his felicity, vntill the penalty of his &s;innes be payed in Pur|gatory, &s;ince it is the will, &amp; plea&s;ure of God,<NOTE N="(l)" PLACE="marg">Rom c. <HI>2.</HI> v. <HI>6.</HI></NOTE> <HI>to reward euery one according to his workes.</HI></P>
<P N="3">3. Suppo&s;e then three &s;euerall &s;ortes of per&s;ons departe this world. The one dyeth pure and cleane from all kind of &s;inne, as the Ble&s;&s;ed Virgin Mary; the o|ther guilty of diuers mortall &s;innes, and dyeth therein; the third only &s;potted with &s;ome veniall &s;innes, as many reli|gious men by a &s;pecial grace of God: the fir&s;t without doubt goeth to heauen immediatly; the &s;econd to hell; the third goeth not to hell, becau&s;e he is departed in the fauour of God, yet he goeth not to heauen immediatly, becau&s;e<NOTE N="(m)" PLACE="marg">Apoc. cap. <HI>20.</HI> v. <HI>27.</HI></NOTE> <HI>Thither shall not enter any vndefiled thing.</HI> Of this third &s;ort of per&s;ons &s;peaketh S. Augu&s;tine, when as he &s;ayth:<NOTE N="(n)" PLACE="marg">Lib. <HI>21.</HI> de Ciuit. Dei cap. <HI>24</HI></NOTE> <HI>It is manife&s;t that tho&s;e who are purged before the day of Iudgement by te~|porall paynes are not deliuered to the punishments of eternall fire.</HI> And agayne:<NOTE N="(o)" PLACE="marg">Aug. lib. <HI>2.</HI> de Gen. cont. Manich. c. <HI>20.</HI></NOTE> <HI>He who hath not happily tilled his field, but hath &s;uffe|red it to be ouergrowne with thornes, hath in this life the malediction, and cur&s;e of the earth in all his workes, and after this life he shall haue eyther the fire of Purgatory, or euerlasting payne.</HI> The Mini|&s;ters cite, to di&s;grace S. Augu&s;tines doctrine in this poynt, that place of his,<NOTE N="(p)" PLACE="marg">Lib. <HI>5.</HI> hypogn.</NOTE> <HI>The third place we are vtterly ignorant of:</HI> Where S. Augu&s;tine denyeth only any third place of euer|la&s;tinge Ioy, or euerla&s;tinge payne, agayn&s;t the Pelagi|ans, who graunted to the <HI>vnbaptized infants,</HI> a third place of euerla&s;tinge Ioy. But let vs come to the wordes of the Bi|ble.</P>
<P N="4">4. S. Paul writing to the Corinthians maketh mentio~ of the cu&s;tome then v&s;ed among the Catholikes to afflict them&s;elues for the &s;oules of their departed friends, which affliction the Apo&s;tle calleth <HI>Bapti&s;me;</HI> in the which &s;ignifi|cation our Sauiour al&s;o taketh the word <HI>Bapti&s;me:</HI><NOTE N="(r)" PLACE="marg"><HI>Luke</HI> 12. <HI>v.</HI> 50</NOTE> <HI>I haue a Bapti&s;me to be baptized with.</HI> And,<NOTE N="(&s;)" PLACE="marg"><HI>Mark</HI> 10. <HI>v.</HI> 38.</NOTE> <HI>Can you drinke the Cuppe that I drinke, or be baptized with the Bapti&s;me, wherwith I am bap|tized?</HI> meaning his future Pa&s;&s;ion on the Cro&s;&s;e: yea diuers holy Fathers doe call bodily affliction<NOTE N="(t)" PLACE="marg">Cypr. &s;erm. de &s;ae. Rom. Greg Naz orat. in SS. lumina.</NOTE> <HI>Bapti&s;me</HI> of teares, and <HI>Pennance:</HI> S. Paul then alluding to the ancient cu&s;tome
<PB N="55" REF="143"> of the Catholikes in his tyme, who did pray, make pil|grimages, afflict their bodyes, giue almes for their departed &s;oules, which they belieued to be in Purgatory, &s;aith:<NOTE N="(u)" PLACE="marg">1. <HI>Cor.</HI> 15. <HI>v.</HI> 29.</NOTE> <HI>Otherwi&s;e what shall they doe that are baptized for the dead, if the dead ri&s;e not agayne at all?</HI> That is; what doth it auayle the Chri&s;tians, and the Iewes to puni&s;h, fa&s;t, pray, and afflict them&s;elues for the &s;oules of the departed, if the dead ri&s;e not agayne to receyue the fruite, and benefite of their prayers? That the Iewes prayed for the dead, it is manife&s;t by the book of the Machabees cited in the fir&s;t Age; which booke as the Mini&s;ters mu&s;t needs credit, as much at lea&s;t as an hi|&s;toriographer, &s;o S. Augu&s;tine &s;ayth playnly therof:<NOTE N="(a)" PLACE="marg">Aug. l. <HI>18.</HI> de ciuit. cap. <HI>33.</HI></NOTE> <HI>The bookes of the Machabees, not the Iewes but the Church of God e|&s;teemeth canonicall.</HI> The Mini&s;ters &s;eing the force of this place to proue corporall afflictions vndertaken for the departed, haue corrupted it &s;o impiou&s;ly, that it will be difficile to vnder&s;tand their tran&s;lation, wherein they haue taken a|way, to make the &s;en&s;e ob&s;cure, two &s;euerall tymes the greeke article, which is in all the greeke copies; their words be: <HI>El&s;e what shall they do which are baptized for dead &amp;c. Why are they then baptized for dead?</HI> Which impious tra~&s;lation hath no more &s;en&s;e or meaning, then if a man &s;hould &s;ay: <HI>Let vs conuey the dead to buriall.</HI> Is this to tran&s;late their Bibles faythfully according to the Greeke copyes? Is not this forme of cor|rupting the word of God abhomination before him? Is not this a &s;inne agayn&s;t the holy Gho&s;t, to corrupt thus the Bi|ble, the Sacred Text, the word of God, the holy Scrip|ture?</P>
<P N="5">5. The other place, which proueth Purgatory, is that of the Prophet Baruch, who was &s;cribe to Ieremy the Pro|phet. This Prophet then in playne termes prayeth for the departed Iewes, &s;aying:<NOTE N="(b)" PLACE="marg"><HI>Baruch</HI> 3. <HI>v.</HI> 5.</NOTE> <HI>Remember not the iniquities of our Fathers, but remember thy hand, and thy name in this tyme.</HI> And by rea&s;on of the&s;e manife&s;t words of praying for the depar|ted Iewes, and con&s;equently of Purgatory (whereof the one is &s;o linked with the other, that by the proofe of the former, the latter nece&s;&s;arily en&s;ueth) the Mini&s;ters deny this Booke to be canonicall, as lykewi&s;e that of the Macha|bees.
<PB N="56" REF="144"> But &s;ince they cannot &s;hew any authority they haue, by the expre&s;&s;e word of their owne corrupted Bible, to preach and teach, farre le&s;&s;e haue they authority to make, te&s;tify, or declare Canonicall, or Apocriphall bookes, Certes a world of holy and auncient Fathers, be&s;ides the Councells of<NOTE N="(c)" PLACE="marg">Canon vltimo.</NOTE> Laodicea, of<NOTE N="(d)" PLACE="marg">De vni|one Arme|norum &s;e&s;|&s;ione <HI>4.</HI></NOTE> Florence, and of Trent expre&s;ly ob&s;erue, that Baruch is Canonical Scripture: and the whole Catholike Church hath euer &s;o belieued. Now<NOTE N="(e)" PLACE="marg"><HI>Epi&s;t.</HI> 118. <HI>cap</HI> 5.</NOTE> <HI>What&s;oeuer the whole Church of God doth practi&s;e and ob&s;erue throughout the world, to di&s;pute thereof, as though it were not to be done, is most in&s;olent madnes,</HI> &s;ayth S. Augu&s;tine.</P>
<P N="6">6. The third place, is that prayer made by the good theefe to Chri&s;t vpon the Cro&s;&s;e,<NOTE N="(f)" PLACE="marg"><HI>Luke</HI> 23. <HI>v.</HI> 4<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</NOTE> <HI>Remember me when thou shalt come vnto thy Kingdome.</HI> Of the which place &s;ayth S. Au|gu&s;tin<NOTE N="(g)" PLACE="marg">Aug. l. <HI>6</HI> contra Iulianum cap. <HI>5.</HI></NOTE> <HI>it is manifest, that there be &s;ome &s;innes, which are forgi|uen after this life, as con&s;tantly the good <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">heefe belieued, otherwi&s;e he would not haue prayed Christ, to haue remembred him after his death.</HI></P>
<P N="7">7. The fourth place is that of S. Paul to the Philippi|ans:<NOTE N="(h)" PLACE="marg">Philip cap. <HI>2.</HI> v. <HI>10.</HI></NOTE> <HI>At the name of Ie&s;us euery knee shall bow, of tho&s;e in hea|uen, of tho&s;e in earth, and of tho&s;e vnder the earth.</HI> That is, the Name of Ie&s;us &s;hould be honoured by the Angels in hea|uen, by the Chri&s;tians on earth, and by tho&s;e of Purgatory vnder the earth. Conforme to which Apo&s;tolike doctrine the Catholikes when they heare the Name of Ie&s;us, do re|uerence the &s;ame, for the re&s;pect and relation which it hath to our Sauiour Ie&s;us-Chri&s;t, who is honoured in his name; not that the Catholikes honour the &s;yllables of that name, (as the Mini&s;ters &s;launderou&s;ly teach the people) but the thing &s;ignified by the name, that is, Chri&s;t Ie&s;us. Of the which holy cu&s;tome S. Augu&s;tine maketh mention, wit|ne&s;&s;ing to haue carryed a particular deuotion to the name of Ie&s;us:<NOTE N="(i)" PLACE="marg">Lib. <HI>3.</HI> Confe&s;. c. <HI>4</HI></NOTE> <HI>This name of my Sauiour</HI> (&s;aith he) <HI>did &s;o piou&s;ly enter into my hart from my tender age, that what&s;oeuer was wi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">hout this ho|ly name (though true &amp; polished) yet it did not fully delight me.</HI> Since then tho&s;e wordes <HI>vnder the earth,</HI> cannot be refered to deuils in hel, it mu&s;t needes be referred to tho&s;e of <HI>Purgatory,</HI> as the holy Fathers, and late writers<NOTE N="(k)" PLACE="marg">In hu~c locum.</NOTE> witne&s;&s;e. Yea the Mini|&s;ters
<PB N="57" REF="144"> for&s;eeing the force of this place to proue Purgatory, haue corrupted the &s;ame impiou&s;ly thru&s;ting into the text &s;euerall wordes which are not in the Greeke text, making thereby the &s;en&s;e ob&s;cure, and turning thus: <HI>At the Name of Ie&s;us should euery knee bow, both of things in heauen, and thinges in earth, and things vnder the earth.</HI> Where tho&s;e wordes, <HI>both of things,</HI> are no wayes in the Greek. Can things kneele at the Name of Ie&s;us, or be there any &s;en&s;les things in heauen, in earth, or vnder the earth which kneele at the name of Ie|&s;us?</P>
<P N="8">8. Finally that place of S. Luke, where our Sauiour ray&s;ed from death to life the Prince of the Synaguogue his daughter, proueth a third place different from heauen, and hell:<NOTE N="(l)" PLACE="marg">Luke c. <HI>8.</HI> v. <HI>55.</HI></NOTE> <HI>He holding her hand cryed, &s;aying, Mayde ari&s;e. And her Spirit returned, and she ro&s;e incontinent.</HI> The &s;oule of this Mayd as likewi&s;e the &s;oule of Lazarus (who had beene dead foure daies) after the departure, was neyther in heauen, nor in hell, <HI>Ergo,</HI> in &s;ome third place. Notwith&s;tanding al the&s;e for&s;ayd places a &s;tubborne Prote&s;tant will not yield by rea|&s;on of his pa&s;&s;ion and lofty mind, who not being able to giue one place of the Bible, which maketh in expre&s;&s;e words agayn&s;t Purgatory, will bragge, and boa&s;t of his nece&s;&s;a|ry con&s;equences, leauing therby the expre&s;&s;e word of the Bible, and tying him&s;elfe to his owne expo&s;itions and co~|&s;equences, alleaging euer that the inward per&s;ua&s;ion of the holy &s;pirit guideth him, or rather blindeth him, But to the&s;e dreames of his and diabolicall con&s;equences, let vs preferre the con&s;equences of the holy Fathers of this &s;econd age, or Century.</P>
<DIV3 N="1" TYPE="section">
<HEAD>Testimonies of the holy Fathers of this &s;econd Age, in proofe of <HI>Purgatory,</HI> and <HI>Prayer for the dead. The fir&s;t Section.</HI></HEAD>
<P>TErtullian one of the mo&s;t famous and learned writers in this &s;eco~d Age witne&s;&s;eth that the holy Ma&s;&s;e was in v&s;e to be &s;ayd for the departed Chri&s;tians:<NOTE N="(m)" PLACE="marg">Lib. de corona mi|litis. cap. <HI>4.</HI></NOTE> <HI>Oblationes</HI>
<PB N="58" REF="145"> (&s;ayth he) <HI>pro defunctis annua die facimus.</HI> And a litle after he teacheth, that this holy cu&s;tome to &s;ay Ma&s;&s;e for the dead came by tradition from the Apo&s;tles, though there be not expre&s;&s;e wordes in the Bible therefore:<NOTE N="(n)" PLACE="marg">Lib. de corona mi|litis cap. <HI>4.</HI></NOTE> <HI>Harum &amp; alia|rum eiu&s;modi di&s;ciplinarum &s;i legem expo&s;tules Scripturarum, nullam inuenies; Traditio tibi praetendetur auctrix, con&s;uetudo confirmatrix.</HI> And againe in that booke of Monogamia (where he teach|eth how a widdow &s;hould behaue her &s;elfe) he exhorteth that &s;he &s;hould pray for the &s;oule of her departed husband, otherwi&s;e &s;he doth not the duty of a true widdow &s;ayth he:<NOTE N="(o)" PLACE="marg">Lib. de Monoga. c. <HI>10.</HI></NOTE> <HI>Enimuero &amp; pro anima eius orat, &amp; refrigerium interim adpo|&s;tulat ei, &amp; in prima re&s;urrectione con&s;ortium; &amp; offert annuis die|bus dormitionis etus: Nam haec ni&s;i fecerit, ver&egrave; repudiauit, quantum in ip&s;a est.</HI> And his booke <HI>de Re&s;urrectione carnis,</HI> he teacheth accordingly, that, <HI>Martyrs goe directly to heauen, others doe &s;atisfy in the fire of Purgatory.</HI></P>
<P N="2">2. S. Irenaeus<NOTE N="(p)" PLACE="marg">Lib. <HI>1.</HI> cap. <HI>2.</HI> &amp; Peuarden|tius annot. <HI>3.</HI> in dictu~ librum.</NOTE> a holy Father &amp; Martyr witne&s;&s;eth the &s;ame, to wit, that certayne per&s;ons, as infants, dying in the grace of Bapti&s;me, &amp; in &s;tate of Innocency go dire|ctly to heauen without <HI>Purgatory: Others there be,</HI> &s;ayth he, <HI>who mu&s;t needs be clean&s;ed after this life, before they enter into that e|ternall felicity.</HI> The &s;ame holy Father citeth another mo&s;t an|cient writer called Pa&s;tor (as witne&s;&s;eth<NOTE N="(q)" PLACE="marg">Lib. <HI>5.</HI> hi&s;t. c. <HI>8.</HI></NOTE> Eu&s;ebius) who maketh mention of the paynes &s;uffered in <HI>Purgatory:</HI> which auncient doctrine of both Pa&s;tor, and Irenaeus is conforme to that of holy S. Chry&s;o&s;tome, who auoweth that the of|fering vp of Sacrifice for the dead was enacted by the very Apo&s;tles them&s;elues. Heare his wordes:<NOTE N="(r)" PLACE="marg">Hom. <HI>69.</HI> ad po|pulum.</NOTE> <HI>It was not with|out good cau&s;e enacted by the Apostles, that in the celebration of the reuerend mysteries a commemoration of the dead be made; for they knew that great profit, and much commodity redounded therby vnto them.</HI> Which holy cu&s;tome of the Catholike Church gaue occa&s;ion to<NOTE N="(&s;)" PLACE="marg">Eu&s;eb. in vita Con&s;tant.</NOTE> Con&s;tantine the great (whome our Soue|raigne King Iames cleareth from all &s;uper&s;tition) Empe|rour to de&s;ire vehemently to be buried in a famous Church, that he might therby partake the benefit of many deuout praiers <HI>after his decea&s;e.</HI> Which holy Emperour was imitated by another godly Emperour Theodo&s;ius the yonger: who
<PB N="59" REF="145">
<NOTE N="(t)" PLACE="marg">Theodo|retus hist. Eccle&s;. ab. <HI>5.</HI> cap. <HI>25.</HI></NOTE> <HI>Prostrated him&s;elf at the Reliques of S. Chry&s;ostom, &amp; made &s;up|plication for the &s;oules of his parents Arcadius &amp; Eudoxia</HI> The &s;ame appeareth manife&s;tly out of the Greeke Liturgy, or Ma&s;&s;e extant in the workes of S. Chri&s;o&s;tome, where there is ex|pre&s;ly mentioned &s;acrifice of prai&s;e offred for holy Martirs, Prophets, Apo&s;tles, and Sacrifice offered for others detay|ned in <HI>Purgatory.</HI> Which S. Augu&s;tine in lyke manner ex|cellently de&s;cribeth, &s;aying:<NOTE N="(u)" PLACE="marg">Tract. <HI>84.</HI> in Io.</NOTE> <HI>Therfore at the table we do not &s;o remember Martyrs, as others departed, who rest in peace, that we may al&s;o pray for them, but that they may pray for vs.</HI> And againe:<NOTE N="(x)" PLACE="marg">Aug. in Euchr. cap. <HI>110.</HI></NOTE> <HI>When the Sacrifices of the Altar, or what&s;oeuer other Alm&s;edeeds are offered for all the Baptized departed, for tho&s;e that be perfectly good, they be thanke&s;giuings, for &s;uch as be not very euill, they be pro|pittations, for them that be pa&s;sing naught, although they be not any helpes or refreshments of the dead, yet they be &s;ome comforts, &amp; con|&s;olations of the liuing.</HI> Declaring therby that the &s;elf &s;ame Sacri|fice of the Ma&s;&s;e is a pr<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> itiatory, &amp; thank&s;-giuing Sacrifice.</P>
<P N="3">3. Finally, the<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> mony of our gratious Soueraigne King Iames putteth the matter out of doubt, &s;ince his Ma|ie&s;ty freely prote&s;teth:<NOTE N="(y)" PLACE="marg">Ca&s;au|bon in the an&s;were to the Ep. of Card. de Peron.</NOTE> <HI>That is was a very auncient custome in the publike prayers of the Church, to make commemoration of the decea&s;ed, and to de&s;ire of God rest for their &s;oules, who dyed in the peace of the Church, few are ignorant.</HI> What? Do not the ve|ry auncient monuments of Scotland witnes this holy cu|&s;tome of &s;aying Ma&s;&s;e for the dead? Doe not the very &s;ta|tues of many noble mens hou&s;es, the Immunities, Char|ters, and decrees of many noble men: &s;uch a greate mul|titude of Deaneries, Chanonries, Mona&s;teries, Nunne|ries, Churches, Chappels haue beene erected by our forfa|thers to no other end then to haue prayers, and Sacrifices offered for their &s;oules? To this end the Mona&s;tery of <HI>Pa&s;ly</HI> was erected by the famous and Royall hou&s;e of <HI>Steward;</HI> to this end the Mona&s;tery of <HI>Newbottel,</HI> the Abbay of <HI>Holy-Rood-hou&s;e,</HI> the Abbay of <HI>Kel&s;o,</HI> the Abbay of <HI>Lundors,</HI> the Abbay of <HI>Dere,</HI> the Abbay of <HI>Coldingam,</HI> the Abbay of <HI>Killos</HI> in my country of <HI>Murray:</HI> to this end many others haue beene builded in our countrey, who&s;e &s;umptuous buildings or decayed ruines yet remayning, accu&s;e the Mini&s;ters of
<PB N="60" REF="146"> horrible Impiety, to haue thus ouerthrowne the mo&s;t fa|mous, and auncient monuments of their forfathers.</P>
<P N="4">4. Origen giueth &s;ufficient occa&s;ion to the Mini&s;ters to belieue that there is a Purgatory, &s;ince he &s;pake four|teene hundreth yeares agoe &s;o playnly thereof:<NOTE N="(a)" PLACE="marg">Hom. <HI>14.</HI> in Le|uiticum.</NOTE> <HI>Natura peccati &s;imilis e&s;t materiae quae igni con&s;umitur, quam aedificari Paulus Apostolus &agrave; peccatoribus dicitur,</HI><NOTE N="(b)" PLACE="marg"><HI>1.</HI> Cor. cap. v. <HI>13.</HI></NOTE> <HI>qui &s;upra fundamentum Chri|&s;ti aedificant ligna, foenum, &s;tipulam. In quo manife&s;t&egrave; ostenditur e&s;&s;e quaedam peccata ita leuia, vt stipulae comparentur, cui vti&abque; ignis el|latus diu non pote&s;t immorari. Alia vero foeno e&s;&s;e &s;imilia, quae ip&s;e non difficulter ignis ab&s;umat, verum aliquanto tardi&ugrave;s, qu&agrave;m in stipuli<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> immoretur. Alia ver&ograve; e&s;se, quae lignis conferantur, in quibus pro qua|litate criminum, diutinum &amp; grande pabulum ignis inueniat. Ita ergo vnumquod&abque; peccatum pro qualitate, vel quantitate &s;ui poenarum iusta per&s;oluit.</HI> Likewi&s;e explicating tho&s;e words of S. Paul.<NOTE N="(c)" PLACE="marg">1. <HI>Cor. cap.</HI> 3. <HI>v.</HI> 15</NOTE> <HI>If any mans worke burne, he shall loo&s;e, but he shall be &s;afe him|&s;elfe neuerthele&s;&s;e, yet as it were by the fire,</HI> inferreth this con&s;e|quence of Purgatory:<NOTE N="(d)" PLACE="marg">Hom. <HI>6.</HI> in Exod.</NOTE> <HI>Idcirco igitur qui &s;aluus fit, per ignem &s;aluus fit; &amp; &s;i quid fort&egrave; de &s;pecie plumbi habuerit admixtum, id i|gnis decoquat, &amp; re&s;oluat, vt efficiantur omnes aurum bonum.</HI> And &s;peaking of the &s;pace that euery man remayneth in Purga|tory, &s;aith very learnedly with the Catholike Church that, that &s;pace of tyme is only knowne to God: (^e) <HI>Ver&ugrave;m</HI> (&s;aith he) <HI>haec ip&s;a purgatio, quae per poenam ignis adhibetur, quantis tem|poribus, quanti&s;ue &s;aeculis de peccatoribus exigat cruciatus, &s;olus &s;cire potest ille, cui Pater omne iudicium tradidit.</HI></P>
<P N="5">5. S. Cyprian explicating tho&s;e wordes of S. Matthewe.<NOTE N="(f)" PLACE="marg">Matth. c. <HI>5.</HI> v. <HI>27.</HI></NOTE> <HI>Thou shalt not goe out from thence till thou repay the last farthing,</HI> inferreth thence <HI>Purgatory,</HI> &s;aying:<NOTE N="(g)" PLACE="marg">In Epi&s;t <HI>52.</HI> ad Aut.</NOTE> <HI>Aliud e&s;t ad veniam &s;tare, aliud ad gloriam peruenire, aliud mi&s;&s;um in carcerem non exire inde donec &s;oluat noui&s;simum quadrantem, aliud statim fidei, &amp; virtutis accipere mercedem, aliud pro peccatis longo dolore cruciatum, emen|dari &amp; purgare diu igne, aliud peccata omnia pa&s;sione purga&s;&s;e, aliud deni&abque; pendere in die iudicij ad &s;ententiam Domini, aliud statim &agrave; Do|mino coronari.</HI> He &s;peaketh lykewi&s;e largly of Purgatory, &amp; prayer for the dead in his Epi&s;tle <HI>ad plebem &amp; clerum Furnita|norum,</HI> which omit to be &s;hort.</P>
<P N="6">6. But what if the Mini&s;ters them&s;elues in their Con|fe&s;&s;ion
<PB N="61" REF="146"> of Fayth &s;worne, &s;ub&s;cribed, and &s;u&s;teined by the three E&s;tates of Scotland at &s;euerall tymes, do acknowledg a third place betwixt heauen and hell, where the &s;oules of the elect departed remayne? Heare their wordes: <HI>The elect depar<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ed are in peace, and re&s;t from their labours; not that they &s;leep,</HI><NOTE PLACE="marg">In the Co~|fe&s;sion of fayth rati|fied by the three E&s;tats of Scotland anno <HI>1560.</HI> the <HI>17.</HI> of Augu&s;t. n. <HI>17.</HI></NOTE> <HI>and come to a certayne obliuion, as &s;ome Phanta&s;tickes do affirme, but that they are deliuered from all feare, torment, and temptation, to which we and all God his elect are &s;ubiect in this life &amp;c. As con|trary the reprobate, and vnfaythfull departed haue anguish, torment, and payne that cannot be expre&s;&s;ed; &s;o that neyther are the one, nor the other in &s;uch &s;leepe, that they feele not their torments.</HI> If ney|ther the elect nor the reprobate are empty, and voyd of tor|ments, it followeth of nece&s;&s;ity that the &s;oules of the elect be not in heauen, where there can be no torment at all. If not in heauen then in &s;ome third place, which we call Pur|gatory. 2. In the Mini&s;ters opinion the elect do not go im|mediatly to heaue~ after their departure, for heare they &s;peak neuer a word of heauen. 3. They cite the text of S. Luke; but let any man read the chapter, and he &s;hall neuer find, no not a word of &s;uch abominable bla&s;phemies, or Phari|&s;aicall &s;uper&s;titious doctrine. And this is the Clergy of our Puritane Mini&s;try.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>That Ministers haue corrupted and fal&s;ified the Bible in &s;undry places which proueth Purgatory, or a third Place. <HI>The &s;econd Section.</HI></HEAD>
<P>IT is a wonderfull matter to &s;ee how the Mini&s;ters haue corrupted the Bible, of hatred they carry to Purgatory, or of any third place betwixt heauen and hell. As in &s;peci|all that of the Prophet Ho&s;eas, who fortelling that our Sa|uiour after his death was to deliuer the &s;oules of the iu&s;t who remayned in that third place called <HI>Lymbus Patrum,</HI> and <HI>Purgatory,</HI> conforme to the expre&s;&s;e word of S. Peter, who &s;ayth, that Chri&s;t,<NOTE N="(a)" PLACE="marg">1. <HI>Pet.</HI> 3. <HI>v.</HI> 9. <HI>&amp;</HI> 20.</NOTE> <HI>Preached to them that were in pri&s;on, which had bene incredulous &s;omtyme, when they expected the patience of God in the dayes of Noe.</HI> Of the which words, S. Augu&s;tine infer|reth
<PB N="62" REF="147"> this con&s;equence,<NOTE N="(b)" PLACE="marg">Aug epi&s;t <HI>9<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</HI></NOTE> <HI>Therfore who but an infidell will de|ny that Christ was in hell?</HI> The wordes of Ho&s;eas be:<NOTE N="(c)" PLACE="marg"><HI>Ho&s;.</HI> 23 <HI>v.</HI> 14.</NOTE> <HI>Out of the hand of death I will deliuer them: from death I will re|deeme them. I wilbe thy death, O dea<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">h; thy bitte will I be, O hell,</HI> which words being vnder&s;tood by the holy Fathers of that third place where the &s;oules of the holy Fathers were de|tayned, the Mini&s;ters haue fully corrupted thus: <HI>I will re|deeme them from the power of the graue. I will deliuer the~ from death. O death I will be thy death. O graue I will be thy destruction.</HI> Where they haue turned the word <HI>hell</HI> into <HI>graue,</HI> directly agayn&s;t the Hebrew word <HI>Scheol,</HI><NOTE PLACE="marg"><GAP DESC="foreign"></NOTE> and the Greeke word, which the Mini&s;ters &s;hamele&s;ly haue turned agayn&s;t the iudge|ment and v&s;e of all &s;ort of writers. And this they call <HI>Re|formed Religion,</HI> to v&s;e words agayn&s;t the meaning and v&s;e all auncient Authors, Fathers, Councels, Nations, &amp; king|domes.</P>
<P N="2">2. The &s;econd place which the Mini&s;ters haue cor|rupted, is that of the Prophet Zacharie:<NOTE N="(d)" PLACE="marg"><HI>Zacha.</HI> 9. <HI>v.</HI> 11.</NOTE> <HI>Thou al&s;o in the bloud of thy testament ha&s;t let forth thy pri&s;onners out of the pri&s;on wherin is no water.</HI> Signifiyng thereby, that Chri&s;t after his Pa&s;&s;ion, in vertue of his holy bloud, relieued the &s;oules of the holy Fathers who were in a pit or pri&s;on, where there was no water, that is, no tribulation or penalty, as wit|ne&s;&s;eth S. Paul:<NOTE N="(e)" PLACE="marg"><HI>Ephe&s;.</HI> 4. <HI>v.</HI> 8.</NOTE> <HI>When he a&s;cended vpon high, he led Captiuity captiue.</HI><NOTE N="(f)" PLACE="marg">Lib <HI>2.</HI> cont. Mar. cap <HI>4.</HI></NOTE> Tertullian,<NOTE N="(g)" PLACE="marg">Lib. co~|tra Felicia|num Arria|num cap. <HI>15</HI> <GAP DESC="foreign">.</NOTE> S. Augu&s;tin, and other holy Fa|thers te&s;tify the &s;ame: &amp; the Hebrew word <HI>Bor,</HI> as al&s;o the Greeke &s;ignifieth a pri&s;on, as the Mini&s;ters them&s;elues do witne&s;&s;e in Exodus:<NOTE N="(h)" PLACE="marg"><HI>Exod.</HI> 12.</NOTE> <HI>Vnto the first borne of the captiue which was in pri&s;on.</HI> Where the &s;ame Hebrew, and Greeke wordes are. The Mini&s;ters to take away the force of this place, not only haue mangled the words, but lykewi&s;e haue added three &s;euerall words <HI>shalt be &s;aued,</HI> which are not in the He|brew or Greeke, tran&s;lating thus: <HI>Thou al&s;o shalt be &s;aued through the bloud of thy conuenant, I haue loo&s;ed thy pri&s;oners out of the pit wherin is no water.</HI> Notwith&s;tanding all this impious changing and corrupting of the text, the Mini&s;ters do Pro|te&s;t and &s;weare to the &s;imple people that they haue tran&s;la|ted conforme to the Hebrew and Greeke originalls.</P>
<P N="3"><PB N="63" REF="147">3. The third place is that of S. Matthew:<NOTE N="(i)" PLACE="marg"><HI>Math.</HI> 12. <HI>v.</HI> 40. <GAP DESC="foreign"></NOTE> <HI>As Ionas was three dayes and three nightes in the whales belly: &s;o shall the Sonne of man be three dayes and three nightes in the heart of the earth.</HI> Wher|by is &s;ignified that our Sauiour after his pa&s;&s;ion we~t down to <HI>Lymbus Patrum,</HI> or <HI>Purgatory,</HI> which is in <HI>the hart of the earth.</HI> Conforme to the Greeke and Hebrew, and to the Holy Fa|thers<NOTE N="(k)" PLACE="marg">Epi&s;t. <HI>99.</HI> ad Euo|dium.</NOTE> S. Augu&s;tine,<NOTE N="(l)" PLACE="marg">De my|&s;terio Pa&s;|chae cap. <HI>4.</HI></NOTE> S. Ambro&s;e,<NOTE N="(m)" PLACE="marg">Lib de anima c. <HI>55</HI></NOTE> Tertullian &amp; &s;undry others. Some Bibles of the Hugenots of France &amp; of the Mini&s;ters of Scotland, to &s;ignifie that this place is on|ly to be vnder&s;tood of the graue, haue take~ away the word <HI>heart,</HI> thus: <HI>Ain&s;i &s;erale Fils de l'ho~me deda~s la terre trois iours &amp; trois nuicts. So shall the &s;onne of man be three dayes and three nights in the earth.</HI> So great is the hatred they haue agayn&s;t Purgatory, yet they will be thought and called Puritanes, as purged and clean&s;ed from all &s;inne, not hauing any need of Purga|tory.</P>
<P N="4">4. The fourth corruption is that of the Acts, where S. Peter declareth that Chri&s;ts &s;oule after his death was not left in hell, as the Prophet Dauid fortold,<NOTE N="(n)" PLACE="marg"><HI>Act.</HI> 2. <HI>v.</HI> 31.</NOTE> <HI>Who for&s;eeing &s;pake of the Re&s;urrection of Chri&s;t, for neyther was he left in hell, neyther did his flesh &s;ee corruption.</HI> Conforme to the which place S. Hierome &s;aith, that death is the &s;eparation of the &s;oule from the body, and that hell is a place wherin the &s;oules are con|teyned, eyther tormented with paynes or without paynes conforme to the quality of their merits. His wordes be:<NOTE N="(o)" PLACE="marg">In cap. <HI>13.</HI> Ho&s;eae.</NOTE> <HI>Infernus locus e&s;t in quo animae recluduntur, &s;iue in refrigerio, &s;iue in poenis, pro qualitate meritorum.</HI> The place without paynes is, <HI>Lymbus Patrum.</HI> See<NOTE N="(p)" PLACE="marg">Serm. de defu~ctis. Aug. lib. de cura pro mortuis c. <HI>15.</HI> &amp; <HI>17.</HI></NOTE> Dama&s;cene, and S. Augu&s;tin, who teacheth that it is an intollerable impudency to deny that the &s;oules of the departed haue appeared &s;ometymes to tho&s;e of this world by Gods permi&s;&s;ion, and he giueth example of Moy&s;es and Elias who<NOTE N="(q)" PLACE="marg"><HI>Math.</HI> 17. <HI>v.</HI> 3.</NOTE> appeared vnto Chri&s;t. The Mini&s;ters haue impiou&s;ly corrupted the fore&s;ayd place, a|gain&s;t the Syriake and Greeke text, &s;aying: <HI>He knowing this before, &s;pake of Christ, that his &s;oule should not be left in the graue.</HI> Putting the word <HI>graue</HI> for <HI>hell,</HI> &s;ignifying thereby that the &s;oule of Chri&s;t, and con&s;equently of all men,<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> is mortall and corruptible, for what&s;oeuer is put in the <HI>graue,</HI> mu&s;t needs
<PB N="64" REF="148"> be corruptible &amp; mortall. The impiety of the Mini&s;try is to be marked in this, that in other places of the Bible (where there is no mention of any third, as of <HI>Lymbus Patrum,</HI> or Purgatory) they tran&s;late the &s;ame &s;elf Greeke word as we do. As that of S. Matthew:<NOTE N="(r)" PLACE="marg"><HI>Matth.</HI> 11. <HI>v.</HI> 23.</NOTE> <HI>And thou Capharnau~, which art lifted vp to heauen, shalt be broght downe to hell:</HI> They do not tra~|&s;late, <HI>down to the graue.</HI> What great threatning of Chri&s;t were it, I pray yow, to &s;ay that tho&s;e Citties or indwellers ther|of were to be brought downe to the graue, &s;ince they were all mortall? The Syriake text of the fore&s;ayd Chapter of the Acts condemneth the Mini&s;ters of Infidelity, <HI>E&s;chthebek ba&s;chioloph. lo pagreh: neyther was his &s;oule left in hell.</HI></P>
<P N="5">5. The fifth place is that of S. Paul:<NOTE N="(&s;)" PLACE="marg"><HI>Ephe&s;.</HI> 4. <HI>v.</HI> 8.</NOTE> <HI>And that he a&s;|cended, what is it, but becau&s;e he de&s;cended al&s;o first into the inferiour parts of the earth?</HI> Signifying that the &s;ame Chri&s;t who a&s;ce~|ded vnto heauen, fir&s;t de&s;cended into the mo&s;t low parts of the earth, as it is in the Greeke and Syriake, <HI>Lukedam lethach thuoteh.</HI><NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> Out of the which words<NOTE N="(t)" PLACE="marg">Lib. <HI>5.</HI> contra hae|re&s;.</NOTE> S. Irenaeus inferreth this con&s;equence; That our Sauiour de&s;cended to the infe|riour parts of the earth to relieue the &s;oules of the iu&s;t who were there: and<NOTE N="(u)" PLACE="marg">In haec verba.</NOTE> S. Ambro&s;e likewi&s;e out of tho&s;e words inferreth, Chri&s;t to haue relieued the &s;oules of Adam, Abra|ham, I&s;aac, and Iacob, and others. Which doctrine was co~|&s;tantly belieued by the Church of God &s;ayth S. Augu&s;tine:<NOTE N="(x)" PLACE="marg">Serm. <HI>14.</HI> de verb. Apost.</NOTE> <HI>Hoc habet authoritas Matris Eccle&s;iae, hoc fundatus veritatis obti|net canon, contra hoc robur, contra hunc inexpugnabilem murum qui&s;quis arietat, ip&s;e co~fringitur.</HI> The Mini&s;ters to take away th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> &s;tre~gth of the for&s;ayd place in &s;ome of their Bibles do turne thus: <HI>Now in that he a&s;cended, what is it, but that he had al&s;o de&s;|cended first, into the low parts of the earth.</HI> Which place in &s;ome Bibles is corrected.</P>
<P N="6">6. The &s;ixt place is in the Epi&s;tle to the Hebrwes where S. Paul teacheth that the Patriarkes and holy fathers were not admitted to heaue~ly ioyes in heaue~, til tho&s;e of the new Law were a&s;&s;ociated to the~, becau&s;e the way of euer|la&s;ting glory was not as yet opened by the death of Chri&s;t, &s;o that all tho&s;e holy Fathers of the ancient law,<NOTE N="(a)" PLACE="marg"><HI>Hebr.</HI> 11. <HI>v.</HI> 39.</NOTE> <HI>Being approued by the te&s;timony of Fayth, receaued not the promi&s;e, God for
<PB N="65" REF="148"> vs prouiding &s;ome better thing, that they without vs should not be con|&s;umate;</HI> conforme to the Syriake, <HI>Delo belhhadin nete Gam|roun.</HI> Which words, notwith&s;tanding their euidency,<NOTE PLACE="marg"><GAP DESC="foreign"></NOTE> the Mini&s;ters haue ob&s;curely tran&s;lated thus: <HI>That they without vs, should not be made perfect.</HI> Yet they haue tran&s;lated with vs the &s;ame Greeke word in that of the Reuelation:<NOTE N="(b)" PLACE="marg"><HI>Reuel.</HI> 10. <HI>v.</HI> 7.</NOTE> <HI>Euen the mi&s;tery of God shall be finished.</HI></P>
<P N="7">7. The &s;eauenth place is that of the Prophet Dauid, where the Prophet &s;peaking in his owne per&s;on, or in the per&s;on of the auncient Fathers (whome Chri&s;t after his death was to relieue out of hell) &s;ayth thus:<NOTE N="(c)" PLACE="marg">P&s;al. <HI>4<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></HI> v. <HI>15.</HI> in <GAP DESC="foreign">. M&uuml;ad &s;che ol nap<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">h<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">bi min gehen|na~.</NOTE> <HI>Neuertheles God will redeeme my &s;oule out of the hand of hell, where he shall take me.</HI> But how haue the Mini&s;ters impiou&s;ly fal&s;ified this pla|ce? <HI>God shall deliuer my &s;oule from the power of the graue.</HI> Dire|ly agayn&s;t the Greeke, Hebrew, and Caldaick, which v|&s;eth the word <HI>gehenna,</HI> which cannot be taken for the <HI>graue,</HI> as witne&s;&s;eth playnly<NOTE N="(d)" PLACE="marg"><HI>Matth.</HI> 5. <HI>v.</HI> 29. <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">.</NOTE> S. Matthew. Nor yet heer for the hell of the damned per&s;ons, out of which there is no re|demption, conforme to that common &s;aying: <HI>Ex inferno nul|la e&s;t redemptio.</HI></P>
<P N="8">8. The eight place is that of the Machabees, where it is &s;ayd, that Iudas Machabaeus a godly and valiant Cap|tayne hauing compa&s;&s;ion of his godly &s;ouldiours who were &s;laine in the warres:<NOTE N="(e)" PLACE="marg">2. <HI>Ma<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</HI> 21. <HI>v.</HI> 43.44.45. <HI>&amp;</HI> 46. <GAP DESC="foreign">.</NOTE> <HI>Hauing made a gathering, &s;ent twelue thou&s;and drachmes of &s;iluer to Ieru&s;alem for &s;acrifice, to be offered for the &s;innes of the dead. Well and religiou&s;ly thinking of the Re&s;urrection (for vnle&s;&s;e he hoped that they that were &s;layne, should ri&s;e agayne, it should &s;eeme &s;uperfluous and vayne to pray for the dead) and becau&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> he con&s;idered that they had taken their &s;leep with godlynes, had very good grace layed vp for them. It is there|fore a holy and healthfull cogitation to pray for the dead, that they may be loo&s;ed from &s;innes.</HI> The which wordes S. Augu|&s;tine explicating &s;aith, that a Sacrifice was offered vp heer for the Dead. Let vs heer his wordes:<NOTE N="(f)" PLACE="marg">Lib. <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> de cura pr<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> mortuis. <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> <HI>1.</HI></NOTE> <HI>In Machabaeorum li|bro legimus oblatum pro mortuis Sacrificium &amp;c. Non parua est vni|uer&s;ae Eccle&s;iae quae in hac con&s;uetudine claret authoritas, vbi in preci|bus &s;acerdotis quae Domino Deo ad eius altare funduntur, locum &s;uum hahet etiam co~mendatio mortuoru~.</HI> The Mini&s;ters to di&s;grace this
<PB N="66" REF="149"> pa&s;&s;age which maketh playnly for vs Catholikes; fir&s;t they deny the authority of the&s;e bookes, wherein S. Augu&s;tin and the Church of God contradicteth &amp; belyeth them. 2. They haue &s;craped out, tho&s;e wordes, <HI>to be offered for the &s;ins of the dead.</HI> 3. They haue turned and mangled the words in &s;uch &s;ort, that it is very hard to a witty and naturall man to vnder&s;tand them. 4. They haue fully taken away the la&s;t ver&s;e which is the &s;trength &amp; conclu&s;ion of the words be|fore. And all this new forme of dealing, of fal&s;ifying the Bible, of changing the words thereof, the Mini&s;ters do cal <HI>Reformation,</HI> and the <HI>reformed Religion.</HI></P>
</DIV3>
</DIV2>
<DIV2 N="6" TYPE="chapter">
<ARGUMENT>
<HEAD>The tenth Article.</HEAD>
<P>That the holy Sacrament of <HI>Confe&s;&s;ion,</HI> was vniuer&s;ally in v&s;e, and practi&s;e in this &s;econd Age.</P>
</ARGUMENT>
<HEAD>CHAP. VI.</HEAD>
<P>_IT is not &s;ufficient we disburthen our harts to a lawfull <HI>Priest</HI> by co~fe&s;&s;ion a|lone (whereof I &s;pake in the fir&s;t Age) but we mu&s;t returne to the fauour of God by contrition &amp; &s;atisfactio~, which are the parts of &s;acramentall confe&s;&s;ion. Co~tritio~ is that, wherby we fully dete&s;t the offen&s;e co~mitted again&s;t God. Ab&s;olution is that, wher|by actually we receaue remi&s;&s;ion of our &s;innes. And Satis|faction is that, wherby we &s;eeke to recompen&s;e the wrong made to God, according to our imbecility, grounding al|waies our &s;atisfaction vpon the &s;atisfactions of Chri&s;t. The rea&s;on wherfore God will haue vs make &s;ome &s;atisfaction for our &s;innes is, becau&s;e two thinges are included in eue|ry mortall &s;inne (as wi&s;ely with the re&s;t of the Catholike Deuines teacheth our famous and learned countryman,
<PB N="67" REF="149">
<NOTE N="(a)" PLACE="marg">In <HI>4.</HI> &s;ent. di&s;t. <HI>46.</HI> quae&s;t. <HI>4.</HI></NOTE> Ioannes Duns, called <HI>Scotus</HI> from our countrey, &amp; <HI>Doctor &s;ubtilis</HI> for his meruailous wit &amp; &s;ubtility) a di&s;loyall <HI>auer|&s;ion</HI> from Gods goodnes, &amp; an inordinate <HI>conuer&s;ion</HI> to the tran&s;itory creatures, wherin the &s;inner taketh delight; to which a double puni&s;hment belongeth: to the <HI>auer&s;ion</HI> is due the payne or penalty of dammage, that is, the lo&s;&s;e of that eternall felicity, which is called <HI>poena damni,</HI> an&s;wering to <HI>malum culpae.</HI> To the <HI>conuer&s;ion</HI> is due the paine or puni&s;h|me~t <HI>of &s;en&s;e,</HI> that is, the eternall fire of hell, called <HI>poena &s;en&s;us,</HI> an&s;wering to <HI>malum poenae.</HI> As for the guiltynes of the fault, called <HI>malum culpae,</HI> it is taken away in vertue of Confe&s;&s;ion and the Prie&s;ts ab&s;olution, which applyeth the force and vertue of the bloud of Chri&s;t vnto the penitent &s;inner. As for the guiltines of the puni&s;hme~t called <HI>malum poenae,</HI> though it be vtterly relea&s;ed in re&s;pect of the eternall duration, in vertue of Sacramen<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">all ab&s;olution: yet oftentimes after the ab&s;oluti<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">n, &s;om<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> temporall puni&s;hment remayneth to be &s;uffered, greater or le&s;&s;e according to the plea&s;ure taken in &s;inne, as witne&s;&s;eth <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">he Bible in playne termes:<NOTE N="(b)" PLACE="marg"><HI>Reuel.</HI> 18. <HI>v.</HI> 7.</NOTE> <HI>In a&s;|much as she glorified her &s;elfe, and liued in plea&s;ure, &s;o much giue yee her torment and &s;orrow.</HI> Which is more cleerly &s;et down in the example of the King and Prophet Dauid, to whome God pardoned his murther and adultery, and pronounced ab&s;o|lution by the mouth of the Prophet Nathan:<NOTE N="(c)" PLACE="marg"><HI>Samuel</HI> 12. <HI>v.</HI> 17.</NOTE> <HI>Our Lord hath taken away thy &s;inne, thou shalt not die.</HI> Notwith&s;tanding this ab&s;olution, God impo&s;ed to Dauid this pennance and &s;atisfaction:<NOTE N="(d)" PLACE="marg">2. <HI>Sam.</HI> 12. <HI>v.</HI> 14.</NOTE> <HI>Neuertheles becau&s;e thou ha&s;t made the enemies of our Lord to bla&s;pheme, for this thing the &s;onne that is born to thee, shal dye;</HI> directly conforme to the former doctrine of the holy Fathers who do teach, that notwith&s;tanding the <HI>ab&s;olution</HI> giuen by the <HI>Priest,</HI> we &s;hould do pennance and &s;atisfactio~ for our &s;ins:<NOTE N="(e)" PLACE="marg">Aug. in Enchir. ad Laurent. c. <HI>71.</HI></NOTE> <HI>It is not inough</HI> (&s;ayth S. Augu&s;tin) <HI>to change our maners to the better &amp; decline from euills, vnle&s;&s;e God be al&s;o &s;a|tisfied for tho&s;e things which we haue done by the griefe of pennance, by the mourning of humility, by the Sacrifice of a contrite heart, alme&s;|deeds cooperating therto.</HI> And agayne: <HI>By alme&s;deeds for offen&s;es pa&s;t God is to be made propitious and fauourable.</HI> And S. Cy|prian:<NOTE N="(f)" PLACE="marg">Tract. de opere &amp; eleemo&s;in<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</NOTE> <HI>By Good workes God ought to be &s;atisfyed, by merits of
<PB N="68" REF="150"> mercy &s;innes should be purged.</HI> And S. Ambro&s;e:<NOTE N="(g)" PLACE="marg">Lib. de poenit. cap. <HI>5.</HI></NOTE> <HI>He that doth pennance should not only wash away his offence with teares, but with perfecter workes ought to couer and hyde former faults, that &s;inne may not be imputed vnto him.</HI> And<NOTE N="(h)" PLACE="marg">Lib. <HI>2.</HI> cont. loui. cap. <HI>2.</HI></NOTE> <HI>Indeed great were Gods iniu&s;tice if he would only punish &s;innes, and would not receaue good workes and &s;atisfaction for &s;inne,</HI> &s;ayth S. Hierome.</P>
<P N="2">2. This being pre&s;uppo&s;ed let vs proue out of the Bi|ble the holy Sacrament of Confe&s;&s;ion, whereof S. Luke &s;peaketh thus:<NOTE N="(i)" PLACE="marg"><HI>Act.</HI> 19. <HI>v.</HI> 18 <HI>&amp;</HI> 19.</NOTE> <HI>And many of them that belieued, came confe&s;|&s;ing and declaring their deeds: and many of them that had followed curious things, brought togeather their bookes and brunt them before all.</HI><NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> The Greeke and Syriake word importeth, <HI>numbring their &s;innes in particular: vmauedim bemodem.</HI> Yea the Greek word <HI>exomologe&s;is</HI> is taken among the Greeke and Latin Fa|thers, for <HI>&s;acramentall confe&s;sion.</HI> Al&s;o the word <HI>deeds,</HI> &s;heweth that they declared in particular their deadly &s;innes; and the Greeke word lykewi&s;e &s;heweth that they confe&s;&s;ed their &s;innes &s;ecretly, as witne&s;&s;eth S. Ba&s;il, who &s;ayth:<NOTE N="(k)" PLACE="marg">Ba&s;il. <HI>1.</HI> reg. ex bre|uior. <GAP DESC="foreign"> &amp; <GAP DESC="foreign">, that is, to decla|re inward thoughts outwardly.</NOTE> <HI>Heere the Scripture teacheth that we should confe&s;&s;e our &s;ins, yet not to eue|ry one, but to him who hath receaued power to ab&s;olue vs.</HI> Hence it followeth that S. P<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ul to whom this confe&s;&s;io~ was made cau&s;ed them who confe&s;&s;ed to burne their books. 2. It fol|loweth that in the very tyme of the Apo&s;tles <HI>Sacramentall Confe&s;sion</HI> was in v&s;e, and that S. Paul him&s;elf heard confe&s;|&s;ions, as witne&s;&s;eth be&s;ides the holy Fathers, Gregorius de Valentia, Henricus, Lindanus, &agrave; Ca&s;tro, Ho&s;ius, Tapper, Eckius, Petrus Soto, Baronius, Salmeron, and &s;undry o|thers: and before them, the &s;pace of twelfe hundreth yeares &s;ince, S. Victor a learned and holy Father writing of the mi&s;erable per&s;ecution made then by the Vandals agayn&s;t the Catholikes in Afrike, auoweth that the Catholike and common people lamented greately that their Prie&s;ts be|ing bani&s;hed by the Arrian heretiks, they could not get the benefit of Confe&s;&s;ion, weeping and crying:<NOTE N="(l)" PLACE="marg">Victor. lib. <HI>2.</HI> de per&s;ec. Va~|dal.</NOTE> <HI>Who shall bapti&s;e tho&s;e infants? Who shall Minister pennance vnto vs, and loo&s;e vs from the bonds of &s;innes.</HI> And therfore<NOTE N="(m)" PLACE="marg"><HI>Ep.</HI> 54</NOTE> S. Cyprian cal|leth it great cruelty (and &s;uch, as Prie&s;ts &s;hall an&s;were for at the later day) to &s;uffer any man that is penitent of his &s;ins
<PB N="69" REF="150"> to depart this life without &s;acramentall ab&s;olution: to whome ioyneth S. Augu&s;tin &s;aying:<NOTE N="(n)" PLACE="marg">Ep. <HI>180</HI> Aut non regenerati aut ligati.</NOTE> <HI>That it is a pitifull ca&s;e whe~ by the ab&s;ence of Gods Priests men depart this life eyther not regenerated, or fast bound.</HI> That is, not ab&s;olued by the Sacra|ment of Confe&s;&s;ion, becau&s;e they are in euident danger of eternall perdition, dying in their &s;innes committed again&s;t God.</P>
<P N="3">3. The &s;econd place of the Scripture is that of Leui|ticus:<NOTE N="(o)" PLACE="marg"><HI>Leuit.</HI> 5. <HI>v.</HI> 5.</NOTE> <HI>When he hath &s;inned in any of tho&s;e things, then he shall co~|fe&s;&s;e that he hath &s;inned therein.</HI> If the Iewes were obliged to confe&s;&s;e in particular their &s;innes to &s;inful men, much more Chri&s;tians who are vnder the law of grace and of perfecti|on, &s;ince that Chri&s;t him&s;elf &s;ayth:<NOTE N="(p)" PLACE="marg"><HI>Matth.</HI> 5. <HI>v.</HI> 17.</NOTE> <HI>I came not to break the law or the Prophets, but I came to fulfill the law.</HI> The Mini&s;ters do reply. The Prie&s;ts be men, how can they then forgiue &s;ins? I an&s;were. Euen as Almighty God hath giuen power to men to worke miracles, to ray&s;e the dead, cure the blind &amp;c. &s;o he may al&s;o giue, and hath giuen authority to par|don &s;innes, &s;aying to the Apo&s;tles who were &s;infull men:<NOTE N="(q)" PLACE="marg"><HI>Iohn.</HI> 20. <HI>v.</HI> 23.</NOTE> <HI>Who&s;e &s;innes yee forgiue, they shalbe forgiuen &amp;c.</HI> Truly if the Prote&s;tants could withdraw them&s;elues from the fle&s;hly li|berty which their Religion affoardeth, &amp; haue patience to con&s;ider a little the manifold fruits and &s;ingular commodi|ties which plentifully flow to the Catholikes by rea&s;on of <HI>Confe&s;sion,</HI> they &s;hould be forced to auow it to be a mo&s;t godly and heauenly in&s;titution, as dayly experience doth teach vs: and we &s;ee lyke wi&s;e &s;undry men greately ve|xed and grieued in their con&s;cience with the comber&s;ome load and burthen of &s;inne, and yet &s;o &s;oone as they haue receaued the benefit of <HI>Ab&s;olution,</HI> we &s;ee them depart from the Prie&s;t &s;o blyth, &s;o gladde, &s;o content, &s;o full of inward comfort, that it is vn&s;peakeable to man. We haue &s;eene o|thers after many iniuries done to their neighbour, after the Sacrament of Confe&s;&s;ion, go &amp; reconcile them&s;elues &amp; craue pardo~ with al humility for the wro~g they had done: we &s;ee lykewi&s;e dayly proud and lofty men humbled, the di&s;&s;olute reclaymed, the la&s;ciuious become cha&s;t, and &s;uch other changes. Whereof we may &s;ay with the Prophet Da|uid.
<PB N="70" REF="151"> <HI>This is the mutation of the right hand of God.</HI> Many publike a|bu&s;es, which neyther by the &s;euerity of lawes, nor vigila~cy of Magi&s;trats can be hyndred, are oftentymes reformed by the help of <HI>Confe&s;sion,</HI> many wronges &s;atisfied, wicked en|terpr<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;es &s;topped, good purpo&s;es furthered, much vertue aduanced, and much vice &s;uppre&s;&s;ed:<NOTE N="(r)" PLACE="marg">In p&s;al. <HI>66.</HI></NOTE> <HI>And to this end</HI> (&s;aith S. Augu&s;tine) <HI>God exacteth confe&s;sion to free and relea&s;e the hum|ble, to this end he condemneth the &s;inner not confe&s;sing, to chasti&s;e the proude.</HI> Wherfore &s;ince the Prote&s;tants will not acknow|ledge neither the expre&s;&s;e words of their own Bible, which make for Confe&s;&s;ion, (as I haue declared before) nor yet the infinite commodities which confe&s;&s;ion frameth, nor yet the ancient cu&s;tom of the Catholik Church; I addre&s;&s;e vn|to them that fearfull and terrible &s;entence of S. Augu&s;tine grounded vpon the wordes of our Sauiour Chri&s;t Ie&s;us:<NOTE N="(&s;)" PLACE="marg"><HI>Ep.</HI> 50.</NOTE> <HI>Who&s;oeuer he be that belieueth not mans &s;innes to be remitted in Gods Church, and therefore de&s;pi&s;eth the bountifulnes of God in &s;o mighty a worke, if he continue in that obstinat mind till his lyues end, he is guilty of &s;inne agayn&s;t the holy Ghost.</HI> Let vs &s;ee what was the Religion of the holy Fathers of this &s;econd Age, co~cer|ning the Sacrament of Confe&s;&s;ion.</P>
<DIV3 N="1" TYPE="section">
<HEAD>The testimonies of the holy Fathers of this &s;econd Age, prouing the v&s;e of Confe&s;sion. <HI>The fir&s;t Section.</HI></HEAD>
<P>TErtullian a famous and learned writer in this &s;econd. Age, hath writen a whole booke of Confe&s;&s;ion, where he calleth it with the Greeke and Latin Fathers, <HI>Exomolo|ge&s;is,</HI> de&s;cribing the very particular circum&s;tances of that <HI>Sacrament:</HI> as to kneele in confe&s;&s;ing our &s;innes before the Prie&s;t, to weepe and mourne for our &s;innes, to fa&s;t and cha&s;ti&s;e our body therfore, and &s;uch lyke. His wordes be:<NOTE N="(a)" PLACE="marg">Lib. de poenit. c. <HI>9</HI></NOTE> <HI>Ita&abque; Exomologe&s;is pro&s;ternendi &amp; humilific andi hominis di&s;ci|plina est, conuer&s;ationem iniungens mi&s;ericordiae illicem. De ip&s;o qu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&abque; habitu at&abque; victu mandat, &s;acco &amp; cineri incubare, corpus &s;or|dibus
<PB N="71" REF="151"> ob&s;curare, animum moeroribus deijcere, illa quae peccauit tristi tractatione mutare; caeter&ugrave;m, pastum &amp; potum pura no&s;&s;e, non ven|tris &s;cilicet, &s;ed animae cau&s;a: plerum&abque; ver&ograve; iciunijs preces alere, ingemi&s;cere, mugire dies nocte&s;&abque; ad Dominum tuum, presbyteris ad|uolui, &amp; charis Dei adgeniculari &amp;c.</HI> After he &s;heweth that there is no other remedy in the Church of God (be&s;ides Bapti&s;me) to take away mortall and deadly &s;innes, then <HI>Confe&s;sion.</HI><NOTE N="(b)" PLACE="marg"><HI>Cap.</HI> 12</NOTE> <HI>Igitur c&ugrave;m &s;cias, aduer&s;us tegeheunam post prima illa intinctionis dominicae monime~ta, e&s;&s;e adhuc in Exomologe&s;i &s;ecunda &s;ub|&s;idia, cur &s;alutem tuam de&s;eris: Cur ce&s;&s;as aggredi, quod &s;cias mede|ri tibi &amp;c.</HI> Lykewi&s;e he threatneth tho&s;e who for &s;hame &amp; worldly re&s;pectes, do choo&s;e rather to be damned in not confe&s;&s;ing then to be &s;aued eternally in co~fe&s;&s;ing their &s;ins:<NOTE N="(c)" PLACE="marg"><HI>Cap.</HI> 10</NOTE> <HI>Ade&ograve;ne existimatio hominum &amp; Dei con&s;cientia comparantur? An melius e&s;t damnatum latere qu&agrave;m palam ab&s;olui? Mi&s;erum est &s;ic ad Exomologe&s;im peruenire.</HI> He &s;ayth, <HI>palam ab&s;olui,</HI> becau&s;e the cu&s;tome in the primitiue Church was, and now is, to con|fe&s;&s;e our &s;innes not priuatly in corners and chambers, but publickly in Churches and chappells, vnles the greatnes of per&s;ecution, or other lawfull cau&s;e doth hinder.</P>
<P N="2">2. S. Irenaeus &s;peaking of certayne women, who (deceaued and &s;educed by Marcion, then a famous heretik) reconciled them&s;elues and returned to the holy Church, confe&s;&s;ing their &s;innes and doing pennance therefore, &s;aith:<NOTE N="(d)" PLACE="marg"><HI>Lib.</HI> 1. <HI>cap.</HI> 9.</NOTE> <HI>Ip&s;ae &s;aepenumero c&ugrave;m ad Eccle&s;iam Dei redij&s;&s;ent, confe&s;&s;ae &s;unt.</HI> And a little after he &s;heweth the very fa&s;hion v&s;ed then in the Church at the reception of any heretical per&s;on, who was fir&s;t ab&s;olued from excommunication; then after his priuate confe&s;&s;ion, was ab&s;olued from his &s;innes: finally pennance beinge enioyned, a notable changement of his life from bad to good was ea&s;y to be remarked. <HI>Deinde c&ugrave;m non &s;ine magno labore fratres eam conuerti&s;&s;ent, ip&s;a omne tem|pus in Exomologe&s;i con&s;ummauit, plangens &amp; lamentans ob hanc, quam ab hoc mago pa&s;&s;a e&s;t corruptelam.</HI> Calling thereby Marcio~ the heretike a Magician &amp; witch, becau&s;e co~monly here&s;y and witchcraft are ioyned together.</P>
<P N="3">3. Origen a learned writer of this Age, threatneth bitterly tho&s;e who receaued the Ble&s;&s;ed Sacrament, not ha|uing
<PB N="72" REF="152"> before confe&s;&s;ed their &s;ins to the Prie&s;t:<NOTE N="(e)" PLACE="marg">Hom. <HI>2.</HI> in Leuit.</NOTE> <HI>C&ugrave;m anima tua aegrotet, &amp; peccatorum langoribus vrgeatur, &s;ecurus es, contem|nis gehennam at&abque; ignis aeterni &s;upplicia de &s;picis &amp; irrides? Iudicium Dei paruipendis, &amp; commonentem te Eccle&s;iam de&s;picis? Commu|nicare non times corpus Chri&s;ti, accedens ad Eucharistiam qua&s;i mun|dus &amp; purus, qua&s;i nihil in te &s;it indignum, &amp; his omnibus putas qu&ograve;d effugias iudicium Dei? non recordaris illud quod &s;criptum e&s;t, quia prop<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">erea in vobis infirmi &amp; aegri, &amp; dormiunt multi? Quare multi in|firmi? quoniam non &s;eip&s;os dijudicant, ne&abque; &s;eip&s;os examinant, nec intelligunt quid est communicare Eccle&s;iae &amp;c.</HI> And agayne he a|uoweth that we are obliged not only to confe&s;&s;e our &s;ins to God; but lykewi&s;e to tho&s;e who haue receaued power from God to ab&s;olue vs.<NOTE N="(f)" PLACE="marg">Hom. <HI>17.</HI> in Luc.</NOTE> <HI>Si enim reuelauerimus peccata no&s;tra non &s;ol&ugrave;m Deo, &s;ed &amp; his, qui po&s;sunt mederi vulneribus no&s;tris at&abque; peccatis, delebu~tur peccata nostra ab eo qui ait:</HI><NOTE N="(g)" PLACE="marg"><HI>I&s;a.</HI> 44. <HI>v.</HI> 22.</NOTE> <HI>Ecce delebo vt nu|bem iniquitates tuas, &amp; &s;icut caliginem peccatae tua.</HI> Finally he de|clareth the cu&s;tom of the primitiue Church which was fir&s;t to heare the confe&s;&s;ion of &s;ick per&s;ons, &amp; then to giue them the Sacrament of Extreme-Vnction (which he acknow|ledgeth to be the &s;eauenth Sacrament, or the &s;eauenth way wherby our &s;innes are forgiuen vs) in annoynting them with oyle:<NOTE N="(h)" PLACE="marg">Hom. <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</HI> Leuit.</NOTE> <HI>Est adhuc &amp; &s;eptima, licet dura &amp; laborio&s;a, per poenitentiam remi&s;sio peccatorum, quum lauat peccator in lachrymis stratum &s;uum, &amp; fiunt ei lachrymae &s;uae panes die ac nocte; &amp; c&ugrave;m non crube&s;cit &s;acerdoti Domini indicare peccatum &s;uum, &amp; quaerere medicinam, &s;ecundum eum qui ait: Dixi, pronunciabo aduer&s;um me iniu&s;titiam meam Domino, &amp; tu remi&s;isti impietatem cordis mei. In quo impletur &amp; illud quod Apo&s;tolus dicit:</HI><NOTE N="(i)" PLACE="marg"><HI>Iames</HI> 5. <HI>v.</HI> 4.</NOTE> <HI>Si quis autem infirma|tur, vocet presbyteros Eccle&s;iae, &amp; imponant ei manus, vngentes eum o|leo in nomine Domini &amp;c.</HI> Do the Mini&s;ters v&s;e this annoin|ting of the &s;icke as the Apo&s;tles did? If not, how can they &s;o &s;hamfully affirme, that their Religion the &s;ame with that of the Apo&s;tles?</P>
<P N="4">4. S. Cyprian &s;peaketh &s;o playnly of this matter, that his words being read without pa&s;&s;ion, the Mini&s;ters wil &s;ee ea&s;ily the newfangledne&s;&s;e of their Religion. His wordes be:<NOTE N="(k)" PLACE="marg">Serm. de lap&s;is.</NOTE> <HI>Confiteantur finguli, quae&s;o vos fratres, delictum, dum ad|huc qui deliquit in &s;aeculo est, dum admitti confe&s;sio eius pote&s;t, dum
<PB N="73" REF="152"> &s;atisfactio &amp; remi&s;sio facta per &s;acerdotes apud Dominum grata est.</HI> And agayne, he &s;etteth down the fa&s;hion to make a good Confe&s;&s;ion: to wit, to confe&s;&s;e with humility of mynd &amp; &s;implicity of words, with an inward contrition of heart, and not only of deadly &s;innes but al&s;o of veniall:<NOTE N="(l)" PLACE="marg">Eodem Sermon.</NOTE> <HI>Hoc ip|&s;um apud Sacerdotes Dei dolenter &amp; &s;impliciter confitentur, Exomo|loge&s;im con&s;cientiae faciunt, animi &s;ui pondus exponunt, &s;alutarem tuedelam paruis licet &amp; modicis vulneribus exquirunt, &s;cientes &s;crip|tum e&s;&s;e, Deus non deridetur.</HI> Lykewi&s;e in a certayne Epi&s;tle of his to the holy Martyrs, he te&s;tifieth that if a man be in dan|ger of his life, by rea&s;on of his corporall infirmities, he &s;hould incontinent haue care to confe&s;&s;e his &s;innes:<NOTE N="(m)" PLACE="marg">Epi&s;t. <HI>11.</HI> ad Mar|tyr. confe&s;. &amp; epist. <HI>14.</HI> ad Cle|rum.</NOTE> <HI>Si premi infirmita<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e aliqua &amp; periculo coeperint, Exomologe&s;i facta, &amp; manu eis &agrave; vobis impo&s;ita in poenitentiam cum pace &agrave; martyribus &s;ibi promi&s;&s;a ad Dominum remittantur.</HI> See his tenth Epi&s;tle to the clergy, where he &s;etteth downe the very particular circum|&s;tances v&s;ed now-adayes in admini&s;tring the Sacrament of Confe&s;&s;ion.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>That the Ministers haue fal&s;ified &s;undry places of the Bible which do proue the Sacrament of the Catholike Church, to haue bene in v&s;e vniuer&s;ally. <HI>The &s;econd Section.</HI></HEAD>
<P>THe Catholik Church teacheth vs, that originall &s;inne is not a Phi&s;icall quality de&s;cending from Adam to vs, but rather a morall &s;pot wherewith the &s;oule of man is de|filed &s;o &s;oone as it is vnited with that body, which de&s;cen|deth from the corrupted &s;tock or root of Adam; wherby, as all tho&s;e who de&s;cend of Adam are corrupted with this originall &s;inne, &s;o it is wholly taken and wa&s;hed away by the Sacrament of Bapti&s;me, though &s;ome effects, as concupi&s;cence, inclination to &s;inne, and &s;uch (which are not &s;inne) remayne after Bapti&s;me, as playnly S. Paul teacheth &s;aying:<NOTE N="(a)" PLACE="marg"><HI>Rom.</HI> 5. <HI>v.</HI> 12.</NOTE> <HI>As by one man &s;inne entred into the world, and by &s;inne death, and &s;o vnto all men death did pa&s;&s;e, in whome all &s;inned.</HI> Directly agayn&s;t the Mini&s;ters, who do teach, that
<PB N="74" REF="153"> Chri&s;tian mens Children are holy from their Mothers wombe by rea&s;on of the parents Fayth, and con&s;equently &s;uch children (&s;ay they) haue not ab&s;olute nece&s;&s;ity of the Sacrament of Bapti&s;me (which is called regeneration) a|gayn&s;t the expre&s;&s;e words of the Bible:<NOTE N="(b)" PLACE="marg"><HI>Iohn.</HI> 3.</NOTE> <HI>Except a man be borne of water and of the &s;pirit, he cannot enter into the kingdome of God.</HI> 2. The Mini&s;ters do teach, that originall &s;inne is not only that for&s;ayd mortal &s;pot, but lykewi&s;e that concupi&s;|cence and bad inclination without con&s;ent of our will, is truly and properly originall &s;inne, which con&s;equently e|uer remayneth truly in vs, &amp; is neuer wa&s;hed away in this life. To the which end they haue fal&s;ified the fore&s;ayd place of S. Paul, thus: <HI>As by one man &s;inne entred into the world, and death by &s;inne, &amp; &s;o death went ouer all men, fora&s;much as all men haue &s;inned.</HI><NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> Putting the word <HI>for a&s;much,</HI> for the word <HI>in whom,</HI> (Adam) directly agayn&s;t the Greeke, where it is, <HI>in whome;</HI> directly agayn&s;t the Syriake, <HI>behaideculle then chatan,</HI> where the words <HI>in whom</HI> are referred with<NOTE N="(c)" PLACE="marg">Aug. de peccat. me|rit. &amp; rem. cap. <HI>10.</HI></NOTE> S. Augu&s;tin to <HI>Adam.</HI> The Pelagian Heretikes, who denyed with our Mini&s;ters that bapti&s;me tooke away originall &s;inne, tran&s;lated this place to &s;trengthen their here&s;y, as the Mini&s;ters do. Wher|of<NOTE N="(d)" PLACE="marg">Lib. <HI>6.</HI> cont. Iulia. cap. <HI>12.</HI></NOTE> S. Augu&s;tin bitterly accu&s;ed the Pelagians in turning <HI>quatenus</HI> into <HI>quantum, fora&s;much,</HI> for <HI>that,</HI> in place of <HI>in quo, in whome,</HI> condemning the Pelagians of manife&s;t here&s;y and of Le&s;e-maie&s;ty diuine, for &s;uch impious tran&s;lations.<NOTE N="(e)" PLACE="marg">Beza in hunc locu~.</NOTE> Beza him&s;elf condemneth the Mini&s;ters of impiety for tur|ning <HI>in quo, in whom,</HI> referring it to the words before, <HI>as by one man.</HI> Shall the Mini&s;ters be able to &s;hew any other place of the Bible, where they haue tran&s;lated tho&s;e Greeke words, <HI>in quo, fora&s;much?</HI> No truly to my knowledge. Doe they tran&s;late tho&s;e wordes, as we do, in other indifferent places? That they do, as in S. Marke:<NOTE N="(f)" PLACE="marg"><HI>Mark.</HI> 11. <HI>v.</HI> 14.</NOTE> <HI>They let downe the bed, wherin the &s;icke of the pal&s;y lay.</HI> And doth not &s;uch double and deceitfull forme of tran&s;lating &s;hew the Mini&s;ters to be infected with the &s;pirit of contradiction,<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> errour and here|&s;y? Now, that bapti&s;me taketh away from the child origi|nall &s;inne, and that the child cannot be &s;aued without the Sacrame~t of Bapti&s;me, S. Paul auoweth: (^g) <HI>Not by the works
<PB N="75" REF="153"> of Iustice</HI> (he meaneth the workes done before Iu&s;tification) <HI>which we did, but according to his mercy he hath &s;aued vs by the lauer of regeneration and renouation of the holy Gho&s;t, whome he hath pow|red vpon vs aboundantly by Ie&s;us-Chri&s;t our Sauiour &amp;c.</HI> Which place the Mini&s;ters haue filthily corrupted. And agayne:<NOTE N="(h)" PLACE="marg"><HI>Act.</HI> 22 <HI>v.</HI> 16.</NOTE> <HI>Ary&s;e and be baptized, and wash away thy &s;innes, inuocating the name of the Lord</HI> Which place the Mini&s;ters haue lykewi&s;e fal&s;ified. And S. Peter playnly teacheth that we are &s;aued and clen&s;ed from our &s;innes by the Sacrament of Bapti&s;me:<NOTE N="(i)" PLACE="marg">1. <HI>Pet.</HI> 3. <HI>v.</HI> 20.</NOTE> <HI>While the arke was preparing, wherein few, that is, eight &s;oules were &s;aued by water, wherunto bapti&s;me being of the lyke forme, now &s;aueth yow al&s;o.</HI> But let vs try &amp; examine the very wordes of the Mini&s;ters &s;et downe in the articles of their fayth, where they teach plainly that Bapti&s;m taketh not away wholy o|riginall &s;inne (to take away the half therof, is it not follie to thinke?) for in their articles of Fayth reher&s;ed publickely euery &s;onday in the Churches of Sotland, they affirme, that Bapti&s;me,<NOTE N="(k)" PLACE="marg">48. <HI>&s;on|day.</HI></NOTE> <HI>Repre&s;enteth vnto vs the remi&s;sion of our &s;ins.</HI> They wil not &s;ay, that it taketh away originall &s;in. And agayne the Mini&s;ter asketh:<NOTE N="(l)" PLACE="marg">94. <HI>&s;on|day.</HI></NOTE> <HI>Thow meane&s;t not that the water is the washing of our &s;oules? That is, thou meane&s;t not that Bapti&s;me giuen in water, washeth away the &s;innes of our &s;oules? C. No, for that be|longeth to the bloud of our Sauiour Chri&s;t Ie&s;us alone &amp;c.</HI> Finally the mini&s;try concludeth that Bapti&s;me is but a figure wher|unto verity is conioyned? What verity is conioyned? what verity I pray yow, if grace and remi&s;&s;ion of &s;innes be not ioyned thereto? The Mini&s;ters then to proue and vphold this here&s;y and bla&s;phemy haue manife&s;tly fal&s;ified tho&s;e wordes of S. Peter thru&s;ting the very word <HI>Figure</HI> into the pure text of the Bible thus:<NOTE N="(m)" PLACE="marg">1. <HI>Pet.</HI> 3. <HI>v.</HI> 20.</NOTE> <HI>Wherin</HI> (to wit, in the Arke) <HI>few, that is eight &s;oules, were &s;aued in the water, to the which al&s;o the figure that now &s;aueth vs, Bapti&s;me agreeth &amp;c.</HI> Directly again&s;t the Greeke text which auoweth Bapti&s;me <HI>to &s;aue vs,</HI><NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> and clean&s;e vs of originall &s;inne, alwayes grounded vpon the bloud of Chri&s;t: As the Mini&s;ters auow of Fayth which &s;aueth vs, not as a figure but grounded vpon the bloud of Chri&s;t. The Mini&s;ters take &s;o great delight in figures that I feare they &s;hall get finally heauen in a figure, and hel real|ly.
<PB N="76" REF="154"> The Syriake text maketh no mention of a figure, but ra|ther &s;heweth,<NOTE PLACE="marg">Turphe&s;a graec&egrave; <GAP DESC="foreign">.</NOTE> that euen as Noe with &s;ome others were &s;a|ued truly &amp; not figuratiuely from the deluge of the waters; &s;o Bapti&s;me &s;aueth vs in taking away originall &s;inne, and not as a figure; as plainly S. Paul witne&s;&s;eth writing to<NOTE N="(n)" PLACE="marg"><HI>Tit.</HI> 3. <HI>v.</HI> 5.</NOTE> Titus. But let vs leaue the&s;e figuri&s;ticall Mini&s;ters.</P>
<P N="2">2. In the lyke manner the Mini&s;ters to take away the effect of Bapti&s;me (which is the clen&s;ing of originall &s;inne) they haue corrupted that of S. Paul:<NOTE N="(o)" PLACE="marg"><HI>Ephe&s;.</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. <HI>v.</HI> 25.</NOTE> <HI>Hushands loue your wyues, as Chri&s;t al&s;o loued the Church, and deliuered him&s;elfe for it, that he might &s;anctify it, clea~&s;ing it by the lauer of water in the word.</HI> Where the wordes, <HI>lauer of the water,</HI> &s;ignify the material parts of this Sacrament, the words, <HI>in the word,</HI> &s;ignify the forme of the Sacrament, which is, <HI>I Baptize thee in the name of the Father, &amp;c.</HI> Which being dewly applyed, do &s;anctify &amp; clen&s;e vs, &s;ayth the Apo&s;tle, and that in &s;uch &s;ort, that after Bapti&s;me,<NOTE N="(p)" PLACE="marg"><HI>Ephe&s;.</HI> 5. <HI>v.</HI> 27.</NOTE> <HI>There remayneth no &s;pot or wrinkle, or any &s;uch thing of Originall &s;inne.</HI> Yea rather we are made by Bapti&s;me <HI>holy and without blame.</HI> The Mini&s;ters I &s;ay haue fal&s;ified the place and do read thus: <HI>That he might &s;anctify it, and clean&s;e it by the washing of water through the word.</HI> Signifying therby the prea|ching of the word to forgiue vs our &s;innes, &amp; not Bapti&s;me, directly agayn&s;t the Greeke text, where it is, <HI>in the word,</HI> &amp; not,<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>through the word.</HI> Yea the Mini&s;ters &s;hall neuer be able to name me any holy Father, where the Greeke word is taken for <HI>through:</HI><NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> which corruption was fir&s;t inuented by Caluin &amp; Beza who do tra~&s;late impiou&s;ly, <HI>vt ea~ &s;anctificaret ab eo purificatam lauacro aquae per verbum.</HI><NOTE PLACE="marg">Beza hic.</NOTE> Thru&s;ting in three &s;e|uerall words, which are not in the Greeke text.</P>
<P N="3">3. The Catholik Church teacheth that there be three Sacraments which cannot be reiterated by rea&s;on that they leaue after them a certayne &s;igne or character, which per|petually remaineth in him who hath receaued them, which are, Bapti&s;me, Confirmation and Order: as witne&s;&s;eth S. Paul, &s;peaking of the Sacrament of Confirmation:<NOTE N="(q)" PLACE="marg">2. <HI>Cor.</HI> 1. <HI>v.</HI> 2<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</NOTE> <HI>And he that confirmeth vs with yow in Christ, and that hath annointed vs, God: who al&s;o hath &s;ealed vs, and giuen the pledge of the Spirit in our harts.</HI> Which wordes the Mini&s;ter haue fal&s;ified, in puting
<PB N="77" REF="154"> the word <HI>earne&s;t</HI> (which can haue no &s;ignification in that place) for the word <HI>pledge,</HI> which &s;ignifies the fore&s;ayd cha|racter. The &s;ame verity witne&s;&s;eth S. Paul to the<NOTE N="(r)" PLACE="marg"><HI>Ephe&s;.</HI> 1 <HI>v.</HI> 13. <HI>&amp;</HI> 14.</NOTE> Ephe|&s;ians, where in lyke manner they haue fal&s;ified the Bible, as the learned Reader may ea&s;ely perceaue. Finally S. Paul witne&s;&s;eth this character in the Sacrament of Confirmatio~, writing thus:<NOTE N="(&s;)" PLACE="marg"><HI>Ephe&s;.</HI> 4 <HI>v.</HI> 30.</NOTE> <HI>And contristate not the holy Spirit of God, in which you are &s;igned vnto the day of redemptio~.</HI> As explicateth ma|nife&s;tly<NOTE N="(t)" PLACE="marg">Hom. de bapti&s;m.</NOTE> S. Ba&s;il,<NOTE N="(u)" PLACE="marg"><HI>Cathec.</HI> 3. <HI>&amp;</HI> 17.</NOTE> S. Cyril Hiero&s;ol.<NOTE N="(x)" PLACE="marg">Hom. <HI>2.</HI> in ep. ad Ephe&s;ios.</NOTE> S. Chri&s;o&s;tom &amp; &s;undry other ancient Fathers, accordingly with ancient and famous<NOTE N="(a)" PLACE="marg">in P&s;y|comachia.</NOTE> Prudentius, who twelue hundreth yeares &s;ince &s;pake thus of the Sacrament of Confirmation.</P>
<Q><L>Post in&s;cripta oleo fronti &s;ignacula, per quae</L>
<L>Vnguentum regale datum est, &amp; Chri&s;ma perenne.</L></Q>
<P>It were tedious to &s;et downe the infinite multitude of the Mini&s;ters corruptions of the Bible concerning the holy Sacraments of Confe&s;&s;ion, of the Ble&s;&s;ed Sacrament (wher|of I haue &s;poken a litle now and then) of the Sacrament of holy Orders: only I wil touch by the way the corrup|tion they v&s;e &s;peaking of the Sacrament of Mariage, wher|of S. Paul &s;ayth thus:<NOTE N="(b)" PLACE="marg"><HI>Ephe&s;.</HI> 5. <HI>v.</HI> 32.</NOTE> <HI>For this cau&s;e shall man leaue his Fa|ther &amp; mother, and shall cleaue to his wife, &amp; they shall be two in one flesh. This is a great Sacrament, but I &s;peake in Christ, and in the Church.</HI> Meaning, that as Chri&s;t left, as it were, his Father, exinaniting him&s;elfe by his incarnation, and left the Syna|gogue his mother, and ioyned him&s;elf to the Church; &s;o the maryed mu&s;t needs for&s;ake Father &amp; mother &amp; cleaue vnto his wife. And as Chri&s;t in his incarnation ioyned his Godhead indi&s;&s;olubly with our manhood in one hypo&s;ta|&s;y (for, <HI>quod &s;emela&s;&s;ump&s;it, nunquam dimi&s;it,</HI> &s;ay the Do|ctours) euen &s;o the knot &amp; band of Marryage is indi&s;&s;olu|ble &s;ayth S. Paul:<NOTE N="(c)" PLACE="marg">1. <HI>Cor.</HI> 7. <HI>v.</HI> 1<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.10.</NOTE> <HI>Let not the wife depart from her husband. But if she depart, let her remayne vnmarryed, or be reconciled vnto her husband.</HI> Which is the cau&s;e that the Apo&s;tle &s;ayth:<NOTE N="(d)" PLACE="marg"><HI>Ephe&s;.</HI> 5. <HI>v.</HI> 32.</NOTE> <HI>In Christ, and in the Church.</HI> To &s;ignify the double and indi&s;|&s;oluble vnion which is in Chri&s;t with our manhood, and with the true Church of God.</P>
<P N="4">4. The Mini&s;ters contrary to this doctrine; to &s;igni|fy
<PB N="78" REF="155"> that marriage is not indi&s;&s;oluble, and that it is not a Sa|crament, hath with Beza and Caluin filthily corrupted the Bible, thus: <HI>This is a great &s;ecret, but I &s;peake concerning Christ and concerning the Church.</HI> Directly again&s;t the Greeke word, which (being taken as hath been in v&s;e the&s;e &s;ixteene hu~|dreth yeares among the holy Grecian Fathers,<NOTE N="(e)" PLACE="marg">Epi&s;t. ad Philip.</NOTE> Ignatius,<NOTE N="(f)" PLACE="marg">Orat. ad Antoniu~ Ptum.</NOTE> Iu&s;tin martir,<NOTE N="(g)" PLACE="marg">Lib. <HI>3.</HI> Strom.</NOTE> Clement Alexandrinus,<NOTE N="(h)" PLACE="marg">Hom. <HI>11.</HI> Exod.</NOTE> Origen,<NOTE N="(i)" PLACE="marg">Serm. cont. hae|reticos.</NOTE> Athana&s;ius,<NOTE N="(k)" PLACE="marg">Lib. de vera virgi+nit. cap. <HI>8.</HI></NOTE> Ba&s;il,<NOTE N="(l)" PLACE="marg">Hom. <HI>20.</HI> in cap. <HI>5.</HI> id Ephe&s;.</NOTE> Chry&s;o&s;tome and all others lear|ned of that nation) fignifieth manife&s;tly a Sacrament in&s;ti|tuted by Chri&s;t in the law of grace. Should not the Greeke Fathers be more belieued in the explication of a Greeke word (as the word <HI>mystery</HI> is) then our Mini&s;ters, of whom few do vnder&s;tand the Greeke, fewer the Hebrew? S. Augu&s;tine amonge&s;t the Latine Fathers calleth marriage a Sacrament, &s;aying:<NOTE N="(m)" PLACE="marg">De bo|no co~iuga|li cap. <HI>14.</HI></NOTE> <HI>The good of Marriage among the people of God is in the holyne&s;&s;e of a Sacrament.</HI> And agayne.<NOTE N="(n)" PLACE="marg">Lib. <HI>1.</HI> de nup. &amp; concupi&s;c. cap. <HI>10.</HI></NOTE> <HI>Huius proculdubio Sacramenti res e&s;t, vt mas &amp; femina connubio copulati, quamdiu viuunt, in&s;eparabiliter per&s;euerent: nec liceat excepta cau|&s;a fornicationis &agrave; coniuge coniuge~ dirimi; hoc enim custoditur in Chri|&s;to &amp; Eccle&s;ia, vt viuens cum viuente in aeternum nullo di<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ortio &s;epa|retur.</HI> And long afore S. Augu&s;tin, Tertullian auoweth the &s;ame:<NOTE N="(o)" PLACE="marg">Lib. de de Mono|gam. c. <HI>5.</HI></NOTE> <HI>Chri&s;tus vnam habeus Eccle&s;iam &s;pon&s;am, &s;ecundum Adae &amp; Euae figuram, quam Apostolus in illud magnum Sacramentum inter|pretatur in Chri&s;tum &amp; Eccle&s;iam competi&s;&s;e, carnali monogamiae per &s;piritalem.</HI> Our &s;en&s;uall Mini&s;ters &s;eeme to commend ma|riage aboue all things, &s;o farre as it feedeth their concupi&s;|cence and fle&s;hly lu&s;tes, but to teach that it is a Sacrament hauing grace a~nexed therto, to &s;anctify the parties married, to mak them to liue together in mutual fidelity, binging vp their children in the Fayth and feare of God, they will no wayes do, nor &s;uffer to be done. I aske, in what part of the Bible is the word Sacrament to be found (which the Mini|&s;ters belieue) if it be not heere? 2. By what Greeke word in v&s;e among the holy Fathers, &s;hall they &s;ignify our La|tin word, <HI>Sacrament,</HI> if not by the word <HI>mystery?</HI> Is it not abhominable impiety to giue more credit to Caluin and Beza in the explication of the&s;e words of the Apo&s;tle, then to the ancient and holy Fathers, who proue out of this
<PB N="79" REF="155"> place the holy Sacrament of Marriage? Doth not the Sy|riake word <HI>Arra,</HI> v&s;ed heere &s;ignify a Sacrament? If not, what other Syriake word v&s;ed in the Bible, &s;ignifieth the &s;ame?</P>
<P N="5">5. The &s;econd corruptio~ of this place is in tho&s;e words, <HI>But I &s;peake concerning Christ,</HI> to &s;ignify that Marriage is di&s;&s;o|luble, conforme to the abhominable practi&s;e dayly v&s;ed a|mong&s;t the Mini&s;ters, directly agayn&s;t their owne Bible:<NOTE N="(p)" PLACE="marg">1. <HI>Cor.</HI> 7. <HI>v.</HI> 39.</NOTE> <HI>The wyfe is bound by the law, as long as her husband liueth, but if her husband be dead, she is at liberty to marry with whome she will.</HI> Againe,<NOTE N="(q)" PLACE="marg"><HI>Rom.</HI> 7. <HI>v.</HI> 3.</NOTE> <HI>If while the man liueth, she take another man, she shalbe called an adultere&s;&s;e.</HI> The Mini&s;ters wil not tran&s;late, <HI>in Chri&s;t,</HI> as it is in all the Greeke copyes, wherby is &s;ignified the per|petuall knot of marriage, by the indi&s;&s;oluble vnion of the manhood of Chri&s;t with his Godhead, of Chri&s;t with the Church, but rather they will tran&s;late, <HI>concerning Chri&s;t,</HI> di|rectly agayn&s;t the Greeke text. Why do the Mini&s;ters tran|&s;late the &s;ame Greeke propo&s;ition el&s;where otherwayes, as,<NOTE N="(r)" PLACE="marg"><HI>Rom.</HI> 5. <HI>v.</HI> 12.</NOTE> <HI>Wherefore as by one man &s;inne entred into the world,</HI> and not <HI>concerning the world?</HI> Yea a thou&s;and &s;uch places they tran|&s;late rightly as we do: why this I pray you? But only to confirme and giue way to their new inuented doctrine,<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> to new mini&s;teriall traditions, in a word, to their manife&s;t &amp; abhominable here&s;ies.</P>
<P N="6">6. The other place which the Mini&s;ters haue fal&s;ified is that of S. Paul:<NOTE N="(&s;)" PLACE="marg">1. <HI>Tim</HI> 3. <HI>v.</HI> 11. <GAP DESC="foreign">.</NOTE> <HI>The women in lyke manner chast, not detrac|ting, &s;ober, faythfull in all things.</HI> Where the Apo&s;tle exhorteth that as men, Deacons, and &s;uch &s;hould <HI>be honest, not double-tounged,</HI> &s;o, <HI>women in lyke manner cha&s;t.</HI> The Mini&s;ters contra|ry, to &s;ignify that Churchmen &s;hould be marryed haue fal&s;i|fied the place, thus: <HI>Lykewi&s;e their wyues mu&s;t be honest, not euill &s;peakers:</HI> Thru&s;ting in the text the word <HI>wyues</HI> for <HI>women,</HI> &amp; all to feed their fle&s;hly liberty, wherby they per&s;uade them|&s;elues that none can be fit to be a Churchman, but he,<NOTE N="(t)" PLACE="marg">Hieron. aduer&s;. Vi|gilant. c. <HI>1.</HI></NOTE> <HI>who &s;eeth his wife haue a great belly, and children wayling at their mothers bea&s;ts.</HI> Are not &s;uch Mini&s;ters cho&s;en to be Bi&s;hops?<NOTE N="(u)" PLACE="marg">Hiero. ep. <HI>73.</HI> ad Ocean. c. <HI>4.</HI></NOTE> <HI>Who&s;e care is not, how to &s;uck out the marrow of the Scriptures, but how to &s;ooth the peoples eares with florishing declamations.</HI> The
<PB N="80" REF="156"> The Syriake text maketh for vs Catholikes, <HI>Achano apli ne&s;che &amp;c. the women in lyke manner chast.</HI></P>
<P N="7">7. Another of their fal&s;ifications is that of S. Paul:<NOTE N="(x)" PLACE="marg">1. <HI>Tim.</HI> 3. <HI>v.</HI> 2.</NOTE> <HI>It behoueth therfore a Bishop to be irreprehen&s;ible, the husband of one wyfe, &s;ober, wy&s;e, comely, cha&s;t, a man of ho&s;pi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ality, a teacher, not giuen to wine &amp;c.</HI> In lyke manner &s;peaking of Deacons he &s;ayth:<NOTE N="(y)" PLACE="marg"><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> <HI>Tym.</HI> 3. <HI>v.</HI> 12.</NOTE> <HI>Let deacons be the husbands of one wife.</HI> Where the A|po&s;tle neyther commendeth, nor coun&s;elleth, nor wi&s;h|eth Bi&s;hops or Prie&s;ts to marry (as the fle&s;hly Mini&s;ters do thinke) but that none &s;hould be admitted to be a Bi&s;hop or Prie&s;t, hauing bene twi&s;e married, or hauing bene <HI>Bygamus:</HI> which expo&s;ition as it is agreable to the practi&s;e of the holy Church, the definition of ancient Councels, the doctrine of all the Fathers without exception: &s;o I do proue it thus. Fir&s;t, if S. Paul wi&s;hed by the&s;e words, Bi&s;hops &amp; Church|men to marry, he him&s;elf would haue contradicted his own command and law. For Timotheus and Titus both Bi&s;h|ops and Prie&s;ts were neuer marryed, as is manife&s;tly wit|ne&s;&s;ed by the holy Fathers after<NOTE N="(a)" PLACE="marg">Ep. ad Philadelph.</NOTE> S. Ignatius, S. Iohn his di&s;ciple. 2. S. Paul him&s;elfe both a Bi&s;hop and Prie&s;t was neuer marryed as he witne&s;&s;eth of him&s;elfe:<NOTE N="(b)" PLACE="marg">1. <HI>Cor.</HI> 7. <HI>v.</HI> 8.</NOTE> <HI>Therefore I &s;ay vnto the vnmarryed, and vnto the widdowes, it is good for them if they abide euen as I doe.</HI> How could he then coun&s;ell or co~|mand Bi&s;hops to do that which they could not remarke in him&s;elfe. 3. S. Paul comme~deth the office of a Bi&s;hop as a mo&s;t noble, holy, and &s;ublime office, yet hard and difficile; and in effect<NOTE N="(c)" PLACE="marg">Aug. ep. <HI>148.</HI></NOTE> <HI>There is nothing in this life, and &s;pecially at this tyme, harder, more laborious, or more dangerous then the office of a Bishop, Priest, or Deacon: But before God nothing more ble&s;sed, if they be in &s;uch &s;ort as our captayne commandeth.</HI> How then could S. Paul, yea thinke only, that it were expedient to a Bi&s;h|op or Prie&s;t to marry? &s;ince marriage alone bereaueth a ma~ wholly of al his wits, by rea&s;on of the great burthen, &amp; vn|&s;peakeable cares of marriage, as witne&s;&s;eth S. Paul &s;pea|king to lay men:<NOTE N="(d)" PLACE="marg">1. <HI>Cor.</HI> 7. <HI>v.</HI> 18.</NOTE> <HI>If thou take&s;t a wife thou &s;innest not, neuer|theles &s;uch shall haue trouble in the flesh.</HI> Wherby S. Paul wit|ne&s;&s;eth that diuers marryed per&s;ons are a thou&s;and tymes more troubled with fle&s;hly plea&s;ures and tentations, then
<PB N="81" REF="156"> Virgins or vnmarryed per&s;ons, as S. Augu&s;tin wy&s;ely re|marked &s;aying: <HI>Min&ugrave;s virgo qu&agrave;m vidua, min&ugrave;s vidua qu&agrave;m nup|ta.</HI> 4. S. Paul &s;ayth:<NOTE N="(e)" PLACE="marg">1. <HI>Cor.</HI> 7. <HI>v.</HI> 34.</NOTE> <HI>That the vnmarried woman and virgin careth for the things of our Lord, that she may be holy both in body and &s;pirit. But she that is married careth for the things of the world, how she shal plea&s;e her husband.</HI> Since then the office of a Bi&s;hop re|quireth, as S. Paul teacheth, &s;o great holyne&s;&s;e in body and &s;pirit, how could he cou~&s;ell or co~mand that Bi&s;hops &s;hould marry? 5. (and this argument is to be remarked) S. Paul declaring after how widdowes &s;hould be cho&s;en &s;ayth:<NOTE N="(f)" PLACE="marg">1. <HI>Tym.</HI> 5. <HI>v.</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</NOTE> <HI>Let a widdow be cho&s;en of no le&s;&s;e then three&s;core yeares, which hath bene the wife of one husband.</HI> Meaning thereby that a widdow who hath bene twi&s;e marryed &s;hould not be cho&s;en at all, for it was neuer the cu&s;tom among&s;t the Chri&s;tians, yea not among&s;t the Pagans for a widdow to haue two husbands together. Euen &s;o S. Paul &s;peaketh heere of a Bi&s;hop, to wit that he who &s;hould be cho&s;en to that high office, &s;hould not haue bene twi&s;e marryed, but rather to haue bene, not to be actually, the husba~d of one wife: as witne&s;&s;eth plain|ly with all the re&s;t of the Fathers, S. Hierome:<NOTE N="(g)" PLACE="marg">Contra Vigil. c. <HI>1.</HI></NOTE> <HI>What shall the Church of the Ea&s;t do</HI> (&s;ayth he) <HI>what they of Aegypt, of the Apostolike &s;ea, which take to the clergy eyther virgins or vnmar|ryed, or &s;uch who hauing had wyues cea&s;e to be husbands?</HI> The rea|&s;on of this &s;aying of S. Paul, is becau&s;e in the tyme of the Apo&s;tles the per&s;ecutio~ was &s;o great &amp; the lacke of Bi&s;hops in lyke manner &s;o great, that it was forced to choo&s;e to that holy office, not only tho&s;e who had neuer bene marryed, but lykewi&s;e tho&s;e who had beene once mar|ryed.</P>
</DIV3>
</DIV2>
<DIV2 N="7" TYPE="chapter">
<PB N="82" REF="157">
<ARGUMENT>
<HEAD>The 11. and 12. Article.</HEAD>
<P N="1"><HI>1.</HI> That man hath Freewil, not only in naturall, and ciuill Actions:</P>
<P N="2"><HI>2.</HI> But al&s;o in morall, and &s;upernaturall Acti|ons.</P>
</ARGUMENT>
<HEAD>CHAP. VII.</HEAD>
<P>_ALbeit the whole deci&s;ion of this Con|trouer&s;ie may be ea&s;ily gathered out of the doctrine taught in the fir&s;t Age, yet I will adde &s;ome things in this &s;econd Age. The que&s;tion the<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> betwixt vs and the Mini&s;ters, is whether ma~ couered &amp; burthened with &s;inne, and before he be iu&s;tified, hath any freedome of will to lift vp his heart, and giue a&s;&s;ent to Gods heauenly motions, when God of his in|finite goodnes doth giue them to him? It is certayne that mans will is much weakned &s;ince the fall of Adam, his vn|der&s;tanding much dimini&s;hed, and all the powers of his &s;oule &amp; body made feeble and weake: for the which cau&s;e the condition of man is compared with rea&s;on to him, who de&s;cending from Ieru&s;alem to Ierico (as witne&s;&s;eth the<NOTE N="(a)" PLACE="marg"><HI>Luc.</HI> 10 <HI>v.</HI> 30.</NOTE> Bible) fell among theeues, who robbed him of his tempo|rall riches, and mayned him in his corporall members: So man by the &s;inne of his fir&s;t parents, is &s;poyled of his &s;uper|naturall gifts, wounded in his naturall powers, and left not dead, nor wholy alyue, but as the Bible &s;ayth,<NOTE N="(b)" PLACE="marg"><HI>Luc.</HI> 10. <HI>v.</HI> 30.</NOTE> <HI>half dead. Aliue,</HI> becau&s;e (as the holy Fathers do &s;ay) he had remor&s;e of con&s;cience &amp; liberty of freewill: <HI>dead,</HI> becau&s;e he lay bu|ried in the &s;epulcher of &s;inne, out of which he could neuer haue ri&s;en, vnles it had plea&s;ed our Sauiour Chri&s;t Ie&s;us with his precious bloud to haue healed his wounds, &amp; re|&s;tored
<PB N="83" REF="157"> the peri&s;hing powers of his &s;oule; &s;o that freewill in man was not vtterly lo&s;t (as the Mini&s;ters ignorantly do teach) but le&s;&s;e able to worke; not fully taken away, but mayned; not altogether bound, but vehemently inclined to the corruption of &s;inne; in a word,<NOTE N="(c)" PLACE="marg">Conc. Trid. &s;e&s;&s;. <HI>6.</HI> cap. <HI>1.</HI></NOTE> <HI>non extinctum, &s;ed extenuatum,</HI> not extingui&s;hed but extenuated: yet being moued and &s;trengthned by Chri&s;t, it is able to accept his grace or good motions, as it is by nature apt to refu&s;e them, and therefore is free: which I proue by the very wordes of the Bible it &s;elfe.</P>
<P N="2">2. Fir&s;t, I proue it by all tho&s;e places of the Bible, which inui<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e and exhorte vs to for&s;ake &s;inne, to gayne|&s;tand &s;inne, &amp; to repaire to God,<NOTE N="(d)" PLACE="marg"><HI>Ierem.</HI> 4. <HI>v.</HI> 1.</NOTE> <HI>O I&s;rael if thou returne to me, &s;ayth the Lord, and if thou put away thy abhominations out of my &s;ight.</HI> Againe:<NOTE N="(e)" PLACE="marg"><HI>Ierem.</HI> 3. <HI>v.</HI> 14.</NOTE> <HI>O yee di&s;obedient children turne agayne, &s;ayth the Lord.</HI> And agayne:<NOTE N="(f)" PLACE="marg"><HI>Amos</HI> 4. <HI>v</HI> 6.</NOTE> <HI>Whereupon I al&s;o haue giuen you dulnes of teeth in all your cityes &amp; l<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">cke <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">f bread in all your places, &amp; yee haue not returned to me &s;aith <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">he Lord.</HI> Againe:<NOTE N="(g)" PLACE="marg"><HI>Daniel</HI> 13. <HI>v.</HI> 22.</NOTE> <HI>Su&s;a~na &s;ighed &amp; &s;aid, Perplexi ies are to me on euery &s;ide: for if I shall do this, it is death to me, &amp; if I do it not, I shall not e&s;cape your hands.</HI> Doth not Su&s;an|na te&s;tify that &s;he had freewil to choo&s;e the one or the other? Somtymes the Bible witne&s;&s;eth, that God intreateth vs vpon a condition, declaring thereby a Freewill we haue to accept of the condition or not:<NOTE N="(h)" PLACE="marg"><HI>I&s;a.</HI> 1. <HI>v.</HI> 19. <HI>&amp;</HI> 20.</NOTE> <HI>If yee con&s;ent and obey, &s;ayth God, yee shall eat the good thinges of the land: but if yee refu&s;e and be rebellious, yee shall be deuoured with the &s;word, for the mouth of the Lord hath &s;poken it.</HI> Sometymes God &s;ee|meth to &s;tay and expect the con&s;ent of our freewill, as:<NOTE N="(i)" PLACE="marg"><HI>Reuel.</HI> 3. <HI>v.</HI> 20.</NOTE> <HI>Behold I stand at the doore and knock, if any man heare my voyce and <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">pen the doore, I will come to him, and will &s;upp with him, and he with me.</HI> And agayne:<NOTE N="(k)" PLACE="marg"><HI>Rom.</HI> 2 <HI>v.</HI> 4.</NOTE> <HI>De&s;py&s;est thou the riches of his boun|tifulnes and patience, and long &s;ufferinge, not knowing that the bountifulnes of God leadeth thee to repentance?</HI> Sometymes God complayneth of vs that we remayne &s;o long in &s;inne, de|claring thereby the freewill we haue eyther to remayne in &s;inne or to ry&s;e from &s;inne, as<NOTE N="(l)" PLACE="marg"><HI>Ezech.</HI> 18. <HI>v.</HI> 30.</NOTE> <HI>Therfore I will iudge yow, O hou&s;e of I&s;rael, eueryone according to his wayes, &s;aith the Lord God: returne therfore, and cau&s;e others to returne away from all your tran&s;|gre&s;sions:
<PB N="84" REF="158"> &s;o iniquity shall not be your de&s;truction. Cast away from you all your tran&s;gre&s;&s;ions, wherby yee haue tran&s;gre&s;&s;ed, and make you a new heart, &amp; a new &s;pirit, for why wil yee die, O hou&s;e of I&s;rael? for I de&s;ire not the death of him that dieth, &s;ayth the Lord God: cau&s;e therfore others to re<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">urne, and liue yee.</HI> Should not the Mini&s;ters blu&s;h to renounce as it were the&s;e playne wordes of their owne Bible which make for freewill? &s;hould they not be a&s;hamed to impugne that which they call the word of God? What? doth not the very proceeding of the Mini&s;ters again&s;t vs Catholiks, proue manife&s;tly freewill? for they blame, and &s;euerely puni&s;h all &s;uch Catholiks as refu&s;e to &s;ub&s;cribe to their a&s;&s;ertions and Idolatrous doctrine, &amp; to this purpo&s;e they labour to di&s;grace vs priuatly and publi|ckly: they dayly make &s;euere lawes again&s;t vs, they ca&s;t down our hou&s;es, confi&s;cate our goods, impri&s;on our per|&s;ons, and puni&s;h vs with all &s;ort of afflctions, and all this they performe to no other end, but to enforce our <HI>freewill</HI> to belieue their Religion: for if we want freedome of will, as they hold, are not their lawes wicked, their conference in vayne, their per&s;ua&s;ions fooli&s;h to compell vs to that which lyeth not in our power freely to choo&s;e, or to do? Sometymes God putteth the full blame of our impenitence to our owne froward and &s;tubborne will, as our Sauiour witne&s;&s;eth:<NOTE N="(m)" PLACE="marg"><HI>Math.</HI> 23.37.</NOTE> <HI>Ieru&s;alem, Ieru&s;alem which kille&s;t the Prophets &amp; stonest them which are &s;ent to thee, how often would I haue gathered thy ch<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ldre~ togeather as the hen gathereth her chickens vnder his wings and yee would not.</HI> In vayne truly &s;hould God exhort vs to returne to him, if we had not <HI>freewill.</HI> In vayne &s;hould he expect our con&s;ent, or complayne of our delay, if we had not <HI>freewill.</HI> In vayne &s;hould he blame vs of ob&s;tinacy, if we had not <HI>freewill.</HI> To the which places I will ioyne this of S. Iohn:<NOTE N="(n)" PLACE="marg"><HI>Iohn</HI> 1. <HI>v</HI> 1<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</NOTE> <HI>As many as receaued him, to them he gaue power to be the &s;onnes of God, euen to them that belieue in his name.</HI> And ac|cordingly S. Augu&s;tine:<NOTE N="(o)" PLACE="marg">Lib. <HI>50.</HI> Hom. hom <HI>16.</HI></NOTE> <HI>God hath left it in thy owne free choy&s;e, to whome thou wilt prepare a place, to God, or to the Diuell. When thou ha&s;t prepared it, he that inhabiteth, shal beare &s;way therin. Man prepareth his heart, yet not without the aide of God, who tou|cheth the heart.</HI> To the which purpo&s;e is rightly applyed
<PB N="85" REF="158"> that of S. Paul which proueth vs to be freewilled, coadiu|tors, and collabourers:<NOTE N="(p)" PLACE="marg">1. <HI>Cor.</HI> 15. <HI>v.</HI> 10.</NOTE> <HI>I haue laboured more abundantly then all they, yet not I, but the grace of God with me:</HI> which S. Au|gu&s;tine exponeth thus:<NOTE N="(q)" PLACE="marg">Augu. lib. de grat. &amp; lib. arb. cap. <HI>15.</HI></NOTE> <HI>Neyther the grace of God alone, nor he alone, but the grace of God with him.</HI> Conforme to that fa|mous &s;aying of the Wi&s;eman, who &s;peaketh of wi&s;dome, thus:<NOTE N="(r)" PLACE="marg">The booke of wi&s;dome cap. <HI>9.</HI> v. <HI>10</HI></NOTE> <HI>Send her from thy holy heauens, and from the &s;eat of thy greatnes, that she may be with me, and may labour with me, that I may know what is acceptable with thee,</HI> which place the Mini|&s;ters haue corrupted.</P>
<P N="3">3. The rea&s;on wherfore Freewill mu&s;t needs be grau~ted to man, is grounded in the inward nature of ver|tue and vice, by rea&s;on that no action can be morally good or morally bad, except it be voluntary, conforme to that famous &s;aying of S. Augu&s;tine. <HI>Sinne is &s;o voluntary, that except it were voluntary, it were not &s;inne.</HI> Where the word <HI>voluntary,</HI> is taken for that which is freely done, and which was in the liberty of man to do or not to do, directly contrary to that which is done of nece&s;&s;ity. So S. Augu&s;tine in another place:<NOTE N="(&s;)" PLACE="marg"><HI>Lib.</HI> 83. <HI>qq.</HI> 24.</NOTE> <HI>Neyther &s;inne nor well doing can be iustly imputed vnto any man, who of his proper will doth nothing. Therefore both &s;inne &amp; weldoing is in the free arbitrement of the will.</HI> According to the which &s;aying of S. Augu&s;tine, I aske of the Mini&s;ters: Ey|ther it is in the power of man to e&s;chew &s;inne or not? if it be, he hath freewill and is not bound to &s;in: if not, he ne|ce&s;&s;arly &s;inneth, and can not be charged with the imputatio~ of &s;inne. To the which argument I may ioyne that of our learned cou~treyman Ioannes Duns, who affirmeth that no man &s;hould di&s;pute with words again&s;t him who denyeth <HI>freewill,</HI> but rather with a good ba&s;ton beating him, &amp; ar|gumenting after this forme: Eyther I haue freewill to beat thee or I haue it not? if I haue it, then thou auowe&s;t free|will; if not, then I beat thee of nece&s;&s;ity, and nece&s;&s;arly and con&s;equently I cannot offend in beating thee thus: for<NOTE N="(t)" PLACE="marg">Augu&s;t. cont. For|tunat Ma|nich. di&s;p. <HI>1.</HI></NOTE> <HI>He that is forced by nece&s;sity to do any thing, doth not &s;inne:</HI> And he who doth any thing nece&s;&s;arily, doth it not &s;in|fully.</P>
<P N="4">4. I will omit other rea&s;ons and proofes, vntil I
<PB N="86" REF="159"> come to the te&s;timonyes of the holy Fathers of this age; content for the pre&s;ent to aske of the Mini&s;ters, in what part of the expre&s;&s;e word of their owne Bible are the&s;e points of their Religion found, <HI>Man after the fall of Adam hath not freewill?</HI> Is there &s;uch a di&s;tinction in all the Bible? <HI>Man &s;inneth of nece&s;sity; Man cannot but &s;inne: Man continually doth tran&s;gre&s;&s;e the commandments.</HI> Are &s;uch propo&s;itions to be found in the expre&s;&s;e word of the Bible? no truly. Shall we then belieue them becau&s;e the Mini&s;ters do teach them without any warrant of the expre&s;&s;e word? No rea&s;on. But the Mini&s;ters (&s;ay the Prote&s;tants) will deduce them out of the Bible by nece&s;&s;ary con&s;equence. What is that but their owne inuentions,<NOTE N="(u)" PLACE="marg"><HI>Ierem.</HI> 14. <HI>v.</HI> 14.</NOTE> <HI>A lying vi&s;ion, and diuination which they prophe&s;y vnto vs?</HI> That is not to preach the Gho&s;|pell but to preach their owne here&s;ies, enobled with the name of the Gho&s;pell. Let vs then prefer the con&s;equen|ces of the holy Fathers of this &s;econd age or Century con|cerning <HI>freewill,</HI> to the con&s;equences of the Mini&s;ters, who are children without parents, and &s;chollers without Mai|&s;ters.</P>
<DIV3 N="1" TYPE="section">
<HEAD>The testimonies of the holy Fathers of this &s;econd Age, prouing man to haue freewill in maters con|cerning his Saluation. <HI>The fir&s;t Section.</HI></HEAD>
<P>S. Irenaeus witne&s;&s;eth plainly, that man hath freewill, by rea&s;on of the dayly exhortations, precepts and repre|hen&s;ions made to euery one of vs: for who maketh lawes to fooles, to mad, men, or little babes by rea&s;on they want freewill? his words are:<NOTE N="(a)" PLACE="marg">Irem. lib <HI>4.</HI> cap. <HI>92.</HI></NOTE> <HI>Id quod &s;emper erat liberum &amp; &s;ua potestatis in homine &s;emper &s;eruauit Deus, &amp; &s;uam exhortationem, vt iu&s;te damnentur qui non obediunt, &amp; qui obedierunt, &amp; credunt ej, honorentur incorruptibilitate</HI> Directly again&s;t the Mini&s;ters who &s;ay that man by the fall of Adam lo&s;t freewill: yea this holy Father auoweth that man hath yet frewil, as the
<PB N="87" REF="159"> Angels had before their fall.<NOTE N="(b)" PLACE="marg"><HI>Lib.</HI> 4. <HI>c.</HI> 7.</NOTE> <HI>Po&s;uit autem in homine potesta|tem electionis, que~admodum &amp; in Angelis.</HI> To the which purpo&s;e he citeth that of our Sauiour:<NOTE N="(c)" PLACE="marg"><HI>Matth.</HI> 23. <HI>v.</HI> 37.</NOTE> <HI>Ieru&s;alem Ieru&s;alam, how often would I haue gathered thy children togeather &amp;c. and thou would&s;t not.</HI> Vpon the which words I frame this argument: <HI>Freewill</HI> hath of it &s;elfe eyther &s;ome &s;trength or none at all: if any, then yee grant frewill: if none, then Chri&s;t &s;aid not true (which is a bla&s;phemy) in &s;aying the Iewes would not co~forme to this holy doctrine of Irenaeus, which he plen|tifully teacheth in the fourth booke &amp; ninth chapter and in &s;undry other places) S. Augu&s;tine wy&s;ely auoweth that he who denyeth freewill &s;hould be bani&s;hed out of the company of men:<NOTE N="(d)" PLACE="marg">Lib. <HI>3</HI> de libero arbi|trio cap. <HI>1.</HI></NOTE> <HI>Vnles the motion, wherby the will is led to and fro, were voluntary, and rested in our owne power, man should neyther be pray&s;e-worthy, turning as it were the hinge of his will to heauenly things: nor worthy of blame, winding it downe to ear|thly: nor to be admonished at all &amp;c. But who&s;oeuer thinketh that man is not to be admonished, &amp;c. de&s;erueth to be banished out of the company of men.</HI></P>
<P N="2">2. Iu&s;tinus martyr auoweth likewy&s;e, that if man had not freewill, he would be without blame of vice, or pray&s;e of vertue.<NOTE N="(e)" PLACE="marg">Apol. <HI>2.</HI> ad Anto|nium Im|peratorem.</NOTE> <HI>Ac ni&s;i libero arbitrio,</HI> &s;ayth he, <HI>at&abque; iudicio genus humanum &amp; res turpes fugere potest, &amp; pulchra ac bona &s;equi, extra cau&s;am culpam&abque; e&s;t eorum, qui quoquomodo aguntur. Sed ip|&s;um libero arbitrio, libera&abque; voluntate &amp; rect&egrave; facere &amp; peccare do|cemus hoc modo.</HI> The &s;ame he teacheth an&s;wering the que&s;ti|on of the Gentills who denyed <HI>Freewill</HI> with the Prote|&s;tants; in lykemanner in his booke <HI>de monarchia,</HI> and his di|alogues with Triphon he teacheth plentifully freewill.<NOTE PLACE="marg"><HI>Quae&s;t.</HI> 103.</NOTE></P>
<P N="3">3. Tertullian al&s;o writeth abundantly of this matter agayn&s;t Marcion the heretike, auowing, that man is called the image of Go<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">, &s;pecially in regard of his freewill:<NOTE N="(f)" PLACE="marg">Lib. co~t Marcion c. <HI>5.</HI></NOTE> <HI>Liberum,</HI> &s;ayth he, <HI>&amp; &s;ui arbitrij &amp; &s;uae pote&s;tatis inuenio hominem &agrave; Deo in&s;titutum, nullam magis imaginem &amp; &s;imilitudinem Dei in illo animad<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ertens, qu&agrave;m eiu&s;modi &s;tatus formam.</HI> The Prote&s;ta~t replyeth that &s;aying of our Sauiour, <HI>without me yee can do no|thing:</HI> agayne, <HI>it is not in him that willeth, nor in him that ranneth &amp;c.</HI> I an&s;were to the&s;e, and &s;uch places of Scripture, that
<PB N="88" REF="160"> freewill of it &s;elfe hath no &s;tength to worke our conuer&s;i|on without the grace of God, wherwith being inwardly enlightned, confirmed and quickened, it hath force and a|bility to worke with God, &amp; bring forth the fruit of piety. Wherfore S. Paul who &s;ayd:<NOTE N="(g)" PLACE="marg">2. <HI>Cor.</HI> 3. <HI>v.</HI> 5.</NOTE> <HI>We are not &s;ufficient to thinke any thing of our &s;elues, as of our &s;elues, but our &s;ufficiency is of God.</HI> The &s;ame Apo&s;tle &s;ayd lykewi&s;e:<NOTE N="(h)" PLACE="marg"><HI>Philip.</HI> 4. <HI>v.</HI> 13.</NOTE> <HI>I can do all things in him that &s;trengthneth me.</HI> As the eye in darknes cannot &s;ee, yet with the benefit of the light it can &s;ee; &s;o the earth of it &s;elf bringeth foorth no corne, yet tilled, watered with raine, and quickned with &s;eed, and the &s;unne, it bringeth foorth corne. To the better vnder&s;tanding wherof the doctours of diuinity do teach a threefold grace, wherby the freewill of man is greatly helped, confirmed and quickned.</P>
<P N="4">4. The fir&s;t is called <HI>a preuenting grace,</HI> that is, <HI>gratia prae|ueniens,</HI> wherof the Bible &s;peaketh:<NOTE N="(i)" PLACE="marg"><HI>P&s;al.</HI> 59. <HI>v.</HI> 10.</NOTE> <HI>His mercy shall go before me.</HI> And S. Paul,<NOTE N="(k)" PLACE="marg"><HI>Rom.</HI> 9. <HI>v.</HI> 16.</NOTE> <HI>It is not in him that willeth, nor in him that runneth, but in God that sheweth mercy.</HI> Secondly it is nece&s;&s;ary that God a&s;&s;i&s;t &amp; help our freewil to imbrace his holy in&s;pi|rations, &amp; this is called <HI>concomitant grace,</HI> that is, <HI>gratia con|comitans,</HI> wherby God accompanieth and cooperateth with vs. The which grace King Dauid asked of God:<NOTE N="(l)" PLACE="marg"><HI>P&s;al.</HI> 70 <HI>v.</HI> 1.</NOTE> <HI>Incline vnto my help, O God, O Lord make hast to help me.</HI> And S. Paul:<NOTE N="(m)" PLACE="marg"><HI>Rom.</HI> 8. <HI>v.</HI> 28.</NOTE> <HI>To them that loue God all things cooperate vnto God.</HI> The one and the other grace is fitly explayned by tho&s;e wordes of the Bible:<NOTE N="(n)" PLACE="marg"><HI>Reuel.</HI> 3. <HI>v.</HI> 20.</NOTE> <HI>I stand at the doore and knocke, if any shall heare my voyce and open the gate, I will enter in vnto him, &amp; will &s;up with him, and he with me.</HI> To &s;tand and knock at the doore of out freewill, is the office of Gods preuenting grace; to open the doore of our freewill to God, is both the worke of man and the worke of God: it is mans worke, in giuing his free con&s;ent to ope~ the doore of his heart; it is Gods, in that he worketh and helpeth man, to open his heart, with his cooperating grace: for the which cau&s;e the &s;elf &s;ame actions which in way of our conuer&s;ion, are giuen to God by the Bible, are lykewi&s;e giuen to man. As to God King Dauid prayed:<NOTE N="(o)" PLACE="marg"><HI>P&s;al.</HI> 51. <HI>v.</HI> 10.</NOTE> <HI>Create a cleane heart in me, O God.</HI> To man Eze|chiel witne&s;&s;eth:<NOTE N="(p)" PLACE="marg"><HI>Ezech.</HI> 18. <HI>v.</HI> 31.</NOTE> <HI>Make to your &s;elfe a new heart, and a new
<PB N="89" REF="160"> &s;pirit.</HI> Of God S. Paul te&s;tifyeth, that he doth work all in all things of man:<NOTE N="(r)" PLACE="marg"><HI>Philip.</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. <HI>v.</HI> 12.</NOTE> <HI>worke your &s;aluation with feare and trembling.</HI> Which place the Mini&s;ters haue fal&s;ified thus: <HI>&s;o make an end of your &s;aluation.</HI> The third grace, di&s;tinct from the former, giuen to man by God, is called <HI>a &s;ub&s;equent grace,</HI> that is, <HI>gratia &s;ub&s;equens.</HI> Wherby God giueth oportunity to execute the good which we intended before: the fir&s;t grace God is &s;ayd to worke <HI>in vs without vs,</HI> that is, without our free con&s;ent. The &s;econd <HI>in vs with vs,</HI> becau&s;e God worketh therby with vs. The third <HI>in vs by vs,</HI> that is, putting, by vs, our holy pur|po&s;es in execution.</P>
<P N="5">5. This hol&s;ome and Catholike doctrine witne&s;&s;eth Tertullian, who &s;ayth that man (notwith&s;tanding the fall of Adam) hath freewill:<NOTE N="(&s;)" PLACE="marg">Lib. c. <HI>8.</HI> contra Marcione~.</NOTE> <HI>Eumdem hominem, eamdem &s;ub|stantiam animae, eumdem Adae &s;tatum, eadem arbitrij libertas &amp; po|testas victorem efficit hodie de eodem diabolo, quum &s;ecundum ob&s;e|quium legum eius Dei administratur.</HI> And agayne:<NOTE N="(t)" PLACE="marg"><HI>Lib.</HI> 2. <HI>cap.</HI> 6.</NOTE> <HI>Oportebat igitur imaginem &amp; &s;imilitudinen. Dei, liberi arbitrij &amp; &s;uae pote&s;tatis in&s;titui, in qua hoc ip&s;um imago &amp; &s;imilitudo Dei deputaretur, arbi|trij &s;cilicet libertas &amp; potestas: in quam remea &s;ubstantia hom<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ni ac|commodatae&s;t, quae huius &s;tatus e&s;&s;et afflatus, vti&abque; liberi, &amp; &s;uae po|te&s;tatis.</HI> It were &s;uperfluous to cite more places of Tertullian who is &s;o ample, &s;o playne and pithy in all his works con|cerning <HI>freewill,</HI> that no rea&s;onable ma~ can doubt of Tertul|lians opinion and Religion in this matter.</P>
<P N="6">6. Origen &s;peaketh in the lyke manner &s;o playnly a|gayn&s;t the Mini&s;ters, that the attentiue reading of his words will giue great comfort to the con&s;tant Catholike: fir&s;t the~ wryting on tho&s;e wordes of the Scripture:<NOTE N="(u)" PLACE="marg"><HI>Deut.</HI> 10. <HI>v.</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</NOTE> <HI>And now I&s;|rael what doth the Lord thy God require of thee, but to feare the Lord thy God, to walke in all his wayes,</HI> he &s;aith thus:<NOTE N="(x)" PLACE="marg">Hom. <HI>12.</HI> in Num.</NOTE> <HI>Erube&s;cant illi ad haec verba, qui negant in homine liberum e&s;&s;e arbitrium: Quomo|do po&s;cere<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> ab homine Deus, ni&s;i haberet homo in &s;ua potestate, quod po&s;centi Deo deberet afferre?</HI> And agayne:<NOTE N="(y)" PLACE="marg">Hom. <HI>20.</HI> in Num</NOTE> <HI>Sui arbitrij est ani|ma, &amp; in quam voluerit partem e&s;t ei liberum declinare: &amp; ideo iu|&s;tum Dei iudicium est, quia &s;ponte &s;ua &s;ine bonis &s;iue pe&s;simis monito|ribus paret.</HI> 2. He witne&s;&s;eth, that a man may be the cau&s;e (vnder God) of his owne &s;aluation, and lykewi&s;e the
<PB N="90" REF="161"> cau&s;e of his eternall perdition by rea&s;on of his <HI>freewill,</HI><NOTE N="(a)" PLACE="marg">Hom. in Ezecb.</NOTE> <HI>Tu ver&ograve; homo quare non vis arbitrio tuo te derelictum? Quare aegr&egrave; fers niti, laborare, contendere, &amp; per bona opera teip&s;um cau&s;am tuae fie|ri &s;alutu? An magis te delectabit dormientem &amp; in otto constitutum aeterna pro&s;peritate requie&s;cere?</HI> 3. He witne&s;&s;eth that freewill (not only as it is oppo&s;ed to con&s;traint and force, as Cal|uin dreameth, but al&s;o as it is oppo&s;ed to nece&s;&s;ity) was con&s;tantly belieued in the Catholike Church in his tyme:<NOTE N="(b)" PLACE="marg">In prae|fat. lib. <HI>1.</HI> de principijs.</NOTE> <HI>Est &amp; illud definitum in Eccle&s;ia&s;tica praedicatione, omnem anima~ rationabilem e&s;&s;e liberi arbitrij &amp; voluntatis</HI> Finally writing a|gayn&s;t a famous Pagan and Epicurean of his tyme, called Cel&s;us, who denied <HI>freewill</HI> with the Prote&s;tants, teaching that al things were done by nece&s;&s;ity good or bad, by rea|&s;on of the for&s;ight or forknowledge of God, framing his ar|gument with our Prote&s;tants after this forme:<NOTE N="(c)" PLACE="marg">Lib. <HI>2.</HI> cont. Cel&s;.</NOTE> <HI>What&s;oeuer a man doth good or euill, is for&s;eene by God. Ergo, it mu&s;t needs be done of nece&s;sity, otherwi&s;e Gods for&s;ight and pre&s;cience would be inconsta~t and changeable.</HI> Wherunto Origen an&s;wereth learnedly with vs Catholikes, that man doth not this or that good or euill action, becau&s;e God for&s;aw it (as if the for&s;ight of God were the nece&s;&s;ary cau&s;e of mans actio~s) but rather God doth for|&s;ee our actions, becau&s;e we out of our freedom &s;hal do them, &s;o that our actions are, as it were, the cau&s;e of Gods for&s;ight or forknowledge, &amp; not Gods for&s;ight the cau&s;e of our ac|tions: Euen as a man is not reprobate or condemned eter|nally to hell, becau&s;e God for&s;aw him to become repro|bate, but becau&s;e he will euer remayne in &s;inne, and in a fal&s;e religion for worldly re&s;pectes, God doth for&s;ee, that he is to be eternally in the number of the reprobate. Orige~s wordes are:<NOTE N="(c)" PLACE="marg">Lib. <HI>2.</HI> cont. Cel&s;.</NOTE> <HI>Videamus quid dicat postea. Haec, inquit, c&ugrave;m Deus e&s;&s;et praedixit, &amp; omnino oportebat fieri quod praedixerat Deus: Ergo, &s;uos di&s;cipulos &amp; Prophetas, cum quibus cibum &amp; potum &s;umebat, e&ograve; nece&s;sitatis adduxit, vt contra ius ac pietatem facerent, &amp;c. Re&s;pon|debimus &amp; ad haec, quando iubes vt ne ista quidem argumenta prae|teream, quae mihi videntur friuola, Cel&s;us puta<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&punc; qu&ograve;d aliquis pra&s;cius pradixit ideo fieri quia praedictum e&s;t. Nos ver&ograve; hoc modo non concedentes, aimus non praedictorem cau&s;am e&s;&s;e futuri, &s;ed futurum illud, quod omnino euenturum erat, etiam nomine praedicente, prae|cognitori
<PB N="91" REF="161"> cau&s;am praedicendi praebui&s;&s;e.</HI> Which is conforme to that of the Bible:<NOTE N="(d)" PLACE="marg"><HI>Ho&s;ea</HI> 13. <HI>v.</HI> 9.</NOTE> <HI>Thy perdition, O I&s;rael, is of thee, in me only is thy help.</HI> Which wordes as prouing freewill, the Mini&s;ters haue fal&s;ified impiou&s;ly.</P>
<P N="7">7. S. Cyprian auoweth the &s;ame doctrine of freewil &s;aying:<NOTE N="(e)" PLACE="marg">Epi&s;t. ad Cornel.</NOTE> <HI>Conuer&s;us ad Apostolos &s;uos dixit, numquid &amp; vos vul<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">is ire? &s;erua~s &s;cilicet legem qua homo libertati &s;uae relictus &amp; in arbitrio proprio con&s;ti<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">utus &s;ibimet ip&s;e vel mortem appetit vel &s;alutem.</HI> And agayne:<NOTE N="(f)" PLACE="marg">Lib. <HI>3.</HI> ad Quirin. cap. <HI>52.</HI></NOTE> <HI>Credendi vel non credendi libertatem in arbitrio po&s;itam in Deuteronomio legimus:</HI><NOTE N="(g)" PLACE="marg"><HI>Deut.</HI> 30. <HI>v.</HI> 19.</NOTE> <HI>Eccededi ante faciem tuam, vitam &amp; mortem, bonum &amp; malum; elige vitam &amp; viues. Item apud I&s;aiam:</HI> (^h) <HI>Si volueritis &amp; audieritis me, bona terrae edetis: &s;i autem nolueri|tis &amp; non audieritis me, gladius vos con&s;umet: Os enim Dominilocu|tum est i&s;ta.</HI> I omit to cite other holy fathers who all are playne and plentifull in this matter, and con&s;equently do condemne the Mini&s;ters of manife&s;t here&s;y, Idolatry and infidelity.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>That the Ministers haue fal&s;ified the Bible in &s;undry places, wherby Freewill is proued. <HI>The &s;econd Section.</HI></HEAD>
<P>I Being in Edinburgh in pri&s;on, and conferring there with two Mini&s;ters (as I did at &s;euerall tymes with &s;un|dry, though de&s;titute of all &s;orts of bookes) and &s;eing the Greeke new te&s;tament in the hand of one, I asked of him. Be you content to be tried by the Greeke new Te&s;tament? Yea &s;ayd he. By what Greeke new Te&s;tament, &s;aid I, for there be &s;undry copyes? By all Greeke copyes of the new te&s;tament an&s;wered the Mini&s;ter. Will yow then, &s;aid I, allow that Greeke copy which &s;peaketh to the pray&s;e of good works, thus:<NOTE N="(a)" PLACE="marg"><HI>Pet.</HI> 1.10. <GAP DESC="foreign">.</NOTE> <HI>Wherfore Brethren labour the more that by good workes you may make &s;ure, your vocation and election.</HI> For &s;undry Greeke copyes haue tho&s;e words as witne&s;&s;eth<NOTE N="(b)" PLACE="marg">n hunc locum.</NOTE> Beza, and all the Latin copyes without exception. The Mini&s;ter an&s;wered, no: I appeale to that Greeke copy, which hath not tho&s;e words, <HI>by good works.</HI> Well &s;aid I, if
<PB N="92" REF="162"> you wil haue it &s;o, take your plea&s;ure, wil yee then be tryed by this Greeke new te&s;tament which is in your hand? co~|tent &s;ayth the Mini&s;ter. Let vs &s;ee then that of S. Luke who &s;ayth, that all the kinred of Io&s;eph were,<NOTE N="(c)" PLACE="marg"><HI>Act.</HI> 7. <HI>v.</HI> 14. <GAP DESC="foreign">.</NOTE> <HI>Three&s;core and fifteene &s;oules:</HI> yet Moy&s;es in the booke of Gene&s;is &s;ayth that they were not &s;o many in number, to wit:<NOTE N="(d)" PLACE="marg"><HI>Gene&s;.</HI> 46. <HI>v.</HI> 26.</NOTE> <HI>All the &s;oules that came with Iacob into Egypt, &amp;c. were in the whole three&s;core and &s;ix &s;oules.</HI> Here appeareth as it were a contradiction, the one place &s;aying, <HI>three&s;core &amp; fifteene &s;oules,</HI> as all the Greeke Bibles do witne&s;&s;e, the other, <HI>three&s;core &amp; &s;ix &s;oules;</HI> you &s;ay that Mini&s;ters haue the particular &s;pirit to interprete the Scripture, let vs &s;ee, if this particular &s;pirit may make yow to agree the&s;e two places. Which of the two places is more to be belieued? that of Gene&s;is, &s;aid the Mini&s;ter, for that of the Acts to be fal&s;e witne&s;&s;eth learnedly Beza, who&s;e words are.<NOTE N="(e)" PLACE="marg">Beza in this place printed an|no <HI>1560.</HI></NOTE> <HI>Ita&abque; ingenu&egrave; profi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">eor editionem Graecam eo loco vi|deri mihi deprauatam.</HI> I replyed, then the Greeke new Te&s;ta|ment which ye haue in your hand cannot be the word of God: for granting one errour therin, the authority of the word of God (who cannot lye nor erre, no not once) is taken from it: as if one errour or lye be fou~d in a Charter or contract, it loo&s;eth the force of a true contract, though the re&s;t be true. Truely a learned man, &s;aid I, might make a greater volume without compari&s;on then your Bible is, concerning your fal&s;ifications, Bla&s;phemyes, &s;hiftes and turnings therof, all to couer and vphold your palpable er|rous and here&s;ies.</P>
<P N="2">2. The other place which they haue corrupted is that of S. Paul:<NOTE N="(f)" PLACE="marg"><HI>Rom.</HI> 2. <HI>v.</HI> 27.</NOTE> <HI>Shall not vncircumci&s;ion, which is by nature, fulfilling the law, iudge thee who by the letter and circumci&s;ion art a preuaricator of the law?</HI> Declaring therby that the Gentil &amp; vncircumci&s;ed keeping the law, by the grace of God and light of nature, as holy Iob did, is to be preferred before a circu~ci&s;ed Iew, who keepeth not the law, confirming that which he had &s;aid before:<NOTE N="(g)" PLACE="marg"><HI>Rom.</HI> 2. <HI>v.</HI> 13.</NOTE> <HI>Not the hearers of the law are iu&s;t with God, but the doers of the law shallbe iu&s;tified.</HI> Wherof he gi|ueth the rea&s;on in the ver&s;e following. Now the Mini&s;ters to in&s;inuate craftily to the reader that neyther Gentil, Iew.
<PB N="93" REF="162"> nor Chri&s;tian can keep the law, they haue corrupted the text, thus: <HI>Shall not vncircumci&s;ion which is by nature (if it keep the law) iudge thee, which by the letter and vncircumci&s;ion &amp;c.</HI> Where the Mini&s;ters of an ab&s;olute propo&s;ition of S. Paul do make a conditionall, thru&s;ting into the text the word, if, which changeth wholy the force of the Apo&s;tles &s;aying,<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> and which is not in any Greeke copy, yea the mo&s;t corrup|ted Greeke copyes printed at Geneua haue not the particle <HI>&s;i,</HI> which is in the ver&s;e before, but not in this, &s;peaking fir&s;t conditionally and then ab&s;olutly, and declaring by the fir&s;t that we may keep Gods commandements; by the &s;e|cond, that in effect &s;ome of the Gentils, much more of the Iewes and Chri&s;tians haue (being a&s;&s;i&s;ted by Gods grace) kept Gods commaundements: as vpon this place learned|ly<NOTE N="(h)" PLACE="marg">Hom. <HI>6</HI> in <HI>2.</HI> ad Romanos.</NOTE> S. Chry&s;o&s;tome teacheth with the re&s;t of the Fa|thers, of whom S. Augu&s;tine directly counterpoynts the Mini&s;ters here&s;y in this, &s;aying:<NOTE N="(i)" PLACE="marg">De nat. &amp; gra. c. <HI>43.</HI></NOTE> <HI>Non igitur Deus impo&s;sibilia iubet, &s;ed iubendo admonet</HI> &amp;c. The Syriake text lykewi&s;e readeth ab&s;olutly, without the word <HI>in,</HI> which &s;ignifieth <HI>if.</HI> Could the Apo&s;tle &s;peake more plainly in the pray&s;e of good works then to &s;ay,<NOTE N="(k)" PLACE="marg"><HI>Rom.</HI> 1 <HI>v.</HI> 6.</NOTE> <HI>God will reward euery man accor|ding to his works?</HI> Yet the Mini&s;ters will not giue eare to tho&s;e expre&s;&s;e words: they will not &s;ubmit their iudgment to the holy doctrine of the Catholike Church, but will alwayes be contentious, rendring them&s;elues therby inex|cu&s;able in the day of iudgement, as the Apo&s;tle &s;ayth:<NOTE N="(l)" PLACE="marg"><HI>Rom.</HI> 26 <HI>v.</HI> 8.</NOTE> <HI>vnto them that are contentious, and di&s;obey the truth, and obey vn|righteou&s;nes shall be indignation and wrath.</HI> The &s;econd corrup|tion in this place is that they haue tran&s;lated, <HI>and vncircumci|&s;ion,</HI> manife&s;tly again&s;t the Greeke text, where it is, <HI>and cir|cumci&s;ion.</HI></P>
<P N="3">3. The third place is that of S. Paul to the Romans:<NOTE N="(m)" PLACE="marg"><HI>Rom.</HI> 5 <HI>v.</HI> 6.</NOTE> <HI>For why did Christ, when we <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word"> yet were weake, according to the tyme, dye for the impious?</HI> Declaring that mankind by the originall &s;inne of Adam, became weake and wounded in his vnder&s;tanding, will, and memory,<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> as in the treati&s;e of <HI>freewill</HI> I declared at large before. The Mini&s;ters to per&s;uade the ignorant and &s;imple people, that man though baptized
<PB N="94" REF="163"> and regenerate, hath no <HI>freewil,</HI> nor &s;trength to good, con|forme to that common &s;aying of theirs: <HI>So that in vs there is no goodne&s;&s;e, for the flesh euermore rebelleth agayn&s;t the &s;pirit, wher|by we continually tran&s;gre&s;&s;e thy holy precepts and commaundements:</HI> They haue turned, I &s;ay, thus: <HI>for Chri&s;t when we were yet of no &s;trength.</HI> Directly agayn&s;t all the Greeke texts printed at Geneua which haue no negatiue at all, as the Mini&s;ters the~|&s;elues auow in turning the &s;ame Greeke word in other places, as we doe, as:<NOTE N="(n)" PLACE="marg"><HI>Acts.</HI> 20. <HI>v.</HI> 36. <GAP DESC="foreign">.</NOTE> <HI>I haue shewed you all things, how that &s;o labouring, yee ought to &s;upport the weake.</HI> Agayne: (o) <HI>To the weake I become as weake, that I may winne the weake.</HI> And in &s;un|dry other places. Can there be greater impiety v&s;ed agayn&s;t God, then thus &s;o willingly and wittingly to corrupt the true word of his heauenly Maie&s;ty? Had not our gratious and mo&s;t learned Soueraygne iu&s;t occa&s;ion to &s;ay in the &s;umme of the Conference before his Maie&s;ty, &amp;c. <HI>That the Geneua tran&s;lation of the Bible, wherunto the English Bibles are conforme, is the wor&s;t of all, and that in the Marginall notes anne|xed to the Geneua tran&s;lation, &s;ome are very partiall, vntrue and &s;editious?</HI> Doth not a famous Engli&s;h Mini&s;ter called M. Carliel &s;ay of all the Engli&s;h and Scots Bibles and tran&s;la|tours:<NOTE N="(q)" PLACE="marg">In his booke that Chri&s;t de&s;|cended not into hel. p. <HI>116.</HI> &amp; <HI>118.</HI></NOTE> <HI>They haue depraued the &s;en&s;e, ob&s;cured the truth, &amp; de|ceyued the ignorant, and in many places they do detort the Scripture from the right &s;en&s;e, they shew them&s;elues to loue darknes more then light, falshood more then truth?</HI> How can then &s;uch Bibles be the ground of &s;aluation? How can they be the word of God? And how can they beget true diuine fayth in the harts of the Readers, &s;ince they are wholy full of errours, corruptions, &s;acriledges and bla&s;phemies? As for their p&s;al|mes which they &s;ing &s;o &s;weetly in their Churches, and &s;o merryly in their hou&s;es, how can God take any plea&s;ure in &s;uch &s;inging, &s;ince they them&s;elues do &s;peake thus of the~:<NOTE N="(r)" PLACE="marg">In the Treati&s;e intituled a petition di|rected to her mo&s;t ex+cellent Ma+iesty, pag. <HI>76.</HI> &amp; <HI>75.</HI></NOTE> <HI>Our tran&s;lation of the P&s;almes compri&s;ed in our booke of common prayer, doth in addition, &s;ub&s;traction, and alteration differ from the truth of the Hebrew in two hundreth places at least: in &s;o much, that we do therfore profe&s;&s;e to re&s;t doubtfull, whether a man with &s;afe con|&s;cience may &s;ub&s;cribe therto.</HI> Which innumerable multitude of errours &amp; &s;acriledges conteyned in the Engli&s;h Bible gaue
<PB N="95" REF="163"> occa&s;ion to our gratious &s;oueraygne to &s;ay, that,<NOTE N="(&s;)" PLACE="marg">In the &s;umme of the confe|re~<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e before his Maie&s;ty</NOTE> <HI>He could neuer yet &s;ee a Bible well tran&s;lated into English.</HI> As for the vulgar edition of the Bible, which the Catholike Church v&s;eth, <HI>Inimici nostri &s;int iudices, let our enemies be iudges thereof:</HI> Speci|ally Beza:<NOTE N="(t)" PLACE="marg">Beza in annot. in cap. <HI>1.</HI> Lu|cae.</NOTE> <HI>The old Interpreter &s;eemeth to haue interpreted the iuly bookes with meruailous &s;incerity and Religion.</HI> And Molinaeus a learned Hugenot:<NOTE N="(u)" PLACE="marg">In no|uum Te&s;|tam. part. <HI>30.</HI></NOTE> I <HI>can very hardly depart from the vulgar accustomed reading, which al&s;o I am accustomed earne&s;tly to defend.</HI> And D. Couell:<NOTE N="(x)" PLACE="marg">In his an&s;were to <HI>M.</HI> Iohn. Bourges pag. <HI>94.</HI></NOTE> <HI>The vulgar Latin edition was v&s;ed in the Church a thou&s;and three hundreth yeares ago, &amp; I prefer that tran|&s;lation before others.</HI></P>
</DIV3>
</DIV2>
<DIV2 N="8" TYPE="chapter">
<ARGUMENT>
<HEAD>The 13. 14. and 15. Article.</HEAD>
<P N="1"><HI>1.</HI> That man with the grace of God, may keep his Commaundements.</P>
<P N="2"><HI>2.</HI> And that the kee|ping therof is meritorious of euerla&s;ting life.</P>
<P N="3"><HI>3.</HI> And that Fayth only doth not iu&s;tify, was co~|stantly belieued in this &s;econd Age.</P>
</ARGUMENT>
<HEAD>CHAP. VIII.</HEAD>
<P>_HAuing &s;poken &s;ufficiently in the for|mer age of keeping of Gods comman|deme~ts, &amp; of the merits of good works, it re&s;teth to &s;peak of Fayth. To the bet|ter vnder&s;tanding wherof it is to be re|marked, that the Mini&s;ters do make two &s;orts of Fayth (be&s;ides their hi&s;toricall Faith, whereof there is no mention in the Bible) to wit, a Fayth whereby they belieue general|ly that God will faythfully accompli&s;h all his promi&s;&s;es, will giue remi&s;&s;ion of &s;innes to all true belieuers: &amp; a par|ticular and <HI>&s;peciall Fayth,</HI> wherby euery Prote&s;tant per&s;ua|deth and a&s;&s;ureth him&s;elf (as an e&s;&s;entiall point of his Faith
<PB N="96" REF="164"> to be belieued vnder the payne of eternall da~nation) that his &s;ins are forgiuen him, inferring con&s;equently that this on|ly Fayth doth iu&s;tify him. And in this &s;olifidian, fooli&s;h, &amp; childi&s;h per&s;ua&s;ion the Prote&s;tants do place their <HI>iustifying Fayth,</HI> agayn&s;t the which I make this argument. The Pro|te&s;tant who by this <HI>Fayth</HI> is iu&s;tified, may after fall into for|nication and other damnable &s;innes, or not? That he can not fall, no man will &s;ay, by rea&s;on that they continually tran&s;gre&s;&s;e the commandements: if he may fall, I aske, whether falling into tho&s;e horrible &s;ins he loo&s;e that par|ticular Fayth or retayne it &s;til? To graunt that he loo&s;eth it, is to make all &s;inners Athei&s;ts and Infidels, for he who is bereft of Fayth mu&s;t needes be infected with athei&s;me and infidelity: if he &s;till retayne his true Fayth, notwith&s;tan|ding the infinite multitude of &s;uch &s;innes, is to hold, that he abydeth &s;till in the e&s;tate of &s;aluation, and may enioy the kingdom of heauen dying in &s;uch a mi&s;erable e&s;tate, which is directly agayn&s;t the Bible.<NOTE N="(a)" PLACE="marg">1. <HI>Cor.</HI> 6. <HI>v.</HI> 9. <HI>&amp;</HI> 10.</NOTE> <HI>Do not erre, neyther fornica|tors nor &s;eruers of Idols, nor adulterers, nor the effeminate &amp;c. shall po&s;e&s;&s;e the kingdome of God.</HI></P>
<P N="2">2. The &s;econd argument agayn&s;t the <HI>iustifying Faith</HI> of the Prote&s;tants may be taken out of S. Iames who &s;aith:<NOTE N="(b)" PLACE="marg"><HI>Iames</HI> 2. <HI>v.</HI> 14.</NOTE> <HI>What shall it proffit, my brethren, if a man &s;ay he hath Fayth, but hath not workes? Shall Fayth be able to &s;aue him?</HI> Agayne:<NOTE N="(c)" PLACE="marg"><HI>Iames</HI> 2. <HI>v.</HI> 17.</NOTE> <HI>So Fayth al&s;o if it haue not workes, is dead in it &s;elf.</HI> Agayne,<NOTE N="(d)" PLACE="marg"><HI>Iames</HI> 2. <HI>v.</HI> 20. <HI>&amp;</HI> 21.</NOTE> <HI>But wilt thou know, O vayne man, that Fayth without workes, is idle? Abraham our Father was he not iu&s;tified by workes, offring I|&s;aac his &s;onne vpon the Altar?</HI> Agayne.<NOTE N="(e)" PLACE="marg"><HI>Iames</HI> 2. <HI>v.</HI> 14.</NOTE> <HI>Yee &s;ee then how that by workes a man is iu&s;tified, and not by Fayth only.</HI> Which words &s;hew playnly that Fayth alone cannot iu&s;tify. 2. That the Apo&s;tle &s;peaketh of true Fayth, pre&s;uppo&s;ing that true fayth (though not liuely Fayth called by the Doctors <HI>Fides formata</HI>) may be without good workes, which good works the Apo&s;tle oppo&s;eth as it were, to Abraham his Fayth, which was a true Fayth, as the Scripture witne&s;&s;eth. 3. The Apo&s;tle pray&s;eth in a certayne forme that Faith which may be without good workes, &s;aying:<NOTE N="(f)" PLACE="marg"><HI>Iames</HI> 2. <HI>v.</HI> 19.</NOTE> <HI>Thou belieue&s;t that there is a God, thou doe&s;t well, the diuells al&s;o belieue it, and tremble.</HI>
<PB N="98" REF="164"> How could he haue an&s;wered, <HI>thou doest well,</HI> it &s;uch were not <HI>a true Fayth,</HI> though not liuely; as when a tree in win|ter is bereft of her blo&s;&s;omes and fruit, yet is a true tree, though without fruit: in lyke manner the &s;unne ouerclou|ded giueth not his naturall beames vnto vs, yet remayneth alwaies the &s;unne: the fire couered with a&s;hes, is truly <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">yre: euen &s;o Faith wherof the Apo&s;tle &s;peaketh heer, is <HI>truly Fayth</HI> though not liuely. The Mini&s;ters will &s;ay, that S. Iames &s;peaketh heere of Fayth outwardly profe&s;&s;ed only, not of in ward Fayth, wherby we are iu&s;tified in the &s;ight of God. I an&s;were, that to be fal&s;e, becau&s;e he &s;peaketh of the Faith wherby we belieue in God which is inward Fayth. 2. He &s;peaketh of Abrahams Fayth, which was a true and inward iu&s;tifying Fayth. If yow &s;ay in lyke manner that, that te&s;ti|mony of Saint Paul, maketh for the Mini&s;ters iu&s;tifying Fayth:<NOTE N="(g)" PLACE="marg"><HI>Galath.</HI> 2. <HI>v.</HI> 16.</NOTE> <HI>Know that a man is not iu&s;tified by the works of the law, but by the Fayth of Ie&s;us-Chri&s;t.</HI> I an&s;were that the Apo&s;tle &s;aith only, that man is iu&s;tifyed <HI>by the workes of the law,</HI> that is, by the ceremonies of the law of Moy&s;es, which is mo&s;t true. Some Fathers do &s;ay &s;ometymes, that man is not iu&s;tifyed by workes ab&s;olutely, meaning the workes of nature, of morall vertues without the grace &amp; knowledge of Chri&s;t, or els workes done in the &s;tate of &s;inne before iu&s;tification, but neuer &s;ay the Fathers, that workes proceeding from a liuely fayth, and done in the grace of God, do not iu&s;ti|fy.</P>
<P N="3">3. The third argument, when a Prote&s;tant per&s;ua|deth him&s;elfe or belieueth infallibly his &s;innes to be forgi|uen him, by this his particular and iu&s;tifying Faith; eyther he hath his &s;innes by that Fayth remitted to him before, or after he thus belieues: if after, then his per&s;ua&s;ion is fal&s;e &amp; deceitfull, belieuing the remi&s;&s;ion of his &s;innes which was not when he made that act of Fayth: if before that act of Fayth his &s;innes were remitted, it followeth that iu&s;ti|fication was before his beliefe, which cannot be, for with|out Fayth it is impo&s;&s;ible to plea&s;e God. If the Mini&s;ter &s;ay, that his beliefe cau&s;eth immediatly the remi&s;&s;ion of his &s;in|nes which he belieueth, it is lykewi&s;e fal&s;e; for after that
<PB N="98" REF="165"> forme, the Mini&s;ters beliefe were omnipotent, in ma|king the obiect which it knoweth, the my&s;tery it be|lieueth. As if a man by belieuing him&s;elfe to be a great Do|ctor in Phi&s;ik, &s;hould con&s;equently be a perfect Doctor by rea&s;on of his beliefe, directly agayn&s;t that famous &s;aying of S. Augu&s;tin<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">:<NOTE N="(h)" PLACE="marg">Lib. <HI>4.</HI> Gen. ad lit. cap. <HI>32.</HI></NOTE> <HI>That no knowledge or beliefe can be, vnles things knowen &amp; belieued precede, and be before.</HI> Becau&s;e as our know|ledge is true or fal&s;e, by rea&s;on the obi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ct which we know is true or fal&s;e; &s;o our beliefe is certayne &amp; true, becau&s;e the thing is infallible which we belieue. As by example, God is omnipotent, not becau&s;e I belieue him to be omnipote~t, but becau&s;e he is omnipotent in him&s;elf, I belieue him to be &s;o, the obiect of Faith alwaies being before the act of Faith, as the obiect of &s;cience is alwaies before the habite of &s;cie~ce. Plaine contrary to this, the Mini&s;ters in belieuing infallibly, &amp; as a point of Fayth their &s;ins to be forgiuen them, do make the obiect of their Faith in belieuing, which is a manife&s;t ab&s;ur|dity. 2. The Mini&s;ters in belieuing infallibly their &s;innes to be forgiuen the~, do keep in that the command of God, or breake the command of God. If the fir&s;t, eyther they keep it perfectly (in that act of Fayth) or imperfectly, &amp; with ble|mi&s;h? If perfectly, it followeth that a man may &s;ometymes and in &s;ome things perfectly keep the commaunds, which they will not grau~t. If imperfectly, that imperfection being a deadly &s;in (for al are deadly &s;innes in the Mini&s;ters opini|on) it followeth of nece&s;&s;ity that the Prote&s;tants are iu&s;tified by a deadly &s;inne, which is a palpable ab&s;urdity.</P>
<P N="4">4. The fourth argument is framed out of tho&s;e wordes of the Bible:<NOTE N="(i)" PLACE="marg"><HI>Mark.</HI> 26. <HI>v.</HI> 16.</NOTE> <HI>He that shall belieue and be baptized, shall be &s;a|ued, but he that will not belieue, shall be damned.</HI> Whereof fol|loweth that infants being baptized are iu&s;tified before God, yet not by an act of the &s;peciall Fayth of the Mini&s;ters, be|cau&s;e they can haue none &s;uch, being infants, but rather they are iu&s;tifyed by the habituall qualityes or inward habits of Faith, hope, &amp; Charity and con&s;equently all others are iu|&s;tifyed by the lyke habit, and not by the &s;peciall Faith of the Mini&s;ters, which is no other thing but a diueli&s;h Idoll in|uented by Caluin, and adored by the Prote&s;tants.</P>
<P N="5"><PB N="99" REF="165">5. The fifth argument. This propo&s;ition of the Mini&s;ters,<NOTE N="(k)" PLACE="marg">In the Confe&s;sion of Fay<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">h p<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">inted at Geneua &amp; approued by the Church of Scot<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">and</NOTE> <HI>We receaue free remi&s;sion of &s;innes, and that by &s;ayth only &amp;c.</HI> &s;worne and &s;ub&s;cribed a<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> &s;euerall tymes by the three e&s;tats of Sotland, is directly again&s;t tho&s;e wordes o<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> the Bi|ble:<NOTE N="(l)" PLACE="marg"><HI>Iames</HI> 2. <HI>v.</HI> 24.</NOTE> <HI>Yee &s;ee then how that by workes a man is iu&s;tifyed, and not by &s;ayth only.</HI> Finally there is no part of the Scrip<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ure which maketh mention of this pre&s;umptuous Fayth of the Mini|&s;ters, no not when it &s;peaketh of the Fayth of Abel, Noe, Abraham, who&s;e Fayth was not an infallible per&s;ua&s;ion of their &s;innes, but an a&s;&s;ent and credit they gaue to the re|uelations which God made to them, as lykewi&s;e in tho&s;e wordes wherin S. Iohn doth place our &s;aluation, &s;aying:<NOTE N="(m)" PLACE="marg"><HI>Iohn.</HI> 20 <HI>v.</HI> 31.</NOTE> <HI>The&s;e things are written that yee might belieue that Ie&s;us is Chri&s;t the &s;onne of God,</HI> there is neuer a word of this particular Faith of the Mini&s;ters. And in that of S. Paul:<NOTE N="(n)" PLACE="marg"><HI>Rom.</HI> 10 <HI>v.</HI> 8. <HI>&amp;</HI> 9.</NOTE> <HI>This is the word of Faith which we preach, for if thou shalt confe&s;&s;e with thy Lord Ie&s;us, and shalt belieue in thy heart, that God ray&s;ed him vp from the dead, thou shalt be &s;aued:</HI> heere I &s;ay is neuer a word of the Mini&s;ters pre&s;umptuous Fayth.</P>
<P N="6">6. I being in pri&s;on, a certayne Mini&s;ter affirmed, that true Fayth wherby we are iu&s;tifyed is that which alwayes hath charity and good works ioyned therto. I replied thus, how is charity in&s;eparable from true Fayth? Or is it &s;epara|ble as the fruit of the tree is &s;eparable from the tree, which remayneth a true &amp; perfect tree without the fruit, or is cha|rity an accidentall quality, or in&s;eparable pa&s;&s;ion which floweth from Fayth, as the power of laughing from the na|ture of man? If &s;o, it would follow, that charity could not be in heauen without Fayth which is fal&s;e. Or is charity an e&s;&s;ential forme which is required to the integrity of this iu|&s;tifying Fayth? If &s;o, then Fayth alone doth not iu&s;tify, which is directly agayn&s;t your confe&s;&s;ion of Faith. If Faith together with charity iu&s;tify, as that Fayth is imperfect and mingled with deadly &s;inne, &s;o is that charity; and con&s;e|quently it followeth that we are iu&s;tifyed by Fayth and charity which conteyne in them&s;elues deadly &s;innes.</P>
<P N="7">7. Of this for&s;ayd di&s;cour&s;e I inferre, that our iu&s;tifica|tion co~&s;i&s;teth in the habit of charity, that is, in Faith &amp; cha|rity
<PB N="100" REF="166"> linked together. So that Fayth is the entry as it were to iu&s;tification, Hope the progre&s;&s;e, &amp; Charity the con&s;uma|tion of this happy vnion with God, wherof the Bible &s;aith thus:<NOTE N="(o)" PLACE="marg"><HI>Iohn</HI> 4. <HI>v.</HI> 16.</NOTE> <HI>He that abydeth in Charity, abydeth in God, and God in him.</HI> Which is the rea&s;on wherfore when the Scripture &s;pea|keth of our iu&s;tificatio~, it attributeth the &s;ame now to Faith, now to charity, not to fayth alone, not to charity alone, but to Fayth and charity ioyned together. Of Faith it &s;aith:<NOTE N="(p)" PLACE="marg"><HI>Rom.</HI> 1. <HI>v.</HI> 17.</NOTE> <HI>The iu&s;t lyueth of Fay<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">h</HI> Of charity it &s;ayth the lyke:<NOTE N="(q)" PLACE="marg">1. <HI>Iohn.</HI> 3. <HI>v.</HI> 4.</NOTE> <HI>We know that we are tran&s;lated from death to lyfe, becau&s;e we loue the Brethren: he that loue<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">h not his bro<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">her, abydeth in death.</HI> Of Fayth it &s;ayth:<NOTE N="(r)" PLACE="marg"><HI>Act</HI> 1&punc; <HI>v.</HI> 19.</NOTE> <HI>Euery one tha<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> belieueth is iu&s;tified.</HI> Of charity it &s;ayth the &s;ame:<NOTE N="(&s;)" PLACE="marg"><HI>Iohn</HI> 14. <HI>v.</HI> 21.</NOTE> <HI>He that hath my commandements and keepeth them, is he that loueth me: and he that loueth me, shalbe loued of my Father, and</HI> I <HI>will loue him.</HI> Of Fayth we read:<NOTE N="(t)" PLACE="marg"><HI>Heb.</HI> 11. <HI>v</HI> 6.</NOTE> <HI>Without it, it is impo&s;sible to plea&s;e God.</HI> Of charity:<NOTE N="(u)" PLACE="marg">1. <HI>Cor.</HI> 13. <HI>v.</HI> 2.</NOTE> <HI>If I had all Fayth, &s;o that I could remoue mou~taines, &amp; had not charity, I were nothing</HI> Which gaue occa&s;ion to S. Augu&s;tine to &s;ay:<NOTE N="(x)" PLACE="marg">Lib. <HI>15.</HI> de Trinit. cap. <HI>18.</HI></NOTE> <HI>Nothing but charity maketh Fayth it &s;elfe auaylable, for Fayth may be without charity, but it profyteth not without charity.</HI> Finally S. Paul him&s;elf &s;ayth:<NOTE N="(y)" PLACE="marg"><HI>Galat.</HI> 5. <HI>v.</HI> 6.</NOTE> <HI>In Chri&s;t Ie&s;us neyther circumci&s;ion auayleth ought, nor prepuce, but it that worketh by charity.</HI> Wherfore if Fayth by rea&s;on of the&s;e te&s;timonies be not the fruit but the true cau&s;e of our iu|&s;tification, &s;ay the Mini&s;ters, why &s;hould not charity lyke|wi&s;e be the cau&s;e of our iu&s;tification, and not the fruit on|ly, &s;ince it hath the authority of the Bible for it? Yea with greater priuiledge then Fayth, &s;ince S. Paul playnly pre|ferred Charity before Fayth, &s;aying:<NOTE N="(z)" PLACE="marg">1. <HI>Cor.</HI> 13. <HI>v.</HI> 13.</NOTE> <HI>Now there remayneth Fayth, hope, and charity, the&s;e three, but the greater of the&s;e is charity.</HI> Where it is to be remarked, that the Mini&s;ters haue corrup|ted the Bible almo&s;t in all tho&s;e fore&s;ayd places in putting the word <HI>loue</HI> for <HI>charity,</HI> to make the &s;entence more ob&s;cure to the di&s;pray&s;e of charity, and that maliciou&s;ly. For the word <HI>loue</HI> is taken in a good or euill &s;en&s;e, but the word <HI>charity</HI> is alwayes taken in a good &s;en&s;e. Now the rea&s;on wherfore charity is more perfect then Fayth, is becau&s;e the loue of &s;upernaturall things, which exceedeth the compas of our nature heere, is more perfect then the knowledge
<PB N="101" REF="166"> of them which is by Fayth. For we know them only an&s;|werable to the proportion of re&s;trayned formes, which re|pre&s;ent the~ to vs; but we loue them according to the ful &s;ea of goodnes, which is included in them: which gaue occa|&s;io~ to the Philo&s;opher to &s;ay: <HI>To &s;peculate diuine things, doth pu|rify the &s;oule, but to loue the~ doth deify the &s;oule, or turne the &s;ame as it were into God.</HI> But let vs com to the te&s;timonies of the Fathers.</P>
<DIV3 N="1" TYPE="section">
<HEAD>The Testimonies of the holy Fathers of this &s;econd Age, prouing that with the grace of God, we may keep Gods Commandements; and that the keeping therof is meritorious &amp;c. <HI>The fir&s;t Section.</HI></HEAD>
<P>ORigen teacheth playnly that our iu&s;tification co~&s;i&s;teth in Faith and keeping the commands of God; that is, in Faith &amp; charity together, and not in Fayth only:<NOTE N="(a)" PLACE="marg">Tract. <HI>30.</HI> in Mat.</NOTE> <HI>Regnum calorum a&s;similatur virginibus decem, et&s;i quidem in ijs qui rect&egrave; cre|dunt &amp; viuunt, &amp; ideo iust&egrave; a&s;similatur quinque prudentibus: qui autem profitentur quidem fidem in Ie&s;u, non autem praeparant &s;e bonis operibus ad &s;alutem, reliquis quinque a&s;similantur virginibus fatuis.</HI> 2. He auoweth, that true Fayth may be without charity (which before he called <HI>fides in Ie&s;u</HI>) and that God is to ren|der to euery man according to his workes, pre&s;uppo&s;ing al|waies that true Faith in Chri&s;t may be without good wor|kes, directly agayn&s;t the Mini&s;ters opinion:<NOTE N="(b)" PLACE="marg">In lib. <HI>2.</HI> in cap. <HI>2.</HI> ad Rom.</NOTE> <HI>Nunc requi|ramus de iusto iudicio Dei, in quo reddet vnicui&abque; &s;ecundum opera &s;ua. Et prim&ograve; quidem excludantur haeretici, qui dicunt animarum naturas bonas vel malas, &amp; audiant, quia non pro natura vnicui&abque; Deus, &s;ed pro operibus &s;uis reddit: &s;ecundo in loco aedificentur fideles, ne putent &s;i|bi hoc &s;ol&ugrave;m &s;ufficere po&s;&s;e, quod credunt, &s;ed &s;ciant iu&s;tum iudicium Dei reddere vnicui&abque; &s;ecundum opera &s;ua.</HI> And finally co~cludeth, true Fayth without good works is not accompted of before God, &amp; true workes without a liuely Fayth likewi&s;e is not accompted of:<NOTE N="(c)" PLACE="marg">Sub fi|nem eiu&s;de~ libri.</NOTE> <HI>Alterum nam&abque; &s;ine altero reprobatur, quia &amp; fides &s;ine operibus mortua dicitur, &amp; ex operibus &s;ine fide nemo apud Deum iu&s;tificatur.</HI></P>
<P N="2">2. S. Cyprian &s;ayth lykewi&s;e, good workes &amp; the keeping of Gods co~mandments are ea&s;y by the grace of God
<PB N="102" REF="167"> &amp; in our power, &s;peaking &s;pecially of almes-giuing, which is conforme to the command of God:<NOTE N="(d)" PLACE="marg">Lib. de opere &amp; eleemo&s;ina.</NOTE> <HI>Praeclara &amp; diuina res, Fraties chari&s;simi, &s;alutaris operatio, &s;olatium g<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ande creden|tium, &s;aecu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">itatis no&s;trae &s;alubre prae&s;idium, munimentum &s;pei, tute|la fidei, medela peccati, &amp; res po&s;ita in potestate facientis, res gran|dis &amp; facil<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s &amp;c.</HI> 2. He auoweth that good workes are meri|torious of eternall lyfe, writing to the holy Martyrs who were in pri&s;on for the Catholike Religion, and &s;uffred ma|ny things therfore:<NOTE N="(e)" PLACE="marg">Epi&s;t. ad Menefi|anum.</NOTE> <HI>An ego po&s;&s;um tacere &amp; vocem meam &s;ilen|tio premere, c&ugrave;m de chari&s;&s;imis meis tam multa &amp; glorio&s;a cogno&s;cam, quibus vos diuina dignatio honorauit; vt ex vobis pars iam martyrij &s;ui con&s;ummatione praece&s;&s;erit, tormentorum &s;uorum coronam de Do|mino receptura: pars adhuc in carcerum claustris, &s;iue in metallis &amp; vinculis demoretur: exhibens per ip&s;as &s;uppliciorum moras corroboran|dis fratribus &amp; armandis maiora documenta; ad meritorum titulos ampliores tormentorum tarditate proficiens, habitura tot mercedes in caelestibus praemijs, quot nunc dies numerantur in poenis: quae qui|dem vobis forti&s;simi ac beati&s;simi fratres, promerito religionis ac fi|dei ve&s;trae accidi&s;&s;e non miror, vt vos &s;ic Dominus ad gloriarum &s;ubli|me fa&s;tigium clarificationis &s;uae, honore prouexerit, qui &s;emper in Ec|cle&s;ia eius cu&s;todito fidei tenore vigui&s;tis, con&s;erua~tes firmiter Domini|ca mandata.</HI> Yet the Mini&s;ters do teach that no man hath euer kept, nor can keep the commandements.</P>
<P N="3">3. S. Iu&s;tin martyr auoweth that tho&s;e per&s;ons on|ly are acceptable to God who imitate him in goodne&s;&s;e, iu|&s;tice, humanity and other vertues, declaring therby that our iu&s;tification con&s;i&s;teth not in only Fayth, but in Fayth &amp; good workes togeather, which do merit greatly before God:<NOTE N="(f)" PLACE="marg">Apol. <HI>2.</HI> ad Anton. Pium.</NOTE> <HI>Deum illos tantum charos habere docuimus, nobi&s;&abque; per&s;ua|&s;imus &amp; credimus, qui ea, quae in eo in&s;unt imitantur temperantia~ iu&s;titiam &amp; humanitatem, at&abque; omnia quae Dei &s;unt propria.</HI> And agayne:<NOTE N="(g)" PLACE="marg">Apol. <HI>2.</HI> ad Ant.</NOTE> <HI>Homines, qui dignos &s;e eius voluntate &amp; con&s;ilio, operi|bus prae&s;titerunt, cu~ eo victuros e&s;se meritis &s;uis accepimus ac regnatu|ros: &s;ic vt ab omni interitu perturbatione&abque; &s;int liberi Vt enim eos c&ugrave;m non e&s;&s;ent principio, effecit: &s;ic fore &s;peramus, vt ex eo quod &s;ponte &s;ecu|ti erunt ea quae illi, probantur eos &amp; immortalitate, &amp; con&s;uetudine dignetur.</HI> And a litle there after: <HI>Cen&s;emus vnumquem&abque; &s;alutem con&s;ecuturum pro operum dignitate.</HI> Which is conforme to that of
<PB N="103" REF="167"> S. Chry&s;o&s;tome who &s;peaketh of Fayth thus:<NOTE N="(h)" PLACE="marg">Lib. <HI>1.</HI> contra vi|tuper, mo|na&s;t. vitae</NOTE> <HI>What pro|fit will Fayth affoard vs, if our life be not &s;incere and pure?</HI> And S. Ba&s;il:<NOTE N="(i)" PLACE="marg">In p&s;al|terio p&s;al. <HI>110.</HI></NOTE> <HI>Fayth alone is not &s;ufficient, vnle&s;&s;e there be added conuer|&s;a<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ion of lyfe agreable therto.</HI></P>
<P N="4">4. S. Irenaeus in lyke manner auerreth, that God maketh great accompt of our good workes and rewardeth vs therfore, not by rea&s;on of our Faith only, but by rea&s;on of our Fayth &amp; good Workes togeather:<NOTE N="(k)" PLACE="marg"><HI>Lib.</HI> 4. <HI>cap.</HI> 34.</NOTE> <HI>Sicut Salomon, ait,</HI><NOTE N="(l)" PLACE="marg"><HI>Prou.</HI> 19 <HI>v.</HI> 17.</NOTE> <HI>qui mi&s;eretur pauperi foeneratur Deo. Qui eum nullius indigens e&s;t Deus in &s;e a&s;&s;umit bonas operationes nostras, ad hoc, vt praestet nobis re|tributionem bonorum &s;uorum. Sicut Dominus no&s;ter ait,</HI><NOTE N="(m)" PLACE="marg"><HI>Math.</HI> 25. <HI>v.</HI> 34.</NOTE> <HI>Venite benedicti Patris mei, percipite vobis praeparatum regnum. E&s;uriuienim &amp; dedi&s;tis mihi manducare &amp;c.</HI></P>
<P N="5">5. Tertullian teacheth vs manife&s;tly, that Fayth only doth not iu&s;tify, and that our good workes do merit before God: Let vs heare his wordes:<NOTE N="(n)" PLACE="marg">De Re|&s;urrect. car+nis cap. <HI>48</HI></NOTE> <HI>Si enim &s;icut in Adam om|nes mortuntur, ita &amp; in Christo viuificabuntur; Carne viuificabun|tur in Christo, &s;icut in Adam carne moriuntur Vnu&s;qui&s;&abque; autem in &s;uo ordine &s;cilicet quia &amp; in &s;uo corpore: Ordo enim non aliud qu&agrave;m meritorum di&s;po&s;itor. Merita autem c&ugrave;m corpori quo&abque; ad&s;cribantur, ordo quo&abque; corporum di&s;ponatur nece&s;&s;e e&s;t, vt po&s;sit e&s;&s;e meritorum.</HI> And agayne:<NOTE N="(o)" PLACE="marg">In Ap. cap. <HI>48.</HI></NOTE> <HI>Tunc restituetur omne humanum genus ad expu~|gendum quod in i&s;to aeuo boni &s;eu mali meruit, exinde pendendum im|men&s;am aeternitatis perpetuitatem.</HI> It were tedious to me to cite all the places (they being &s;o many in number) whereby Tertullian proueth that true Fayth may be without good workes, and that Fayth only is not &s;ufficient to &s;aluation: in like manner that good workes grounded vpon the grace of God are meritorious of &s;aluation. I will adde this only place to the for&s;ayd:<NOTE N="(p)" PLACE="marg">In Scor. aduer&s;us Gno&s;ticos cap. <HI>6.</HI></NOTE> <HI>Quomodo multae man&s;iones apud patrem, &s;i non pro varietate meritorum Quomodo &amp; &s;tella &agrave; stella di&s;tabit in gloria, ni&s;i pro diuer&s;itate radiorum?</HI> Are not all the&s;e renowned and ancient Fathers &s;ufficient to per&s;uade the Prote&s;tants that they wander out of the trode~ path of &s;o many our holy and learned predece&s;&s;ours, and do fellow rather the croo|ked turnings of Caluin &amp; Luther manife&s;t Apo&s;tata's, who bring them to the labyrinth of eternall perdition?</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<PB N="104" REF="168">
<HEAD>That the Mini&s;ters haue fal&s;ified the Bible in &s;undry places, which do proue, that Fayth only doth not iustify &amp;c. <HI>The &s;econd Section.</HI></HEAD>
<P>BEza one of the mo&s;t famous among&s;t the Puritans hath &s;et out long &s;ince a Bible in Latin, which as it is full of bla&s;phemies, corruptions and &s;acriledges; &s;o Ca&s;talio, a learned Puritan lykewi&s;e, hath written a booke agayn&s;t Beza, who&s;e Bible our Scots or Engli&s;h Bible followeth commonly, leauing the trodden path of all antiquity and of other nations. Beza then to make his reader belieue that man iu&s;tifyed by Fayth only, turneth that of S. Paul:<NOTE N="(a)" PLACE="marg">Rom. <HI>1.</HI> v. <HI>17.</HI> Beza his new Te&s;ta. printed an|no <HI>1598.</HI> <GAP DESC="foreign">. Hababuk <HI>2.</HI> v <HI>4.</HI></NOTE> <HI>The iu&s;t shall lyue by Fayth.</HI> Beza I &s;ay hath tran&s;lated: <HI>qui ver&ograve; ex fide iu&s;tus e&s;t, viuet;</HI> he that is iu&s;t by Fayth, <HI>shall lyue.</HI> Directly agayn&s;t the Greeke, directly agayn&s;t the Syriake, where the word <HI>ha,</HI> which &s;ignifyeth <HI>is,</HI> is not at all; dire|ctly likewi&s;e again&s;t the Caldaike text, where it is, <HI>Vet&s;adi|kaiahhal ku&s;chetehun.</HI> Directly agayn&s;t S. Augu&s;tin who ex|plicating this place &s;ayth:<NOTE N="(b)" PLACE="marg">Lib. <HI>3.</HI> cont <HI>2.</HI> ep. Pelag.</NOTE> <HI>Of what Fayth &s;peaketh heere the Apostle? Of the Catholyk Fayth, which make<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">h a iust man, &amp; distin|guisheth between the iu&s;t and the vniust, for it is not a reprobate Fayth that we &s;peake of, but that which worketh by Charity.</HI> In the He|brew text likwi&s;e it is, <HI>the iust shal liue by Fayth.</HI> To the which purpo&s;e learnedly S. Augu&s;tin, doth explicate tho&s;e words of the Bible:<NOTE N="(c)" PLACE="marg"><HI>Rom.</HI> 2. <HI>v.</HI> 28.</NOTE> <HI>We accompt a man to be iu&s;tifyed by Fayth with|out the workes of the law.</HI><NOTE N="(d)" PLACE="marg">Aug. lib. de fide &amp; operibus cap. <HI>14.</HI></NOTE> <HI>Non hoc agit Apostolus,</HI> &s;ayth he, <HI>vt percepta ac profe&s;sa fide opera iu&s;titiae contemnantur, &s;ed vt &s;ciat &s;e qui&s;&abque; po&s;&s;e per fidem iustificari, etiam&s;i legis opera non prace&s;&s;erint; &s;equntur enim iustificatum, non praecedunt iustificandum &amp;c.</HI> That is: <HI>The Apo&s;tle meaneth not by the workes of the law, tho&s;e which follow iu&s;tification, but tho&s;e which goe before iu&s;tification.</HI> Should not S. Augu&s;tin his expo&s;ition, and con&s;equence drawen out of this, be preferred before the Mini&s;ters con&s;equences for their <HI>&s;olifidian</HI> iu&s;tification, which by all antiquity hath bene to this day e&s;teemed as a manife&s;t here&s;y and po<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">nt of
<PB N="105" REF="168"> Idolatry, directly again&s;t the expre&s;&s;e words of &s;undry pla|ces of the Bible:<NOTE N="(e)" PLACE="marg"><HI>Matth.</HI> 6. <HI>v.</HI> 15.</NOTE> <HI>If yee do not forgiue men their tre&s;pa&s;&s;es, no more will your Father forgiue you your tre&s;pa&s;&s;es.</HI> Then Faith only is not &s;ufficie~t. Truly &s;ince there be &s;o many deadly hatreds among&s;t the Puritanes and Prote&s;tants, very few of them can obteyne remi&s;&s;ion of &s;innes, or haue true fayth: &s;ince they remaine in perpetuall hatred one again&s;t another. 2.<NOTE N="(f)" PLACE="marg"><HI>Iohn.</HI> 13. <HI>v.</HI> 17.</NOTE> <HI>If yee know the&s;e things, ble&s;&s;ed are yee if yee do them.</HI> Fayth alone then is not &s;ufficient. 3.<NOTE N="(g)" PLACE="marg"><HI>Iohn.</HI> 13. <HI>v.</HI> 14.</NOTE> <HI>Yee are my friends if yee do what&s;oeuer I command you,</HI> he &s;ayth not, <HI>If yee belieue only in me.</HI></P>
<P N="2">2. The &s;econd corruption is that of S. Paul to the Ro|manes:<NOTE N="(h)" PLACE="marg"><HI>Rom.</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> <HI>v.</HI> 18.</NOTE> <HI>The wrath of God from heauen is reuealed vpon all im|piety &amp; iniu&s;tice of tho&s;e men, that deteyne the verity of God in iniu|&s;tice.</HI> Where the Apo&s;tle condemneth men of impiety, &s;pe|cially tho&s;e who do deteyne the verity of God in iniu&s;tice, not ab&s;olutly all men. Yet the Mini&s;ters to in&s;inuat to the reader that all &s;orts of men are condemned heere by the A|po&s;tle, &amp; that all &s;orts of men do euer remaine in impiety &amp; iniu&s;tice, as<NOTE N="(i)" PLACE="marg">In hunc locum. &amp; in <HI>1.</HI> Ioan. cap. <HI>5.</HI></NOTE> Beza playnly teacheth, and con&s;equently that no man can keep the commandements, they haue tra~|&s;lated thus: <HI>For the wrath of God is reuealed from heauen, agaynst all vngodlynes and vnrighteou&s;nes of men, which withold the truth in vnrighteou&s;nes:</HI> making the Apo&s;tle to &s;peake ab&s;olutly. Was not S. Paul a faithfull and godly man, &amp; con&s;equently not conteyned vnder this his owne &s;aying: for he &s;peaketh of him&s;elfe thus:<NOTE N="(k)" PLACE="marg">1. <HI>Cor.</HI> 4. <HI>v.</HI> 4.</NOTE> <HI>I am not guilty in con&s;cience of any thing, but I am not iustifyed therin?</HI> Yet the Prote&s;tants are a&s;&s;ured, &s;ay they, that they are iu&s;tifyed, though their con&s;cience do accu&s;e them of all impiety, of all &s;ort of vices, and &s;ins. But how, I pray you, do the Mini&s;ters tran&s;late this la&s;t place of S. Paul, <HI>I know nothing by my &s;elfe?</HI> Is it then all one to &s;ay,<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>I am not guilty in con&s;cience of any thing,</HI> and to &s;ay, <HI>I know no|thing by my &s;elfe?</HI> May not the mo&s;t &s;infull Mini&s;ter &s;ay with truth, that he knoweth nothing by him&s;elfe, but by the a&s;|&s;i&s;tance of God; yet may he &s;ay, <HI>I am not guilty in con&s;cience of any thing?</HI> Can there be greater impiety committed? Can there be a more heynous &s;inne in the &s;ight of God then to tran&s;late after this forme the holy Bible? making by &s;uch diueli&s;h and abhominable tran&s;lations, God to be the au|thor,
<PB N="106" REF="169"> teacher, and &s;ayer of all their abhominations, and &s;a|criledges?</P>
<P N="3">3. The third fal&s;ification of the Mini&s;ters is that of S. Paul to the Corinthians:<NOTE N="(l)" PLACE="marg">1. <HI>Cor.</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> <HI>v.</HI> 27</NOTE> <HI>I chastice my body, and bring it into &s;eruitude, lea&s;t perhaps, when I haue preached to others&punc; my &s;elf become reprobate.</HI> Where the Apo&s;tle teacheth vs, to worke our &s;aluation with feare &amp; trembling, as he him&s;elfe wit|ne&s;&s;eth, &s;aying:<NOTE N="(m)" PLACE="marg"><HI>Philip</HI> 2. <HI>v.</HI> 12.</NOTE> <HI>Therefore my deare&s;t &amp;c. with feare and tre~|bling worke your &s;aluation.</HI> Which place as it playnely impu|gneth the Prote&s;tants pre&s;umptuous and &s;olifidian Iu&s;tifi|cation,<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> and certitude of their prede&s;tination; &s;o by them it is impiou&s;ly corrupted thus: <HI>Make an end of your owne &s;alua|tion with feare and trembling.</HI> Directly agayn&s;t the force of the Greeke word, which in other places they tran&s;late as we do, <HI>labour,</HI> or <HI>work:</HI> as (<NOTE N="(n)" PLACE="marg">1. <HI>Cor.</HI> 4 <HI>v</HI> 12.</NOTE> <HI>We labour working with our owne hands.</HI> And agayne:<NOTE N="(o)" PLACE="marg"><HI>Philip.</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. <HI>v.</HI> 13.</NOTE> <HI>For it is God which worketh in you.</HI> Is this to tran&s;late the Bible faythfully according to their oath and con&s;cience, or rather impiou&s;ly to fortify their here&s;ies and belye God him&s;elfe in fal&s;ifying his word? Let vs returne to the di&s;proofe of the former third fal&s;ification, which is thus: <HI>I beat down my body and bring it into &s;ubiection, lea&s;t by any meanes, after that I haue preached to others, I my &s;elfe should be re|proued.</HI> Hath not this &s;acrilegious tran&s;lation wholy ano|ther &s;en&s;e, &s;pecially read by the common people? The fir&s;t fal&s;ification heere is in putting, <HI>I beat downe,</HI> for, <HI>I cha&s;tize.</HI> The &s;econd in putting, <HI>lea&s;t by any meanes,</HI> for, <HI>lea&s;t perhaps,</HI> the third in putting, <HI>I my &s;elfe should be reproued,</HI> for, <HI>my &s;elfe should become reprobate.</HI> Remarke the Mini&s;ters treachery &amp; craft to eternall perditio~.<NOTE PLACE="marg"><GAP DESC="foreign"> ca&s;tigo, <GAP DESC="foreign"> ne for|t&egrave;, <GAP DESC="foreign"> reprobus.</NOTE> For in other places, which make no wayes agayn&s;t them by rea&s;on that they are indifferent places, they turne as we do the word <HI>reprobate,</HI> and not <HI>reproued.</HI> As that of S. Paul:<NOTE N="(p)" PLACE="marg">2. <HI>Cor.</HI> 12. <HI>v.</HI> 5. <GAP DESC="foreign"> 351.</NOTE> <HI>Know yee not your &s;elues, how that Ie&s;us-Christ is in you, except yee be reprobates?</HI> Agayne:<NOTE N="(q)" PLACE="marg">2. <HI>Tim.</HI> 3. <HI>v.</HI> 8.</NOTE> <HI>Men of corrupt minds, reprobate concerning the Fayth.</HI> The Syriak word, <HI>E&s;thele,</HI> &s;ignifieth a reprobate, <HI>&agrave; radice Sela,</HI> which &s;i|gnifieth to reprobate: doth not the Apo&s;tle him&s;elfe in o|ther places manife&s;tly co~demne the Prote&s;tants of this their infallible a&s;&s;urance of their prede&s;tination and &s;aluation,
<PB N="107" REF="169"> when he writeth:<NOTE N="(r)" PLACE="marg"><HI>Rom.</HI> 15&punc; <HI>v.</HI> 6.</NOTE> <HI>Thou standest by Fayth, be not high-minded but feare.</HI> Where playnly S. Paul teacheth, that a man may fall from the true Faith, and con&s;equently he cannot be in|fallibly &s;ure that he is prede&s;tinat and is to be &s;aued. Againe S. Paul as it were forwarned the Prote&s;tants of the great danger of this their opinion and Religion:<NOTE N="(&s;)" PLACE="marg">1. <HI>Cor.</HI> 10. <HI>v.</HI> 12.</NOTE> <HI>Therfore,</HI> &s;aith he, <HI>he that thinketh him&s;elfe to stand, let him take heed lea&s;t he fall.</HI> What excu&s;e &s;hall the Prote&s;tants pretend in the day of iud|gement, &s;ince &s;o many euident places of their Bible do co~|demne that pre&s;umptuous &s;ecurity of theirs co~cerning their &s;aluation? How can the Prote&s;tants be infallibly &s;ure that they are prede&s;tinate, &s;ince prede&s;tination dependeth on the will of God, &amp; the will of God cannot be infallibly knowe~ to vs in particular, without a particular reuelation? 2. Our Sauiour &s;aith:<NOTE N="(t)" PLACE="marg"><HI>Matth.</HI> 24. <HI>v.</HI> 1<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</NOTE> <HI>He that shall per&s;euere to the end, shall be &s;aued.</HI> But no Prote&s;tant can be infallibly &s;ure that he is to per&s;e|uere to the end. <HI>Ergo, &amp;c.</HI> See we not euery day now pre|&s;ently in France many Mini&s;ters and Gentlemen of worth abandon the Hugenots Religion and become Catholikes? what infallible a&s;&s;urance then could they haue had being Hugenots to per&s;euere in their Religion? And what grea|ter then they, can any other haue? 3. Sundry Prote&s;tants who haue become Catholikes and dyed Catholikes, ey|ther were prede&s;tinat being Prote&s;ta~ts or not? If they were how then could they become, and dye Catholikes? If not, what abhominable doctrine is that to make them to belieue as a poynt of Religion that they were prede&s;tinat? We Ca|tholikes belieue, that by the grace of God we may haue a morall certitude and a&s;&s;urance, that we are his children, &s;hal per&s;euere vnto the end, be &s;aued; but we can not be in|fallibly certain, nor &s;o certain that we may not &s;till feare the &s;ucce&s;&s;e of our weaknes. The which doctrine the Bible tea|cheth vs:<NOTE N="(u)" PLACE="marg">2. <HI>Iohn v.</HI> 8.</NOTE> <HI>Looke to your &s;elues, that yee loo&s;e not the things which yow haue wrought, but that yow may receaue a full reward.</HI> If they could haue lo&s;t them, truly they could not be infallibly &s;ure of them. Agayne,<NOTE N="(x)" PLACE="marg"><HI>Reuel.</HI> 3. <HI>v.</HI> 11.</NOTE> <HI>Hold that which thou ha&s;t, that no man take thy crowne.</HI> And<NOTE N="(y)" PLACE="marg"><HI>P&s;al.</HI> 2. <HI>v</HI> 11.</NOTE> <HI>Serue our Lord in feare and reioyce in trembling.</HI> Agayne:<NOTE N="(a)" PLACE="marg"><HI>Prou.</HI> 28. <HI>v.</HI> 14.</NOTE> <HI>Ble&s;&s;ed is the man that feareth alwayes: but he that
<PB N="108" REF="170"> hardneth his heart shall fall into euill.</HI> Do not the Prote&s;tants in this poynt, and in all harden their hart agayn&s;t the Bible, agayn&s;t rea&s;on, agayn&s;t all antiquity, agayn&s;t the holy Fa|thers, and agayn&s;t the very light of naturall rea&s;on?</P>
</DIV3>
</DIV2>
<DIV2 N="9" TYPE="chapter">
<ARGUMENT>
<HEAD>The 16. 17. and 18. Article.</HEAD>
<P N="1"><HI>1.</HI> The cu&s;tome to fa&s;t Lent.</P>
<P N="2"><HI>2.</HI> And &s;ome other dayes.</P>
<P N="3"><HI>3.</HI> And to ab&s;tayne &s;ome tymes from certayne meates, was vniuer&s;ally in v&s;e in this &s;econd Age.</P>
</ARGUMENT>
<HEAD>CHAP. IX.</HEAD>
<P>_AFter the fir&s;t iu&s;tification, which is per|formed by charity wherof I &s;pake in the former verity; followeth, as it were, a &s;econd iu&s;tification, that is, the increa&s;e and augmentation of the fir&s;t by good works, in which holy men dayly walk and go forward by the grace of God, as the wy&s;eman teacheth in his prouerbs:<NOTE N="(a)" PLACE="marg"><HI>Prou.</HI> 4. <HI>v.</HI> 28.</NOTE> <HI>The way of the iu&s;t shyneth as the light, and shineth more and more vnto the perfect day.</HI> That is, as the dawning appeareth brighter &amp; brighter, vn|till it come to Noone, or to the fulnes of the day; &s;o the iu&s;t man increa&s;eth by good workes, going alwayes forward in the way of perfection, till he come to the full &s;tate ther|of, conforme to that of the Bible:<NOTE N="(b)" PLACE="marg"><HI>Reuel.</HI> 22. <HI>v.</HI> 11. <GAP DESC="foreign">.</NOTE> <HI>He that is iu&s;t, let him be iustified yet.</HI> Which is more plainly &s;ignifyed in the Greeke text, thus: <HI>He that is iu&s;t let him do iustice yet.</HI> Signifying ther|by the increa&s;e of iu&s;tice by good works; which place the Mini&s;ters haue fal&s;ified, to &s;ignify that there is no increa&s;e of iu&s;tice by good worke, tran&s;lating thus: <HI>And he that is right|ous, let him by righteous still.</HI> Moreouer they who proceed in outward good workes of iu&s;tice, increa&s;e therein, and be|come
<PB N="109" REF="170"> more gratious vnto God: euen as when they were &s;u|iect to &s;inne, by often and continuall &s;inning they augme~|ted their wickedne&s;&s;e, and became more odious to God: &s;o the Godly by good workes increa&s;e in iu&s;tice, &s;ayth S. Paul:<NOTE N="(c)" PLACE="marg"><HI>Rom.</HI> 6. <HI>v.</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">9.</NOTE> <HI>As you haue exhibited your members to &s;erue vncleanes and iniquity, vnto iniquity: &s;o now exhibit your members to &s;erue iustice, vnto &s;anctification.</HI> As the &s;ame Apo&s;tle &s;peaketh yet more playnly exhorting the Colo&s;&s;ians:<NOTE N="(d)" PLACE="marg"><HI>Colo&s;&s;.</HI> 1. <HI>v.</HI> 10.</NOTE> <HI>That they might walke worthy of our Lord and plea&s;e him in all thinges, fru|ctifying in all good workes, and increa&s;ing in the knowledge of God.</HI> Which wordes S. Augu&s;tine fitly explicateth &s;aying:<NOTE N="(e)" PLACE="marg">Augu. &s;erm. <HI>16.</HI> de verb. Apo.</NOTE> <HI>That we are iustified, and that iu&s;tice it &s;elfe increa&s;eth, when we proffit and go forward in all good workes.</HI> Meaning an inward, inherent and true iu&s;tice, not that imputatiue and outward iu&s;tice of the Mini&s;ters, which the Bible conde~neth as im|pious, &s;ince it may remayne with all &s;ort of inward abho|mination. And accordingly the holy Apo&s;tle S. Iohn &s;pea|king of that iu&s;tice wherby we are iu&s;t, meaneth an inward and inherent iu&s;tice, not a imputatiue or outward. The words of the Apo&s;tle are:<NOTE N="(f)" PLACE="marg">1. <HI>Iohn</HI> 3. <HI>v.</HI> 7.</NOTE> <HI>He that doth iu&s;tice is iust, euen as he al&s;o is iu&s;t.</HI> But he, to wit Chri&s;t, is truely iu&s;t before God by an inward and inherent iu&s;tice, worthy of heauen, ther|fore he that doth iu&s;tice is al&s;o iu&s;t before God, by the lyke inherent iu&s;tice, or el&s;e the &s;imilitude of S. Iohn maketh not to the purpo&s;e: yea the Apo&s;tle warneth vs to beware of the Mini&s;ters who teach this their iu&s;tice, for the fa&s;hion only, &s;aying:<NOTE N="(g)" PLACE="marg">1. <HI>Iohn</HI> 3. <HI>v.</HI> 7.</NOTE> <HI>Little children, let no ma~ &s;educe you.</HI></P>
<P N="2">2. The fa&s;ting in holy Lent and ab&s;tinency from cer|tayne meates is one of tho&s;e good workes, wherby a man increa&s;eth in iu&s;tice, wherof I haue &s;poken in the former age more at length, de&s;irous, &s;pecially in this age, to proue by the holy Scipture that the Catholike Church may or|dayne certayne fa&s;ting-dayes to the &s;pirituall proffit of the Catholiks, which I proue fir&s;t by the example of <HI>He&s;ter</HI> &amp; <HI>Mardochaeus,</HI> whereof the word of God &s;ayth, that:<NOTE N="(g)" PLACE="marg"><HI>He&s;ter.</HI> 9. <HI>v.</HI> 31.</NOTE> (^h) <HI>To confirme tho&s;e dayes of Purim according to their &s;ea&s;ons, as Mardo|chaeus the Iew and He&s;ter the Queene had appoynted them, and as they had promi&s;ed for them&s;elues, &amp; for their &s;eed, with fasting &amp; prayer.</HI>
<PB N="110" REF="171"> If He&s;ter &amp; Mardochaeus might in&s;titute particular fa&s;ting dayes, much more the Church of God, which is infallibly a&s;&s;i&s;ted by the holy Gho&s;t for euer, as the Scripture &s;ayth:<NOTE N="(i)" PLACE="marg"><HI>Iohn</HI> 14 <HI>v.</HI> 26.</NOTE> <HI>But the Co~forter, which is the holy Ghost, whome the Father will &s;end in my name, he shall teach you all things to your remembrance which I haue told yow.</HI> Of the which power receaued from God, the Catholike Church gaue a manife&s;t proofe in that generall Councell and A&s;&s;embly made in the tyme of the Apo&s;tles, where that which was ordeyned by that Councell (which repre&s;ented the Church) is &s;ayd to haue bene ordeyned by God him&s;elfe as the Scripture te&s;tifyeth:<NOTE N="(k)" PLACE="marg"><HI>Act.</HI> 15. <HI>v.</HI> 28.</NOTE> <HI>For it &s;eemed good to the holy Gho&s;t, &amp; to vs, to lay no more burthen vpon you, then the&s;e nece&s;&s;ary things, that is, that yee ab&s;tayne from things offred to Idols and bloud, and that which is &s;trangled.</HI> The Catholike Church then ordeyned that we &s;hould ab&s;teyne from bloud and &s;trangled: and &s;hall not the true Church now haue power to command to ab&s;teyne from certayne meates, to the end we may &s;erue God the better?</P>
<P N="3">3. S. Paul maketh mention of fa&s;ting then v&s;ed in his tyme in the Church of God, &s;aying:<NOTE N="(l)" PLACE="marg"><HI>Act.</HI> 27 <HI>v.</HI> 9.</NOTE> <HI>So when much tyme was &s;pent &amp;c. becau&s;e al&s;o the fast was now pa&s;sed, Paul exhorted them:</HI> And &s;hall not the &s;ame Church of God v&s;e much fa|&s;ting, and command to her &s;ubiects the v&s;e thereof? Of the which doctrine I inferre, how ignorantly Whitaker a prime Engli&s;h Puritan chargeth Pope Calixtus to haue bene<NOTE N="(m)" PLACE="marg">Cont. Duraeum lib. <HI>7.</HI></NOTE> <HI>The first that ordayned ieiunium quatuor temporum.</HI> By rea&s;on that Whitaker alledgeth no ancient writer, who chargeth thus Calixtus, it is only an inue~tion of Whitaker his own. Be&s;ides that I haue &s;hewed in the former age the in&s;titutio~ of &s;uch a fa&s;t to haue beene long before Victor, much more before Calixtus, yea to haue proceeded, <HI>from the doctrine of the holy Gho&s;t,</HI> as witne&s;&s;eth S. Leo, &s;aying:<NOTE N="(n)" PLACE="marg"><HI>Serm.</HI> 8.</NOTE> <HI>Eccle&s;iastica ieiunia ex doctrina Sancti Spiritus, ita per totius anni circulum di|&s;tributa &s;unt.</HI> As for that of S. Paul:<NOTE N="(o)" PLACE="marg"><HI>Tim.</HI> 4. <HI>v.</HI> 1. <HI>&amp;</HI> 3.</NOTE> <HI>In the later tymes &s;ome shall depart from the Fayth &amp;c. forbidding to marry, to absteyne fro~ meates which God created, to receaue with thanksgiuing for the faith|full.</HI> Where the Mini&s;ters haue corrupted the Bible, putting in the word <HI>commanding,</HI> which is not in the Greeke text: &amp;
<PB N="111" REF="171"> where the Apo&s;tle &s;peaketh not of the fa&s;ting of the Catho|like Church, but rather agayn&s;t the Manichees, Encratites, Marcioni&s;ts, and &s;uch heretikes, who affirmed that marri|age was of Sathan, and the act of Matrimony was in&s;titu|ted by an euill God. Lykewi&s;e they taught that men might not eat of certayne &s;orts of meats, by rea&s;on that they were not made (&s;ayd they) by the good God, but by the euill, as witne&s;&s;eth the ancient Fathers vpon this place,<NOTE N="(p)" PLACE="marg"><HI>Lib.</HI> 1. <HI>cap.</HI> 22.</NOTE> Irenae|us,<NOTE N="(q)" PLACE="marg">Hom. <HI>12.</HI> in <HI>1.</HI> ad Tim.</NOTE> Chry&s;o&s;tomus,<NOTE N="(r)" PLACE="marg">In hunc locum.</NOTE> Ambro&s;ius,<NOTE N="(&s;)" PLACE="marg">Haere&s;. Manich. <HI>46.</HI></NOTE> Augu&s;tinus and o|thers. Yea <HI>M. Hooker</HI> an Engli&s;h Prote&s;tant witne&s;&s;eth the &s;ame:<NOTE N="(t)" PLACE="marg">In his Eccle&s;ia&s;ti|call policy. lib. <HI>5.</HI> &s;ect. <HI>72.</HI></NOTE> <HI>Agayn&s;t tho&s;e Heretikes which haue vrged perpetuall ab&s;ti|nence from certayne meates, as being in their very nature vncleane, the Church hath &s;till bent her &s;elf as an enemy, S. Paul giuing charge to take head of them &amp;c.</HI> Do<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">h not the fore&s;ayd place of S. Paul &s;peake playnly agayn&s;t the Mini&s;ters? For they are come in the later tymes; they haue departed from the Fayth which was in v&s;e before their comming: They forbid to mar|ry lawfully, when they teach that Mariage is not a Sa|crament; when they teach that once marryed per&s;ons may marry to others, their partie yet being alyue; when they teach that the Fayth and promi&s;e giuen in Mariage cannot be kept, becau&s;e, &s;ay they, no man can keep the commaundements of God. The Mini&s;ters command to ab&s;teyne from meats on the &s;unday from morning til night, which none but heretikes were accu&s;tomed to do. Finally hauing confirmed the holy cu&s;tom of fa&s;ting by &s;undry pa&s;|&s;ages of the Bible, by the exemples of He&s;ter, of the Recha|bites, as witne&s;&s;eth the<NOTE N="(u)" PLACE="marg"><HI>Ierem.</HI> 35.</NOTE> Prophet Ieremy,<NOTE N="(x)" PLACE="marg"><HI>Numb.</HI> 6.</NOTE> of the Na|zarites,<NOTE N="(y)" PLACE="marg"><HI>Ionae</HI> 3.</NOTE> of the Nininites,<NOTE N="(z)" PLACE="marg"><HI>Exod.</HI> 34.</NOTE> of Moy&s;es,<NOTE N="(a)" PLACE="marg"><HI>Matth.</HI> 3.</NOTE> of S. Iohn Bapti&s;t,<NOTE N="(b)" PLACE="marg"><HI>Matth.</HI> 4.</NOTE> and of Chri&s;t him&s;elfe; I aske and challenge the Mini&s;ters to cite as manife&s;t te&s;timonyes agayn&s;t fa&s;ting, which they not being able to do by the expre&s;&s;e word of God, let them giue glory to God, and confe&s;&s;e plainly that they teach nothing le&s;&s;e the~ the word of God, the~ the Scri|pture giuing in place therof their owne inuentions, tradi|tions, &s;uper&s;titions and fooli&s;h con&s;equences, wherunto let vs Catholikes preferre the con&s;equences of the holy Fa|thers of this Age.</P>
<DIV3 N="1" TYPE="section">
<PB N="121" REF="172">
<HEAD>The holy Fathers of this &s;econd Age, do witne&s;&s;e that the cu&s;tome was vniuer&s;ally in the Church of God, to keep the fa&s;t of Lent, and to absteyne &s;ometymes from certayne meates &amp;c. <HI>The fir&s;t Section.</HI></HEAD>
<P>TErtullian writing to his bed-fellow witne&s;&s;eth, that it is a great hindrance to a Catholik, married with one of another Religion, to keep the fa&s;ting dayes of the Catho|like Church, by rea&s;on that a Catholike gentlewoman being marryed with &s;uch a one:<NOTE N="(a)" PLACE="marg">Lib. <HI>2.</HI> ad vxorem cap. <HI>4.</HI></NOTE> <HI>Domino cert&egrave;</HI> (&s;ayth he) <HI>non pote&s;t pro di&s;ciplina &s;atisfacere, habens in latere diaboli &s;eruum, procuratorem Domini &s;ui ad impedienda fidelium &s;tudia &amp; officia. Vt fi statio facienda est, maritus de die conducat ad balneas; &s;i ieiunia ob&s;eruanda &s;unt, maritus eadem die conuiuium exerceat; &s;i procede~|dum erit, nunquam magis familiae occupatio adueniat.</HI> 2. He auow|eth that the fa&s;t before Pa&s;che, which we cal the fa&s;t of Le~t, and which he calleth<NOTE N="(b)" PLACE="marg">Lib. de ieiu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ijs c. <HI>2.</HI> &amp; <HI>13.</HI></NOTE> <HI>Pa&s;chatis ieiunium,</HI> was in v&s;e in his tyme. 3. He &s;etteth down the forme &amp; fashion, which was kept in fa&s;ting, to wit, to ab&s;teyne from fle&s;h, &s;ay|ing:<NOTE N="(c)" PLACE="marg">Eod. li|bro cap. <HI>1.</HI></NOTE> <HI>Xenophagias ob&s;eruamus, &s;iccantes cibum ab omni carne &amp;c.</HI> Which yet more playnly he &s;ignifieth by the&s;e wordes:<NOTE N="(d)" PLACE="marg">De eo+dem libro cap. <HI>1.</HI></NOTE> <HI>Sublato, dimiuuto, demorato cibo.</HI> Signifying by the fir&s;t and &s;econd word, that fa&s;ting con&s;i&s;teth in ab&s;tine~ce from fle&s;h, &amp; taking one meale in the day: which la&s;t circum&s;tance he &s;ignifyeth, by the word <HI>diminuto,</HI> as by the third <HI>demorato,</HI> he &s;ignifyeth, that it is lawfull to change the tyme of taking of that one meale for a iu&s;t cau&s;e.</P>
<P N="2">2. Origen &s;peaketh plentifully to the pray&s;e of fa&s;ting in diuers homilies, and in particular maketh me~tion of the fa&s;t of Lent, &amp; of wedne&s;day and fryday, his word: be:<NOTE N="(e)" PLACE="marg">Hom. <HI>10.</HI> in Le|uit.</NOTE> <HI>Nec hoc tamen ideo dicimus, vt abstinentiae Chri&s;tianae fraena laxemus. Ha|bemus enim quadrage&s;imae dies ieiunijs con&s;ecratos, habemus quartam &amp; &s;extam &s;eptimanae dies, quibus &s;olemniter ieiunamus.</HI> 2. He af|firmeth that it was lawfull to euery man to fa&s;t priuatly according to his deuotion, &amp; that fa&s;ting was in&s;tituted, to
<PB N="113" REF="172"> cha&s;tize our body and to make vs therby more fit to prayer and deuotion:<NOTE N="(f)" PLACE="marg">Ibidem.</NOTE> <HI>E&s;t cert&egrave;</HI> (&s;ayth he) <HI>libertas Chri&s;tiano per omne tempus ieiunandi, non ob&s;eruantiae &s;uperstitione, &s;ed virtute continentiae. Nam quomodo apud eos castitas incorrupta &s;eruatur, ni&s;i arctioribus continentiae fulta &s;ub&s;idijs? quomodo &s;cripturis ope|ram dabunt? Quomodo &s;cientiae &amp; &s;apientiae &s;tudebunt? Nonne per continentiam ventris &amp; gutturis?</HI> The care of wyfe &amp; chil|dren maketh the Mini&s;ters ignorant in their calling, greedy and auaricious in their doings, lewd in their conuer&s;ation, carele&s;&s;e in preaching, and couetous in their neighbours po&s;&s;e&s;&s;ions.</P>
<P N="3">3. S. Cyprian in lyke ma~ner auerreth that no man hath euer attained to the perfectio~ of vertue without fa&s;ting:<NOTE N="(g)" PLACE="marg">Tract. de ieiunio &amp; tentat l Chri&s;ti.</NOTE> <HI>Quotquot</HI> (&s;ayth he) <HI>viros virtutum vidimus, &s;ine ieiunio non legi|mus a&s;cendi&s;se, nec aliquid magnum moliti &s;unt, ni&s;i prius ab&s;tinentia prace&s;si&s;&s;et. Quoties aliquid &agrave; Deo obtinere conati &s;unt, ieiunijs incu|buere &amp; lachrymis, &amp; pernoctantes in orationibus, cilicijs carni hae|rentibus &s;upplices beneficia postularunt.</HI> 2. He auoweth<NOTE N="(h)" PLACE="marg">Ibidem.</NOTE> that the cu&s;tome to fa&s;t fourty dayes of Lent came from the ex|ample of our Sauiour who fa&s;ted lykewy&s;e fourty dayes.</P>
<P N="4">4. S. Irenaeus<NOTE N="(i)" PLACE="marg">Extat. apud Eu&s;e. lib. <HI>5</HI> hi&s;to. cap. <HI>24.</HI></NOTE> in a certayne letter of his written to S. Victor Pope and Martir, witne&s;&s;eth playnly and plentiful|ly the ancient cu&s;tome of the Catholikes to fa&s;t Lent and o|ther dayes, according to the command of the holy and Ca|tholike Church.</P>
<P N="5">5. S. Tele&s;phorus<NOTE N="(k)" PLACE="marg">Extat tom. <HI>1.</HI> Co~|cil.</NOTE> in lyke maner maketh mention in a letter of his directed to the Catholiks, how that the cu|&s;tome was to keep exactly the fa&s;ting of Lent, &s;pecially in ab&s;teyning from fle&s;h. But of this controuer&s;y I will &s;peake more at length God willing in the Centuryes following.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<PB N="114" REF="173">
<HEAD>That the Mini&s;ters haue fal&s;ified the Bible in &s;undry places which do approoue good workes, and the reward thereof, wher|of Fa&s;tinge is one. <HI>The &s;econd Section.</HI></HEAD>
<P>THe fir&s;t is that of S. Peter who &s;peaking of the holy &amp; iu&s;t Lot, &s;ayth:<NOTE N="(a)" PLACE="marg">1. <HI>Pet.</HI> 2 <HI>v.</HI> 7.8.</NOTE> <HI>God deliuered iu&s;t Lot oppre&s;&s;ed by the iniury and luxurious conuer&s;ation of the abhominable men. For in &s;ight and hearing he was iust: dwelling with them who from day to day ve|xed the iust &s;oule with vniu&s;t works.</HI> Signifying therby that Lot was iu&s;t in &s;ight and hearing, keeping his &s;ight from filthy and vncleane obiects, &amp; his hearing from vnclean &s;peaches, &amp; con&s;equently keeping therby God his commandements. 2. S. Peter calleth Lot his Soule iu&s;t, to &s;ignify vnto vs the inherent iu&s;tice, which enobleth the vpright Catholike &s;oule before God, condemning therby the imputatiue iu|&s;tice of the Prote&s;tants, who to di&s;grace this place of the Bi|ble haue fir&s;t changed the wordes agayn&s;t the order of all the Greeke copyes,<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> thus: <HI>For he being righteous, and dwelling a|mong them, in &s;eeing and hearing, vexed his righteous &s;oule from day to day with their vnlawfull deedes.</HI> 2. The Prote&s;tants to &s;ignify their imputatiue iu&s;tice, they haue turned <HI>Righteous &s;oule,</HI> which word <HI>Righteous</HI> they put alwayes commonly in place of the word <HI>Iust,</HI> to &s;ignify that no man, though a&s;&s;i|&s;ted by Gods grace can be truly iu&s;t, and without &s;pot of deadly &s;ins, but only to the outward &s;hew of man, dire|ctly again&s;t the expre&s;&s;e words of their owne Bible, which &s;peaking of Zacharias &amp; Elizabeth &s;aith:<NOTE N="(b)" PLACE="marg"><HI>Luk.</HI> 1. <HI>v.</HI> 6.</NOTE> <HI>They were both iust before God, and walked in all the commandements and ordinances of the Lord without reproofe.</HI> Where the Euangeli&s;t teacheth vs three things agayn&s;t the Prote&s;tants. 1. That iu&s;t and holy men do keep all Gods commandments a&s;&s;i&s;ted by his grace. That man is not iu&s;tifyed by Fayth alone, but by walking in the commandements. 3. That the keeping of the com|mandements proceding of a liuely Fayth is our iu&s;tificatio~.
<PB N="115" REF="173"> The Mini&s;ters in turning <HI>righteous</HI> for <HI>iust,</HI> to take away a<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">l inherent and in ward iu&s;tice, giue way to the Iewes to de|ny that our Sauiour is the true Me&s;&s;ias, by rea&s;on that he is called by tho&s;e &s;ame Greeke and Syriake words <HI>Iust,</HI> wher|with others are thus called, as:<NOTE N="(c)" PLACE="marg"><HI>Matth.</HI> 27. <HI>v.</HI> 19.</NOTE> <HI>Haue nothing to do with that Iu&s;t man.</HI> Agayne:<NOTE N="(d)" PLACE="marg"><HI>Luk.</HI> 23 <HI>v.</HI> 47. <GAP DESC="foreign">.</NOTE> <HI>Truly this man was iu&s;t,</HI> and many &s;uch, where alwayes the &s;ame Greeke word is, which word if it &s;ignify only an outward and imputatiue iu&s;tice, by no pla|ce of the Scripture can we proue our Sauiour to haue had a true inherent and inward Iu&s;tice: which is a horrible bla&s;|phemy, &s;eing his iu&s;tice and goodne&s;&s;e, is the ground of all our Iu&s;tice and merits.</P>
<P N="2">2. The &s;econd corrupted place is that of E&s;dras:<NOTE N="(e)" PLACE="marg"><HI>E&s;dras</HI> 8. <HI>v.</HI> 23.</NOTE> <HI>And we fa&s;ted and be&s;ought our God hereby: and it fell out pro&s;pe|rou&s;ly vnto vs.</HI> Where fa&s;ting is accompted to be a good and meritorious worke: becau&s;e it fell out properou&s;ly to the Iewes by rea&s;on of their fa&s;ting. The Mini&s;ters, to &s;ignify the contrary, &amp; that fa&s;ting is no meritorious good work, peruert the place thus: <HI>So we fasted and be&s;ought our God for this: and he was intreated of vs.</HI> The French Hugenots adde boldly three wordes, <HI>par nos prieres,</HI> which are not in the text. The Hebrew is manife&s;t: <HI>Waiahhather lanu; &amp; exora|bilis fuit nobis.</HI></P>
<P N="3">3. The third fal&s;ifyed place is that of the Prophet Dauid, who applyed his mynd to keepe Gods commande|ments (which are called Iu&s;tifications, becau&s;e the keeping of them do iu&s;tify vs) for a reward eternally in heauen. De|claring therby that good workes are meritorious of lyfe e|uerla&s;ting, &amp; that they haue their reward be&s;ides God. The Prophets words be:<NOTE N="(f)" PLACE="marg">P&s;alm. <HI>119</HI> v. <HI>112.</HI> prop<GAP DESC="illegible" RESP="KEYERS" EXTENT="3 letters"> re|tributione~. <GAP DESC="foreign">.</NOTE> <HI>I haue inclyned my hart to do thy iu&s;tify|cations for euer for reward.</HI> Remarke how the Prote&s;tants haue fal&s;ifyed this place craftily to take away all hope that our good workes do merit or haue any reward, they turn thus. <HI>I haue applied my hart to fulfill thy statutes alwaies euen vnto the end.</HI> Taking wholly away the word <HI>reward,</HI> which is in the Greeke, and which they haue turned with vs in other pla|ces, as:<NOTE N="(g)" PLACE="marg"><HI>P&s;al.</HI> 1<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. <HI>v.</HI> 11.</NOTE> <HI>In keeping of them there is great reward.</HI> The &s;ame Hebrew word being euery where <HI>hhekeb.</HI> For in effect the
<PB N="116" REF="174"> kingdome of heauen is a reward due to our good workes grounded vpon the merits of Chri&s;t, by rea&s;on of the pro|mi&s;e wherby God hath obliged him&s;elfe to vs; yet all is his mercy and grace, by rea&s;on that he hath obliged him&s;elfe to vs; and yet all is without any merit or obligation of ours going before; &s;o heauen is giuen both of mercy, and as a re|ward. Thus S. Augu&s;tin:<NOTE N="(h)" PLACE="marg">In p&s;al. <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">20.</HI></NOTE> <HI>Quando facis bonum opus, propter vitam aeternam fac: &s;i ideo facis, &s;ecurus facis, hoc enim mandauit Deus.</HI></P>
<P N="4">4. The fourth place fal&s;ifyed by the Mini&s;try is that of Daniel the Prophet, who &s;peaking to King Darius affir|meth, that God had &s;o preue~ted him with his grace, that he was found iu&s;t and innocent before God of any &s;inne, yea and before man: declaring therby, that a man by the grace of God may keep Gods commandements. His wordes be:<NOTE N="(i)" PLACE="marg"><HI>Daniel.</HI> 6. <HI>v.</HI> 22.</NOTE> <HI>My God hath &s;ent his Angell, and hath shut vp the mouthes of the lyons, and they haue not hurt me: becau&s;e before him Iu&s;tice hath bene fou~d in me: yea &amp; before thee, O King, I haue done no offence.</HI> How do the Mini&s;ters deface and di&s;grace this place to proue their here&s;ie of imputatiue Iu&s;tice, &amp; that the commands are im|po&s;&s;ible to be kept? <HI>My Iustice,</HI> &s;ay they, <HI>was found out be|fore him, and vnto thee, O King, I haue done no hurt.</HI> Who &s;eeth not a great difference betwixt the&s;e tran&s;lations? What wi&s;e man can thinke the Mini&s;ters to haue any con&s;cience, &s;eeing &s;o boldly they corrupt thus the word of God? Is it meruayle they deny the authority of the holy Fathers, of ancient Councels, of &s;acred doctours, &s;eeing thus they fal|&s;ify agayn&s;t all antiquity the Scripture, the holy word of God, the Bible it &s;elfe?</P>
<P N="5">5. The fifth corruption is that in S. Luke, where it is &s;ayd, that our Sauiour was &s;ent into this world to preach the Gho&s;pell to the poore, to heale the broken harted, to preach deliuerance to the captiues:<NOTE N="(k)" PLACE="marg"><HI>Luk.</HI> 4. <HI>v.</HI> 19.</NOTE> <HI>To preach the acceptable yeare of the Lord, and the day of retribution.</HI> By the la&s;t wordes, <HI>the day of retribution,</HI> is &s;ignifyed, that in the law of grace, the good workes of the Catholikes, grounded vpon the merits of Chri&s;t, &s;hould haue great rewardes, and merits appoyn|ted for them, which the holy Father<NOTE N="(l)" PLACE="marg">Lib. <HI>4.</HI> in Lucam.</NOTE> S. Ambro&s;e, and o|thers
<PB N="117" REF="174"> do proue by this place. The Mini&s;ters cannot abyde the word <HI>merit,</HI> or the word <HI>retribution,</HI> as due of Iu&s;tice. For the which cau&s;e they haue blotted out of their Bible the&s;e la&s;t wordes, <HI>and the day of retribution,</HI> tran&s;lating thus:<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>And that I should preach the acceptable yeare of the Lord.</HI> Notwith&s;tand|ding that in all the Hebrew copyes tho&s;e wordes are found &s;ayth Beza him&s;elfe:<NOTE N="(m)" PLACE="marg">An|not. in hu~c locum prin+ted the ye|are <HI>1556.</HI></NOTE> <HI>Quae verba in Haebraeis quidem habentur &amp; in multis Graecis codicibus.</HI> Can there be a greater Impiety before God then thus to fal&s;ify the word of God?<NOTE N="(n)" PLACE="marg"><HI>Ierem.</HI> 11. <HI>v.</HI> 12.</NOTE> <HI>O yee heauens be a&s;tonished at this: be affrayd and vtterly confounded.</HI> For the Mini&s;ters haue committed two euills, <HI>they haue for&s;aken the fountayne of lyuing waters, to digge them pits, euen broken pits, that can hold no water:</HI> That is, they haue for&s;aken the foun|tayne of the Hebrew and Greeke tongues in their tran&s;la|tions, for&s;aken the tran&s;lations and expo&s;itions of all the holy, learned, and auncient Fathers, to digge to them&s;el|ues pits, in following their owne fan&s;ies and inuentions, a|gayn&s;t the cleare water of the word of God and &s;acred an|tiquity. Remarke heere the &s;pirit of contradiction (which is familiar to all Heretikes) of Beza who in the fir&s;t editi|on of his commentaries vpon this place printed the yeare of Chri&s;t 1556. &s;ayth: <HI>Quae verba in Haebraeis quidem habentur, &amp; in multis Graecis codicibus.</HI> Yet he &s;ayth wholy the contrary in the &s;ame commentaryes printed 1598. <HI>Quae verba,</HI> &s;ayth he, <HI>in Haebraeis quidem habentur, &s;ed in nullis Graecis codicibus &agrave; me re|perta &s;unt.</HI> The which fa&s;hion of proceeding of the Mini&s;ters &s;heweth it &s;elf, fora&s;much as the &s;ame Greeke word which &s;ignifieth heere <HI>reward,</HI> they haue tran&s;lated in other places of the Bible; condemning therby them&s;elues, who deny that our good workes can merit, or haue any reward. As that to the Colo&s;&s;ians:<NOTE N="(o)" PLACE="marg"><HI>Colo&s;&s;.</HI> 3. <HI>v.</HI> 24. <GAP DESC="foreign">.</NOTE> <HI>Knowing that of the Lord, yee shal re|ceaue the reward of inheritance.</HI> And S. Paul &s;peaking of Moy|&s;es:<NOTE N="(p)" PLACE="marg"><HI>Hebr.</HI> 11. <HI>v</HI> 26.</NOTE> <HI>For he had re&s;pect vnto the recompence of the reward.</HI></P>
<P N="6">6. The &s;ixt corruption is that of S. Iohn, where it is &s;ayd, <HI>that one of the Mini&s;ters gaue a blow to our Sauiour Chri&s;t Ie&s;us:</HI><NOTE N="(q)" PLACE="marg"><HI>Iohn.</HI> 18. <HI>v.</HI> 22. <GAP DESC="foreign">.</NOTE> <HI>When he had &s;ayd tho&s;e things, one of the Mini&s;ters stan|ding by, gaue Ie&s;us a blow:</HI> which wicked fact of tho&s;e Mini|&s;ters, was a figure of the Mini&s;ters doing in this our age:
<PB N="118" REF="175"> wherin they haue giuen &s;uch a blow to the Church of God to the Saints in heauen, to the Sacraments, to the Scriptu|res;<NOTE PLACE="marg">Vnus Mi|ni&s;trorum dedit alapa~ Ie&s;u.</NOTE> that the fir&s;t they haue cut in pieces, to they &s;econd they refu&s;e religious honor, of &s;eauen Sacraments the haue made but two, the Scriptures they haue wholly mangled, corrupted, peruerted, and cut a&s;under, calling that Apo|crypha, which all nations euer did accompt as Canonicall. Now to couer this dete&s;table fact of theirs again&s;t our Sa|uiour, they haue tran&s;lated thus: <HI>one of the officers which &s;tood by, &s;mote Ie&s;us with his rod.</HI> Putting the word <HI>Officers,</HI> for the word <HI>Ministers,</HI> directly agayn&s;t the Greeke word, which in other places of the Bible, when it is to their pray&s;e and auantage they tran&s;late the very word <HI>Minister,</HI> as:<NOTE N="(r)" PLACE="marg">Act. 26. <HI>v.</HI> 16.</NOTE> <HI>I haue appeared vnto thee for this purpo&s;e, to appoynt thee a Minister &amp;c.</HI> Why do yee tran&s;late the word <HI>Minister</HI> in the one, and not in the other? is not the &s;ame Greeke word in both places? Is this the fidelity which yee promi&s;e to follow the Greeke text preci&s;ely?<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE></P>
</DIV3>
</DIV2>
<DIV2 N="10" TYPE="chapter">
<PB N="119" REF="175">
<ARGUMENT>
<HEAD>The 19. 20. and 21. Article.</HEAD>
<P N="1"><HI>1.</HI> That the cu&s;tome of the Catholik Church in this &s;econd Age was, that Churchmen should not be marryed.</P>
<P N="2"><HI>2.</HI> But rather lead a &s;ingle &amp; cha&s;t lyfe.</P>
<P N="3"><HI>3.</HI> And that the vowing of cha&s;tity, pouerty, and obedience was lawfull, and in v&s;e.</P>
</ARGUMENT>
<HEAD>CHAP. X.</HEAD>
<P>_BY rea&s;on that I haue &s;poke~ of this mat|ter at length in the fir&s;t Age, &amp; that ma|ny of the chiefe&s;t noble men &amp; Prote|&s;tants in Scotland and England auow openly, that the Mini&s;ters and Bi&s;hops &s;hould lead a &s;ingle lyfe, I wilbe &s;hort, touching heere only this particular, that many of the Iewes (as te&s;tifyeth Io&s;ephus) were much gi|uen to lead a &s;ingle and cha&s;t lyfe:<NOTE N="(a)" PLACE="marg">Io&s;eph. antiq: Iu|daic. lib. <HI>18.</HI> cap. <HI>2.</HI></NOTE> <HI>The righteou&s;nes,</HI> &s;ayth he, <HI>of the E&s;&s;enes, is meruailous, they enioy their riches in common, and in this cour&s;e aboue foure thou&s;and men do lyue, hauing neyther wyues, nor &s;eruants.</HI> And el&s;where he affirmeth:<NOTE N="(b)" PLACE="marg">De bel|lo Iudaico lib. <HI>2.</HI> cap. <HI>7.</HI></NOTE> <HI>They are Iewes by nation, and do ob&s;erue continency, auoyde marriage, are contemners of riches, and enioy things in common, none being richer then other.</HI> And Philo a famous writer who liueth in the A|po&s;tles tyme maketh mention of tho&s;e Iewes, who being conuerted to the Catholike Religion, and<NOTE N="(c)" PLACE="marg">De vita contemp.</NOTE> <HI>For&s;aking their goods, did dwell without the walles, louing &s;olitarines.</HI> He maketh mention lykewi&s;e of their <HI>Monasteries,</HI> where being &s;olita|ry, they &s;tudyed the My&s;teryes of holy lyfe, &s;pecially of their <HI>wonderfull great fasting from flesh.</HI> And to omit &s;undry o|ther proofes which I might alledge, be&s;ides that of I&s;ay, whome the Prote&s;tants acknowledge to fortell vowes which were to be performed in the law of grace, and in the
<PB N="120" REF="176"> Catholike Roman Church:<NOTE N="(d)" PLACE="marg"><HI>I&s;a.</HI> 19. <HI>v.</HI> 11.</NOTE> <HI>In that day they shall do &s;acrifice and oblation, and shall vow vowes vnto our Lord, and performe them.</HI> I will &s;et downe only the te&s;timonyes of two Prote&s;tant writers. Fir&s;t M. Hooker, who acknow|ledgeth,<NOTE N="(e)" PLACE="marg">In his Eccle&s;iasti|cal policy lib <HI>2.</HI></NOTE> <HI>Ananias to haue made a &s;olemne vow vnto God, which &s;trictly bound him to the giuing of his po&s;&s;e&s;sions to the Churches v&s;e.</HI> Lykewi&s;e M. Fenton auoweth the &s;ame:<NOTE N="(f)" PLACE="marg">In a &s;er|mon of his of Simony, printed <HI>1604.</HI> pag. <HI>46.</HI></NOTE> <HI>Albeyt we had liberty</HI> (&s;ayth he) <HI>before to v&s;e Eccle&s;ia&s;ticall liuings, as meere tem|porals; yet after tho&s;e vowes, our ca&s;e is the very &s;ame with that of Ananias.</HI> Yea the very wordes of S. Peter &s;poken to Ana|nias witne&s;&s;eth the &s;ame:<NOTE N="(g)" PLACE="marg"><HI>Acts</HI> 5. <HI>v.</HI> 4.</NOTE> <HI>Thou hast not lyed vnto men, but vnto God.</HI> Wherupon S. Augu&s;tin writeth thus:<NOTE N="(h)" PLACE="marg">Serm. <HI>10.</HI> dediuer|&s;is.</NOTE> <HI>If it di&s;|plea&s;eth God to withdraw of the money which they had vowed to God, how is he angry, when cha&s;tity is vowed, and is not performed? For to &s;uch may be &s;ayd that which S. Peter &s;ayd of the money: Thy virginity remayning, did it no remayne vnto thee? and before thou didst vow, was it not in thy own power? For who&s;oeuer haue vowed &s;uch thinges and haue not payed them, let them not thinke to be condemned to cor|porall death, but to euerla&s;ting fyre.</HI></P>
<P N="2">2. The other place of the new Te&s;tament which &s;i|gnifyeth the vowing of cha&s;tity to haue bene in v&s;e in the Apo&s;tles tyme, is that of S. Paul to Timothie, who &s;pea|king of widdowes who had broke~ their vowes, &s;aith thus:<NOTE N="(i)" PLACE="marg">1. <HI>Tim.</HI> 9. <HI>v.</HI> 11. <HI>&amp;</HI> 12.</NOTE> <HI>But refu&s;e the yonger widdowes, for when they haue begun to wax wanton agayn&s;t Chri&s;t, they will marry, hauing damnation, becau&s;e they haue broken their fir&s;t Fayth.</HI> Where the promi&s;e and vow of cha&s;tity is called <HI>Fayth,</HI> becau&s;e as the promi&s;e made be|twixt marryed per&s;ons, is called <HI>Fayth,</HI> &s;o the promi&s;e to keep cha&s;tity to God, is likewi&s;e called here <HI>the first Fayth,</HI> in re&s;pect of the later promi&s;e, which breakers of vowes make to them with whome they pretend to marry, as &s;ayth S. Augu&s;tine:<NOTE N="(k)" PLACE="marg">In p&s;al. <HI>75.</HI> prope</NOTE> <HI>What is it to breake their first Fayth they vowed and performed not?</HI> And agayne:<NOTE N="(l)" PLACE="marg">Lib. de &s;ancta vir|gin. c. <HI>33.</HI></NOTE> <HI>They breake their fir&s;t Fayth, that &s;tand not to that, which they vowed.</HI> Which is yet more playnly &s;et downe by the Fathers in the Councell of Car|thage where S. Augu&s;tin was pre&s;ent with two hundreth and fifteene Fathers. <HI>If any widdowes, how young &s;oeuer they were left of their husbands decea&s;ed, haue vowed them&s;elues to God, left
<PB N="121" REF="176"> of their lay call habit, and vnder the te&s;timony of the Bishop &amp; Church haue appeared in religious weed, and afterward go any more to &s;ecu|lar marriages, according to the Apostles &s;entence, they shall be damned, becau&s;e they were &s;o bold to make voyde the Fayth or promi&s;e of chasti|ty, which they vowed to our Lord.</HI> Finally all the auncient Fa|thers that euer wrote co~mentaryes vpon this Epi&s;tle, Greeke and Latin Fathers do expone the for&s;ayd wordes of the A|po&s;tle, of the vow of cha&s;tity or continence.</P>
<P N="3">3. Out of the fore&s;ayd di&s;cour&s;e I inferre, that we Catholikes haue the playne words of the Bible for making of vowes of cha&s;tity, pouerty and obedience. 1. <HI>Vow yee &amp; render your vowes vnto God.</HI> 2. <HI>Who&s;oeuer voweth a vow vnto the Lord &amp;c. He shall not breake his promi&s;e, but shall do according to all which proceedeth from his mouth.</HI> 3. <HI>When thou shalt vow a vow vnto the Lord thy God, thou shalt not be &s;lacke to pay it, for the Lord thy God will &s;urely require it of thee.</HI> 4. <HI>When thou ha&s;t vowed a vow vnto God deferre not to pay it &amp;c. It is better that thou shouldest not vow, then that thou shouldest vow, and not pay it.</HI> Now I aske of the Mini&s;ters to giue as playne and manife&s;t words agayn&s;t the making of vowes. For we Catholikes will euer prefer the expre&s;&s;e word of God and the con&s;equences of the holy Fathers drawne out of the &s;ame, to the Mini&s;ters manife&s;t here&s;ies. Let vs heare then the con&s;equences of the Fathers of this &s;econd Age.</P>
<DIV3 N="1" TYPE="section">
<HEAD>The Testimonies of the holy Fathers of this &s;econd Age, prouing that Churchmen should not be marryed, but rather lead a &s;ingle, and cha&s;t lyfe. <HI>The fir&s;t Section.</HI></HEAD>
<P>TErtullian hath written a whole booke <HI>de velandis Virgi|nibus,</HI> where he condemneth of &s;acriledge tho&s;e who violate &s;acred Virgins:<NOTE N="(a)" PLACE="marg">In Lib. de velandis virginibus. cap. <HI>3.</HI></NOTE> <HI>O &s;acrilegae manus, quae dicatum Deo habitu~ detrahere potuerunt? Quid peius aliquis per&s;ecutor feci&s;|&s;et, &s;i hoc &agrave; virgine electum cognoui&s;&s;et? Denuda&s;ti puellam &agrave; capite &amp;c.</HI> What would Tertullian, I pray yow, haue &s;ayd, if he had &s;een &s;o many Nunnes and Nunryes &s;acrilegiou&s;ly vio|lated
<PB N="122" REF="177"> at the ca&s;ting down of the Churches in Scotland? 2. He teacheth that marriage is good, but to keepe cha&s;tity is better.:<NOTE N="(b)" PLACE="marg">In lib. <HI>1.</HI> ad vxor; cap. <HI>3.</HI></NOTE> <HI>Prohiberi</HI> (&s;ayth he) <HI>nuptias nu&s;quam omnino legi|mus, vt bonum &s;cilicet: Quod tamen bono isto melius &s;it accepimus</HI><NOTE N="(c)" PLACE="marg">1. <HI>Cor.</HI> 7. <HI>v.</HI> 38.</NOTE> <HI>ab Apo&s;tolo, permittente quidem nubere, &s;ed abstinen iam praeferen|te; illud propter in&s;idias tentationum, hoc propter ang<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;tias temporum.</HI> 3. He witne&s;&s;eth that in his tyme &s;undry did vow cha&s;tity to God from the very in&s;tant of Bapti&s;me, which many in the primitiue Church receaued being of good Age: and o|thers (though marryed) did keep cha&s;tity and virginity in the very bond of Marriage, by mutual con&s;ent of the par|ties; which is, and hath bene practi&s;ed in the Catholike Church by Kings and Emperours, as is well knowne to tho&s;e who haue read the Eccle&s;ia&s;ticall hi&s;tory:<NOTE N="(d)" PLACE="marg">In lib. ad vxorem cap. <HI>6.</HI></NOTE> <HI>Qu tquot enim &s;unt</HI> (&s;ayth Tertullian) <HI>qui &s;tatim &agrave; lauacro carnem &s;uam ob&s;ignant; quot enim qui con&s;en&s;u pari inter &s;e matrimonij debitum tollunt? Voluntarijs &s;padonibus pro cupiditate caelesti &s;aluo matrimo|nio ab&s;tinentia toleratur, quanto magis adempto.</HI> 4. He an&s;wereth the lecherous Nicolaits, heretikes who with our Prote&s;ta~ts giuen to fle&s;hly plea&s;ures, calumniated Catholikes as for|bidding Marriage, by rea&s;on of vowed cha&s;tity &amp; virginity performed by many millions of Virgins. He an&s;wereth al|&s;o to Marcion the heretike who condemned Marriage:<NOTE N="(e)" PLACE="marg">Lib. <HI>1.</HI> cont. Mar|cion. cap. <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">0.</HI> &amp; lib. <HI>5.</HI> cap. <HI>15.</HI></NOTE> <HI>Sine dubio ex damnatione coniugij institutio ista</HI> (Marcionis) <HI>con|&s;tabit. Videamns an iu&s;ta, non qua&s;i destructuri felicitatem &s;anctitatis vt aliqui</HI><NOTE N="(f)" PLACE="marg"><P><HI>Reuel.</HI> 2. <HI>v.</HI> 6. <HI>&amp;</HI> 15.</P>
<P>See Pame|lius and Rhenanus in hunc lo|cum.</P></NOTE> <HI>Nicolaitae a&s;&s;ertores libidinis at&abque; luxuriae, &s;ed qui &s;ancti|tatem &s;ine nuptiarum damnatione nouerimus, &amp; &s;ectemur &amp; praefe|ramus, non vt malo bonum, &s;ed vt bono melius. Non enim proijci|mus &s;ed deponimus nuptias, nec prae&s;cribimus &s;ed &s;uademus, &s;anctita|tem &s;eruantes, &amp; bonum &amp; melius, pro viribus cuiu&s;&abque; &s;ectando.</HI> He meaneth by the word <HI>&s;anctitatem,</HI> virginity and cha&s;tity. Finally he affirmeth that a vow being made obligeth the maker to performe the &s;ame:<NOTE N="(g)" PLACE="marg">In lib. de ieiunijs cap. <HI>21.</HI></NOTE> <HI>Votum cum &agrave; Deo acceptum e&s;t, legem in po&s;terum facit per authoritatem acceptoris: exinde enim fa|ciendum mandauit, qui factum comprobauit.</HI></P>
<P N="2">2. S. Iu&s;tinus Martyr in his Apologie for the Ca|tholikes witne&s;&s;eth great multitudes of tho&s;e that vowed virginity to haue bene in his time:<NOTE N="(h)" PLACE="marg">In Apo. ad Anton. piu~ Imper.</NOTE> <HI>Ac pleri&abque; &amp; plerae&abque; &s;ex|aginta
<PB N="123" REF="177"> &amp; &s;eptuaginta annos nati, qui &agrave; puero in Christi &s;e di&s;ciplinam tradiderunt, incorrupti permanent: &amp; glorior qu&ograve;d in omni hominum genere tales monstrare po&s;sim.</HI></P>
<P N="3">3. S. Pius a holy martir &s;ayth concerning holy vir|gins:<NOTE N="(i)" PLACE="marg">Extat tom. <HI>1.</HI> con|cil. &amp; <HI>10.</HI> quae&s;t. <HI>1.</HI> can. virgi|nes no~ ve|lentur.</NOTE> <HI>Vigines non velentur ante viginti quinque annos aetatis, ni&s;i fort&egrave; nece&s;sitate periclitantis pudicitiae virginalis.</HI></P>
<P N="4">4. Athenagoras in his Apologie agayn&s;t the gentils for the Catholiks, in lyke manner witne&s;&s;eth great multi|tudes of tho&s;e who had vowed virginity to haue bene in his tyme:<NOTE N="(k)" PLACE="marg">In Apo|log. pro Chri&s;tianis.</NOTE> <HI>Inuenias,</HI> &s;ayth he, <HI>multos ex nostris &amp; viros &amp; &s;aemi|nas, qui in caelibatu con&s;ene&s;cant, quod Deo coniunctiores &s;e futuros &s;perent. Quod &s;i per&s;euerantia in virginitate &amp; in Eunuchi&s;mo magis Deo conciliat, cogitatio ver&ograve; &amp; concupi&s;centia abducit; cert&egrave; illa quorum cogitationes fugimus, multo pri&ugrave;s, ne ip&s;o perpetremus faci|nore, cauebimus.</HI></P>
<P N="5">5. Origen affirmeth the vowing of virginity to be a worke of &s;upererogation, that is, a worke coun&s;elled and not commanded:<NOTE N="(l)" PLACE="marg">Lib. <HI>7.</HI> contra Cel|&s;um</NOTE> <HI>Caeterum,</HI> &s;ayth he, <HI>apud Christianos non propter humanos honores, non propter mercedes pecuniarias, non propter gloriolas viget virginitatis studium, &amp;c.</HI> And agayne:<NOTE N="(m)" PLACE="marg">in lib. <HI>10.</HI> in Epi&s;t. ad Roma|nos.</NOTE> <HI>Ea ver&ograve; quae &s;upra debitum facimus, non facimus ex praeceptis: ver|bi gratia, virginitas non ex debito &s;oluitur; ne&abque; enim per prae|ceptum expeditur &s;ed &s;upra debitum offertur. Audi deni&abque; Paulum dicentem:</HI><NOTE N="(n)" PLACE="marg">1. <HI>Cor.</HI> 7. <HI>v.</HI> 25.</NOTE> <HI>De virginibus autem praeceptum Domini non habeo.</HI> 2. He affirmeth the cu&s;tome to haue bene in his time among&s;t Prie&s;ts to vow perpetuall virginity or continency:<NOTE N="(o)" PLACE="marg">Hom. <HI>23.</HI> in <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">tum.</NOTE> <HI>Cer|tum est,</HI> &s;ayth he, <HI>quia impeditur Sacrificium inde&s;ine~s ijs, qui con|iugalibus nece&s;sitatibus &s;eruiant, vnde videtur mihi qu&ograve;d illius e&s;t &s;o|lius offerre Sacrificium inde&s;inens, qui inde&s;inenti &amp; perpetuae &s;e de|uouerit castitati.</HI></P>
<P N="6">6. S. Cyprian writeth plentifully in his booke in|tituled <HI>de di&s;ciplina &amp; habitu virginum,</HI> exhorting the Nunnes and reli<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ious women in his <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">yme, and &s;peaking thus to the pray&s;e of virginity:<NOTE N="(p)" PLACE="marg">In lib. de di&s;cipli|na &amp; habi|tu virgin.</NOTE> <HI>Nunc,</HI> &s;ayth he, <HI>nobis ad virgines &s;ermo est, quarum quo &s;ublimior gloria, maior &amp; cura e&s;t. Flos est ille Ec|cle&s;ia&s;tici germinis, decus at&abque; ornamentum gratiae &s;piritualis, laeta in|deles, laudis &amp; honoris opus integrum at&abque; incorruptum, Dei imago re&s;pondens ad &s;anctimoniam Domini, illu&s;trior portio gregis Christi.</HI>
<PB N="124" REF="178"> 2. He auoweth though marriage be good and expedient for many, yet virginity is better, and more fit for others:<NOTE N="(q)" PLACE="marg">In tra|ctatu de natiuitate Chri&s;ti.</NOTE> <HI>Quia et&s;i bona &s;unt, &amp; &agrave; Deo in&s;tituta coniugia, melior tamen e&s;t continentia &amp; virginitas excellentior, quam non cogit nece&s;sitas aut mandatum, &s;ed perfectionis &s;uadet con&s;ilium.</HI> 3. He witne&s;&s;eth the cu&s;tome to haue bene lykewi&s;e in his tyme to make vowes of pouerty, in leauing all they had, as the Apo&s;tles did, and after the Apo&s;tles many:<NOTE N="(r)" PLACE="marg">Sermo. de lap&s;iis.</NOTE> <HI>Vt Apo&s;toli,</HI> &s;ayth he, <HI>&amp; &s;ub Apostolis multi, &amp; no~nulli &s;aepe&s;ecerant, qui &amp; rebus &s;uis &amp; pa|rentibus derelictis, indiuiduis Chri&s;to nexibus adhae&s;erunt.</HI> To be &s;hort, I omit many other te&s;timonies, the matter being &s;o playne and manife&s;t it &s;elfe, and grounded vpon the word of God.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>That the Mini&s;ters haue fal&s;ified the Bible in &s;undry places, which do make for good workes, wherof the vowing of Chastity is one. <HI>The &s;econd Section.</HI></HEAD>
<P>CAluin that prime Puritan Mini&s;ter and Apo&s;tata Prie&s;t, in his articles of the Faith made in Geneua, and rehear|&s;ed euery &s;onday in the Churches of Scotla~d (a Treati&s;e ful of bla&s;phemies, &s;acriledges, and abhominable opinions) &s;peaking of good workes auoweth, fir&s;t that by good wor|kes, or merits thereof,<NOTE N="(a)" PLACE="marg">In the <HI>19.</HI> Sunday</NOTE> <HI>We do not prouoke God to loue vs, but much rather we therby do &s;tir him to be more and more angry against vs.</HI> 2. He teacheth, <HI>that although our workes make a fayre shew to mans fight, yet they be wicked before God.</HI> 3. He auoweth, that good workes haue no part in our iu&s;tification: <HI>Therfore I &s;ay, that without any con&s;ideration of our owne workes God doth re|ceaue vs into his fauour.</HI> 4. He teacheth that there is no wor|thines in our good works though proceeding of the fauour &amp; grace of God:<NOTE N="(b)" PLACE="marg">In the <HI>20.</HI> Sunday</NOTE> <HI>How is it</HI> (asketh the Mini&s;ter) <HI>that they be not worthy of the~&s;elues to be accepted, &s;ince they proceed of the holy Gho&s;t?</HI> C. <HI>Becau&s;e there is mixed &s;ome filth through the infirmity of the flesh wherby they are defiled.</HI> Where I would aske of crafty Cal|uin
<PB N="125" REF="178"> who euer playeth the Sophi&s;t, If Fayth be not <HI>mingled with &s;ome filth,</HI> &s;eeing it proceedeth of a &s;infull man borne in &s;inne and iniquity: if it be, then it cannot iu&s;tify vs. The Mini&s;ters to vphold this bla&s;phemous doctrine of Caluin haue corrupted the Bible in &s;undry places, as in that to the Romans:<NOTE N="(c)" PLACE="marg"><HI>Rom.</HI> 8. <HI>v.</HI> 4.</NOTE> <HI>That the iu&s;tification of the law might be fulfilled in vs, who walke not according to the flesh but according to the &s;pirit.</HI> Wher the Apo&s;tle teacheth fir&s;t, that the law, that is Gods com|mandements, may be kept and <HI>fulfilled</HI> by the grace of God. 2. That &s;uch keeping of the law is <HI>iustification,</HI> and con&s;e|quently that our iu&s;tification con&s;i&s;teth in keeping of the law, which euer pre&s;uppo&s;ed a true and liuely Fayth. The Mini&s;ters to in&s;inuate the contrary to the reader of their Bi|bles haue tran&s;lated thus: <HI>That the righteou&s;nes of the law might be fulfilled in vs.</HI> Taking away fully the word <HI>iustification,</HI> which is plainly &s;et down in the Greeke,<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> playnly &s;et down in the Syriake, <HI>decinutho donomu&s;o,</HI> turned by Tremellius thus, <HI>quo iu&s;tificatio legis,</HI> remarke the Mini&s;ters crafty, double and vnfaythful dealing in &s;o weghty a matter: for the &s;ame Greeke word, which in this place they turne <HI>righteou&s;nes,</HI> in other places which do not make &s;o playnly again&s;t them, they turne <HI>iustification,</HI> as that of S. Paul:<NOTE N="(d)" PLACE="marg"><HI>Rom.</HI> 5. <HI>v.</HI> 16. <HI>&amp;</HI> 18 <GAP DESC="foreign">.</NOTE> <HI>But the gift is of many offen&s;es to iustification.</HI> In the which ver&s;e the Mini&s;ters haue added at lea&s;t fyue &s;euerall wordes which are not, no n<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> in one Greeke copy. And againe where the &s;ame Greek word is, and doth &s;ignify our iu&s;tification by good workes playnely, as that, <HI>for the &s;ick is the iu&s;tification of Saints,</HI> they haue turned,<NOTE N="(e)" PLACE="marg"><HI>Reuel.</HI> 19. <HI>v.</HI> 8.</NOTE> <HI>for the fine linnen is the righteou&s;nes of Saints.</HI> Be|ing a&s;hamed of the &s;acriledges they committed in tearing the &s;ilks, and con&s;ecrated ve&s;tements to the &s;eruice of God, they thru&s;t in the Bible, the words <HI>fine linnen.</HI> Doth crafty Caluin the &s;ophi&s;t proue his for&s;ayd catechi&s;ticall doctrine by Scripture? No verily: Yea the holy Bible plainly &s;hew|eth Caluin to be a Sicophant and ignorant, auowing in playne wordes that man is iu&s;tified by good workes:<NOTE N="(f)" PLACE="marg"><HI>Iames</HI> 2. <HI>v</HI> 21. <GAP DESC="foreign">.</NOTE> <HI>Abraham our Father, was he not iustifyed by workes, offering I&s;aac his &s;onne vpon the altar?</HI> Which place the Mini&s;ters haue fal&s;ified putting the word <HI>through,</HI> for <HI>by,</HI> to make the &s;entence ob|&s;cure.
<PB N="126" REF="179"> And agayne:<NOTE N="(g)" PLACE="marg"><HI>Iames</HI> 2. <HI>v</HI> 24.</NOTE> <HI>Yee &s;ee then how that a man is iu&s;tifyed by workes, and not by Fayth only.</HI> Where the Mini&s;ters to take a|way the force of the &s;entence, do put <HI>of,</HI> for <HI>by,</HI> yet el&s;where the &s;ame Greeke word they tran&s;late <HI>by,</HI><NOTE N="(h)" PLACE="marg"><HI>Galath.</HI> 3. <HI>v.</HI> 11. <GAP DESC="foreign"></NOTE> as, <HI>The iu&s;t shall lyue by Fayth.</HI></P>
<P N="2">2. The &s;econd place which the Mini&s;ters haue cor|rupted, is that of S. Paul:<NOTE N="(i)" PLACE="marg">1. <HI>Cor.</HI> 15. <HI>v.</HI> 49. <GAP DESC="foreign">.</NOTE> <HI>Therfore as we haue borne the image of the earthly, let vs beare al&s;o the image of the heauenly.</HI> That is, as we haue borne the image of the earthly Adam in follow|ing the plea&s;ures of the fle&s;h, &s;o let vs beare the image of the heauenly, that is, of Chri&s;t in confirming our lyfe to his, to our po&s;&s;ibility. The Marcioni&s;ts ancient Heretikes in Ter|tullians tyme fourteene hundreth yeares &s;ince, preached that our Sauiour tooke not our mortall nature vpon him, but rather &s;ome heauenly and cele&s;tiall matter, &amp; that our bodies after the re&s;urrection would not be of fle&s;h &amp; bloud but of &s;ome heaue~ly matter: to vphold this their here&s;y the &s;ayd Marcioni&s;ts corrupted this place, tran&s;lating thus: <HI>As we haue borne the image of the earthly, &s;o shall we beare the image of the heauenly.</HI> Tran&s;lating in the future, and not in the Impe|ratiue, conforme to the Greeke, of the which corruption of Marcion, Tertullian maketh mention after this forme:<NOTE N="(k)" PLACE="marg">Lib. <HI>5.</HI> aduer&s;us Marcion c. <HI>10.</HI></NOTE> <HI>Et ide&ograve; iam ad exhortationem &s;pei caelestis &s;icut portauimus, inquit, i|maginem terreni, portemus &amp; imaginem caele&s;tis, non ad &s;ub&s;tantiam vllam referens re&s;urrectionis, &s;ed ad prae&s;entis temporis di&s;ciplinam. Portemus enim inquit, non portabimus, praeceptiu&egrave;, non permi&s;siu&egrave; &amp;c.</HI><NOTE N="(l)" PLACE="marg">Lib. <HI>5.</HI> aduer&s;. hae|re&s;. cap. <HI>9.</HI></NOTE> Irenaeus readeth with vs agayn&s;t the Prote&s;tants and Marcioni&s;ts, together with<NOTE N="(m)" PLACE="marg">In hu~c locum.</NOTE> S. Chry&s;o&s;tome. Now the Mini&s;ters haue playnly tran&s;lated this place as the Marcio|ni&s;ts did, <HI>And as we haue borne the image of the earthly, &s;o shall we beare the image of the heauenly.</HI> Referring the matter to the life to come, and &s;ignifying that no man po&s;&s;ibly can in this life beare the image, and conforme him&s;elfe to the life of Chri&s;t Ie&s;us.</P>
<P N="3">3. The third place fal&s;ifyed by the Mini&s;ters is that of S. Paul to the Corinthians:<NOTE N="(n)" PLACE="marg">1. <HI>Cor.</HI> 15. <HI>v.</HI> 14.</NOTE> <HI>I dye dayly for your glory, bre|thren, which I haue in Chri&s;t Ie&s;us our Lord.</HI> Signifying that he &s;uffereth willingly bodily afflictions and mortifications in
<PB N="127" REF="179"> &s;atisfaction for the Corinthians &s;innes &amp; iniquityes, which being aboli&s;hed, their glory in heauen may increa&s;e and be augmented; which the Apo&s;tle teacheth more playnely writing to the Colo&s;&s;ians thus:<NOTE N="(o)" PLACE="marg">Colo&s;&s;. <HI>1.</HI> v. <HI>24.</HI> <GAP DESC="foreign"> qua ne&s;unt pa&s;sionum Chri&s;ti<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</NOTE> <HI>Now I reioyce in my &s;uffe|rings for you, and fulfill the things which want of the afflictions of Christ in my flesh, for his body, which is the Church.</HI> Where the pa&s;|&s;ions &amp; afflictions of euery member of the Church, are cal|led the pa&s;&s;ions of Chri&s;t, by rea&s;on of the vnion which is betwixt the head and the members. Which gaue occa&s;ion to Chri&s;t to &s;ay to S. Paul, who did not per&s;ecute Chri&s;t in per&s;on:<NOTE N="(p)" PLACE="marg"><HI>Acts</HI> 9. <HI>v.</HI> 4.</NOTE> <HI>Saul, Saul, why per&s;ecute&s;t thou me?</HI> Of the like &s;atis|factions and afflictions &s;uffered for the Corinthians he &s;pea|keth:<NOTE N="(q)" PLACE="marg">2. <HI>Cor.</HI> 12 <HI>v.</HI> 15.</NOTE> <HI>And I will most gladly be&s;tow, and wilbe bestowed for your &s;oules.</HI> Yet more playnly:<NOTE N="(r)" PLACE="marg">2. <HI>Tim.</HI> 2. <HI>v.</HI> 10.</NOTE> <HI>I &s;uffer all things for the elect, that they al&s;o may obtayne the &s;aluation.</HI> Which mutual &s;ufferings one for another is grounded lykewi&s;e in tho&s;e wordes of the Creed, <HI>The Communion of Saints.</HI> And is the ground of Indul|ge~ces &amp; pardons which the Church of God dayly di&s;pen|&s;eth. Of the which ancient cu&s;tome in di&s;tributing pardons and Indulgences<NOTE N="(&s;)" PLACE="marg"><HI>Epi&s;t.</HI> 11 21. <HI>&amp;</HI> 22.</NOTE> S. Cyprian maketh mention fourteene hu~dreth yeares &s;ince, with<NOTE N="(t)" PLACE="marg">Ad mar|tyr. cap. <HI>1.</HI></NOTE> Tertullian &amp;<NOTE N="(u)" PLACE="marg">Lib. <HI>7.</HI> cont. Cel|&s;um.</NOTE> Origen. Yea S. Paul v&s;eth the very word Pardon, &s;aying: (x) <HI>Whome you haue pardoned any thing, I al&s;o: for my &s;elfe al&s;o that which I par|doned any thing, for you in the per&s;on of Chri&s;t&punc;</HI> which place though impiou&s;ly corrupted by the Mini&s;ters, the holy Fathers S. Ambro&s;e, S. Chry&s;o&s;tome, S. Thomas, S. An&s;elme,<NOTE N="(h)" PLACE="marg">2. <HI>Cor.</HI> 2. <HI>v.</HI> 10.</NOTE> Pri|ma&s;ius,<NOTE N="(y)" PLACE="marg"><HI>Tom.</HI> 1. <HI>pag.</HI> 592.</NOTE> Baronius, and &s;undry others with the Councel of Nice <HI>can.</HI> 11. <HI>&amp;</HI> 12. do v&s;e, to proue the antiquity of Par|dons and Indulgences. But how haue the Prote&s;tants tran|&s;lated the former place of S. Paul? Thus they: <HI>By our reioycing, which I haue in Christ Ie&s;us our Lord, I dye dayly.</HI> Put|ting <HI>our reioycing,</HI> for <HI>your glory,</HI><NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> directly agayn&s;t the Greek and Syriake word <HI>Be&s;chube harechun,</HI> that is, <HI>your glory:</HI> As S. Ambro&s;e, S. Hierome and S. Augu&s;tin do read, and therby condemne the Mini&s;ters of &s;acriledge and perfidy.</P>
</DIV3>
</DIV2>
<DIV2 N="11" TYPE="chapter">
<PB N="128" REF="180">
<ARGUMENT>
<HEAD>The 22. Article.</HEAD>
<P>That S. Peter his Primacy in the Catholike Church was acknowledged in this &s;econd Age vniuer|&s;ally.</P>
</ARGUMENT>
<HEAD>CHAP XI.</HEAD>
<P>_HAuing before in the fir&s;t age demon&s;tra|ted S. Peters &s;uperiority and &s;upremacy aboue the re&s;t of the Apo&s;tles and Chri|&s;tians: it re&s;teth to &s;hew how this &s;ame power and &s;upremacy was communi|cated to S. Peters &s;ucce&s;&s;ours in the Ro|man &s;ea, which I proue, fir&s;t by the ex|pre&s;&s;e words of Chri&s;t to Peter:<NOTE N="(a)" PLACE="marg"><HI>Matth.</HI> 16. <HI>v.</HI> 18.</NOTE> <HI>Thou art Peter and vpon this rock will I build my Church, and the gates of hel shall not preuayle a|gayn&s;t it.</HI> Chri&s;t &s;ayth, <HI>my Church,</HI> generally, not a part or portion of his Church, not that part only, which flouri|&s;hed in Peters dayes, but all his whole Church which euer was &s;ince Chri&s;t, or euer &s;halbe to the end of the world. For this priuiledge granted by Chri&s;t to Peter, could not be gra~|ted only to Peter in his owne per&s;on, he being a mortall man. Therfore it mu&s;t needes be graunted to others in|&s;teed of Peter,<NOTE PLACE="marg"><HI>Iohn.</HI> 22.</NOTE> that is, to Peters &s;ucce&s;&s;ours. 2. When Chri&s;t &s;ayd to Peter, <HI>Feed my sheepe;</HI> Did he not command him to feed all his &s;heep, &s;eeing he &s;peaketh generally, without any re&s;triction? Did he not lay, and charge vpon Peter which he &s;hould neuer forgo? And &s;eeing the office of a Pa&s;tour is a perpetuall office during as long as there be any &s;heep to feed, which becau&s;e Peter in his own per&s;on could not perform the&s;e many hundreth yeares pa&s;t, there mu&s;t needs be &s;ome other Pa&s;tour to execute the &s;ame in Peters roome, in re&s;pect of whome S. Peter may be &s;ayd &s;till to
<PB N="129" REF="180"> accompli&s;h his duty, and feed the &s;heepe committed to his charge, &s;ayth S. Leo &s;peaking of Peter:<NOTE N="(b)" PLACE="marg">Leo &s;er|mon. <HI>2.</HI></NOTE> <HI>In whome the care of all Pastours, with the custody of the sheep committed vnto him &s;till per&s;euereth, and who&s;e worthy dignity in his vnworthy &s;ucce&s;&s;ours fayleth not.</HI> Wherby it is euident that the pa&s;torall priuiledge granted to S. Peter was not re&s;trayned to him, but exten|ded to others, not giuen him as a priuate, but as a publike per&s;on, and con&s;equently to continue with them that &s;uc|ceed. Euen as a King, being a publike per&s;on, &s;till conti|nueth, and the authority giuen to him &s;till remayneth with his &s;ucce&s;&s;ours. For the which cau&s;e it is &s;ayd in the law, <HI>The King neuer dyeth.</HI> The &s;ame is al&s;o &s;eene in prerogatiues of honour, in priuiledges of power imparted to Kings, cit|tyes or publike Magi&s;trates, which neuer fayle: as the wor|thy title of <HI>Protectour of the Fayth,</HI> was giuen to King Iames the fourth King of Scotland, by Pope Iulius, and de&s;cen|ded to King Iames the fifth, and now pre&s;ently in our mo&s;t dreadfull &s;oueraygne King Iames the &s;ixt. So was the pri|macy communicated to S. Peter, not per&s;onall, but pu|blike; not proper to him, but common to <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word"> &s;ucce&s;&s;ours, in whom<NOTE N="(c)" PLACE="marg">In Ep. ad Eutych.</NOTE> <HI>Ble&s;&s;ed Peter liueth and gouerneth, in h<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> own proper &s;eat, deliuereth the verity of Fayth to them that &s;eeke it,</HI> &s;ayth Chry&s;o|logus.</P>
<P N="2">2. The rea&s;ons which moued our Ble&s;&s;ed Sauiour to make &s;ome head of the Church, were all tending to the benefite of the &s;ame Chhurch, as to preuent &s;chi&s;mes and di|ui&s;ions, to appea&s;e di&s;&s;entions, and here&s;ies, to &s;et all the Church in peace, to indow her with a mo&s;t perfect forme of gouernement, which is Monarchicall, as the Prote&s;tant Melanchton witne&s;&s;eth &s;aying:<NOTE N="(d)" PLACE="marg">In Co~. Epi&s;tolar. Theolog. epist. <HI>471</HI></NOTE> <HI>The Bishop of Rome is Pre&s;i|de~t ouer all Bishops, &amp; this Canonicall policy no wi&s;eman doth or ought to di&s;allow &amp;c.</HI> The &s;ame &s;ayth Cartwright:<NOTE N="(e)" PLACE="marg">In his &s;econd Re|ply part.</NOTE> <HI>This poynt of keeping peace in the Church is one of tho&s;e, which requireth as well a Pope ouer all Archbishops, as one Archbishop ouer all Bishops in a re|alme.</HI> By experience we &s;ee many &s;tryfes and contentions in matters of Religion dayly fall out among&s;t the Chri&s;tians, who &s;hall appea&s;e them? The Bi&s;hops. What if there ary&s;e contentions among&s;t the Bi&s;hops them&s;elues? The Primats
<PB N="130" REF="181"> and Patriarches. What if variance be among&s;t the&s;e al&s;o, to whome &s;hall we then repayre? To a generall Councell. But who &s;hall &s;ummon and order this A&s;&s;embly, who &s;hall co~po&s;e the di&s;&s;entions in the Councell, vnle&s;&s;e one be ap|poynted by the prouidence of God, who&s;e decree is inuio|lable, &amp; who&s;e infallible cen&s;ure ought to be obeyed? Co~|forme to that of the Bible:<NOTE N="(f)" PLACE="marg"><HI>Iohn.</HI> 10 <HI>v</HI> 16.</NOTE> <HI>There shalbe made one fold, &amp; one Pa&s;tour.</HI></P>
<P N="3">3. The Synagogue of the Iewes long triumphed in the lyneall &s;ucce&s;&s;ion of the high Prie&s;t, who&s;e prima|cy fir&s;t giuen to Aaron, did continue in Aaron his &s;ucce&s;|&s;ours, as in Eleazarus, in Phinees, and in others after him vnto the end and abrogation of the Mo&s;aicall law: And is it not more then rea&s;on that the Church of Chri&s;t &s;hould haue a lyke, if not greater priuiledge, e&s;tabli&s;hed in better promi&s;es, planted by Chri&s;t, and not by Moy&s;es, hauing greater nece&s;&s;ity then euer the Sinagogue of the Iewes, &s;ee|ing it was to imbrace all nations and Kingdomes (amo~g&s;t the which commonly there is no great vnion?) Which do|ctrine is cleerly confirmed by the te&s;timonyes of the holy Fathers; of S. Chry&s;o&s;tome, who &s;ayth:<NOTE N="(g)" PLACE="marg">Lib. <HI>2.</HI> de &s;acerd.</NOTE> <HI>Why did our Lord shed his bloud? Truly to redeeme tho&s;e sheep, the care of which he committed both to Peter, and al&s;o to his &s;ucce&s;sours.</HI> Of S. Hierom writing to Dama&s;ius the Pope of Rome:<NOTE N="(h)" PLACE="marg">Epist. ad Damaf.</NOTE> <HI>With the &s;uc|ce&s;&s;or of the fisherman, and with the di&s;ciple of the Cro&s;se I &s;peake: I following none chiefe but Chri&s;t, hold the fellowship of Communion with your Holyne&s;&s;e, that is, with Peters chayre. Vpon that rocke I know the Church to be builded. Who&s;oeuer shall eat the Pa&s;chall Lambe out of that hou&s;e, is a prophane per&s;on.</HI> Of S. Augu&s;tin who adre&s;&s;eth the&s;e words to our Puritanes:<NOTE N="(i)" PLACE="marg">In p&s;al cont. part. Donat. de vtilitate cred. c. <HI>17.</HI></NOTE> <HI>Number the Priests euen from Peters &s;eat and &s;ee who &s;ucceeded one another in that row of Fathers; that is the rocke which the proud gates of hell do not ouercom.</HI> And agayne:<NOTE N="(k)" PLACE="marg">Lib. <HI>1</HI> cont. <HI>2.</HI> ep. pelag. cap. <HI>1</HI></NOTE> <HI>The principality of the Apo&s;tolicall chayre, alwaies flourished in the Roman Church.</HI> Finally he &s;ayth:<NOTE N="(l)" PLACE="marg">Ibidem.</NOTE> <HI>The Bishops of that &s;ea haue the preheminence of higher roome in the Pastorall Watchtower, which is common to all Bishops.</HI></P>
<P N="4">4. Be&s;ides the&s;e authorityes, the continuall practi&s;e and con&s;ent of al nations approue the &s;upremacy in &s;piritu|all
<PB N="131" REF="181"> matters of the Pope of Rome, and therfore to him ap|peales haue bene made fro~ al parts of the world. In like ma~|ner to the &s;ame as to the Oracle of truth, the Chri&s;tia~s were wont to direct the &s;umme of their beliefe, their bookes and writings; yea famous Councells, their Canons and decrees. So Iu&s;tinian the Emperour &s;ent the profe&s;&s;ion of his Fayth to Agapetus the Pope:<NOTE N="(m)" PLACE="marg">Cont. <HI>2.</HI> epi&s;t. Pe|lag. lib. <HI>1.</HI> cap. <HI>1.</HI></NOTE> S. Augu&s;tin &s;ent his workes to be examined and amended to Pope Boniface:<NOTE N="(n)" PLACE="marg">In ex|plicat. &s;ym|bol ad Da|ma&s;um.</NOTE> S. Hie|rome, &s;ent his workes to Pope Dama&s;us with this peti|tion, <HI>If any thing be heere vnadui&s;edly &s;et forth, we intreat that it may be amended by thee, who holde&s;t the Fayth and &s;eat of Peter.</HI> The Councell of Chalcedon &s;ent their Canons and de|crees to Pope Leo.</P>
<P N="5">5. To be &s;hort, the Popes of Rome haue alwayes had their legats, as pre&s;idents in all Oecumenicall Councells, as Ho&s;ius in the fir&s;t Councell of Nice, S. Cyryll in the Councell of Ephe&s;us. The &s;ame I may &s;ay of &s;undry others. In lyke manner the Bi&s;hops of France, of Spaine, of Grece, of Germany, of Scotland, England and Ireland receaued their Archiepi&s;copall Palls from the Popes of Rome. Kings and Emperours haue receaued &s;undry fauours and titles of honour, as the honorable &s;tyle of <HI>mo&s;t Christian</HI> in France, <HI>Catholyke</HI> in Spayne, <HI>Protector of the Fayth</HI> in the Kings of Scotland, <HI>Defender of the Fayth</HI> in the Kings of England. Moreouer the Popes of Rome did pre&s;cribe the fa&s;hion of crowning of &s;u~dry Kings, which is to this day ob&s;erued: for example the King of France is con&s;ecrated and annointed by the Arch-bi&s;hop of <HI>Rhemes,</HI> acccording to the ordinance of <HI>Hormi&s;da</HI> Pope. The King of England by the Arch-bi&s;h|op of Canterbury, by the ordinance of Pope Hadrian the third. The King of <HI>Scotland</HI> by the Arch-bis&s;hop of <HI>S. An|drewes</HI> by the pre&s;crip<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ion of Pope <HI>Vrban</HI> the &s;econd. Yea long before Pope<NOTE N="(o)" PLACE="marg">Apud Henricum Canifium tom. <HI>5.</HI> an|tiq. lectio|num in vi|ta S. Colu~|bae.</NOTE> <HI>Hadrian, S. Columba</HI> or <HI>Columbanus</HI> a holy ma~ in the Ile of <HI>Iona,</HI> twelue hundreth yeares &s;ince was co~|manded by the Angell of God to annoynt and con&s;ecrate holy Aidanus King of <HI>Scotland,</HI> in the which miraculous con&s;ecration the Kings of <HI>Scotland</HI> are no wayes inferior to the Kings of France. The King of <HI>Germany</HI> is con&s;ecrated
<PB N="132" REF="182"> by the Arch-bi&s;hop of Mentz. The King of <HI>Bohemia</HI> by the Arch-bi&s;hop of <HI>Praga,</HI> which &s;heweth manife&s;tly the &s;u|preme power, in &s;pirituall maters, of the Roman Church.</P>
<P N="6">6. But the Prote&s;tants do &s;ay that &s;ome Kings and Princes hath re&s;i&s;ted and depo&s;ed the Pope. I an&s;were, that inferiours may re&s;i&s;t and per&s;ecute their &s;uperiours in &s;piri|tuall matters, but wrongfully. True it is, that Emperours might call &s;ometymes generall Councells, as Aduocats and helpers of the Church, by rea&s;on of their temporall power and authority, not as hauing &s;pirituall authority to do the &s;ame. True it is lykewi&s;e that Gregory the great writing a|gain&s;t Iohn the proud Patriarch of Con&s;tantinople (who pre&s;umptuou&s;ly called him&s;elf Vniuer&s;all Bi&s;hop) &s;ayth, that the name of Vniuer&s;all Bi&s;hop is a prophane, proud and &s;acrilegious title: &amp; &s;o it is indeed, as that Patriarch v|&s;urped it, to wit, to be &s;uch an ab&s;olute and vniuer&s;all Pa|triarch and Bi&s;hop, as to derogate from all others their Pa|triarchall dignity, de&s;irous that no other &s;hould be called Bi&s;hop, but he him&s;elfe, which was in effect a prophane nouelty; but the Pope v&s;eth not thus the name of Vniuer&s;al. Moreouer it is rea&s;on that the Pope of Rome &s;hould rather inherite (as S. Peters &s;ucce&s;&s;our) that prerogatiue, then the Bi&s;hop of Antioch where Peter fir&s;t did &s;it, or the Bi&s;h|op of Ieru&s;alem where our Sauiour dyed, wherof S. Paul giueth this rea&s;on:<NOTE N="(p)" PLACE="marg"><HI>Heb.</HI> 7. <HI>v.</HI> 12.</NOTE> <HI>If the Prie&s;thood be changed, then of ne|ce&s;sity mu&s;t there be a change of the law,</HI> yea and of the chiefe pla|ce, from whence the law proceedeth. And Chri&s;t foretold and &s;ayd to the Iewes:<NOTE N="(q)" PLACE="marg"><HI>Math.</HI> 21. <HI>v.</HI> 43.</NOTE> <HI>The Kingdome of God shall be taken from you, and giuen to a nation yielding the fruits thereof.</HI> And S. Paul:<NOTE N="(r)" PLACE="marg"><HI>Act.</HI> 13. <HI>v.</HI> 46.</NOTE> <HI>To you it behoueth vs first the &s;peake the word of God, but becau&s;e yow repel it, and iudge your &s;elus vnworthy of eternall lyfe, be|hold we turne to the Gentills.</HI> But wherfore at Rome?<NOTE N="(&s;)" PLACE="marg">Serm. <HI>2.</HI> de Natiuit. Apo&s;t. Pet. &amp; Pau.</NOTE> <HI>To the end</HI> (&s;ayth Leo) <HI>that the head Citty of &s;uperstition might be made the chiefe &s;eat of Religion.</HI> In a word, becau&s;e &s;o it plea&s;eth God, who&s;e prouidence hath bene &s;o great towards the Romane Seat in &s;peciall, that notwith&s;tanding many cruel Ty|rants haue bent their full power to di&s;turbe the Popes from Rome, as Clemens Pope was di&s;turbed by Traiane, Cor|nelius
<PB N="133" REF="182"> by Decius, Liberius by Con&s;tantius. Yea notwith|&s;tanding three &amp; thirty Popes, who haue bene put to the &s;word one after another; notwith&s;ta~ding I &s;ay their remo|uing for a tyme to Viterbo, Auinion, Rauena; yet the Po|pes haue &s;till returned and placed their &s;eat at Rome. All o|ther Patriarchall &s;eates haue bene rent in peeces; but the &s;eat of Rome, no death, no bani&s;hment, no Tyranny of men, nor malice of Satan could euer ouercome. No the diui|&s;ion among&s;t them&s;elues, the manifold difficultyes &amp; dan|gers in their elections, not the great vices which haue bene noted in &s;ome of their per&s;ons. Which is an euident demo~|&s;tration of Gods prouidence in pre&s;eruing the Apo&s;tolike &s;eat of his Vicar Generall in that holy place, &amp; not at An|tioch, nor at Ieru&s;alem, where the &s;ucce&s;&s;ion of the Apo&s;t|les hath bene interrupted by Schi&s;me, infected by here&s;ies, and ouerthrowen by Turkes and Infidels.</P>
<P N="7">7. To conclude, it is a mo&s;t certayne Tradition that the Pope &s;ucceedeth to Peter, and that Peter tran&s;lated his chayre to the citty of Rome, and there continued Bi&s;hop the &s;pace of twenty fiue yeares, there ended his lyfe with a glorious martyrdom: and who&s;oeuer denyeth this, gain|&s;ayth all hi&s;tories, chronicles, and records of holy Fathers, giuing way to deny in lyke manner effrontedly the &s;ucce&s;|&s;ion of the Kings of Spayne, of England, France, Scotland, which we know only by hi&s;toryes. Finally we Catholikes haue the expre&s;&s;e words of the Bible for vs concerning S. Peters Primacy. <HI>Thou art Peter and vpon this rock I will build my Church.</HI> 2. <HI>The Gates of hell shall not ouercome the Church.</HI> 3. <HI>Feed my sheepe.</HI> 4. <HI>Other sheepe I haue al&s;o which are not of this fold: them al&s;o must I bring, and they shall heare my voyce, and there shalbe one fold and one Pa&s;tour.</HI> I aske of the Mini&s;ters as playne and ex|pre&s;&s;e wordes of the Bible which make agayn&s;t S. Peters &s;upremacy or &s;peciall authority; or otherwi&s;e I aske of them expre&s;&s;e Scripture for the&s;e articles of their Religion: <HI>S. Peter is not head of the Church.</HI> 2. <HI>S. Peter was neuer in Rome.</HI> 3. <HI>The Popes do not &s;ucceed to S. Peter. I will admit nothing but the expre&s;&s;e word of God. I will giue place to nothinge except the expre&s;&s;e wordes of the Bible &amp;c.</HI> If the Prote&s;tants aske of
<PB N="134" REF="183"> vs Catholikes for euery article of our Religion the expre&s;&s;e words of the Bible, I an&s;were 1. That there is no place in the Bible forbidding vs to belieue things which are not co~|teined in the expre&s;&s;e word therof. 2. I an&s;were that the Mi|ni&s;ters haue obliged the~&s;elues<NOTE N="(t)" PLACE="marg">Lib. <HI>1.</HI> cont. Ma|xim. Ari|an. Epi&s;t.</NOTE> and not we Catholiks be|fore God and the world, by &s;olemne oath &s;et downe in the confe&s;&s;ion of their Faith, in the acts of Parlament, to belieue nothing, but that which is conteyned in the expre&s;&s;e and playne word of God, and con&s;equently are obliged to keep this their oath. Remarke their words &s;peaking of Generall Councels.<NOTE N="(u)" PLACE="marg">In the Acts of parlament holden the <HI>17.</HI> of Aug. <HI>1568.</HI></NOTE> <HI>So far then as the Councell proueth the determina|tion and commandement that it giues, by the playne word of God, &s;o &s;oone do we reuerence and imbrace the &s;ame.</HI> 3. I an&s;were with S. Augu&s;tin, that:<NOTE N="(x)" PLACE="marg">Augu. cont. Cre&s;|con. lib. <HI>10.</HI> cap. <HI>33.</HI></NOTE> <HI>The verity of the Scriptures is holden of vs, when we do that, which plea&s;eth the vniuer&s;all Church, which the au|thority of the &s;ame Scripture commendeth vnto vs.</HI> And by rea&s;on that we may be deceaued by diuers crafty, and &s;ubtile Pro|te&s;tants expo&s;itions of the Bible, we adui&s;edly do follow the coun&s;el of that &s;ame holy Father, who &s;ayth:<NOTE N="(y)" PLACE="marg">Ibidem.</NOTE> <HI>Be|cau&s;e the holy Scriptures cannot deceaue, who&s;oeuer feareth to be de|ceaued in the ob&s;curity of any question, let him therof aske coun&s;ell as that Church which the holy Scripture without any ambiguity pointeth vnto.</HI> The which Church, yea the light of Nature, doth o|blige vs to preferre the con&s;equences of the holy Fathers of this &s;econd Age, to &s;ophi&s;ticall con&s;equences and &s;uper&s;ti|tious opinions, and noueltyes of the Mini&s;ters of Scotland.</P>
<P N="8">8. But before I &s;et downe in particular the con&s;e|quences of the holy Fathers, I will briefly aduerti&s;e the vn|pa&s;&s;ionat Reader, that notwith&s;tanding this &s;piritual autho|rity which is in Peters &s;ucce&s;&s;ours, they cannot therfore do things according to their fan&s;ie, agayn&s;t Princes and Kings, by rea&s;on that their authority was giuen,<NOTE N="(a)" PLACE="marg">2. <HI>Cor.</HI> 13. <HI>v.</HI> 10.</NOTE> <HI>In aedificatio|nem, &amp; n<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">n in de&s;tructionem, to edification and not to destruction. For &s;ince God is he,</HI><NOTE N="(b)" PLACE="marg"><HI>Prou.</HI> 8. <HI>v.</HI> 15.</NOTE> <HI>By whome Kings do raygne:</HI> and &s;ince<NOTE N="(c)" PLACE="marg"><HI>Rom.</HI> 1<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. <HI>v.</HI> 1.</NOTE> <HI>All power is from God;</HI> it followeth that the temporall power granted by God to Kings is in them ab&s;olute and indepen|dant, and no man who&s;oeuer can haue power at his plea|&s;ure to cro&s;&s;e and ouerthrow the &s;ame. And this is that ho|ly
<PB N="135" REF="183"> doctrine which our holy mother the Catholike Church doth teach, &s;aying to euery one of vs in particular:<NOTE N="(d)" PLACE="marg"><HI>Prou.</HI> 24. <HI>v.</HI> 21.</NOTE> <HI>My &s;onne feare the Lord, and the King, and meedle not with them that be &s;editious.</HI> And as God him&s;elfe commanded the I&s;raelites du|ring their captiuity in Babylon, to pray for the citty where they were captiues, &s;aying:<NOTE N="(e)" PLACE="marg"><HI>Ierem.</HI> 29. <HI>v.</HI> 7.</NOTE> <HI>Seeke you the pro&s;perity of that citty, whither I haue cau&s;ed you to be carried away captiue, and pray to the Lord for it, for in the peace therof you shall haue peace.</HI> In lyke manner God commanded them,<NOTE N="(f)" PLACE="marg"><HI>Baruch.</HI> 1. <HI>v.</HI> 11. <HI>&amp;</HI> 12.</NOTE> to pray for the lyfe of King Nabuchodono&s;or, though an infidel, and for the lyfe of Baltazar his &s;onne, <HI>that their dayes might be on earth as the dayes of heauen &amp;c.</HI> Much more doth God command vs Ca|tholikes (though greatly per&s;ecuted) to continue our hum|ble prayers for our afflicted countreys of Scotla~d, Engla~d, and Ireland, and &s;pecially for our Chri&s;tian &s;oueraygne &amp; and King, for our Princely and hopefull Baltazar, for all the Royall i&s;&s;ue, for the Councell of Scotland and Engla~d, that lykewi&s;e <HI>their dayes may be on earth lyke the dayes of heauen, and that we may long do them &s;eruice and find fauour in their fight.</HI> Which God of his infinite goodne&s;&s;e grant vnto vs. A|men.</P>
<P N="9">9. As concerning the di&s;obedience of Puritans and Prote&s;tants to their Kings, Princes and Superiours, be&s;ides the example of the late rebellion of the Hugenots in Fra~ce, for the which their owne brethren do confe&s;&s;e, that <HI>it is as difficile to find a loyal &s;ubiect of the Hugenots &amp; Puritans Religion, as it is to find a white Moore,</HI> experience doth teach vs, that wher|euer this new and reformed Religion of the Puritanes and Prote&s;tants hath entred and taken hold, it hath bene by manife&s;t rebellion and &s;edition, as in Holland, Germany, Scotland, England, France, and Sueden. To the proofe wherof I will &s;et down the very words of the Prote&s;tant wryters. Sleydan a Prote&s;tant wryter in Germany &s;ayth of the Emperour thus:<NOTE N="(g)" PLACE="marg">Sleydan in the <HI>18.</HI> booke of his hi&s;tory &amp; lib. <HI>8.</HI> ant<GAP DESC="illegible" REASON="right margin cropped or obscured" RESP="KEYERS" EXTENT="1+ letters"> med.</NOTE> <HI>Con&s;idering that Cae&s;ar doth intend de|struction of Religion, he giueth occa&s;ion wherby we may re&s;ist him with good con&s;cience: for in this ca&s;e it is lawfull to re&s;ist &amp;c.</HI> And Zuin|glius a prime Puritane:<NOTE N="(h)" PLACE="marg">Tom. <HI>1.</HI> in explan. artic. <HI>42.</HI> fol. <HI>84.</HI></NOTE> <HI>When Princes</HI> (&s;ayth he) <HI>do any thing agayn&s;t the true Religion, they may be depo&s;ed. Po&s;sunt hand du|bi&egrave;
<PB N="136" REF="184"> deponi.</HI> To proceed next with Caluin the Prime Puritan Mini&s;ter of France, of whome and of his fellow Mini&s;ters, M. Bancroft a Prote&s;tant Arch-bi&s;hop of Canterbury &s;ayth thus:<NOTE N="(i)" PLACE="marg">In his Suruey of the preten|ded holy di&s;|cipline pag. <HI>12.</HI></NOTE> <HI>That the doctrine of Caluin and certayne other Mini&s;ters re&s;iding at Geneua, teacheth that it is lawfull for &s;ubiects to reforme Religion when Princes will not, yea rather then it fayle, euen by force of armes.</HI> Of the which Mini&s;ters, Knox our Country Mini|&s;ter was one, as witne&s;&s;eth Beza writing to him thus:<NOTE N="(k)" PLACE="marg">Beza in epi&s;t Theol. epist. <HI>74.</HI></NOTE> <HI>Ioanni Knoxo, Euangelij Dei apud Scotos in&s;tauratori, Fratri &amp; Symmi&s;tae ob&s;eruando.</HI> Lykewi&s;e Caluin writyng to a prime Engli&s;h &s;editious Mini&s;ter called <HI>Goodman</HI> (in effect a bad man for England) called him:<NOTE N="(l)" PLACE="marg">Caluin epist. <HI>306.</HI> Chri&s;topho|ro Good|mano.</NOTE> <HI>An excellent and reuerend brother, and most faythfull adiutor to Knox.</HI> Which &s;editious doctrine of Knox is partly touched in Holin&s;heads great Chronicle in the hi&s;tory of Scotland the la&s;t edition to my knowledge: and by M Bancroft in his booke intituled, <HI>Dangerous po&s;itions &amp;c.</HI> who in lyke manner do report that abhominable doctrine of Buchanan, who in his booke <HI>De iure regni apud Scotos,</HI> writeth:<NOTE N="(m)" PLACE="marg">Bucha|nan de iure regni apud Scotos. See M. Doue in his defe~ce of the Churches gouerne|ment.</NOTE> <HI>That it were good that re|wards were appoynted by the people for &s;uch as should kill Tyrants</HI> (O abhominable doctrine of a Scots Puritan!) <HI>as commmonly there is for tho&s;e that haue killed wolues.</HI> And, <HI>That the people may araygne their Princes and Kings.</HI> And in &s;peciall Goodman an Engli&s;h Prime Mini&s;ter in a book of his intituled <HI>Obedience,</HI> as witne&s;&s;eth M. Bancroft, and M. Sutcliffe before cited, &s;peaking of Queene Marie of England, &s;ayth,<NOTE N="(n)" PLACE="marg">In his booke inti|tuled Obe|dience pag. <HI>99.</HI> &amp; <HI>103.</HI></NOTE> <HI>That it is lawfull to kill wicked Kings and Tyrants, and that both by Gods law and mans law Queene Marie ought to be put to death as being a Tira~t, a mon&s;ter, and a cruel bea&s;t.</HI> And that:<NOTE N="(o)" PLACE="marg">In his Obedience pag. <HI>100.</HI></NOTE> <HI>By the word of God in &s;uch a defection, a priuate man hauing &s;ome &s;peciall inward motion may kill a Tyrant.</HI> I intreat the vnpa&s;&s;ion at Reader to peru&s;e Holin&s;heads great Chronicle, volume 3. pag. 1104. and Stow his Annales printed 1592. pag. 1058. both Prote|&s;tant writers, and he &s;hall &s;ee manife&s;tly the &s;editious con|&s;piracy of Prote&s;tants agayn&s;t their &s;oueraygne. Wel inough is knowen to the world that &s;editions and diueli&s;h doctrine of the Walden&s;es, Wicklefi&s;tes and Hu&s;&s;its (whom our Pro|te&s;tants do call their forfathers) concerning abhominable &s;e|dition
<PB N="137" REF="184"> agayn&s;t their naturall princes in Morauia: of Luther <HI>Zuinglius</HI> and <HI>Carolostadius</HI> in Germany: of <HI>Caluin</HI> and <HI>Beza</HI> in France: of <HI>Knox, Buchanan,</HI> and of the Earle of <HI>Gaury</HI> in Scotland: of <HI>Goodman, Gibby, Whittingham</HI> in England, &amp; of others of the lyke &s;ort in Sueden, Denmarke, Poland, Zeland, and Holland. The fruits and effects of who&s;e re|bellion agayn&s;t their naturall Princes vnder the pretext of reformation of Religion, are two much apparent in the&s;e our dayes.</P>
<P N="10">10. To what end &s;hould I produce hi&s;tory-writers &s;ince the very grounds of the Puritans Religion do lead the high way to all &s;ort of &s;edition. Is not this one of the chie|fe&s;t principles of their Religion preached publickly at the baptizing of euery child in Scotla~d:<NOTE N="(p)" PLACE="marg">In the order of Bapti&s;me.</NOTE> <HI>There is no other but he</HI> (Chri&s;t) <HI>in heauen, nor earth that hath iust authority and power to make lawes, to bind the con&s;ciences of men?</HI> To what end then are oathes of fidelity made to Princes, if there be no obligation in con&s;cience to keep them? O abhominable doctrine! O &s;editious &amp; dete&s;table Religio~! The &s;econd principle is &s;et down in the Mini&s;ters confe&s;&s;ion of Fayth thus:<NOTE N="(q)" PLACE="marg">In the Confe&s;sion of Fayth of the Mini|&s;ters.</NOTE> <HI>Be&s;ides this Eccle&s;iasticall di&s;cipline, I acknowledge to belong to this Church a politicall magistrate who mini&s;treth to euery ma~ iustice, defending the good and punishing the euill, to whome we mu&s;t render honour and obedience in all things which are not contrary to the word of God:</HI> That is, contrary to the Mini&s;ters fan&s;ies and &s;uper&s;titious doctrine, and to the Mini&s;ters new fangled Religion: which former words are confirmed by an act of Parlament, thus:<NOTE N="(r)" PLACE="marg">In the Acts of Par+lame~t <HI>360.</HI> the <HI>17.</HI> of Augu&s;t. artic. <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">4.</HI></NOTE> <HI>We confe&s;&s;e and acknowledge not to di&s;obey or re&s;i&s;t any that God hath placed in authority, whiles they pa&s;&s;e not ouer the bounds of their office.</HI> The Hugenots of France (who&s;e pryde God hath daunted now lately) do te&s;tify the &s;ame in expre&s;&s;e words:<NOTE N="(&s;)" PLACE="marg">Confe&s;&s;. de foy art. <HI>40.</HI></NOTE> <HI>Nous tenons</HI> (&s;ay they) <HI>qu'il faut obeir aux Loix des Roys, payer tribute, Impo&s;ts &amp; autres debuoirs, &amp; porter le ioug de &s;ubiection d'vne boune &amp; franche volont&eacute;, moyennant</HI> (remarke the&s;e words) <HI>que l'Empire du Soueraigne demeure en &s;on entiere &amp;c.</HI> 3. The Mini|&s;ters do teach, that it is impo&s;&s;ible to keep Gods comman|dements, whereof the&s;e be two of the chiefe&s;t:<NOTE N="(t)" PLACE="marg">2. <HI>Pet.</HI> 2. <HI>v.</HI> 17.</NOTE> <HI>Feare God, Honour the King.</HI> Agayne,<NOTE N="(u)" PLACE="marg">1. <HI>Pet.</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. <HI>v.</HI> 13.</NOTE> <HI>Submit your &s;elues to all manner
<PB N="138" REF="185"> of ordinance of man, for the Lords &s;ake &amp;c.</HI> And &s;uch others &s;et down in the expre&s;&s;e word of God. But if it be impo&s;&s;ible to keepe tho&s;e commandements, how can the Puritanes be faythfull and obedient to their Kings and Princes? 4. The Mini&s;ters do excommunicat Kings and Princes and the Po|liticall Magi&s;trate~, &amp; con&s;equently do teach that they haue power aboue them: remarke their words:<NOTE N="(x)" PLACE="marg">In the manner of giuing the Lords Sup|per.</NOTE> <HI>Therefore in the name and authority of the eternall God, and of his &s;onne Ie&s;us-Christ, I excommunicate from this table, all bla&s;phemers of God, all Idolaters, all Murtherers, all Adulterers, and all that be in malice &amp; enuy, all di&s;obedient per&s;ons to Father and Mother, Princes or Ma|gi&s;trates, Pa&s;tors or Preachers, all theeues and deceauers of their neighbour &amp;c. charging them as they will an&s;were in the pre&s;ence of him who is the righteous Iudge, that they pre&s;ume not to prophane this mo&s;t holy table.</HI> Is it not more dangerous for a King or prince to be &s;ubiect to the excommunicatio~ of euery light-headed Mini&s;ter of his owne kingdome, then to the excommuni|cation of a &s;tranger and forayner? What place of the Bible giueth Mini&s;ters power to excommunicate? Their com|mi&s;&s;ion is none. Their authority is null. Happy is he who is excommunicat by the in&s;truments of the Diuell and An|tichri&s;t; happy is he who is at the diuels horne; happy is he who is put out of the Synagogue of the wicked.</P>
<Q><L>That man is ble&s;t, that hath not bene</L>
<L>To &s;uch men tyed his eare,</L>
<L>Nor led his lyfe, as Mini&s;ters teach,</L>
<L>Nor &s;it in Puritans chayre.</L></Q>
<P N="5">5. Can there be a more dangerous, yea diueli&s;h opinion a|gayn&s;t Kings and Princes then to belieue con&s;tantly, that what&s;oeuer wicked rebellion is &s;tirred vp agayn&s;t a King is by the will of God? Remarke their own words:<NOTE N="(y)" PLACE="marg">In the order of Bapti&s;me in the ex|plication of the fir&s;t ar|ticle.</NOTE> <HI>We do co~fe&s;se that God is Creator of heauen &amp; earth, that is to &s;ay that heaue~ &amp; earth &amp; the contents therof are &s;o in his hand, that there is nothing done without his knowledge, neyther yet agayn&s;t his will.</HI> So that no rebellio~, no diueli&s;h enterpri&s;e of a Mini&s;ter again&s;t his King &s;halbe agayn&s;t the will of God, but rather conforme to his wil, for that which is not again&s;t the wil of God, mu&s;t needs be co~forme to his will. 6. How can the Hugenots of Fra~ce
<PB N="139" REF="185"> be faythful to their King, &amp; the Puritans to their Princes &amp; Superiours in Germany, &s;ince they belieue that all Kings and Princes, that are of a diuers Religion from them, are lymmes of the Diuell and of Antichri&s;t? Which thing they belieue as a point of Religion &s;et down in their confe&s;&s;ion of fayth in the&s;e wordes:<NOTE N="(a)" PLACE="marg">In the confe&s;sion of Faith re|ceaued and approued by the Church of Scotland.</NOTE> <HI>The defence of Christs Church ap|perteineth to the Chri&s;tian Magistrat agaynst all Idolaters and here|tikes, as Papi&s;ts, Anabapti&s;ts, with &s;uch lyke lymmes of Antichri&s;t &amp;c.</HI> 7. It is a ground of the Puritanes Religion, what&s;oe|uer rebellious cour&s;e any &s;editious-dealing-wicked per&s;ons (yea the Diuells) take in hand, that it is the will of God, who compelleth them (&s;ay they) therunto. And what I pray you is more excelle~t then to do the wil of God: which we aske dayly to be done, &s;aying: <HI>Thy will be done in earth as it is in heauen.</HI> Remarke the Mini&s;ters own wordes:<NOTE N="(b)" PLACE="marg">In the articles of Fayth the <HI>4.</HI> Sunday.</NOTE> <HI>What &s;aye&s;t thou,</HI> (the Mini&s;ter asketh) <HI>touching the Diuells and wicked per&s;ons, be they al&s;o &s;ubiect to him?</HI> (The child an&s;weres thus) <HI>Al|beyt that God doth not guyde the~ with his holy &s;pirit, yet he doth bridle them in &s;uch &s;ort, that they be not able to stirre or mooue without his permi&s;sion or appoyntment. Yea and moreouer</HI> (remarke the words) <HI>he doth compell them to execute his will, although it be agaynst their intent and purpo&s;e.</HI> Euery &s;editious enterpri&s;e then, &s;hall it be the will of God? So it is indeed in the Puritanes Reli|gion, who do conclude thus: <HI>The knowledge hereof doth wo~|derfully comfort vs; for we might think our &s;elues in a mi&s;erable ca&s;e, if the Diuells and the wicked had power to do any thing contrary to the will of God.</HI></P>
<P N="11">11. Behold O Scotland my deare Countrey, to what impious, &s;editious, and Idolatrous doctrine the Mini&s;ters haue induced thee? Why did&s;t thou leaue that Religion, wherin four&s;core wyfe, valiant, and godly Kings of thy owne Nation happily gouerned and commanded? Why did&s;t thou for&s;ak that Religio~ wherby thou wa&s;t honored abroad by the mo&s;t famous Kings &amp; Princes of Chri&s;ten|dome? wherby thou was ble&s;&s;ed by God at home with peace, wealth and grace? Wheron doe&s;t thou now rely and ground thy Religion? Not vpon the Bible, the expre&s;&s;e word of God, the playne text of Scripture, as I haue before
<PB N="140" REF="186"> proued: but vpon the new fangled expo&s;itions, &s;uper&s;titi|ous &s;ophi&s;mes and explications of the Mini&s;ters, which be|ing in them&s;elues nothing els but inuentions of men; of men, I &s;ay, without authority &amp; commi&s;&s;ion, are in effect again&s;t all holy Fathers, Councels, Antiquity, and com|mon Con&s;ent of all nations of the world, and of all ages before the comming of Luther and Caluin. Is it not in|tollerable pryde, for thee to preferre the new fangled ex|po&s;itions of thy Mini&s;ters (who&s;e lyfe and conuer&s;ation thou &s;ee&s;t to be bad, who&s;e commi&s;&s;ion and authority thou knowe&s;t to be none) to the expo&s;itions of all the holy and learned, who haue bene the&s;e &s;ixtene hundreth yeares?<NOTE N="(c)" PLACE="marg"><HI>Ierem.</HI> 11. <HI>v.</HI> 16 <HI>&amp;</HI> 5.</NOTE> <HI>For the&s;e things, O Lord, I weep; myne eye, euen myne eye ca&s;teth out water, becau&s;e thy enemyes do pro&s;per:</HI> and becau&s;e (O Scot|land) thou doe&s;t follow the &s;tinking puddle, and filthy doctrine of the Prote&s;tant, and Puritan-Mini&s;ters, thy &s;worne enemies.</P>
<DIV3 N="1" TYPE="section">
<HEAD>The Te&s;timonyes of the holy Fathers of this Age concerning the prima|cy of S. Peter, and his Succe&s;&s;ours in the Catholike Church. <HI>The fir&s;t Section.</HI></HEAD>
<P>S. Irenaeus Bi&s;hop of Lyons in France auoweth fir&s;t, S. Peter &amp; Paul to haue preached the Gho&s;pell at Rome:<NOTE N="(a)" PLACE="marg">Iren. l. aduer&s;. hae|re&s;. cap. <HI>1.</HI></NOTE> <HI>Petrum &amp; Paulum Roma euangeliza&s;&s;e &amp; funda&s;&s;e Eccle&s;iam.</HI> 2. Writing again&s;t the Heretiks called <HI>Gno&s;tici,</HI> proueth the Primacy, infallibility, &amp; perpetuall &s;ucce&s;&s;ion of the Ro|man Church, refuting tho&s;e heretiks therby after this forme:<NOTE N="(b)" PLACE="marg"><HI>Lib.</HI> 3.</NOTE> <HI>Sed quoniam valde longume&s;t, in hoc tali volumine omnium Ec|cle&s;iarum enumerare &s;ucce&s;siones, maximae &amp; antiqui&s;simae &amp; omni|bus cognitae &agrave; glorio&s;i&s;simis Apostolis Petro &amp; Paulo Romae fundatae &amp; constitutae Eccle&s;iae, cam quam habet ab Apostolis traditionem, &amp; an|nunciatam hominibus fidem, per &s;ucce&s;siones Epi&s;coporum peruenien|tem v&s;&abque; ad nos, iudicantes, confundimus omnes eos, qui quoque modo vel per &s;ui placentiam malam, vel vanam gloriam, vel per cacitatem &amp; malam &s;ententiam, praeterquam opertet, colligunt. Ad hanc enim Eccle&s;iam, hoc e&s;t cos qui &s;unt vndi&abque; fideles, in qua &s;emper ab his, qui
<PB N="141" REF="186"> &s;unt vndi&abque;, con&s;eruata e&s;t ea quae est ab Apo&s;tolis Traditio. Fun|dantes igitur &amp; instruentes beati Apostoli Eccle&s;iam, Lino Epi&s;copa|tu~ admini&s;trandae Eccle&s;ia tradiderunt.</HI><NOTE N="(c)" PLACE="marg">1. <HI>Tim.</HI> 4. <HI>v.</HI> 21.</NOTE> <HI>Huius Lini Paulus in ijs quae &s;unt ad Timotheum Epi&s;tolis meminit. Succedit autem ei Anacle<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">us, post eum tertio loco ab Apo&s;tolis Epi&s;copatum &s;ortitur Clemens, qui &amp; vidit ip&s;os Apostolos, &amp; contulit cum ijs, c&ugrave;m adhuc in&s;onantem praedicationem Apostolorum &amp; traditionem anteoculos haberet. Non &s;olus enim, adhuc multi &s;upererant tunc ab Apostolis docti. Sub hoc igitur Clemente di&s;&s;en&s;ione no~ modica inter eos qui Corinthi e&s;&s;ent fra|tres facta, &s;crip&s;it qua e&s;t Romae Eccle&s;i&acirc; potenti&s;simas literas Corin|thijs, ad pacem eos congregans, &amp; reparans fidem eorum, &amp; annunci|ans quam in recenti ab Apo&s;tolis receperunt traditionem.</HI></P>
<P N="2">2. S. Victor Pope and Martyr; to whome King <HI>Donald</HI> of Scotland &s;ent that learned and worthy Abbot <HI>Pa&s;cha&s;ius</HI> the yeare of Chri&s;t 100. to receaue of his Holynes Doctors to plant publickly the Catholike and Romane religion in Scotland, to the which end two famous &amp; le|arned were &s;ent, <HI>Marcus</HI> and <HI>Dioni&s;ius,</HI> who conuerted King <HI>Donald,</HI> and the re&s;t of the Nobility the yeare of Chri&s;t 203. as witne&s;&s;eth<NOTE N="(d)" PLACE="marg">In Vi|ctore in Chronolo|gia.</NOTE> Genebrardus,<NOTE N="(e)" PLACE="marg">Ad an|num <HI>429.</HI></NOTE> Baronius,<NOTE N="(f)" PLACE="marg"><HI>Lib.</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</NOTE> Boetius,<NOTE N="(g)" PLACE="marg">Pa&s;sim.</NOTE> Le&s;leus.<NOTE N="(h)" PLACE="marg">In Chro+nologia &s;ae+culo tertio.</NOTE> Gualterius, and &s;undry others: This pope I &s;ay in a certayne<NOTE N="(i)" PLACE="marg">Extat tom. <HI>1.</HI> co~c.</NOTE> letter of his to Theophilus Bi&s;hop of <HI>Alexandria</HI> witne&s;&s;eth playnly, and plentifully S. Peters primacy, and &s;upremacy aboue the re&s;t of the Churches.</P>
<P N="3">3. S. Sixtus Martyr in a decree of his, witne&s;&s;eth the &s;ame, and &s;ayth:<NOTE N="(k)" PLACE="marg">Extat tom. <HI>1.</HI> con|cil.</NOTE> <HI>Si quis ver&ograve; ve&s;trum pul&s;atus fuerit in aliqua aduer&s;itate, licenter hanc &s;anctam &amp; Apostolicam appellet Sedem, &amp; ad eam, qua&s;i ad caput, &s;uffugium habeat, ne innocens damnetur, aut Eccle&s;ia &s;ua detrimentum patiatur.</HI></P>
<P N="4">4. S. Pius Martyr in a certayne epi&s;tle of his di|rected to the Catholiks, affirmeth that Chri&s;t Ie&s;us gaue Primacy to S. Peter and his &s;ucce&s;&s;ours:<NOTE N="(l)" PLACE="marg">Epi&s;t. &s;ua ad vni|uer&s;os. ex|tat tom. <HI>1.</HI> concil.</NOTE> <HI>qui &amp; hanc &s;ancta~ &s;edem Apostolicam</HI> (&s;ayth he, &s;peaking of Rome) <HI>omnium Eccle|&s;iarum caput e&s;&s;e pracepit, ip&s;o dicente Principi Apostolorum, Tu es Petrus, &amp; &s;uper hanc petram aedificabo Eccle&s;iam meam &amp;c. &amp; tibi dabo claues regni caelorum.</HI></P>
<P N="5">5. S. Anacletus plentifully te&s;tifieth the primacy of the Roman Church to haue bene giuen to S. Peter, and
<PB N="150" REF="187"> to haue continued in <HI>Linus, Cletus, Clemens,</HI><NOTE N="(m)" PLACE="marg"><HI>Epi&s;t.</HI> 3.</NOTE> <HI>nostro</HI> (&s;ayth he) <HI>&s;ancto praedece&s;&s;ore &amp; Martyre.</HI> 2. He auoweth that this primacy was giuen by Chri&s;t him&s;elfe to the Roman Church:<NOTE N="(n)" PLACE="marg">Ibidem.</NOTE> <HI>Haec ver&ograve;</HI> (&s;ayth he) <HI>&s;acro &s;ancta Romana &amp; Apo&s;to|lica Eccle&s;iae, non ab Apo&s;tolis &s;ed ab ip&s;e Domino Saluatore nostro pri|matum obtinuit, &amp; eminentiam pote&s;tatis &s;uper vniuer&s;as Eccle&s;ias, ac totum Christiani populigregem a&s;&s;ecuta e&s;t, &s;ic, vt ip&s;e Beato Petro Apo&s;tolo dixit: Tu es Petrus, &amp; &s;uper hanc petram aedificabo Eccle|&s;iam meam.</HI></P>
<P N="6">6. Tertullian in his booke <HI>de Monogamia,</HI> auoweth the Church to haue bene builded vpon S. Peter, and as it were maryed with him as the Head therof, wherof the one and only Mariage of S. Peter (among&s;t the re&s;t of the A|po&s;tles) was a figure.<NOTE N="(o)" PLACE="marg">Lib. de Monog. cap. <HI>8.</HI></NOTE> <HI>Petrum</HI> (&s;ayth he) <HI>&s;olum inuenio maritum, per &s;ocrum: Monoganum prae&s;umo, per Eccle&s;iam, quae &s;u|per illum aedificata, omnem gradum ordinis &s;uide Monogamis erat col|locatura. Ceteros c&ugrave;m maritos non inuenio, aut &s;padones intelligamus nece&s;&s;e e&s;t, aut continentes.</HI> 2. He al&s;o doth te&s;tifie Primacy to haue bene giuen to Peters &s;ucce&s;&s;ours by the Catholike Church, by whome then the Pope was tearmed<NOTE N="(p)" PLACE="marg">Lib. de pudicitia cap. <HI>1.13.</HI> &amp; <HI>21.</HI></NOTE> <HI>Pontifex maximus; Epi&s;copus Epi&s;coporum, bonus Pastor, Benedictus, Papa A|postolicus.</HI> 3 He pray&s;eth the Church of Rome, by rea&s;on that S. Peter &amp; Paul did preach &amp; &s;hed their bloud there:<NOTE N="(q)" PLACE="marg">Lib. de prae&s;crip. cap. <HI>36.</HI></NOTE> <HI>Felix Eccle&s;ia, cui totam doctrinam Apo&s;tolicam &s;uo &s;anguine pro|fuderunt.</HI> 4. He affirmeth <HI>Marcion</HI> and <HI>Valentin</HI> to be Here|tiks, for as much as they being fir&s;t Roma~ Catholiks, were thru&s;t out of the Roman church by rea&s;on of their here&s;ies.<NOTE N="(r)" PLACE="marg">Lib. de prae&s;crip c. <HI>30.</HI></NOTE> <HI>Marcionem</HI> (&s;ayth he) <HI>&amp; Valentinum Catholicam prim&ograve; doctri|nam credidi&s;&s;e apud Eccle&s;iam Romanen&s;em, donec &s;ub Epi&s;copatu E|leutherij benedicti, ob inquietam &s;emper eorum curio&s;itatem, quae fratres quo&abque; vttiabant, &s;emel &amp; iterum eiecti.</HI></P>
<P N="7">7. Origen giueth an infallible Rule wherby we may di&s;cerne the true doctrine and Religion from the fal&s;e, to wit, that to be only true which hath the perpetuall &s;ucce&s;|&s;ion of Bi&s;hops and Pa&s;tors. His words be:<NOTE N="(&s;)" PLACE="marg">In proae|mio lib de principijs.</NOTE> <HI>C&ugrave;m multi &s;int qui &s;e putent &s;entire quae Christi &s;unt, &amp; nonnulli eorum diuer&s;a &agrave; prioribus &s;entiant, &s;eruetur ver&ograve; Eccle&s;iastica praedicatio per &s;ucce&s;sio|nis ordinem ab Apo&s;tolis tradita, &amp; v&s;&abque; ad prae&s;ens in Eccle&s;iis perma|nens;
<PB N="143" REF="187"> illa &s;ola credenda est veritas, qua in nullo di&s;cordat ab Eccle&s;i|astica traditione.</HI> 2. He teacheth vs, that Peter was the A|po&s;tle, vpon whome the Church was builded.<NOTE N="(t)" PLACE="marg">Lib. <HI>5.</HI> in Euang. Ioannis.</NOTE> <HI>Petrus</HI> (&s;ayth he) <HI>&s;uper quem aedificata est Christi Eccle&s;ia contra quam in|ferorum portae non praeualebunt.</HI> 3. He witne&s;&s;eth that when pope <HI>Zepherinus</HI> gouerned the Roma~ Church as head therof he him&s;elfe went to Rome, as to the head, and mo&s;t an|cient Church:<NOTE N="(u)" PLACE="marg">Apud Eu&s;eb. lib. <HI>6.</HI> hi&s;t. cap. <HI>12.</HI></NOTE> <HI>Romanam Eccle&s;iam gubernantis Zephyrini te~|poribus Romam iter &s;u&s;cepi&s;&s;e, qu&ograve;d eccle&s;iam Romanam antiqui&s;sima~ videre exoptaret.</HI></P>
<P N="8">8. S. Cyprian fir&s;t mo&s;t learnedly &amp; wy&s;ely teacheth vs, that here&s;ies, &s;chi&s;mes, and diuer&s;ity of Religion do fall out, by rea&s;on that one head of the Church is not ac|knowledged:<NOTE N="(x)" PLACE="marg">Epi&s;t. <HI>55.</HI> ad Cor|nelium Pa|pam.</NOTE> <HI>Ne&abque; enim aliunde haere&s;es obortae &s;unt, aut nata &s;unt &s;chi&s;mata, qu&agrave;m inde qu&ograve;d &s;acerdoti Dei non obtemperatur; nec vnus in Eccle&s;ia ad tempus Sacerdos, &amp; ad tempus Iudex vice Chri&s;ti cogitatur: cui&s;i &s;ecundum magi&s;teria diuina ob temperaret fraternitas vniuer&s;a, nemo aduer&s;um &s;acerdotum collegium quicquam moueret; nemo &s;ibi placens ac tumens &s;eor&s;um foras haere&s;im nouam conderet.</HI> 2. He teacheth, that God hath a particular care of the Prie&s;ts, Bi&s;hops, and &s;pecially of the head of the Church, not &s;uffe|ring him to erre, when he doth propone to all the Catho|liks things to be belieued, as matters of faith. For if God hath care of little things, much more will he haue care of the gouernement of his Church:<NOTE N="(y)" PLACE="marg">Ibidem.</NOTE> <HI>Cum Dominus</HI> (&s;ayth he) <HI>in Euangelio &s;uo dicat;</HI><NOTE N="(a)" PLACE="marg"><HI>Matth.</HI> 10. <HI>v.</HI> 29.</NOTE> <HI>Nonne duo pa&s;&s;eres a&s;&s;e vaeneunt, &amp; neuter eorum cadit in terram &s;ine patris voluntate? C&ugrave;m illa nec minima fieri fine voluntate dei dicat, existimat aliquis &s;umma &amp; magna, aut non &s;ciente, aut non permittente Deo, in Eccle&s;ia fieri, &amp; &s;acerdotes, id est, di&s;pen&s;atores eius, non de eius &s;ententia ordinari.</HI> 3. He &s;ayth that primacy of the Church was giuen to S. Peter:<NOTE N="(b)" PLACE="marg">Lib. de vnitate Ec|cle&s;iae.</NOTE> <HI>Primatus Petro datur, vt vna Christi Eccle&s;ia, &amp; cathedra vna mon&s;tretur.</HI> 4. He calleth the Roman Church,<NOTE N="(c)" PLACE="marg">Epe&s;t. <HI>45.</HI> ad Corn.</NOTE> <HI>Matricem &amp; radicem Ec|cle&s;iae Catholicae.</HI> I conclude then, that this holy Father with al tho&s;e of this &s;econd age belieued con&s;tantly this poynt &amp; matter of religion.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<PB N="144" REF="188">
<HEAD>That the Mini&s;ters haue fal&s;ified diuers places of the Bible, concer|ning the Ble&s;&s;ed Trinity, and the Per&s;on of Chri&s;t, who gaue infallible power to S. Peter aboue the re&s;t of the Apostles, and con&s;equently gaue infallible power to the Church of God. <HI>The &s;econd Section.</HI></HEAD>
<P>IT were tedious to me, and to the Reader, to &s;et down at length the infinite multitude of Bla&s;phemyes &amp; Ido|latrous opinio~s which Caluin the Sophi&s;t teacheth again&s;t the Ble&s;&s;ed Trinity, again&s;t the Per&s;on of Chri&s;t in his In|&s;titutions, wherof the fir&s;t word is in french <HI>Tout,</HI> all, and the la&s;t, <HI>Iniquit&egrave;,</HI> iniquity; &s;ignifying therby to vs, that all which is co~teyned in tho&s;e foure books of his In&s;titutions, is nothing els, <HI>but playne and manife&s;t iniquity, Idolatry &amp; bla&s;|phemy.</HI> Conforme to Caluin his In&s;titutions, <HI>the Confe&s;sion of faith of the Puritanes of Scotland,</HI> was framed in <HI>Geneua,</HI> brought to <HI>Scotland</HI> by <HI>Knox</HI> the Apo&s;tata Fryar, and after &s;worne and &s;ub&s;crybed at &s;euerall Parlaments. In the which confe&s;&s;ion it is ea&s;ie to remarke in like maner dyuers bla&s;phemyes again&s;t God: As that in the very fronti&s;pice and begining,<NOTE N="(a)" PLACE="marg">In the Confe&s;sion of Fayth v|&s;ed in the English co~+gregation at Geneua receaued &amp; aproued by the Church of Scotla~d.</NOTE> <HI>There was no meanes to bring vs from that yoke of &s;inne and damnation, but only Ie&s;us Chri&s;t our Lord.</HI> O horrible bla&s;phemy again&s;t the Omnipotency of God, who had in|finite other meanes to redeme ma~kynd, but he thought the &s;ending of Chri&s;t the fitte&s;t, to draw, and allure the loue of man vnto him, as Chri&s;t him&s;elf witne&s;&s;eth, &s;aying:<NOTE N="(b)" PLACE="marg"><HI>Iohn.</HI> 12. <HI>v.</HI> 12.</NOTE> <HI>And I, when I shalbe exalted from the earth, will draw all men vnto me.</HI> Lykewi&s;e can there be a greater Bla&s;phemy inuented then to &s;ay, that not only Chri&s;t &s;uffered on the Cro&s;&s;e, but al&s;o that for a &s;ea&s;on he &s;uffered the very wrath of God, and torments of the Reprobate, in &s;oule &amp; body? Their words be:<NOTE N="(c)" PLACE="marg">In the Acts of Parlament holden at Ed<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">nbu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">gh <HI>17.</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">f Au|gust. <HI>1568.</HI></NOTE> <HI>Chri&s;t &s;uffered not only the cruell death of the cro&s;&s;e, but al&s;o he &s;uffred for a &s;ea&s;on the wrath of his Father which &s;innes had de&s;er|ued: But yet we auow, that he remayned the only well-beloued and ble&s;&s;ed Sonne of his Father, euen in the midst of his anguish and tor|ment
<PB N="145" REF="188"> which he &s;uffered in body and &s;oule.</HI> Was there euer any He|retike, Tu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ke, or Iew who &s;aid Chri&s;t to haue &s;uffered in his &s;oule, which was glorified, and &s;aw God face to face (as it doth now) from the fir&s;t in&s;tant of the creation therof? Read in the articles of the Mini&s;ters faith from the nynth Sonday to the eleauenth, and yee &s;hall &s;ee concerning this poynt horrible bla&s;phemyes again&s;t Chri&s;t, of whome a|mong&s;t others, they &s;ay thus: <HI>That very payne which Christ &s;u&s;|&s;teyned for a tyme, the wicked must indure continually.</HI> O abho|mination! O diueli&s;h doctrine! O Idolatrous religion! what can we iudge of the pittyfull e&s;tate of all tho&s;e Puri|tanes and Prote&s;tants, who haue dyed in Scotland within the&s;e fifty yeares pa&s;t in this abhominable belief &amp; Religio~?</P>
<P N="2">2. The fir&s;t place then which the Mini&s;ters haue fal&s;ified is that of S. Matthew, where Chri&s;t &s;ayth:<NOTE N="(d)" PLACE="marg"><HI>Matth.</HI> 11. <HI>v.</HI> 27.</NOTE> <HI>All things are delyuered me of my Father.</HI> Wherby the ancient and holy Doctours proued again&s;t <HI>Arius</HI> and <HI>Sabellius</HI> heretiks, that Chri&s;t was God of God the Father, called therfore the &s;onne of God the Father; for though the outward actions, as Creation, Con&s;eruation &amp;c. which are called <HI>actiones ad extra,</HI> are common to God the Father, God the Sonne, and God the Holy Gho&s;t; yet the inward actions called <HI>actiones ad intra</HI> are peculiar and proper to euery per&s;on; as the <HI>action of generation</HI> is proper to God the Father only; the <HI>action of proce&s;sion</HI> to God the Father, &amp; God the &s;onne only: <HI>Caluin</HI> and the Mini&s;ters to ouerthrow this holy doctrine, and to deny that Chri&s;t is the Sonne of God the Father, as hauing receaued his e&s;&s;ence from all eternity of God the Father, as he witne&s;&s;eth heer, &s;aying: <HI>all things are delyuered me of my Father:</HI> The Hugonots I &s;ay, and Caluin haue corrupted the Bible filthily, and mo&s;t abhominably, ioy|ning two &s;euerall wordes which are not in the Greeke copy; <HI>All thinges are giuen me in hand by my Father:</HI><NOTE PLACE="marg"><GAP DESC="foreign"></NOTE> Their wordes be, <HI>Toute cho&s;e m'ont est&egrave; donn&eacute; en main de par mon Pere:</HI> Thru&s;ting in the text the two wordes, <HI>en main, in hand,</HI> to &s;ignify with the Arrians, (who were in the &s;ame here&s;y with Caluin and Knox) that Chri&s;t &s;peaketh nor heer of the inward generation of God the Father, wherby
<PB N="146" REF="189"> he receaued all of his Father, but only of the outward go|uernement. Let vs heare Caluins bla&s;phemous words:<NOTE N="(e)" PLACE="marg">Lib. <HI>1.</HI> ete in&s;tit. c. <HI>13.</HI> num. <HI>23.</HI></NOTE> <HI>Quico~que dit que le fils de Dieu &s;oit e&s;&s;enti&eacute; du Pere, il nie qu'il ayte&s;tre propre de &s;oy.</HI> That is. <HI>Who&s;oeuer &s;ayth that the &s;onne of God hath receaued his e&s;&s;ence fro~ God the Father, denyeth him to haue a proper being of him&s;elfe. De-Saincts</HI> a Catholike Doctour, &amp; <HI>Stancarus</HI> a Prote&s;ta~t haue written whole bookes again&s;t the impiety and Athei&s;mes of Caluin the &s;ophi&s;t. Some Engli&s;h Bibles had the former corruption, but now they haue corrected them, as they haue done many others, wherby it is ea&s;ie to &s;ee that the Engli&s;h Bibles are far different from the Bi|bles of the Hugenots in France, and from the Lutherans in Germany. In the Ble&s;&s;ed Trinity there be three per&s;ons, yet not different, but di&s;tingui&s;hed, not three Gods but one God: the e&s;&s;ence of one per&s;on is the e&s;&s;ence of another, none before other in tyme, nor by nature, <HI>&s;ed ordine;</HI> none the originall cau&s;e of the other, which is directly again&s;t that Bla&s;phemy &s;et down in the articles of the Mini&s;ters faith of Scotland:<NOTE N="(f)" PLACE="marg">In the Articles of the Fayth Sunday <HI>3.</HI></NOTE> <HI>Becau&s;e</HI> (&s;ay they) <HI>that in the &s;ub&s;tance or nature of God, we haue to con&s;ider the father as the fountayne, be|ginning and originall cau&s;e.</HI> For God the Father cannot be the originall cau&s;e of God the &s;onne. And if the Mini&s;ters vn|der&s;tand that God the Father is the originall cau&s;e alone of all creatures, it is alwayes a bla&s;phemy, for he is not alone the originall cau&s;e of &s;uch, by rea&s;on that <HI>Actiones ad extra, &s;unt communes toti Trinitati.</HI> Finally the Doctours do re|marke the&s;e notions wherby we may di&s;tingui&s;h the three per&s;ons, <HI>Inna&s;cibility, Paternity, Filiation, Spiration actiue,</HI> and <HI>Spiration pa&s;siue:</HI> how many of the Mini&s;ters will vnder&s;ta~d this doctrine?</P>
<P N="3">3. Remarke &s;econdly in the &s;ame Articles of the Mini&s;ters, another bla&s;phemy again&s;t the omnipotency of God:<NOTE N="(g)" PLACE="marg">In the Articles of Fayth Sun|day <HI>3.</HI></NOTE> <HI>What meanest thou</HI> (&s;ayth the Mini&s;ter) <HI>by that thou callest him Almighty? C. I meane not that he hath a power, which he doth not exerci&s;e.</HI> May not God create ten thou&s;and worldes, worke infinite miracles, and puni&s;h &s;en&s;ibly the Mini&s;ters for &s;uch bla&s;phemyes? and becau&s;e he doth not exerci&s;e &s;uch a power, &s;hall we &s;ay that he hath not power
<PB N="147" REF="189"> to do it? Remarke thirdly, what good doctrine the Mini|&s;ters do giue concerning the lawes of Kings and Princes, as touching the oath of Allegiance, or any other &s;uch; Remarke diligently I &s;ay, their words which are:<NOTE N="(h)" PLACE="marg">In the order of Bapti&s;me in the ex|plication of that article <HI>Borne of the Virgin Marie.</HI></NOTE> <HI>There is no other but he</HI> (Chri&s;t) <HI>in heauen nor earth that hath iu&s;t autho|rity to make lawes to bind the co~&s;ciences of men.</HI> What auayle then the Prote&s;tants oathes, &s;ince they belieue con&s;tantly, that they are not obliged in con&s;cience to keep them? What a|uayleth it his Maie&s;ty to take the oathes of Allegiance and Supremacy of the Prote&s;tants, &s;eing they belieue con&s;ta~tly, as a poynt of faith, that no law of Man man bind and o|blige them in con&s;cience?</P>
<P N="4">4. The &s;econd place which the Mini&s;ters haue fal|&s;ified is that of S. Paul:<NOTE N="(i)" PLACE="marg">1. <HI>Tim.</HI> 2. <HI>v.</HI> 5. <GAP DESC="foreign">.</NOTE> <HI>There is one God, one al&s;o mediatour, God and man, which is the man Chri&s;t Ie&s;us, who gaue him&s;elfe a Redemption for all men:</HI> Signifying therby that we haue but one <HI>mediatour of Redemption,</HI> though there may be diuers <HI>me|diatours of Interce&s;sion,</HI> as I proued before. In the which few words the Mini&s;ters haue made at lea&s;t three impious fal|&s;ifications. Fir&s;t in &s;ome of their Bibles they haue put the word <HI>only,</HI> or <HI>alone,</HI> &s;aying, <HI>there is one alone mediatour,</HI> which words they haue al&s;o in their Confe&s;&s;ion of faith, and in the French Bibles, <HI>vn &s;cul moyenneur entre Dieu &amp; les hommes,</HI> wherin the fre~ch Bibles do differ from our la&s;t printed En|gli&s;h Bibles. 2. They haue put into the text the&s;e two words, <HI>(which is)</HI> which words are neyther in the Greek nor Syriake. 3. They haue taken away the word <HI>redemption,</HI> by rea&s;on that we make a di&s;tiction betwixt <HI>Mediator of Rede~p|tion,</HI> and <HI>mediatour of Interce&s;sion,</HI> grounded &s;pecially vpon this place, &amp; they haue put the word <HI>ran&s;ome</HI> in&s;teed therof tran&s;lating thus: <HI>Who gaue him&s;elfe a ran&s;ome for all men;</HI><NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> not|with&s;ta~ding that in other places they haue turned the &s;ame Greeke word <HI>in redemption,</HI> as we do heere; as in that to the Hebrews,<NOTE N="(k)" PLACE="marg"><HI>Heb.</HI> 2. <HI>v.</HI> 12.</NOTE> <HI>and obteyned eternall redemption for vs:</HI> which place likewy&s;e they haue corrupted, putting tho&s;e two words <HI>for vs,</HI> which are not in the Greeke. Agayne:<NOTE N="(l)" PLACE="marg"><HI>Heb.</HI> 19. <HI>v.</HI> 15.</NOTE> <HI>That death which was for the redemption,</HI> and in &s;undry other places. Can there be a greater impiety then to with-hold
<PB N="148" REF="190"> from the common people the true tran&s;lation of the Bible? Can there be any &s;inne compared to this &s;inne of the Mi|ni&s;ters? Is not<NOTE N="(m)" PLACE="marg"><HI>Rom.</HI> 1. <HI>v.</HI> 8.</NOTE> <HI>the wrath of God reuealed from heauen against all vngodlines &amp; vnrighteou&s;nes of &s;uch men, who withhold the truth in vnrighteou&s;nes?</HI> Is it not a &s;in again&s;t the holy gho&s;t to per|mit, yea to command the &s;imple and ignorant people to read at dinner &amp; &s;upper, &amp; els where &s;uch fal&s;ified Bibles, corrupted tran&s;lations, and venemous doctrine?</P>
<P N="5">5. The third place fal&s;ified by the Mini&s;ters is that of the Prophet Dauid, who &s;peaking of, and to the pray&s;e of Chri&s;t Ie&s;us, &s;ayth:<NOTE N="(n)" PLACE="marg"><HI>P&s;al.</HI> 8. <HI>v.</HI> 15. <GAP DESC="foreign">.</NOTE> <HI>Thou ha&s;t made him a little lower then the Angels; with glory and honour thou ha&s;t crowned him.</HI> The Greeke and Hebrew text hath the &s;ame, <HI>Me hat Meeloim:</HI> the &s;ame hath al&s;o the Chaldaean Paraphra&s;e, and the Syriake in the Epi&s;tle to the Hebrews, with al the Fathers without exception. The Mini&s;ters accu&s;tomed euer to follow the doctrine of Caluin the Sycophant, and Knox the Apo&s;tata who do teach in &s;undry places, that Chri&s;t is not God, do tran&s;late this place thus: <HI>for thou ha&s;t made him a little lower the~ God,</HI> turning the Hebrew word <HI>Elohim</HI> God, which as in &s;undry places, &s;o heer cannot be tran&s;lated, without bla&s;|phemy, except in <HI>Angels.</HI> Not one of the Iewi&s;h Rabbins, no not one of the holy Fathers and learned wryters did euer take the word <HI>Elohim,</HI> in this place, otherwy&s;e then for <HI>Angels,</HI> as witne&s;&s;eth Genebrard. And &s;ince the words, <HI>thou hast made him,</HI> cannot be referred, but to the per&s;on of Chri&s;t in Caluins opinion, and &s;ince the per&s;on of Chri&s;t includeth both God and man, it cannot be &s;aid without a manife&s;t bla&s;phemy,<NOTE PLACE="marg">Geneb. in hunc locu~.</NOTE> <HI>that Christ was made a little lower then God.</HI> It cannot be &s;aid, that to the &s;hew, during his life tyme heer, that <HI>he was a little lower then God.</HI> By rea&s;on that to the outward &s;hew he was infinitly lower then God. But if we &s;ay that Chri&s;t, though God &amp; man, to the out|ward &s;hew was made lower then the Angels, though as man he was aboue all Angels, &s;uch a doctrine is Catholike, mo&s;t true &amp; co~form to the meaning of the holy Fathers, &amp; as S. Paul manife&s;tly witne&s;&s;eth, &amp; the Mini&s;ters the~&s;elues now do tran&s;late with vs after this forme:<NOTE N="(o)" PLACE="marg"><HI>Heb.</HI> 2. <HI>v.</HI> 7.</NOTE> <HI>Thou made&s;t
<PB N="149" REF="190"> him a little inferior to the Angels.</HI> I thought good to &s;et down heer the &s;elfe &s;ame doctrine of Caluin the author of the de|formed religion of Scotland, co~cerning the &s;onne of God our Sauyour Chri&s;t Ie&s;us, but becau&s;e it is nothing els but a heape of bla&s;phemyes again&s;t God, I thinke it expedient to cite his owne french language and proper words, to the end that the Scots or Engli&s;h Reader &s;hould not be harmed therewith.</P>
<P N="6">6. The fir&s;t bla&s;phemy of Caluin again&s;t Chri&s;t the Sonne of God the Father is, <HI>that he denyeth him to be pro|perly Creatour of heauen and earth.</HI> Heare his words:<NOTE N="(p)" PLACE="marg">Lib. co~t. Valent. Ge~til. pag. <HI>1924.</HI></NOTE> <HI>Certes nous confe&s;&s;ons d'vn con&s;entement, que Chri&s;t est improprement ap|pell&eacute; Createur du Ciel &amp; de la terre.</HI> 2. He denyeth the gene|ration of God the &s;onne to be naturall and eternall:<NOTE N="(q)" PLACE="marg"><HI>Ibidem</HI> 1930.</NOTE> <HI>Il a engendr&eacute; &s;on fil<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> &s;eulement, pour ce qu'il a voulu.</HI> 3. He fauoureth greately the Arrians who denyed the &s;onne of God to be of the &s;ame &s;ub&s;tance with God the Father: again&s;t whom the holy Fathers produced that of S. Iohn,<NOTE N="(r)" PLACE="marg"><HI>Iohn.</HI> 10 <HI>v.</HI> 30.</NOTE> <HI>I and the fa|ther are one,</HI> &s;ignifying vnity of &s;ub&s;tance. Caluin &s;ayth with the Arrians, that it &s;ignifyeth only <HI>vnity of will:</HI> And the Mi|ni&s;ters to in&s;inuat this horrible Bla&s;phemy of Caluin haue corrupted the text, ioyning therunto the word <HI>my,</HI><NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> which is not, no not in their owne fal&s;ified Greeke copyes, tran&s;la|ting thus: <HI>I and my Father are one.</HI> 4. Caluin teacheth, that the &s;onne of God is God of him&s;elfe,<NOTE N="(&s;)" PLACE="marg">Contra Valent. Gent. pag. <HI>1924.</HI> &amp; lib. <HI>1.</HI> in&s;tit. cap. <HI>13.</HI> n. <HI>26.</HI></NOTE> <HI>de par &s;oy me&s;me, &amp; n'est point e&s;&s;enti&eacute; du Pere.</HI> This bla&s;phemy is &s;o euident, that as it maketh many Gods, &s;o in making many it ouerthroweth all God-head. 5. Caluin teacheth that the name of <HI>God,</HI> is giuen &s;pecially and by way of prerogatiue to God the Fa|ther, &amp; not to God the &s;onne:<NOTE N="(t)" PLACE="marg">Eodem libro cont. Valent. Gentil.</NOTE> <HI>Nous auons franchement dict, que par prerogatiue le nom de Dieu est attribu&eacute; au Pere.</HI> Which doctrine is the cau&s;e wherfore the Mini&s;ters do neuer, ney|ther, in the Article of their faith, neyther in their &s;euerall confe&s;&s;ions of faith, call or name God the &s;onne, Creator of heauen and earth: Yea rather they do acknowledge him to be a creature with Arius and not the Creator. Heare their owne words rehear&s;ed euery &s;o~day in the Church of Scot|la~d, wher the Mini&s;ter maketh the chyld to &s;ay:<NOTE N="(u)" PLACE="marg">In the Articles of Fayth Sunday <HI>3.</HI></NOTE> <HI>Becau&s;e
<PB N="150" REF="191"> that in the &s;ub&s;tance or nature of God, we haue to con&s;ider the father as the fountayne, beginning &amp; originall cau&s;e of all things &amp;c.</HI> For if God the Father be the cau&s;e of God the &s;onne, he beho|ued to be before God the &s;onne, for, <HI>omnis cau&s;a e&s;t prior &s;uo ef|fectu, &s;altem natura.</HI> 6. Caluin teacheth that the feare of da~|nation did greatly trouble Chri&s;t:<NOTE N="(x)" PLACE="marg">En &s;on harmon. in <HI>26.</HI> Matth.</NOTE> <HI>L'aby&s;me &amp; confu&s;ion horrible de damnation l'a viueme~t &amp; rudement tourment&egrave; de crainte &amp; angoi&s;&s;e.</HI> And a little after: <HI>Il a e&s;t&egrave; &s;ai&s;i d'vne frayeur &amp; e&s;|pouuentement de la malediction de Dieu.</HI> This is the &s;elfe &s;ame doctrine of the Mini&s;ters, who do &s;ay in the articles of their fayth:<NOTE N="(y)" PLACE="marg">In the articles of Fayth <HI>10.</HI> Sunday.</NOTE> <HI>Becau&s;e he pre&s;ented him&s;elfe before the iudgement-&s;eat of God to &s;atisfy for &s;innes, it was nece&s;&s;ary that he should feele this horrible torment of con&s;cience, as if God had vtterly for&s;aken him, yea as though God had bene his extreme enemy.</HI> To this bla&s;phemy they ioyne another, that Chri&s;t indured the very paynes and torments of the reprobate in hell. Heare their owne words: <HI>That very payne which Chri&s;t &s;u&s;teyned for a tyme the wi|cked mu&s;t indure continually.</HI> Making no difference betwixt the torments, which Chri&s;t &s;uffered, &s;ay they, after his death (for the Mini&s;ters do &s;peake of Chri&s;t his de&s;cent into hel, which was performed after his death) and in his &s;oule, &amp; the torments which the reprobat in hell do &s;u&s;teyne, except in duration; and con&s;equently the Mini&s;ters mu&s;t needs a|uow that the pa&s;&s;ion of Chri&s;t vpon the Cro&s;&s;e was not &s;ufficient for our redemption, but that it was likewy&s;e ne|ce&s;&s;ary to &s;uffer tho&s;e torments after his death. Which bla&s;|phemy as it is again&s;t the holy word of God, again&s;t the per&s;on of Chri&s;t, again&s;t all rea&s;on and ancient Fathers, &s;o it is the very way to all Athei&s;me and Infidelity.</P>
<P N="7">7. The Mini&s;ters to fortify this their former bla&s;|phemy haue impiou&s;ly (conforme to their cu&s;tome) fal|&s;ifyed the&s;e words of S. Paul:<NOTE N="(a)" PLACE="marg"><HI>Heb.</HI> 5. <HI>v.</HI> 7.</NOTE> <HI>Who in the dayes of his flesh with a strong cry and teares, offering prayers &amp; &s;upplications to him, who could &s;aue him from death, was heard for his reuerence.</HI> Wherby the Apo&s;tle witne&s;&s;eth that our Sauiour as man, was ouer heard in his prayers, by rea&s;on of the great reue|rence, re&s;pect, and honour he caryed to God the Father: which &s;aying the Mini&s;ters haue corrupted thus, <HI>Which in
<PB N="151" REF="191"> the dayes of his flesh did offer vp prayers and &s;upplications, with strong crying and teares vnto him that was able to &s;aue him from death, and was al&s;o heard in that which he feared.</HI> Putting in the word <HI>feared</HI> to fortify their bla&s;phemy, that Chri&s;t feared the damnati|on of the wicked; or wrath of his Father, &s;ayth Caluin:<NOTE N="(b)" PLACE="marg">In&s;tit. lib. <HI>2</HI> c. <HI>16.</HI> num. <HI>10.</HI> <GAP DESC="foreign">.</NOTE> <HI>Diros in anima cruciatus damnati &amp; perditi hominis pertulit.</HI> He &s;ayth the &s;ame explicating this place. Remarke the Syco|phancy or impious dealing of the Mini&s;ters, who haue tra~|&s;lated well and with vs the &s;ame Greeke word in other pla|ces: as,<NOTE N="(c)" PLACE="marg"><HI>Act.</HI> 2. <HI>v.</HI> 5. <GAP DESC="foreign">.</NOTE> <HI>And there were dwelling at Hieru&s;alem Iewes, deuout men of euery nation.</HI> Beza: <HI>viri religio&s;i ex omni natione.</HI> It is wel knowen that the Greeke word &s;ignifyeth a Religious and reuerentiall re&s;pect, which our Sauiour caryed to God the Father, conforme to the true tran&s;lation of the former place, which is, <HI>He was heard for his reuerence.</HI> I will not defyle Chri|&s;tian eares with the re&s;t of Caluins bla&s;phemies agayn&s;t God the &s;onne, which are without number: neyther will I be more tedious to the reader in &s;etting downe the corru|ptio~s, fal&s;ifications and bla&s;phemies of the Engli&s;h or Scots Bible, which are in &s;uch number, without number, that if my dayly infirmityes and weaknes did not hinder me, great and many volumes and bookes might be &s;et out of &s;uch fal|&s;ifications and corruptions.</P>
</DIV3>
</DIV2>
<DIV2 N="12" TYPE="chapter">
<PB N="152" REF="192">
<ARGUMENT>
<HEAD>The 23. <HI>&amp;</HI> 24. Article.</HEAD>
<P>That the true Church of God must needes be infal|lible: and as she hath ab&s;olute authority to pro|pone matters of Fayth; &s;o she cannot erre in proponing &s;uch matters to be belieued, as Apo|stolike Traditions, which euer haue bene belie|ued.</P>
</ARGUMENT>
<HEAD>CHAP XII.</HEAD>
<P>_BEing in pri&s;on in <HI>Edenburgh</HI> I was for|ced to enter di&s;pute with a Mini&s;ter (as I did with many others) without books or any other &s;uch nece&s;&s;ary helpes, co~|cerning the authority and vi&s;ibility of the true Church, wherof I made this argument. <HI>That is the true Church of Chri&s;t which he commanded vs to obey, and threatned vs if we obey not. But he cannot command vs to obey an inui&s;ible Church, nor punish vs if we obey it not. Therfore and inui&s;ible Church cannot be the true Church of Chri&s;t.</HI> The Mini&s;ter was incertayne what to de|ny in this argument; &s;o remayning amazed, another Mini|&s;ter an&s;wered, and denyed the <HI>Minor,</HI> which I proued in this manner. God cannot comma~d vs to do a thing impo&s;|&s;ible, for that is again&s;t the very naturall wit of man, who will not command to his &s;eruants impo&s;&s;ible things. But it is impo&s;&s;ible to heare, &amp; &s;o impo&s;&s;ible to obey an inui&s;ible Church. <HI>Ergo.</HI> The other Mini&s;ter knew not what to an&s;wer to this argument, but went out of the pri&s;on in pa&s;&s;ion pro|mi&s;ing neuertheles to come back agayne, which he perfor|med not. But his fellow Prote&s;tants being a&s;hamed of this their ouerthrow, did bring in a few dayes after another Mi|ni&s;ter,
<PB N="153" REF="192"> agayn&s;t whome I made this argument. The true Church of Chri&s;t hath alwayes per&s;euered: But the Pro|te&s;tants Church hath not alwayes per&s;euered; Therefore it is not the true Church of Chri&s;t. He denyed the <HI>Minor</HI> which I proued after this forme. If your Church was ex|tant in any age from the Apo&s;tles dayes to the comming of Luther, Caluin, and Knox, the &s;pace of a thou&s;and fiue hu~|dreth and fifty yeares, eyther it was vi&s;ible or inui&s;ible. But neyther can be &s;ayd: Therfore it was not extant at all. The Mini&s;ter an&s;wered, that their Church is, and had bene vi&s;ible, as witne&s;&s;eth (&s;ayth he) M. Foxes Cronicle. Wher|vnto I replyed thus No manife&s;t and knowne heretikes ca~ con&s;titute the Church of Chri&s;t: but all your fal&s;e Martyrs and p&s;eudo confe&s;&s;ors whome Fox nameth, were knowne heretikes. <HI>Ergo,</HI> they could not con&s;titute the Church of Chri&s;t. I proue the <HI>Minor.</HI> Fox nameth Walden&s;es, Albi|gen&s;es, Wicklifi&s;ts &amp; others; but all the&s;e were known here|retiks. <HI>Ergo.</HI> I proue the <HI>Minor</HI> againe. Walden&s;es &amp; Albige~&s;es &amp;c. Hold many articles of Fayth, which yow condemne as here&s;ies, and M. Iewell a Prime-Mini&s;ter, &s;ayth thus of them:<NOTE N="(a)" PLACE="marg">In his def<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">nce of Apology pag. <HI>84.</HI></NOTE> <HI>They be none of ours:</HI> and O&s;iander:<NOTE N="(b)" PLACE="marg"><HI>Centur.</HI> 15.</NOTE> <HI>The opinion of Walden&s;es, Albigen&s;es &amp;c. were ab&s;urde, wicked, and heretical.</HI> To this argument the Mini&s;ters could neuer an&s;were, or if they can, let them adui&s;e and an&s;were now.</P>
<P N="2">2. The Rea&s;ons (be&s;ides the former) which per&s;wade that the Church is infallible, are the&s;e following mo&s;t for|cible. For what could moue any Infidel, Pagan, or Puri|tane to for&s;ake his errours, and come to the true Church, if &s;he might al&s;o beguyle him with errour and fallibility? What meanes could the true Church haue to condemne an heretike if &s;he could erre in di&s;prouing his errours? How &s;hould we know where to re&s;t, whom to con&s;ult in doubte of Fayth, if the true Church the highe&s;t Iudge might iudge ami&s;&s;e. What a&s;&s;urance can the Prote&s;tants haue of their be|liefe, Religion, Scripture, Sacraments, Preaching, yea of Chri&s;t him&s;elfe, if the Church, which teacheth the&s;e particles to them, may erre in teaching? The tradition or te&s;timony of the Romane Church, of whome the Prote|&s;tants
<PB N="154" REF="193"> haue receaued the Scriptures, of what acco~pt can they make it, if it be fallible and &s;ubiect to errour? The Fayth which they gather out of the Scriptures, the Religio~ which they ground vpon &s;uch Scriptures mu&s;t lykewi&s;e be fallible &amp; vncertaine. For the truth gleaned fro~ the Scriptures ca~not be more &s;ure, then the Scriptures them&s;elues from which it is gathered. If they then be fallible, the Scriptures mu&s;t needes be fallible (in the Prote&s;ta~ts opinion) by rea&s;on that the true Church, who hath deliuered the Scriptures to vs, is infallible, &s;ay they. And wheras neither Religio~ nor Church can without &s;upernatural Fayth, nor &s;upernatural Faith be attained without infallible certainty of the things belieued; if then the Prote&s;tant Preachers &amp; Mini&s;ters be fallible, the articles they belieue haue not that infallibility which is re|quired to the nature of Fayth; <HI>Which hath nothing</HI> (&s;ayth S. Bernard) <HI>ambiguous our doubtful, yea, if it hath any thing ambiguous it cannot be Fayth.</HI> Which is the rea&s;on wherfore S. Paul wit|ne&s;&s;eth that God placed in his Church:<NOTE N="(c)" PLACE="marg"><HI>Ephe&s;.</HI> 4. <HI>v.</HI> 11.12.</NOTE> <HI>Some Apostles, &s;ome Prophets, and other &s;ome Euangeli&s;ts, and other &s;ome Pa&s;tors and Do|ctours &amp;c.</HI> Behold heere foure things. 1. Whome he appoyn|ted: <HI>Apo&s;tles, Prophets, Euangeli&s;ts, Pa&s;tors, Doctours.</HI> 2. To what function did he imploy them: <HI>To the con&s;ummation of Sainctes, to the worke of the Mini&s;tery, to the edifying of the body of Chri&s;t.</HI> 3. How long was it to continue: <HI>Vntill we meete all into the vnity of Fayth and knowledge of the &s;onne of God.</HI> 4. To what end was this: <HI>That now we be not children wauering and caryed about with euery wind of doctrine, in the wickednes of men, in craftine&s;&s;e to the circumuention of errour.</HI> If this be the end and drift of God, &s;pecifyed in the Prote&s;tants owne Bible, is not God fru|&s;trate of his intent? Pa&s;tours &s;poyled of their a&s;&s;ura~ce? Do|ctours incertayne of their doctrine, if the true Church may erre and be fallible? I ioyne to this that infallible warrant of Chri&s;t &s;peaking of the true Church:<NOTE N="(d)" PLACE="marg"><HI>Luk.</HI> 10. <HI>v.</HI> 16.</NOTE> <HI>He that heareth you, heareth me, and he that de&s;pi&s;eth you, de&s;pi&s;eth me.</HI> But it were not all one to heare Chri&s;t, &amp; to heare his Church, to de&s;pi&s;e Chri&s;t, &amp; to de&s;pi&s;e his Church, vnle&s;&s;e the Church and the Pa&s;tours thereof were infallibly in&s;pired by God to deliuer all things with &s;uch certaynty and infallibility, as
<PB N="155" REF="193"> is requi&s;ite. Lykewi&s;e &s;eeing Chri&s;t comandeth vs to heare the Church and our true Pa&s;tours as him&s;elfe, he who &s;aith that the Church may erre, mu&s;t needes lykewy&s;e inferre that Chri&s;t him&s;elf may erre, which is a horible bla&s;phemy.</P>
<P N="3">3. Moreouer the Prophet I &s;ay &s;peaketh in the per|&s;on of God to the Church, thus:<NOTE N="(e)" PLACE="marg"><HI>I&s;a</HI> 59. <HI>v.</HI> 211.</NOTE> <HI>My &s;pirit that is in thee, and my wordes that I haue put in thy mouth, shall not depart out of thy mouth, and out of the mouth of thy &s;eed, and out of the mouth of thy &s;eedes &s;eed, &s;ayth our Lord, from this pre&s;ent and for euer.</HI> What &s;pirit was there in this Prophet, but the &s;pirit of God? What words in his mouth, but the words of truth? Therfore the &s;pirit of God and wordes of truth &s;hall neuer depart from the Church of God, or the true Pa&s;tors therof. Can any thing be written more effectually? can any thing be &s;poke~ more pithily? Conforme to the which doctrine Chri&s;t co~|manded vs to follow the doctrine of the Church, as infalli|ble doctrine, &amp; that vnder the payne of condemnation &amp; excommunication:<NOTE N="(f)" PLACE="marg"><HI>Matth.</HI> 18. <HI>v.</HI> 17.</NOTE> <HI>If he will not heare the Church</HI> (&s;ayth Chri&s;t) <HI>let him be to thee as the heathen and Publican.</HI> How could God threaten vs vnder the cur&s;e of damnation to heare and obey his Church, if &s;he could erre, and be infallible? To &s;ay, that the Church cannot erre &s;o long as &s;he followeth the word of God, is folly: for if the Church may depart from the word of God &s;he cannot but erre: &s;ince then &s;he cannot depart from the word of God, &s;he cannot erre. 2. What pri|uilege I pray you, can that be aboue any hereticall a&s;&s;e~bly? for no heretike, Infidell, Iew, or Turke, yea not the Diuel him&s;elfe can erre as long as he &s;peaketh conforme to Gods word. A certayne Mini&s;ter replyed to this &s;aying of myne, di&s;tingui&s;hing two kinds of errour, one curable, and ano|ther incurable; one to probation and another to damnatio~ confe&s;&s;ing lykewy&s;e that the Church might fall into cu|rable errours, but not into incurable. Is this di&s;tinction in the expre&s;&s;e word of the Bible? where? in what place? A|gain&s;t which fooli&s;h di&s;tinction I frame this argument: Who&s;oeuer heareth the Church, followeth the comman|dement of God. <HI>Ergo,</HI> no error curable or incurable can we incurre by hearing the Church. I proue the <HI>Minor</HI> thus:
<PB N="156" REF="194"> No offence again&s;t God can we incurre in following his commandements: but euery error curable or incurable (&s;pe|cially in maters of fayth) is an offence again&s;t God. <HI>Ergo,</HI> no errour curable or incurable, can we incurre by following Gods commandements. I would aske of the Mini&s;ters what be tho&s;e errourrs; be they fundamentall and &s;uch as cannot &s;tand with the integrity of faith; or be they &s;leight and in|different things which do not harme the integrity of faith? If they be &s;leight and indifferent, we need not to be cured of them, we may without lo&s;&s;e of Gods fauour remayne and die in them. The new Go&s;pell then of the Prote&s;tants was needles, their reformation, in indifferent errours, &s;u|perfluous, their breach dete&s;table in making &s;o great a &s;chi&s;me for &s;le~der matter not nece&s;&s;ary to &s;aluatio~. Why do they per&s;ecute vs &amp; trouble vs for &s;o &s;leight maters? Fun|damental and incurable they cannot be, vnle&s;&s;e yee graunt that the Church is fallible, and may erre in fundamentall poynts, which I haue refuted before, and which is directly again&s;t the doctrine of the holy Fathers. Irenaeus who &s;pe|aketh thus of the infallibility of the Church:<NOTE N="(g)" PLACE="marg"><HI>Lib.</HI> 3. <HI>cap.</HI> 4. <HI>&amp;</HI> 40.</NOTE> <HI>The Apostles haue layed vp in the Church, as in a rich trea&s;ure, all truth, that he that will, may from thence draw the water of life.</HI> And againe.<NOTE N="(h)" PLACE="marg"><HI>Lib.</HI> 1. <HI>cap.</HI> 3.</NOTE> <HI>She keepeth with most &s;incere diligence the Apo&s;tles faith &amp; prea|ching.</HI> S. Hierome:<NOTE N="(i)" PLACE="marg">Lib. <HI>3.</HI> aduer&s;us Ruffinum. cap. <HI>8.</HI></NOTE> <HI>In the Church is the rule or &s;quare of truth.</HI> S. Cypryan:<NOTE N="(k)" PLACE="marg">Epi&s;t. <HI>55.</HI> ad Corn.</NOTE> <HI>The Church neuer departeth from that, which she once hath knowne.</HI> S. Augu&s;tine explicating tho&s;e words of S. Mathew:<NOTE N="(l)" PLACE="marg"><HI>Matth.</HI> 23. <HI>v.</HI> 2.</NOTE> <HI>In the chaire of Moy&s;es the Scrybes and Phari&s;ees, &s;it: all therefore what&s;oeuer they bid you ob&s;erue, that ob&s;erue and do, but after their works do not, for they &s;ay, and do not.</HI> Conforme to which place S. Augu&s;tine &s;ayth learnedly and wy&s;ely:<NOTE N="(m)" PLACE="marg"><HI>Epi&s;t.</HI> 266.</NOTE> <HI>That, God maketh vs &s;ecure of euill gouernours of the Church, lea&s;t for their cau&s;e the chayre of hol&s;eome doctrine should be for&s;aken, in which euen the euill are con&s;trayned to deliuer true things, for they are not their owne things which they delyuer, but Gods, who hath pla|ced the doctrine of verity in the chaire of Vnity.</HI> To conclude then, the true Church of God was, is, and &s;hall be infallible, as the Scriptures and rea&s;ons do conuince. And &s;eeing the Pu|ritanes do confe&s;&s;e that their Church may erre, is fallible &amp;
<PB N="157" REF="194"> erroneous: we mu&s;t needs conclude, that their Church is not the &s;pou&s;e of Chri&s;t, wherof the Prophet fortold in the per&s;o~ of Chri&s;t.<NOTE N="(n)" PLACE="marg"><HI>Ho&s;ea.</HI> 2. <HI>v.</HI> 19.</NOTE> <HI>I will de&s;pou&s;e thee to me for euer,</HI> but rather the har|lot of Sathan, the te~ple of Ball, the Synagogue of errour, the a&s;&s;embly of the wicked, &amp; the co~pany of the reprobat. But let vs heare the holy Fathers of this &s;econd Age &amp; Century.</P>
<DIV3 N="1" TYPE="section">
<HEAD>The Testimonyes of the holy Fathers of this &s;econd age; That the true Church of God must needes be infallible, in proponing matters of faith to be belieued, as Apo&s;tolike Traditions. <HI>The fir&s;t Section.</HI></HEAD>
<P>S. Iu&s;tinus Martyr te&s;tifyeth that the cu&s;tome of the Ca|tholiks in his tyme was to meete vpon Sonday, to &s;ay their prayers togeather (without any &s;inging of P&s;almes in meeter) to offer vp bread and wyne mingled with water:<NOTE N="(a)" PLACE="marg">In Apo|log ad An|ton. Pium.</NOTE> <HI>Tum con&s;urgimus omnes communiter &amp; preces fundimus, &amp; &s;icut ante diximus, precibus nostris peractis, panis &amp; vinum &amp; aqua offe|runtur; is autem qui praest, preces &s;imiliter &amp; gratiarum actiones pro viribus fundit, popul&ugrave;&s;&abque; acclamat dicens, Amen.</HI> Which cu&s;tome and holy tradition of the Church doth co~tinue to this day, and hath bene without interruption, and infallibly kept euer among&s;t the Catholiks.</P>
<P N="2">2. S. Irenaeus teacheth fir&s;t, that we &s;hould be obe|dient to tho&s;e Pa&s;tors who haue &s;ucceded one to another, &s;aying:<NOTE N="(b)" PLACE="marg">Lib. <HI>30.</HI> aduer&s; hae|re&s;. cap. <HI>43.</HI></NOTE> <HI>Qua propter eis, qui in Eccle&s;ia &s;unt, Pre&s;byteris obau|dire oportet, his qui &s;ucce&s;sionem habent ab Apo&s;tolis, qui cum Epi&s;co|patus &s;ucce&s;sione Chari&s;ma veritatis certum, &s;ecundum placita patrum acceperunt.</HI> And &s;ince Puritane-Mini&s;ters haue no &s;ucce&s;&s;ion, no obedience &s;hould be granted to them. 2. He recommen|deth earne&s;tly the traditions of the Catholike Church, which delyuer the &s;ame traditions to vs with infallibility:<NOTE N="(c)" PLACE="marg"><HI>Lib.</HI> 31 <HI>cap.</HI> 3.</NOTE> <HI>Traditionem ita&abque; Apostolorum in toto mundo manife&s;tatam, in omni Eccle&s;ia ade&s;t per&s;picere omnibus qui vera velint audire, &amp; habe|mus annumerare eos, qui ab Apo&s;tolis instituti &s;unt Epi&s;copi in Eccle|&s;ijs, &amp; &s;ucce&s;&s;ores eorum v&s;&abque; ad nos, qui nihil tale docuerunt, ne&abque; co|gitauerunt, quale ab his deliratur. Etenim &s;i recondita mysteria
<PB N="158" REF="195"> &s;ci&s;&s;ent Apo&s;toli, quae &s;eor&s;um &amp; latenter &agrave; reliquis perfectos docebunt, his vel maxime traderent ea, quibus etiam ip&s;as Eccle&s;ias co~mittebant,</HI> 3. He declareth the Antiquity and in<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">allibility of the Ro|man Church, to be:<NOTE N="(d)" PLACE="marg">Ibidem.</NOTE> <HI>Maximam &amp; antiqui&s;simam, omnibu&s;&abque; cognitam: ad quam propter potentiorem principalitatem nece&s;&s;e &s;it om|nem conuenire Eccle&s;iam, hoc e&s;t, &eacute;os qui &s;unt vndi&abque; fideles.</HI> 4. He deduceth the &s;ucce&s;&s;ion of the Popes of Rome from S. Pe|ter to his tyme, and v&s;eth the &s;ame as a mo&s;t forcible argu|ment to confound Heretiks, &s;aying:<NOTE N="(e)" PLACE="marg">Ibidem.</NOTE> <HI>Hac ordinatione &amp; &s;ucce&s;sione, ea quae est ab Apostolis in Eccle&s;ia traditio, &amp; veritatis praeconiatio, peruenit v&s;&abque; ad nos, &amp; est pleni&s;sima haec o&s;ten&s;io, vnam &amp; eandem viw ficatricem fidem e&s;&s;e, quae in Eccle&s;ia ab Apo&s;tolis v&s;&abque; nunc &s;it con&s;eruata &amp; tradita in veritate.</HI> 5. He conde~neth Flo|rinus as an heretike, by rea&s;on that he taught dyuers opi|nions agayn&s;t the Church of God, again&s;t the receaued do|ctrine of the holy Fathers, v&s;ing the&s;e mo&s;t forcible words, which I may addre&s;&s;e to euery Mini&s;ter in particular:<NOTE N="(f)" PLACE="marg">Eu&s;eb. lib. <HI>5.</HI> hi&s;t. Eccle&s;. cap. <HI>19.</HI></NOTE> <HI>I&s;ta dogmata, Florine,</HI> (Ram&s;ee), <HI>vt tecum agam humaniter, &s;anae &s;ententiae non &s;unt, ista dogmata &s;unt Eccle&s;iae repugnantia, vt|pote quae eos, qui illis ob&s;equuntur, in maximam impietatem deijcia~t: ista dogmata ne Haeretici quidem qui fuere ab Eccle&s;ia exturbati, af|firmare vnquam au&s;i &s;unt. I&s;ta dogmata Pre&s;byteri, qui ante nos fuerunt, qui&abque; erant ip&s;orum Apo&s;tolorum di&s;cipuli, minim&egrave; tibi tradi|derunt.</HI> Haue we not greater rea&s;on to &s;ay this to the Pro|te&s;tants of our tyme, who cannot proue, no not one con|trouerted poynt of their religion, by the expre&s;&s;e word of their own Scots Bible? 2. Who cannot improue any poynt of the Catholike religion by the expres word of the Bible? 3. Who cannot po&s;&s;ible name any man, who was of their religion before Caluin &amp; Luther? 4. Finally who cannot po&s;&s;ible name any King or Prince of any nation, of their religion before Caluin. 6. He affirmeth that the holy tra|ditions left to vs, by the Apo&s;tles or Apo&s;tolike men &s;hould be followed and imbraced, by rea&s;on that there be many things not conteyned in the expre&s;&s;e word of the Bible; &amp; dyuers nations haue profe&s;&s;ed Chri&s;t &s;incerely and truly without any Bible, Scripture or written word:<NOTE N="(g)" PLACE="marg"><HI>Lib.</HI> 3. <HI>cap.</HI> 4.</NOTE> <HI>Quid au|tem</HI> (&s;ayth he) <HI>&s;i ne&abque; Apostoli quidem Scrip<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">uras reliqui&s;&s;ent nobis,
<PB N="159" REF="195"> nonne oporteb at ordinem &s;equi traditionis, quem tradiderunt ijs, qui|bus committebant Eccle&s;ias? Cui ordinationi a&s;&s;entiunt, multae gentes Barbarorum, eorum qui in Christum credunt, &s;ine charactere vel ae|tramento, &s;criptans habentes per Spiritum in cordibus &s;uis &s;alutem, &amp; veterem traditionem d ligenter custodientes, in vnum deum credentes fabricatorem caeli &amp; terrae, &amp; omnium quae in eis &s;unt, per Chri&s;tum Ie&s;um Dei filium. Hanc fidem qui &s;ine literis crediderunt, quantum ad &s;ermonem nostru~, Barbari &s;unt: quantum autem ad &s;ententiam &amp; con|&s;uetudinem &amp; conuer&s;atione~ propter fidem perqua~ &s;apienti&s;simi &s;unt, &amp; placent Deo, conuer&s;antes in omni-iu&s;titia &amp; ca&s;titate &amp; &s;apientia.</HI></P>
<P N="3">3. Tertullian wryteth mo&s;t learnedly of the in|fallibility of the tradition of the Church, declaring that it was euer familiar to Heretiks to brag &amp; boa&s;t of the Scrip|tures, of the word of God, of the Bible:<NOTE N="(h)" PLACE="marg">Lib. de pre&s;cript. cap. <HI>15.</HI></NOTE> <HI>Sed ip&s;i</HI> (&s;ayth he) <HI>&amp; de Scripturis agunt, &amp; de Scripturis &s;uadent, &s;cripturas ob|te~dunt, &amp; hac &s;ua audacia &s;tatim quo&s;dam mouent: in ip&s;o ver&ograve; con|gre&s;&s;u, firmos quidem fatigant, infirmos capiunt, medios c&ugrave;m &s;cru|pulo dimittunt. Hunc igitur poti&s;sim&ugrave;m gradum obstruimus, non ad|mittendo eos ad vllam de Scripturis di&s;putationem. Si hae &s;unt vires eorum: de&s;pici debet cui competat po&s;&s;e&s;sio Scripturarum, ne is admit|tatur ad eas, c&ugrave;m nullo modo competit.</HI> 2. He auoweth that it is folly to cite the Scriptures, or to take the Scriptures for iudge in di&s;puting with the Heretikes, becau&s;e fir&s;t they only admit &s;uch Scriptures as plea&s;eth them, for Canoni|call. 2. Tho&s;e which they admit, they turne and explicate according to their fan&s;y.<NOTE N="(i)" PLACE="marg">Eodem lib. cap. <HI>17.</HI></NOTE> <HI>Nihil enim proficit congre&s;sio Scrip|turarum, ni&s;i plan&egrave;, vt aut &s;tomachi quis ineat euer&s;ionem aut ce|rebri. Ista enim haere&s;is non recipit qua&s;dam Scripturas, &amp; &s;i quas reci|pit, adiectionibus &amp; detractionibus ad di&s;po&s;itionem instituti &s;ui in|teruertit, &amp; &s;i recipit, non recipit integras: &amp; &s;i aliquatenus integras prae&s;tat, n<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">hilo minus aduer&s;us expo&s;itiones commentat ac conuertit. Tantum veritati ob&s;trepit adulter &s;en&s;us, qua~tum &amp; corruptor stylus.</HI> 3. He concludeth giuing vs a hol&s;ome le&s;&s;on how to di&s;|pute with the Prote&s;tants:<NOTE N="(k)" PLACE="marg">Ibidem cap. <HI>19.</HI></NOTE> <HI>Ergo non ad &s;cripturas prouo|candum est, nec in his constituendum certamen, in quibus aut nulla, aut incerta victoria est, aut parum certa, &amp;c. Ordo rerum de&s;ide|rabat illud prius proponi, quod nunc &s;ol&ugrave;m di&s;putandum e&s;t: quibus competat fides ip&s;a, cuius &s;itu Scripturae, &amp; quo, &amp; per quos, &amp; qua~|do,
<PB N="160" REF="196"> &amp; quibus &s;it tradita di&s;ciplina qua fiunt Chri&s;tiani. Vbi enim ap|paruerit veritatem e&s;&s;e di&s;ciplinae &amp; fidei Christianae, illic erit veritas Scripturarum &amp; expo&s;itionum, &amp; omnium traditionum Christiana|rum.</HI> 4. He giueth lykewy&s;e a hole&s;ome in&s;truction how the Catholiks (who are not well acquainted with contro|uer&s;ies) &s;hould an&s;wer the Prote&s;ta~ts who do obiect ofte~ the Scriptures: They &s;hould an&s;were, I &s;ay, and aske of the Prote&s;tants:<NOTE N="(l)" PLACE="marg">Ibid. ca. <HI>19.</HI></NOTE> <HI>Edant ergo origines Eccle&s;iarum &s;uarum: euoluant ordinem Epi&s;coporum &s;uorum, ita per &s;ucce&s;siones ab initio decurren|tem, vt primus ille Epi&s;copus aliquem ex Apo&s;tolis vel Apostolicis viris, qui tamen cum Apostoliis per&s;euerauerint, habuerit authorem &amp; an|tece&s;&s;orem: hoc enim modo Eccle&s;iae Apo&s;tolicae &s;en&s;us &s;uos deferunt: &s;icut Smyrneorum Eccle&s;ia habens Polycarpum &agrave; Ioanne collocatum refert, &s;icut Romanorum Clementem &agrave; Petro ordinatum edit: confin|gant tale aliquod Haeretici &amp;c.</HI> That is, when the Prote&s;tants do aske of vs places of the Bible in proof of Purgatory, In|uocation of Saintes, we &s;hould aske of them agayne, &s;ay|ing, To whom haue yee, Mini&s;ters, &s;ucceded lawfully, and with impo&s;ition of hands? who &s;ent you? who gaue you power to preach, and expone the Bible? What part of the Bible auoucheth your new Religio~? What part of the Scri|pture &s;peaketh of your extraordinary calling &amp;c. 5. He re|koneth the Apo&s;tolike Churches, and among&s;t the re&s;t the Roman Church, wherof he &s;ayth:<NOTE N="(m)" PLACE="marg">Ibidem cap. <HI>32.</HI></NOTE> <HI>Si autem Italiae adiaces, babes Romam, vnde nobis quo&abque; authoritas praesto e&s;t. Statu &s;elix Ec|cle&s;ia, cui totam doctrinam Apo&s;toli cum &s;a~guine &s;uo profuderunt, vbi Petrus pa&s;sioni Dominicae adaequatur, vbi Paulus Ioannis exitu corona|tur, vbi Apo&s;tolus Ioannes posteaqua~ in oleum demer&s;us, nihil pa&s;&s;us est, &s;ed in In&s;ulam relegatur.</HI> 6. He teacheth that in di&s;puting with the Prote&s;tans or Heretiks; Fir&s;t of all we &s;hould aske of them:<NOTE N="(n)" PLACE="marg"><HI>cap.</HI> 37.</NOTE> <HI>Qui e&s;tis? quando &amp; vnde veni&s;ts? quid in meo agitis non mei? quo deni&abque;, Marcion, iure &s;yluam meam caedis? quae licentia, Valentine, fontes meos tran&s;uertis? qua pote&s;tate, Appelles, limites meos commoues? mea est po&s;&s;e&s;sio. Quid hic caeteri ad voluntate <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ve|stram &s;eminatis &amp; pa&s;citis? Mea e&s;t po&s;&s;e&s;sio, olim po&s;sideo, prior po&s;|&s;ideo, habeo origines firmas ab ip&s;is auctoribus, quorum fuit res. Ego &s;um hares Apostolorum, &s;icut cauerunt te&s;tamento &s;uo, &s;icut fidei com|mi&s;erunt, &s;icut adiurauerunt, ita teneo: vos cert&egrave; exhaeredauerunt
<PB N="161" REF="196"> &s;emper &amp; abdicauerunt vt extraneos, &amp; inimicos.</HI> Finally he affir|meth that the infallible auctority of the Church &s;hould be acknowledged in the Apo&s;tolike traditions, which though not conteyned in the Scripture expre&s;ly, &s;hould be belie|ued and receaued. Of the which traditions he &s;etteth down the&s;e in particular:<NOTE N="(o)" PLACE="marg">Lib. de corona mi|litis.</NOTE> <HI>Deni&abque; vt &agrave; Bapti&s;mate ingrediar, aquam adituri ibidem, &s;ed &amp; aliquanto prius in Eccle&s;ia &s;ub Anti&s;titis manu, conte&s;tamur nos renunciare diabolo, &amp; pompae, &amp; angelis eius. De|hinc ter mergitamur, amplius re&s;pondentes, quam dominus, in E|uangelio determinauit; inde &s;u&s;cepti lactis &amp; mellis concordiam prae|gustamus. Ex&abque; ea die lauacro quotidiano per totam hebdomadam ab|&s;tinemus. Euchari&s;tiae &s;acramentum, &amp; in tempore victus, &amp; omni|bus mandatum &agrave; Domino etiam antelucanis coetibus, nec de aliorum manu qu&agrave;m prae&s;identiu~ &s;umimus. Oblationes pro defunctis, pro nata|litijs, annua die facimus: die Dominico ieiunium nefas ducimus, vel de geniculis adorare. Eade~ immunitate &agrave; die Pa&s;chae in Penteco&s;ten v&s;&abque; gaudemus. Ad omnem progre&s;&s;um at&abque; promotum, ad omnem aditum &amp; exitum, ad vestitum &amp; calceatum, ad lauacra, ad men&s;as, ad lumina, ad cubilia, ad &s;edilia, quaecun&abque; nos conuer&s;atio exercet, frontem crucis &s;ignaculo terimus.</HI> And a little thereafter:<NOTE N="(p)" PLACE="marg"><HI>Cap.</HI> 4.</NOTE> <HI>Ha|rum &amp; aliarum eiu&s;modi di&s;ciplinarum &s;i legem expo&s;tules &s;criptura|rum, nullam inuenies: Traditio tibi praetenditur auctrix, con&s;uetudo confirmatrix &amp; fides ob &s;eruatrix, rationem traditioni, fidei, con&s;ue|tudini patrocinaturam aut ip&s;e per&s;picies, aut ab aliquo, qui per&s;pe|xerit di&s;ces &amp;c. His igitur exemplis renunciatum erit, po&s;&s;e etiam non &s;criptam traditionem in ob&s;eruatione defendi, confirmatum con|&s;uetudine idonea, te&s;te probatae tunc traditionis, ex per&s;euerantia ob|&s;eruationis. Con&s;uetudo autem etiam in ciuilibus rebus pro lege &s;u&s;ci|pitur, c&ugrave;m deficit lex: nec differt Scriptura, an ratione con&s;istat, qua~do &amp; legem ratio commendet. Porro &s;i lex ratione con&s;tat, lex erit om|ne tam quod ratione con&s;tit<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rit &amp;c.</HI></P>
<P N="4">4. Origen in like maner teacheth vs, that when the Heretiks or Prote&s;tants do obiect their Bible vnto vs, we &s;h<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">uld reply, preferring the antiquity of our religion and the holy antiquity of our Church:<NOTE N="(q)" PLACE="marg">Tract. <HI>29.</HI> in Mat.</NOTE> <HI>Quoties autem Canoni|cas proferunt Scripturas, in quibus omnis Christianus con&s;entit &amp; credit, videntur dicere: Ecce in domibus verbum e&s;t veritatis. Sed nos illis non credere debemus, nec exire &agrave; prima &amp; Eccle&s;ia&s;tica traditio|ne,
<PB N="162" REF="197"> nec aliter credere, ni&s;i quemadmodum per &s;ucce&s;sionem Eccle&s;iae Dei tradideru~t nobis.</HI> 2. He teacheth, <HI>that there be many things done and belieued in the Catholike Church, wherof the commons cannot giue rea&s;on.</HI><NOTE N="(r)" PLACE="marg">Hom. <HI>5.</HI> in Num.</NOTE> <HI>In Eccle&s;ia&s;ticis ob&s;eruationibus &s;unt nonnulla huiu&s;|modi, quae omnibus quidem facere nece&s;&s;e est, nec tamen ratio eorum omnibus patet.</HI></P>
<P N="5">5. S. Cyprian &s;etteth down the antiquity of that tra|dition in mingling water with wyne in the holy &s;acrifice, &s;aying thus:<NOTE N="(&s;)" PLACE="marg">Epist <HI>63.</HI> ad Cae|cilium.</NOTE> <HI>Admoni os autem nos &s;cias (vt in calice offerendo Dominica traditio &s;eruetur, ne&abque; aliud fiat &agrave; nobis, qu&agrave;m quod pro nobis Dominus prior fecit) vt calix, qui in commemorationem eius of|fertur, mixtus vino offeratur.</HI> He declareth al&s;o, how great &amp; abhominable is the &s;inne of the Heretikes of our tymes to prefer their iudgeme~t to the iudgement of the holy church, which hath continued the&s;e &s;exteene hundreth yeares; to the iudgement of the holy Fathers and of all antiquity:<NOTE N="(t)" PLACE="marg">Epist. <HI>69.</HI> ad Flo|rentium Pumpianu~.</NOTE> <HI>Nec haec iacto</HI> (&s;ayth he &s;peaking to Florentius, as I lykewi&s;e &s;peake to euery Mini&s;ter in particular) <HI>&s;ed dolens profero, c&ugrave;m te iudicem Dei constituas &amp; Christi, qui dicit ad Apostolos, ac per hos ad omnes praepo&s;itos qui Apostolis vicaria ordinatione &s;uccedunt:</HI><NOTE N="(u)" PLACE="marg"><HI>Luk.</HI> 10. <HI>v.</HI> 16.</NOTE> <HI>Qui vos audit me audit &amp; qui me audit, audit eum qui me mi&s;it. Vnde enim &s;chi&s;mata &amp; haere&s;es obortae &s;unt &amp; oriuntur, ni&s;i dum Epi&s;co|pus qui vnus est &amp; Eccle&s;iae prae&s;t, &s;uperba quorundam prae&s;umptione contemnitur, &amp; homo dignatione Dei honoratus ab indignis hominibus iudicatur? Quis enim hic est &s;uperbiae tumor, quae arrogantia animi, quae mentis inflatio, ad cognitionem &s;uam Praepo&s;itos &amp; Sacerdotes vocare?</HI></P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>That the Mini&s;ters haue fal&s;ified the Bible in &s;undry places, which do proue, that as God cannot &s;inne, erre, nor lye; &s;o he will continue to performe his promi&s;es in a&s;sisting the true Church infallibly. <HI>The &s;econd Section.</HI></HEAD>
<P>THE Mini&s;ters as they haue brought in a new Religio~, a new doctrine, a new faith and profe&s;&s;ion; &s;o they haue made a new Bible, a new Scripture vnknowen to all
<PB N="163" REF="197"> Chri&s;tendome the &s;pace of fyfteene hundreth yeares, and this they call Reformatio~. To this end they haue v&s;ed in the tran&s;lation of their Engli&s;h Bibles new &amp; prophan words again&s;t the v&s;e and cu&s;tome of all antiquity, tran&s;lating in their Bible, for Prie&s;t <HI>Elder,</HI> for Idol <HI>Image,</HI> and infinite o|thers, giuing alwayes for rea&s;on of this abhominable pro|ceeding: That words &s;hould be taken not according to the cu&s;tome of all wryters, but in their owne &s;ignification, that is, according to the Mini&s;ters fan&s;y. Conforme to this abhominable fa&s;hion of the Mini&s;ters, let vs take the&s;e words in their owne &s;ignification; <HI>Baal,</HI> for Lord, <HI>Beelze|bub,</HI> Lord of a fly, <HI>Diabolus</HI> for &s;taunderer, <HI>Angels</HI> for Me&s;&s;en|gers, <GAP DESC="foreign"> for a wind (for thus the Mini&s;ters tran&s;late it <HI>Iohn</HI> 3. <HI>v. 8.) Euchari&s;ty</HI> for thanks-giuing, <HI>Bapti&s;mus</HI> for wa|&s;hing, <HI>Infernus,</HI> or <HI>hel</HI> for a graue, <HI>Anima,</HI> or the &s;oule for a Carca&s;&s;e, <HI>Eccle&s;ia</HI> or Church for Congregation or Synago|gue, and <HI>Superintendent</HI> for Bi&s;hop. Conforme to the&s;e new forged and inuented prophane words, let a Mini&s;ter prea|ching in S. Giles Church in Edenburgh &s;ay thus to his au|ditors: Faithfull brethren, I that am your<NOTE N="(a)" PLACE="marg">So the Mini&s;ters do tran&s;late Iames <HI>5.</HI> v. <HI>14.</HI></NOTE> Elder, or Su|perintendent, placed in this<NOTE N="(b)" PLACE="marg">In the Bibles prin|ted <HI>1560.</HI></NOTE> Synagogue &amp; Congrega|tion of Edenburgh, by the holy<NOTE N="(c)" PLACE="marg"><HI>Iohn.</HI> 3. <HI>v.</HI> 8.</NOTE> wind, for the feeding of your<NOTE N="(d)" PLACE="marg">Beza in <HI>1.</HI> Acts. v. <HI>27.</HI></NOTE> carca&s;&s;es, do preach vnto you in the name of<NOTE N="(e)" PLACE="marg">Ca&s;talio the Purit.</NOTE> Baal; that except ye come to receaue<NOTE N="(f)" PLACE="marg">Idem pa&s;sim.</NOTE> thanks giuing with more deuotion, and performe better your promi&s;e made to God in<NOTE N="(g)" PLACE="marg">Idem pa&s;sim.</NOTE> wa&s;hing, you &s;hall be condemned body &amp; car|ca&s;&s;e to the<NOTE N="(h)" PLACE="marg">The Kings Bi|bles in the <HI>2.</HI> of Acts.</NOTE> graue, with the &s;taunderers, I &s;ay with the<NOTE N="(k)" PLACE="marg">Ca&s;tal.</NOTE> Lord of a fly, and his<NOTE N="(l)" PLACE="marg">Idem.</NOTE> me&s;&s;engers. How deeply, I pray you, would &s;uch words &s;inke into the harts of the Bur|ge&s;&s;es of Edenburgh, and how far different would &s;uch a prophane exhortation be, from this other made by a Ca|tholike Bi&s;hop or Prie&s;t: I that am your Bi&s;hop and Prei&s;t placed in this Church of Edenburgh by the holy Gho&s;t, for the feeding of your &s;oules, do denounce vnto yow in the name of our Lord, that except yee come to receaue the B. Sacrament,<NOTE N="(i)" PLACE="marg">Ca&s;talio.</NOTE> &amp; performe better your promi&s;e made to God in Bapti&s;me, you &s;hall be body &amp; &s;oule condemned to hel, your portion &s;halbe with the diuels, yea with Beelzebub,
<PB N="164" REF="198"> and his Angels. I might giue &s;undry like examples to proue the ab&s;urdityes and great inconuenients which en&s;ue of the Engli&s;h corrupted tran&s;lation of the Bibles, which (as &s;ome Prote&s;tants and Puritans do &s;ay):<NOTE N="(m)" PLACE="marg">Carl. in his booke that Christ went not down to hell.</NOTE> <HI>lead men the high way to very Athei&s;me, wor&s;e then gentility, or the &s;choole of Epi|cure.</HI> Thus M. Carlile, adding this other iudgment of his of the Engli&s;h Bibles, <HI>wherin the tran&s;lation is corrupted, the &s;en&s;e and meaning depraued, the truth ob&s;cured, the ignorant deceaued, and the &s;imple &s;upplanted.</HI> And againe &s;peaking again&s;t the Mi|ni&s;ters who haue tran&s;lated the Bible, &s;ayth: <HI>That in many places they detort the Scriptures from the right &s;en&s;e, they them &s;elues do loue darknes more then light, and falshood more the~ truth.</HI> Let vs come to the corruptions in particular.</P>
<P N="2">2. The fir&s;t place corrupted by the Mini&s;ters is that of the Prophet Dauid:<NOTE N="(n)" PLACE="marg"><HI>P&s;alm.</HI> 5. <HI>v.</HI> 4.</NOTE> <HI>In the morning I will &s;tand by thee, and will &s;ee; becau&s;e thou art not a God that wilt iniquity.</HI> Wherby the Prophet te&s;tifyeth, that God cannot be the author or cau&s;e of any &s;inne; for God can do nothing contrary to his owne will, but rather he hateth iniquity, &amp; all that worke iniquity. The Hebrew word <HI>Chapets,</HI> &s;ignifieth <HI>volens, that will:</HI> As the Prote&s;tants do tran&s;late in other indifferent places, as,<NOTE N="(o)" PLACE="marg"><HI>Prou.</HI> 8 <HI>v.</HI> 9.</NOTE> <HI>they are playne to him who will vnderstand. Omnibus volentibus ea; chepet &s;e hem.</HI> The Greeke tran&s;lation in like ma|ner is manife&s;t.<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> Contrary to this holy doctrine the Mini|&s;ters haue taken away the word <HI>wilt</HI> out of the Bible, to &s;ignify that dete&s;table doctrine of theirs, <HI>That God willeth &s;in,</HI> that God is the author of &s;inne, and of all iniquity and abho|minatio~. To the which end they tran&s;late thus, <HI>Thou art not ae God that loueth wickednes.</HI> For ther is a great differe~ce betwixt <HI>to will a thing, and to loue the &s;ame:</HI> and though the difference might &s;eeme not to be &s;o great, yet it is a dete&s;table forme of proceding of the Mini&s;try to tra~&s;late thus the Bible again&s;t the practi&s;e and cu&s;tom of al the ancient and holy Fathers. To the end that the Mini&s;ters be not offended with me, I will &s;et down their own words touching this point, whe|ther or not God be author and cau&s;e of all &s;innes and abho|minations. Fir&s;t then it is certayne, that he who will &s;inne, and taketh plea&s;ure therin, is author and cau&s;e therof: So
<PB N="165" REF="198"> is God in the Prote&s;tants religio~. Heare their owne words preached and pronounced at &s;euerall tymes by the Mini|&s;ters in the order of Bapti&s;me:<NOTE N="(p)" PLACE="marg">In the order of ba|pti&s;me of the Mini|&s;ters ioined with the p&s;al. book.</NOTE> <HI>God is creator of heauen and earth</HI> (&s;ay the Mini&s;ters) <HI>that is to &s;ay, that heauen and earth &amp; the contents therof are &s;o in his hand, that there is nothing done with|out his knowledge, neyther yet against his will.</HI> This is that horri|ble and diuelli&s;h doctrine which Caluin did teach, and Knox did learne in Geneua.<NOTE N="(q)" PLACE="marg">Lib. <HI>1.</HI> in&s;titut. c. <HI>17.</HI> num. <HI>5.</HI></NOTE> <HI>Il ne &s;e fait</HI> (&s;ayth Caluin) <HI>ny larcin, ny paillardi&s;e, ny homicide, que la volont&egrave; de Dieu n'entre|uienne.</HI> O de&s;table doctrine! O abhominable religion! 2. The mini&s;ter &amp; &s;uperiour iu&s;tly is called author and cau&s;e of that &s;inne wherunto he induceth his &s;eruant and &s;ubiect. In lyke manner God is author of &s;inne in the Mini&s;ters re|ligion &s;pecified in the articles of their faith, thus:<NOTE N="(r)" PLACE="marg">In the Articles of the Mini|&s;ters Fayth of Scotland. Sunday <HI>3.</HI></NOTE> <HI>So then by thy &s;aying</HI> (&s;ayth the Mini&s;ter to the Chyld) <HI>the power of God is not idle, but continually exerci&s;ed: that nothing</HI> (remarke the words) <HI>is done but by him and his ordinance.</HI> Yea<NOTE N="(&s;)" PLACE="marg">In the <HI>4</HI> Sunday.</NOTE> <HI>God doth compell the diuels to execute his will, although it be again&s;t their in|tent and purpo&s;e.</HI> O horrible bla&s;phemy &amp; wor&s;e the~ Turki&s;h doctrine! Eyther he compelleth them to do good or to do bad? good they cannot do, becau&s;e they are confirmed in a reprobat &s;en&s;e and &s;tate: if bad, yet again&s;t their intent, is not God more the cau&s;e of the wickednes they do, yea more then they them&s;elues in the Prote&s;tants Religion? 3. As he is iu&s;tly the cau&s;e of a mans death, who willingly and wittingly delyuereth him into his enemyes hands, by whom he is killed; So the Mini&s;ters do make God to be author of al the &s;innes &amp; abhominations of the wicked, their words be:<NOTE N="(t)" PLACE="marg">In the Article of Faith. Sun|day <HI>43.</HI></NOTE> <HI>As God of his infinite mercy doth pre&s;erue his faithfull, &s;o lykewi&s;e he doth not only giue vp, ca&s;t off, and with draw his grace from &s;uch as he will punish: but al&s;o he delyuereth them to the diuel committing them to his tyra~ny; he stryketh them with blindnes, and giueth them vp into reprobat mynds, that they become vtterly &s;la|ues vnto &s;inne, and &s;ubiect to all tentations.</HI> Can there be more abhominable words deuy&s;ed to make God author &amp; cau&s;e of all &s;innes, then the former? 4. Sin is more attributed to the chief, then to the in&s;trumentall cau&s;e therof, by rea&s;on that the in&s;trumentall cau&s;e doth worke &s;ubordinatly, and
<PB N="166" REF="199"> as it were commanded by the chief and principall cau&s;e. And in this &s;en&s;e &amp; meaning the Mini&s;ters do make God to be more the chief cau&s;e and author of all the &s;innes and abhominations of the world, then the diuels them&s;elues. Their words be:<NOTE N="(u)" PLACE="marg">In the order of Bapti&s;me.</NOTE> <HI>We confe&s;&s;e and believe that neyther the Di|uels nor yet the wicked of the world haue any power to mole&s;t or trou|ble the cho&s;en children of God, but in &s;o farre, as it plea&s;eth him to v&s;e them as instruments.</HI> The &s;ame very bla&s;phemous words Caluin the Sophi&s;t hath in the fir&s;t booke of his diaboli|call In&s;titutions cap. 18. num. 2. Of whom Knox, Willox, Paul Meffen, and &s;uch limmes of Satan did learne them in <HI>Geneua,</HI> the &s;inke and puddle of Baal, &amp; of the Antichri&s;tian Mini&s;ters. I call them <HI>Ministers,</HI> by rea&s;on that as the word <HI>Menester,</HI> in a certaine La~guage &s;ignifieth as it were a hotch-potch of diuers ingredients: &s;o our Scots-Mini&s;ters haue put together, as in a hotch-potch, tho&s;e here&s;ies, which were before conde~ned in al ages, giuing the name therunto of <HI>a Reformed Religion.</HI> Such is then the God of Caluin and of the Mini&s;ters, &s;et down &amp; de&s;crybed in the former words far different from the God of the Roman Catholiks. <HI>The fal&s;e God of Caluin, and of the Mini&s;ters</HI> (&s;ayth <HI>Ca&s;talio,</HI> a prime Puritan Mini&s;ter before cited) <HI>is &s;low to mercy, prone to anger, who hath created the greate&s;t part of the world to destruction, &amp; hath praedestinat them not only to damnation, but al&s;o to the cau&s;e of dam|nation, &s;o that neyther thefts, murthers, nor Adulteryes are commit|ted, but by his constraint and impul&s;ion, &s;o that not the Diuel, but the God of Caluin is the author &amp; cau&s;e of al wickedne&s;&s;e. But that God, which the holy Scriptures teach, is altogether contrary to this God of Caluin, and of the Ministers &amp;c.</HI> And to proue this their Cal|uinian God out of the Scriptures, they haue fal&s;ified &s;undry places therof, as among&s;t others the fore&s;aid: <HI>Thou art not a God that wilt iniquity.</HI></P>
<P N="3">3. The &s;econd corruption is that of the Prophet<NOTE N="(x)" PLACE="marg"><HI>P&s;al.</HI> 144. <HI>v.</HI> 13. <HI>prote&s;t.</HI> 145</NOTE> <HI>Dauid: The Lord is faithfull in all his words, and holy in all his works.</HI> Wherby the Prophet a&s;&s;ureth vs, that God is mo&s;t faithfull in all his words &s;et down in the holy Scripture, &s;pecially tho&s;e:<NOTE N="(a)" PLACE="marg">1. <HI>Tim.</HI> 2. <HI>v.</HI> 4.</NOTE> <HI>God will all men to be &s;aued, and to come to the knowledge of the truth.</HI> For God hath prouyded a generall
<PB N="167" REF="199"> medicine and redemption in the blood of Chri&s;t Ie&s;us, for all tho&s;e who will accept of it, in doing things &s;et down in Gods law. Conforme to that which S. Peter al&s;o tea|cheth:<NOTE N="(b)" PLACE="marg">2. <HI>Pet.</HI> 3. <HI>v.</HI> 9.</NOTE> <HI>Our Lord &s;lacketh not his promi&s;e, as &s;ome do esteeme it: but he doth pa<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">iently for you, not willing that any perish, but that all returne to penance.</HI> Which words of the Bible do conterpoint directly that article of the Puritanes Religion &s;et down in their confe&s;&s;ion of Faith thus:<NOTE N="(c)" PLACE="marg">In the confe&s;sion of Fayth.</NOTE> <HI>Who of the lost &s;onnes of Adam hath ordeyned &s;ome as ve&s;&s;els of wrath to damnation, &amp; hath cho&s;en others as ve&s;&s;els of his mercy to be &s;aued.</HI> Becau&s;e then tho&s;e former words, <HI>The Lord is faithfull &amp;c.</HI> declare manife&s;tly Gods mercy and goodnes towards vs, and that he cannot be the author of any &s;inne or wickednes; the Mini&s;ters haue thru&s;t them out of their Bibles, again&s;t the Greeke text of the Septuagint, and again&s;t the ancient Fathers, S. Hie|rome, S. Chry&s;o&s;tome, S. Augu&s;tine, and others, who do read them exactly as we do. What hope of &s;aluation can the Mini&s;ters haue, who thus do corrupt the word of God, to vphold their &s;uper&s;titious &amp; abhominable opinio~s again&s;t the trew God? &s;ince they haue dimini&s;hed of the Scripture a whole ver&s;e, &s;hall not that wofull &s;entence be accompli|&s;hed in the~:<NOTE N="(d)" PLACE="marg"><HI>Reuel.</HI> 22. <HI>v.</HI> 19.</NOTE> <HI>If any man shall diminish of the words of the booke of this Prophecy, God shall take away his part out of the booke of life?</HI></P>
<P N="4">4. The third place fal&s;ified by the Mini&s;ters is that of Eccle&s;ia&s;ticus, where the Mini&s;ters do make their God au|thor of all the &s;innes which Pharao co~mitted. Their words be:<NOTE N="(e)" PLACE="marg"><HI>Eccle&s;i.</HI> 16 <HI>v.</HI> 15.</NOTE> <HI>The Lord hardened Pharao, that he should not know him:</HI> yet their french Bibles printed 1610. haue directly the contrary, <HI>Le Seigneur a endurci Pharao, a ce qu'il le cogneust.</HI> That is: <HI>The Lord hardened Pharao that he should know him.</HI> Turning affirmatiuely and not negatiuely as the former, which &s;he|weth the &s;pirit of contradiction very familiar to the Mini|&s;ters. The true tran&s;lation is this: <HI>The Lord hardened Pharao, &s;o that he did not know him.</HI> The fir&s;t tran&s;lation maketh God author of Pharao his &s;innes; the &s;econd, only that God did harden Pharao in taking away his graces from him by rea|&s;on of his manifold &s;innes: of the which hardening en&s;ued
<PB N="168" REF="200"> that Pharao knew not God.</P>
<P N="5">5. The fourth place fal&s;ified, is that of Ho&s;ea:<NOTE N="(f)" PLACE="marg"><HI>Ho&s;ea</HI> 13. <HI>v.</HI> 9.</NOTE> <HI>Thy perdition is of thee, O I&s;raell, only in me is thy help.</HI> Declaring therby that the perdition, wickednes and &s;innes of men do proceeed of them&s;elues; but their good and vertue of God only, not that God can be in any way the author of &s;inne and iniquity, conforme to that of the Scripture:<NOTE N="(g)" PLACE="marg"><HI>Ezech.</HI> 33. <HI>v.</HI> 11.</NOTE> <HI>I will not the death of the impious, but that the impious conuert from his way and liue. Conuert, conuert yee from your mo&s;t euill wayes.</HI> A|gayne God &s;peaketh &s;pecially to the wicked &amp; &s;infull:<NOTE N="(h)" PLACE="marg"><HI>Matth.</HI> 11. <HI>v.</HI> 28.</NOTE> <HI>come ye to me all that labour and are burthened, and I wil refresh you.</HI> And againe:<NOTE N="(i)" PLACE="marg"><HI>I&s;a.</HI> 59. <HI>v.</HI> 2.</NOTE> <HI>your iniquityes haue &s;eparated betwene you &amp; your God, and your &s;innes haue hid his face from you that he wil not heare.</HI> And many &s;uch places which declare playnly that God, who is goodnes it &s;elfe, cannot be the author of any wic|kednes. But the iniquityes and &s;innes of men eyther actu|ally done or fore&s;eene by God from all eternity, to be done freely in their owne tyme, are the cau&s;e that God doth re|probate, harde~, abandon, yea and &s;uffer them to be giuen vp to a reprobat &s;en&s;e; giuing them neuertheles many good &amp; holy in&s;pirations, wherby they may returne, but they will not: which mi&s;erable e&s;tate of the wicked is called, <HI>Ob&s;ti|nacy,</HI> and is a &s;inne again&s;t the holy Gho&s;t. The markes &amp; toke~s wherof are ea&s;y to be &s;een in the Puritane Mini&s;ters. The fir&s;t marke of this ob&s;tinacy &amp; reprobation as it were, is, <HI>A certayne inward and &s;pirituall blindnes,</HI> wherin willingly and wittingly men will remaine in their errours, vices, and here&s;ies, eyther for wordly re&s;pect or fle&s;hly libertye, as witne&s;&s;eth Iob:<NOTE N="(k)" PLACE="marg">Iob.</NOTE> <HI>The&s;e are they that abhorre the light, they know not the wayes therof, nor continue in the pathes therof.</HI> The 2. marke is, a certayne &s;pirituall deafnes, wherby willingly lykewi&s;e &s;ome men wil not heare di&s;cour&s;es of the feare of God, of true religion, of the later day, and things to come: &s;uch men &s;ay in effect, though not in word, to God,<NOTE N="(l)" PLACE="marg"><HI>Iob.</HI> 21. <HI>v</HI> 14.</NOTE> <HI>De|part from vs, for we de&s;ire not the knowledge of thy wayes.</HI> Of whom the Prophet in the per&s;on of God &s;ayth:<NOTE N="(m)" PLACE="marg"><HI>I&s;a.</HI> 42 <HI>v.</HI> 19.</NOTE> <HI>Who is blind, but my &s;eruant? and deafe, but he to whome I haue &s;ent my Me&s;&s;engers?</HI> Which place is corrupted by the Mini&s;ters.</P>
<P N="6"><PB N="169" REF="200">6. The third marke is a certayne contempt of God, Godly things, &amp; of Gods &s;eruants, which is &s;o manife&s;tly &s;eene in all the Mini&s;ters, who contemne and make no ac|compt of the holy Doctours, holy Councels, of the perpe|tuall &s;ucce&s;&s;ion and continuance of the true Church, of the prouidence of God in pre&s;eruing the Church from errour; yea not of any &s;olide motiue, which may induce any wy&s;e man to imbrace the truth. Such men God threatneth ter|ribly, &s;aying:<NOTE N="(n)" PLACE="marg"><HI>Prou.</HI> 1. <HI>v.</HI> 24.25.26.</NOTE> <HI>Becau&s;e I haue called, and yee refu&s;ed, I haue stretched out my hand, and none would regard; but ye haue de&s;py&s;ed all my coun&s;ell, and would none of my correction, I will al&s;o laugh at your de&s;truction, and mock when your feare commeth.</HI> The fourth marke is the want of any feeling of Gods iudgements, of &s;innes committed again&s;t God, yea reioycing as it were in &s;inne, iniquity &amp; wickednes, without any outward &s;hame or inward feeling. You &s;hall &s;ee in this bad di&s;po&s;ition many Prote&s;tants,<NOTE N="(o)" PLACE="marg"><HI>Prou.</HI> 2 <HI>v.</HI> 14.</NOTE> <HI>Who reioy&s;e in doing euill, and delight in the frowardnes of the wicked.</HI> And the Prophet:<NOTE N="(p)" PLACE="marg"><HI>Ierom.</HI> 3 <HI>v.</HI> 3.</NOTE> <HI>Thou had&s;t a whores forehead, thou wouldest not be ashamed.</HI> Do not the very grounds and principles of the Prote&s;tant religion bring a man to this mi&s;erable e&s;tate? The fyfth marke is a certayne Stupidity and carele&s;nes of tho&s;e things which appertayne to the lyfe to come, &s;pecially a carele&s;nes in &s;ee|king out the true religion, as witne&s;&s;eth the Prophet:<NOTE N="(q)" PLACE="marg"><HI>Ho&s;ea</HI> 4. <HI>v.</HI> 6.</NOTE> <HI>Becau&s;e thou ha&s;t refu&s;ed knowledge, I will al&s;o refu&s;e thee.</HI> Of the which carele&s;nes and the fore&s;aid bad di&s;po&s;itions &amp; mar|kes, procedeth as it were an impo&s;&s;ibility, or rather a great difficulty in &s;uch per&s;ons to find out the true Religion, the true faith &amp; profe&s;&s;ion, &s;aith the Prophet:<NOTE N="(r)" PLACE="marg"><HI>Ierem.</HI> 23. <HI>v.</HI> 23.</NOTE> <HI>Can the black-More change his skin, or the Leopard his &s;pots? then may yee al&s;o do good, that are accu&s;tomed to do euill.</HI> All the&s;e former marks are ea&s;y to be &s;een in many Prote&s;tantes, and generally in the Mini&s;ters, who&s;e &s;inne is, in that the greater before God, by rea&s;on that many of them do know the truth and will neyther imbrace it, nor &s;uffer others to imbrace it. Which dete&s;table &s;in of theirs,<NOTE N="(&s;)" PLACE="marg"><HI>Ierem.</HI> 17. <HI>v.</HI> 1.</NOTE> <HI>is written with a pen of Iron, &amp; with the poynt of a diamond, and grauen vpon the table of their hart,</HI> and con&s;cience, which &s;hall accu&s;e and condemne them at the
<PB N="170" REF="201"> later day.</P>
<P N="7">7. The fifth place corrupted is that of S. Paul<NOTE N="(t)" PLACE="marg">1. <HI>Tim.</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. <HI>v.</HI> 4.</NOTE> <HI>God will all men to be &s;aued, and to come to the knowledge of the truth.</HI> And con&s;equently he hath created none to be damned and reprobat, as the Mini&s;ters did teach before. Who to co~firme that their bla&s;phemous doctrine, do tran&s;late ob&s;curly, yet perniciou&s;ly, the fore&s;aid &s;entence thus: <HI>God will that all men should be &s;aued, &amp; come to the knowledge of the truth:</HI> referring the matter to the <HI>future will of God,</HI> and not to the pre&s;ent. Beza lykewi&s;e vitiou&s;ly tran&s;lateth thus: <HI>Qui quo&s;uis homines vult &s;aluari.</HI><NOTE PLACE="marg"><GAP DESC="foreign">&punc;</NOTE> Taking away the force of the generall propo&s;ition. In the Greeke, and Syriake <HI>decullehun, i.</HI> all men. The words are &s;o playne, that playner cannot be: the rea&s;on of the Catholike verity is euident, for &s;ince<NOTE N="(u)" PLACE="marg">1. <HI>Cor.</HI> 15. <HI>v.</HI> 3.</NOTE> <HI>Chri&s;t</HI> died for <HI>&s;innes according to the Scriptures, and not for our &s;innes only,</HI><NOTE N="(x)" PLACE="marg">1. <HI>Iohn</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. <HI>v.</HI> 2.</NOTE> <HI>but al&s;o for the &s;innes of the whole world;</HI> what profit could it haue bene for the reprobate, if God had created them to damna|tion, if God had not a will to &s;aue them? Truly &s;ince the Mini&s;ters haue &s;o boldly and effrontedly fal&s;ified tho&s;e &s;o playne words of the Bible, what can be looked for at their hands, when the words be ob&s;cure and indifferent? If they in this their Idolatrous tran&s;lation do abandon all the holy Fathers and writers, what meruaile they think them&s;elues the only wy&s;e &amp; learned? But in effect profe&s;&s;ing them|&s;elues to be thus wy&s;e,<NOTE N="(y)" PLACE="marg"><HI>Rom.</HI> 2. <HI>v.</HI> 22. <HI>&amp;</HI> 24</NOTE> <HI>They become fooles, for they haue tur|ned the glory of the incorruptible word of God to their owne imagina|tions, wherfore al&s;o God hath giuen them vp to their hartes lust, vnto vncleannes, to defyle their owne bodyes betwene them&s;elues,</HI> By rea&s;on that they turned the word of God into a lye. If I would produce all the places of the Bible which the Mi|ni&s;ters haue fal&s;ified, to mainteyne this and other articles of their abhominable Idolatry and &s;uper&s;titious doctrine, whole volumes of Bookes might be framed therof, bigger without compary&s;on then &s;ix Bibles. But &s;ince my health is greatly weakned, &s;pecially &s;ince my la&s;t impri&s;onme~t, I cannot performe that which I inte~ded, to refute the grea|te&s;t part of the Prote&s;tants fal&s;ifications: declaring therby con&s;equently that the Scots, or Engli&s;h Bible is no wayes the word of God.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="conclusion">
<PB N="171" REF="201">
<HEAD>The conclu&s;ion of this Second Century, or hundreth yeares.</HEAD>
<HEAD TYPE="sub">Togeather with a Challenge to M. Andrew Ra~&s;ey Mini&s;ter of Edenburgh, requiring of him a Catalogue to be made of the profe&s;|&s;ours of his Religion, for the&s;e two for|mer Ages, or Centuryes.</HEAD>
<P>HAuing thus &s;et downe the doctrine &amp; Profe&s;&s;ours of the Catholike Religion for the&s;e two former Ages (as godwilling I am to do in the en&s;uing Ages) I challenge M. Andrew Ram&s;ey Mini&s;ter of Edenburgh, to deui&s;e and &s;et down the very wordes and &s;entences of his profe&s;&s;ours in euery Age as making for the defence of his hereticall Reli|gion, as I haue &s;et downe in the two preceding Ages the names &amp; &s;entences of the Profe&s;&s;ours of the Catholike Re|ligion, in defence of the &s;ame. Which I know he cannot do. For if there had bene any man in any of the&s;e former or en&s;uing Ages, profe&s;&s;ing the Prote&s;tants or Puritans Reli|gion, a&s;&s;uredly &s;ome hi&s;tory-writer had made mention of him by way of pray&s;e or di&s;pray&s;e, &s;ince other men and matter of le&s;&s;e moment, haue bene recorded and noted by hi&s;tory-writers. The rea&s;on of this any petition is. Since God hath appoynted Pa&s;tours to be alwayes in the true Church &amp; Religion vnto the worlds end, that men &s;hould be pre&s;erued from wauering in Fayth, and from being car|ryed about with euery wind of fal&s;e doctrine; If the Pro|te&s;tants cannot name me, no not one man of their Re|ligion who was in the&s;e two former, or en&s;uing Ages, vn|to the coming of Luther; it followeth of nece&s;&s;ity that their Religion is nothing el&s;e, but a new inuention of Luther &amp; Caluin, and a rap&s;ody or rable of ragged heretikes.</P>
<P N="2">2. If the Mini&s;ters will reply that the Apo&s;tles were of their Religio~: I an&s;were fir&s;t, that I haue refuted before that fooli&s;h &s;aying at le~gth, &amp; they cannot produce no not one place of all the Apo&s;tles writs, wherby in playne termes, expre&s;&s;e wordes and formal text, they &s;hall be able to proue any debatable poynt of their Religion, or improue any de|batable poynt of our Catholik Religion. 2. I an&s;wer, that
<PB N="172" REF="202"> all the heretikes who be now a dayes differing among&s;t them&s;elues in e&s;&s;entiall poynts, as Lutheranes, Caluini&s;ts, Anabapti&s;ts, Zuynglians, Vbiquiti&s;ts, Trinitaryes, &amp; &s;uch infinite number, they &s;ay all that they are of the Apo&s;tles Religion, deceauing therby the &s;imple people, condem|ning notwith&s;tanding one another of manife&s;t here&s;ie and diabolicall Idolatry. 3. I an&s;were that it is in que&s;tion and debate betwixt vs and the Prote&s;tants, whether they be of the Apo&s;tles Religion, wherfore ignorantly and beggar|ly they pre&s;uppo&s;e which is in que&s;tion. That which I aske then of M. Ram&s;ey is, that he will name me any wryter of the&s;e two former Ages, &s;etting downe his wordes &amp; wri|tings, as I haue done, who being after the Apo&s;tles imme|diatly, or mediatly, hath made mention of any debatable poynt of this Religion, as profe&s;&s;ing the &s;ame, and con&s;en|ting with him in that vnity of Fayth, which is required to true Religion.</P>
<P N="3">3. To the better vnder&s;tanding of the which petition of mine it is to be remarked:<NOTE N="(a)" PLACE="marg">Vince~t. Lyrin. lib. contra hae|re&s;. cap <HI>32.</HI></NOTE> <HI>That the Church of God is a ca|reful keeper of true Religio~, which is co~mitted to her charge, for she neuer changeth or altereth it in any thing: she diminisheth nothing, nothing she addeth, becau&s;e God promi&s;ed that</HI><NOTE N="(b)" PLACE="marg"><HI>Iohn.</HI> 16. <HI>v.</HI> 13.</NOTE> <HI>the &s;pirit of truth should teach all truth vnto the Church.</HI> Wherfore &s;ince that all the holy Fathers named in the&s;e two former Ages, and to be named in the en&s;uing Ages, did con&s;tantly belieue, that the true Church of God was euer to continue, that &s;he &s;hould not erre in matters of Fayth, that all truth in her was to be fou~d as in a rich Trea&s;ure hou&s;e: They in lyke manner did be|lieue con&s;ta~tly, <HI>fide &s;altem implicita,</HI> what&s;oeuer then &amp; now the Catholike Church doth teach and profe&s;&s;e: they did all &s;ay with holy Irenaeus:<NOTE N="(c)" PLACE="marg"><HI>Lib.</HI> 4. <HI>cap.</HI> 43.</NOTE> <HI>We mu&s;t heare and obey that Church, tho&s;e Priests, who haue &s;ucce&s;sion of their Epi&s;copall function, haue receaued the Chari&s;ma of truth.</HI> And fora&s;much as the&s;e former &amp; en&s;uing holy Pa&s;tours were euer ready to &s;ubmit their particular opinions to the Fayth and Iudgement of the ho|y Church, to imbrace that as a poynt of Fayth which the Church taught and re&s;olued; neither can particular opini|on, or errour of &s;ome of them hinder their vnity in Fayth
<PB N="173" REF="202"> with vs, nor yet can we be &s;ayd to belieue any thing, which they belieued not: becau&s;e they euer &s;ubmitted their iudgement to the iudgement of the true Church, which then was vi&s;ible, &amp; which was euer to continue. Contra|rywi&s;e all heretikes which hath bene and be, as they would neuer &s;ubmit their iudgement to any Church, which then was, or now is, hauing alwayes for the la&s;t ground of their Religion, <HI>Their owne particular, and inward &s;pirit, and per&s;ua&s;i|on,</HI> as they haue not, nor euer had any vnity in Fayth; &s;o euery one condemneth another of here&s;y, of errour and infidelity. This doctrine with the re&s;t of the holy Fathers S. Augu&s;tin doth teache:<NOTE N="(d)" PLACE="marg">Aug. l. de ciuit. c. <HI>5</HI></NOTE> <HI>Tho&s;e</HI> (&s;ayth he) <HI>who in the Church of Chri&s;t do hold &s;ome vn&s;ound and peruer&s;e opinions, if beyng admonished to come to whole&s;ome and right beliefe, they re&s;ist contu|maciou&s;ly, and will not amend, but do per&s;i&s;t to defend their pe&s;tilent and deadly doctrines, they are made heretike.</HI> The &s;ame &s;ayth O|rige~:<NOTE N="(e)" PLACE="marg">In cap. <HI>3</HI> ad Titu~. apud Pam|ph. in A|polog. prae+fat. Orige~.</NOTE> <HI>That man is to be accompted an heretike, who profe&s;seth him|&s;elfe to belieue Christ, and yet belieueth &s;omething which is different from that, which the definition of Eccle&s;iasticall tradition conteyneth.</HI> And Beza him&s;elfe, though a Puritane:<NOTE N="(f)" PLACE="marg">Beza in notis &s;uper Act. <HI>5.</HI> v. <HI>17.</HI></NOTE> <HI>He is an hertike who doth &s;o go away from whole&s;ome doctrine, as condemning God, and the iudgement of the Church, per&s;i&s;teth in his opinion and violateth the concord of the Church.</HI> Becau&s;e pertinacy, which is proper to all heretikes con&s;i&s;teth in holding opinions contrary to the knowne opinion of the Church of God.</P>
<P N="4">4. Finally, as I haue &s;et downe in the&s;e two former Ages manife&s;tly the beliefe and Religion of the Catholike Roman Church, &s;o the Prote&s;tants them&s;elues do auow that the Roman Church the fir&s;t &s;ix hundreth yeares was the only true Church; confirming therby in generall all which I haue &s;et down in particular. Thus Whitaker a prim Mini&s;ter:<NOTE N="(g)" PLACE="marg">Lib. de Antichri|&s;to cont. Sanderum pag. <HI>35.</HI> &amp; &s;equent.</NOTE> <HI>The Roman Church,</HI> &s;ayth he, <HI>during the first &s;ix hundreth yeares after Christ, was pure and flourishing, and inuiolably taught, and defended the Fayth deliuered by the Apostles.</HI> Which purity of the Roman Church gaue occa&s;ion to Tertullian to prouoke the Heretikes of his tyme with the &s;ucce&s;&s;ion of the Bi&s;hops of Rome, and the Roman Church:<NOTE N="(h)" PLACE="marg">In his confutatio~ of Purga|tory pag. <HI>374.</HI></NOTE> <HI>For that,</HI> &s;ayth M. Fulk, <HI>the Church of Rome retayned by &s;ucce&s;sion, vntill
<PB N="174" REF="203"> Tertullians dayes, that Fayth which it did first receaue from the A|po&s;tles.</HI> The which tyme he extendeth not only to Irenaeus Cyprian, Tertullian, and Optatus tyme and Age; but ly|kewi&s;e to S. Hierome, and Augu&s;tins Age, &s;aying thus:<NOTE N="(i)" PLACE="marg">Ibid. p. <HI>373.</HI> and in his Reten|tiue &amp;c. pag. <HI>85.</HI></NOTE> <HI>That tho&s;e men &s;pecially named the Church of Rome, it was becau&s;e the Church of Rome at that time, as it was founded by the Apo&s;tles, &s;o it continued in the doctrine of the Apostles.</HI> And Caluin him&s;elfe:<NOTE N="(k)" PLACE="marg">Caluin in his French In|&s;tittutions anno <HI>1562.</HI></NOTE> <HI>It was a thing notorious, &amp; without doubt, that after the Apo&s;tles Age, vntill the tyme of tho&s;e holy Fathers</HI> (that is, of S. Augu&s;tine, S. Chry&s;o&s;tome &amp;c.) <HI>who were</HI> 440. <HI>yeares after Christ, no change was made in doctrine, neyther at Rome, nor at other cittyes:</HI> which verity &s;undry other Prote&s;tants accordingly do teach. If the~ the Roman Church, faith and religion was only the true religion the fir&s;t four hundreth yeares, much more the fir&s;t two hundreth yeares. Which doctrine of two hundreth or foure hundreth yeares is the &s;elfe &s;ame for which we Ca|tholiks are now per&s;ecuted in England Scotland &amp; Irland as is notorious, and which hath continued from the Apo|&s;tles to our dayes without any interruption at all; and for the which our Ble&s;&s;ed Queene Mary, his Highne&s;&s;e deare&s;t &amp; mo&s;t holy mother, the la&s;t of four&s;core Catholike Kings and Queenes of Scotland, &s;uffered martyrdome. Wher|fore, deare Countreymen, let vs loue our Lord and God, but let vs loue al&s;o this his Church: him as our Father, her as our mother: for he who hath not the Catholike and Ro|man church for his Mother, a&s;&s;uredly &s;hall neuer haue God of heauen for his Father.</P>
</DIV2>
<TRAILER>The end of the third Part, or &s;econd Century.</TRAILER>
</DIV1>
</BODY>
<BACK>
<DIV1 TYPE="errata">
<PB REF="203">
<HEAD>Aduerti&s;ement.</HEAD>
<P>By rea&s;on that the&s;e bookes were printed by men who had no great skil in the Scottish language, &s;undry &s;mall errours haue e&s;caped, which the learned and charitable Reader will, I hope, the more ea&s;ily excu&s;e, and correct.</P>
<P><LABEL>Errata.</LABEL> IN the fir&s;t Part, in the Preface to the Reader, read <HI>Carpere vel noli.</HI> In the &s;econd Part, line 28. read, <HI>the&s;e.</HI> Pag. 22. in the margent, <HI>dele</HI> the&s;e words, <HI>See the&s;e words in the Bible.</HI> Pag. 23. lin. 3. read, <HI>which hath byn v&s;ed.</HI> Pag. 27. l. 12. <HI>dele</HI> the&s;e words, <HI>Quem &amp; citat Beza.</HI> Pag. 44. l. 1. read, <HI>the&s;e.</HI> Ibid. in the margent, <HI>dele</HI> the&s;e words, <HI>Serm. de Annun|tiat.</HI> Pag. 45. l. 3. read, <HI>Carne &s;ola.</HI> Pag. 72. l. 3. read, <HI>recludunt.</HI> Ibid. l. 7. read <HI>additus.</HI> Pag. 73. l. 3. read <HI>Bruma.</HI> Ibid. l. 34. read <HI>&s;olo.</HI> Pag. 81. l. 30. read <HI>Bibles.</HI> Pag. 93. l. 30. read <HI>meritorious.</HI></P>
<P>The Errours of the third Part, if any haue e&s;caped, the Courteous Reader, I tru&s;t, will of him&s;elfe correct.</P>
<TRAILER>FINIS.</TRAILER>
<PB REF="204" MS="y">
<PB REF="204" MS="y">
</DIV1>
</BACK>
</TEXT>
</GROUP>
</EEBO>
</ETS>
