THE FIRST POINT. That Scripture alone can not be a Rule sufficient to direct us in all necessary Controversies.

1. NO Roman Catholike doth deny the Scripture to be a sufficient Rule to direct us in all controversies, if wee take the Scripture rightly interpre­ted. And therefore all those many textes, which Protestantes bring, to prove the Scripture to be our sole Rule of fayth, are very clearely answered by saying that all those Textes speake of the Scri­pture not taken as the letter sounds (for the letter kills 2. Cor. 3.6.) but they speake of the Scripture as rightly interpreted. And Protestantes cannot but graunt the Scripture rightly interpreted to be a sufficient Rule of fayth. But what are wee the nearer? For now comes the great Question of Questions, who be those that give the right Inter­pretation to Scripture?

2. The very ground of all Religions but the Roman is the Scripture as Interpreted by theyr own selves, after they have carefully conferred one place with an other. For I aske, and ask them again and again, by whom Scripture ought to be interpreted? They will say by Scripture conferred [Page 2] with Scripture. Here I must yet ask them again, by whom the conference of one Scripture, with another, can be made so exactly that from hence wee may come vndoubtedly to know the true in­terpretation? This question I will be still asking them, untill they can answer it. For I am sure that, If I presse this question home, they must be at last enforced to say that the ground of their whole Religion is, the Scripture interpreted by them selves, when it hath bin carefully conferred by them selves, so that the very ground of their whole fayth is deceiptfull, and fallible, if they them selves be fallible, either in interpteting, or in con­ferring Scripture carefully or skillfully. If they say their Interpretation, thus made, is undoubted, and infallible, then they can not blame us, for saying that the interpretation of the Church, made with as great care, and skill (used by her in the exact conference of one Scripture with an other) is in­fallible.

3. Stay here (Deare Reader) and, as thou lovest thy saluation, before thou goest any further, ponder attentively how fallible, and subject to a world of errors, the ground of all such Reli­gions must needs be, which wholy and entirely are found, at last, to rely upon a meer human in­terpretation, after that a meer human, and most fallible diligence, and skill, hath bin employed in conferring one Text with an other. Then ponder [Page 3] on the other side how incomparably surer, and more justifiable in the sight of God, and man, the ground of that faith is, which relyeth indeed on the Scripture; but not on the Scripture, as inter­preted by private, and fallible interpreters, after theyr most fallible exactnesse of conferring Scri­pture with Scripture: but which relyeth upon Scripture, as interpreted by the Church, after that shee, (with no lesse exactnes) hath conferred one Scripture with an other in a generall Coun­cil, having incomparable greater human abilities, then those of any private mans be, and having the speciall assistance of the Holy Host, leading his Church into all truth. Of this infallibility wee shall speak fully. Point 5.

4. Now the Scripture (as rightly interpreted by the Church) will send us, for the clearing of many doubtes, unto the Church, authorized by Christ to instruct, and teach us, as in that fift Point shall be evidenced out of Scripture The differen­ce then between our adversaries and us, is, that wee affirme the Scripture, as it is rightly interpre­ted by the Church, (after she hath exactly confer­red in a general Councel Scripture with Scriptu­re) to be the Rule of Faith, by which she decideth all necessary Controversies. But our adversaries (misliking the dependence on the Church) will have the Scripture, by it selfe alone, to be a Rule sufficient to direct each one, who shall carefully [Page 4] conferre it, to judge all necessary Controversies. This wee deny, and though they say it in wordes, yet in very deed they also come to deny what they say; for let a man mark it well, and he shall see, that all these sectaries, when they come to the maine Controversie, do not take Scripture alone, as conferred with Scripture only, but they all take Scripture with theyr own interpretation, made upon theyr own conference. And if you tell them they have fayled, by not taking due notice of seve­rall other Texts in Scripture, which should have been pondered in their Conference, and would have produced a different interpretation, they will say, their own spirit tels them the contrary, so that finally, they (who laugh at the Church for trusting to be securely guided by the Holy Ghost) come to ground theyr whole fayth upon the assu­rance of being truly guided by theyr own spirit or judgement but let us come to what we propound and let us prove by Scripture that Scripture, taken as they take it, can not be a sufficient Rule to di­rect us in all necessary Controversies. This I prove.

5. First, because to end all Controversies wee must at least rule our selves by al the bookes of Scripture, and we must be assured wee doe so. This is cleere because, by no text of Scripture, it can be prouved that any determed booke, or number of bookes, is sufficient to end all Contro­versies. [Page 5] But to do this, the whole number of books written by any Scripture writer is wholy requisi­te, seeing that no Text speaks of any one, or any determinate number; but all speake of all. Now marke to what passe this opinion brings you. For, if wee be to judge all necessary Controversies by all the bookes, which ever were written by any Scripture writer, we must necessarily have these books amongst us. But wee have not in the who­le world extant amongst us diverse books of Sa­cred Propheticall Scriptures. For no fewer then twenty books of the Propheticall Pennemen of the Holy Ghost, have quite perished, as the lear­ned Contzen proveth in his Preface upon the fower Ghospels; and I will prove this as far as is sufficient by these following texts. Iosue 10.13. Is not this written in the book of Iascker? Again 1. Kinges 4.32. Salomon spoke three thousand Proverbs and his songes were one thousand and five. Again 1. Chron. 29.29. The actes of David first and last are written in the book of Samuel the Seer and the book of Nathan the Prophet, and the book of Gad the Seer. Where be these two Prophets books? Again 2. Chron. 9.29. mention is made of the books of Na­than the Prophet and the Prophesie of Ahyah, and the visions Iddo the Seer. And Chap 12.15. and the book Schemaiah the Prophet and of Iddo the Seer con­cerning Genealogies; which seemes to be a different book from his book of visions before specifyed. [Page 6] And Chap. 13.22. mention is made of the story of the Prophet Iddo And Ch. 20.34. mention is made of the book of Iehu, sonne of Hanani, and Ch 33.19 wee find mention of the works of the sayings of the Seers. Wee know then by Scripture that what is sayd by those books is sayd by Prophets: And wee also know by Scripture that God spoke in time past unto the Fathers by the Prophets. 2. Pet. 1.21. Mo­reover we know by Scripture that Prophesie came not in old time by the will of man. But the Holy men of God spake as they were moved by the Holy Ghost. 2. Pet. 1.21 Standing therefore to what is known by Scripture, these bookes, which have perished, did deliver what was spoken by the Holy Ghost, and contained the true word of God. Whēce is proved that we have not (now) entierly the whole word of God written; and this is further proved by the ensuing textes of S. Paul 1. Cor. 5.9. I wrote to you in one Epistle. Note that he sayth this in his first Epi­stle to them. Where is the Epistle which S. Paul wrote to them before he wrote the first to them? I wrote to you. Wee then say: Give us all sacred Propheticall writings, which ever were written, or give us at least some one, single, cleare text, which tells us that wee are to end all necessary Controversies, by such books alone as be now ex­tant in the true Cannon of Scripture, or else be ashamed to speak with out a text, in this very question, in which you affirme, that all our neces­sary [Page 7] Controversies must be ended by only cleere Scripture. The Controversie about this very que­stion is one of the greatest of all Controversies, and yet you would have us credit you, without beeing able to bring cleer Scripture for what you say; especially Scripture conferred with these now cited texts, of which I dare say you never thought. And though you should bring me a cleer text to prove what is desired, yet where would you find a cleer text, to shew me that all those twelve books (yea, or any one of them) which you have rejected amongst the Apocrypha, do not belong to the true Canon of the whole Scripture. Remember I call for a text as you bid me; and not for a reason against which wee have our reasons; the Text say you must end all necessary Controversies. Let then some Text be brought able to end this, even in your own Iudgement.

6. Secondly if Scripture only be the Rule to end all necessary controversies, then some Ages had no such Rule at all; but were destitute of all assured Rule to end theyr necessary controversies, and that for two thousand, and four hundred yea­res together. For Moses (who was the first Scri­pture writer) was not borne, but after the world had stood two thousand and four hundred yea­res, as may be made aparent by Scripture, in cal­culating the Ages of such, as successively lived one after the other, according to his own History of [Page 8] Genesis: soo long therefore the world was with out any Scripture. Scripture then is not the only Rule of true Faith, seeing that Sara, Rebecca and others of those times had true faith, though theyr faith was only squared by the Rule of the Tradi­tion of theyr Church, as wee will see in the next Point. n. 2.

7. Thirdly the Rule, by which all men should be ruled in all necessary points, should be in a lan­guage understood by all. But it is cleere that most of the Iews, in the Captivity of Babilon, had lost the knowledge of the Hebrew tongue, wherein the old Scripture was written. Neither was the Bible translated into the Syriak language, till so­me yeares after our Saviours death. Syriak differs as much from Hebrew, as Italian from Latin. And the very letters differ as much as Greeke and Latin. The Iews then, for above fourteene Ge­nerations understood the Hebrew no more then your people now understand the Bible in Latin. But of all this I shall speak more fully Point the 15. n. 1.

8. Fourthly. That can not be a sufficient Ru­le to decide all necessary controversies, which speaks not one word of many necessary contro­versies. But the Scripture speakes not a word of many necessary Controversies. Ergo, & first it is necessary to know which bookes of Scripture be Canonicall, and which not. Also whether the Ca­nonicall [Page 9] bookes wee now have, be alone suffi­cient to guide us in all necessary controversies? Then whether they can do this, if they be not in­corrupt. And how wee shall assuredly know whe­ther they be incorrupted or not? Or which is the Copie that is uncorrupt. Again, which is the true Translation of this Copie. Again, which is the true sense of this Translation; and that assuredly, with a cleere Text for this assurance? Of these, and ma­ny more particular controversies, not a word in Scripture. Again, standing to Scripture alone, the Heresy of Helvidius (denying our Blessed Lady ever to have remained a Virgin) seemeth rather to have had some colourable defence, then any cleere jugdment givē against it by Scripture only. For Matth. 1.25. He knew her not till the brought forth her first borne Sonne. In which Text these words, till she brought forth and those others; her first borne Sonne, give some colour to say she had other Sonnes afterwardes. For which doctrine Helvi­dius was held an Heretik by S. Augustin. Her. 84. and by S. Hierome contra Helvidium. You may see fower and twenty necessary Pointes sett downe all at large by Optatus Ductor in his Question of Que­stions, no one of which are cleerly decided in Scripture.

8. Fiftly that can not he a sufficient Rule to decide all necessary Controversies, which in such controversies, speakes not cleerly but is very hard [Page 10] to be understood as the Scripture is. Whence we see all Controversies arise about the true mea­ning of such, and such Texts. So 2. Pet. 3.16. In the which (Epistles of S. Paul) are certeine thinges hard to be understood, which the unlearned and unsta­ble wrest, as they do the other Scriptures unto theyr owne damnation. Whence it is evident that damna­ble errors may be incurred by misinterpteting pla­ces hard to be understood. And so this hardnes is found in pointes necessary to saluation. For in such only damnable errors can be incurred.

10. Sixtly Christ did not command any one of the Evangelistes to write his Ghospell. They all did write of themselves upon particular oca­sions, expressed by Eusebius, S. Luke tells you, in his Preface, why he did write uncommanded, Christ then intended to leave us some other Rule then this, which he never commanded to be writ­ten at all, much lesse to be written so, as to be to us the only Rule of Faith.

11. Seaventhly by reading the Ceremoniall law, given by God to Moyses soo cleerely, so di­stinctly, and so closse together, in the compasse of no great book, I evidently inferre, that if the selfe same most prudent Lawmaker, had inten­ded, in the bookes of Canonicall Scripture, to de­liverd unto us the sole Rule of Faith, and which alone we were to follow; he would not only have cleerly told us so, but he would, with no lesse, but [Page 11] rather with more clarity, and distinction, and in a farr lesse compasse, have sett downe unto us this Rule, intierly and compleatly together in some one part of the Canonicall Scripture, distinctly expressing all those pointes, the beliefe of which he exacteth of us, under paine of damnatiun For this did much more import to be done thus, plain­ly, and distinctly then the setting downe of the Iewish Ceremoneyes. For is it likely, that the same God who prescribed unnecessary Ceremonies to be so cleerly, and distinctly set down, in a few lea­fes, to direct the Iewish Church (which is but the Hand Mayd) would not, for the Church of Christ (which is the Mistris) give as clear a direction, in Pointes wholy necessary to saluation? But would send every one of her Children to read over the whole Bible, and to pick out here one place, and there an other, as Protestantes say God sends us to seeke, even the most necessary Pointes of our beliefe, (which he requires of us under paine of damnation) now in this place of so vast a Vollume as the Bible is, now in an other place hard by, now in another a greate way of. And so to goe seeking, from the beginning of Genesis, to the end of the Apocalipse. And this though the number, of Poin­tes necessary to saluation, be but smale, as Prote­stants all agree. I can not therefore thinke is was Gods intention te leave us to the Bible only, as to the sole Rule of Faith.

THE SECOND POINT. Tradition besides Scripture must direct us, in many necessary Controversies.

1. FIrst, the word of God may be notified ei­ther by Tradition, with out writing; or by Scripture, or writing. It is undoubted, that the word of God written, or unwritten, is the Rule of Faith; wherefore, seeing it hath been proved (in the former Point) that the writtē word of God is not our only Rule of Faith, it evidently followeth that Gods unwritten word (notified by Tradi­tion) must be taken as part of this Rule.

2. Secondly. Moyses was the first Scripture writer, and he, according to his own story, did not write till the world had continued above two thousand, and four hundred yeares: so long then all the faithfull in the world, were truly faithfull without any Scripture. All this long time then, the unwritten word of God (that is Tradition) was the only Rule of Faith. For even then many had that faith which is defined by S. Paul 11. Hebr. 1. which I prove, because in that very place he numbers Abel, Enoch, Noë, Abraham, and Sara, all having the faith he there described: and yet Sara cannot be shewed to have had her faith grounded [Page 13] on any other word of God, but that which was delivered by the Tradition of the Church in her times. And generally then, the faith of all true beleivers, was grounded upon Tradition only. By this Tradition they knew that God blessed the se­venth day and sanctified it. Gen. 2.3. And so all held themselves obliged to keep the Saboth. By this Tradition they knew the distinction of Bea­stes cleane and uncleane. Gen. 7.2. By this Tradi­tion they knew themselves obliged not to eate the flesh with the blood, Gen. 9.4. so likewise that the Tithes were to be p [...]yd to the Priest, Gen. 14.20. By only Tradition they knew the fall of Adam, theyr future saluation by the Messias to come; theyr remedy from sinne by Pennance and re­pentance, theyr reward of Good, punishment of evell. Againe from Abraham, untill the written law, (that is for some foure hundred yeares) they knew by Tradition only that this is the Covenant which ye shall keep between me and you. All man kind shall be circumcised, an infant of eight dayes. Gen. 17.10. Now give me one Text if you can which bide us not to take Tradition for a Rule of Faith, after the writing of Scripture.

3. Thirdly, even after the writing of Scriptu­re; the Gentils had not the Scripture, yet by Tra­dition only, many of them (as apeares by the boo­ke of Iob) retained true faith. And even among the Iews, after they had the Scripture, several ne­cessary [Page 14] Pointes where left to be knowne by Tra­dition only: as the remedy for Original sinne be­fore the eight day, and for woemen children both before and after. As also by only Tradition they knew, that all the vertue there sacrifices had to take away sinne, was from the blood of theyr Redeemer to come. The observing of al these traditions, was not any unlawfull Addition to the written word of God; whence you may under­stand the clere meaning of those words so often objected against us Deut. 4.2. You shall not adde to the word I command you, neither shall you diminish ought from it. For here is only forbidden to add contrary to the law. So that other place Ch 12.32. Whatsoever I command you observe, thou shall not adde thereunto nor diminish from it. For this place is meant only of offerings, not any other sacrifices, besides those, which were in the law prescribed. But it was ever lawfull, for lawfull Superiors, to add more preceps agreable to the law. So 2. Ch. 30.21. after the Children of Israël, according to the law, had kept the solemnity of Azymes seven dayes v. 23. The whole assembly took good counsel to keep other seven dayes. And v. 27. Theyr prayer came to the Holy habitation of heaven. This addition then did not displease God. Again Esther 9.27. The Iews ordained and tooke upon them and theyr seede and upon all that would be ioyned with them, so as it should not faile, that they keep these two [Page 15] dayes, and that these dayes should be kept through out every Generation, every family: Behold here an other addition: and behold also an other again of the Dedication of the Altar made for eight dayes from yeare to yeare. 1. Mach. 4.56.59. And that you may know that this booke is Scripture; or at least, that a feast is to be kept not appointed in Scripture, our Saviour himselfe did keep this Feast Iohn. 10.22. as I shall shew Point 38. A­gain the change of the Sabboth into the Sunday is only clearly known by Tradition. Yea the man­ner of keeping it, is contrary to all Scripture we have; for Scripture sayth Levit. 23.32. From Even unto Even shall ye celebrate Your Sabboth. Yet we do not begin the Sunday the even before, nei­ther dare wee worke after the even upon Sunday. Who taught us this? Tradition only.

4. Fourthly Tradition is (and therfore is truly to be held) the word of God making us fully as­sured of what is not written. For example for so­me yeares after the Death of our Saviour; his glorification after death was not written so as to expresse, that Iesus was that Christ, whom God had glotified; and yet before this was written S. Peter sayd truly Acts 2.36. Therefore let all the hou­se of Israel know assuredly (marke the word assured­ly) that God hath made the same Iesus, whome you have crucified, both Lord and Christ. We may then have an infallible faith of what is not written, yea we [Page 16] are forbidden to believe otherwise then was deli­vered by Tradition 2. Thess. 2.14. Therefore Bre­theren stand and hold the Traditions you have bin taught, whether by word or by our Epistle. For what he taught by his tongue only was as truly the word of God, as what he did also write with his penne. Yea this which I call Tradition is the Epi­stle of Christ 2. Cor. 33. you are the Epistle of Christ not written with inke, but with the spiritt of the living God. This Epistle written with the spiritt of the living God is no lesse true, nor of lesse credit then what is writtē with inke in papers. Whereforemost of the Apostles did give their Convertites no other for­me of beliefe, but what (by their preaching) they had written in theyr heartes, not with inke but with the spiritt of the living God. For the proper subject to receive, and r [...]ayne the word of God, is not paper, but the heartes of the faythfull. Whence S. Irenaeus lib. 3. cap. 4. What if the Apostles had also left no Scripture! Ought not we to follow the order of Tradition which they delivered to them, to whom they committed the Churches? To which ordinance many Nations of those barbarous people, who have believed in Christ, do consent with out letter or inke, having salva­tion (that is soul-saving doctrine) written in their he­artes. For a world of the first believers did never so much as see all scripture. It was the yeare 99. be­fore S. Iohn writt his Gospell. And when the Ca­non of Scripture was fully ended, there is no mē ­tion [Page 17] made, euen of the l [...]st care, taken by the A­postles, to divulge the Scripture in barbarous lan­guages; no, nor to divulge it in latin it selfe, as you must needes say who deny primitive Antiquity to all Latine Editions. All this cleerly proves that Tradition was relyed upon, as upon the word of God it selfe. Whence S. Paul did not only coun­sel, but also commāded, the Thessalonians to with draw them selves from all who walked not, after the Tradition they had received of their P [...]stors 2. Th [...]s. 3.6. Now sayd he [...] wee comaund you Brethe­ren in the name of our Lord that ye with draw your sel­ves from every brother that walketh discorderly and not after the Tradition which he receaved of us.

5. It was for the keeping this Tradition, and forme of Faith, why he praysed the Romans Ch. 6.17. You have obeyed from your heart the forme of doctrine what was delivered you. This forme could not be a forme conteyned in the whole Canon of Scripture, for the whole Canon was not finished when S. Paul did write this. It was therefore the forme of uniforme Traditiō delivered in each church which taught, by word of mouth, all th nges nece­ssary: For this he praysed the Corinthians 1 Cor. 11.2. Now I prayse to Bretheren that you keepe the Tra­ditions (so you put in the margen [...] but in the Text you read Ordinances) as I eliverded them to you: This Forme, these Traditions, these Ordounances are incul­cated again and again. 1. Tim. 6.20. O Thimothie [Page 18] keep that which is committed to thy trust. And v. 3. If any one teached otherwise, he is proud knowing noth­ing. Again 2. Tim. 1.13. Hold fast the good forme of good words which thou hast heard of me, That good thing, which was committed to thee, keep by the H. Ghost. Again Ch. 3.14. But thou continue in those things which thou hast learned, and been assured of, knowing of whom thou hast learned them; learned (I say) by word of mouth; for by writing he had received but title. So also, when as yet by writing he had taught the Romans nothing, he, in his first, and only Epistle to them, wrote thus Rom. 16.17. Now I beseeeh you Bretheren mark them which cause divisions, and offences contrary to the doctrine which ye have learned. Likwise, when as yet he had written nothing, to the Galatians (for where is any such writing?) he begines thus Gal. 1.6. I maruel that so soon you are removed from him, who called you into the grace of Christ, unto an other Ghospell. I say remo­ved, that is changed, from the forme of Faith, which I delivered, which was a true, though not a writ­ten Ghospel, into an other Ghospel taught by these new otherwise teathers, yet sayth he, with all earnest­ness Although wee or an Angel from heaven preach any other Ghospel unto you then that ye have receaved let them be accursed. v. 8. S. Paul as yet had preached nothing to them in writing, but they had recei­ved all by Orall Tradition and yet not with stan­ding once again more vehemently v. 9. As wee [Page 19] have sayd before, so I say now again; if any man preach any other Ghospel unto you, thē that you have received, be he accursed. Note the word Received, intimating that they had all by Tradition. For what, as then had they received from him in writing? And he sayth no more then other Apostles. (Who did wri­te nothing, but delivered all by Orall Tradition) might truly have sayed of the Ghospel so delive­red by them. Neither did S. Paul speake of what they should receive many yeares after but of what they had as thē received. For that was as true as any thing they should receive by writing. And there­fore for theyr forsaking of what they had recei­ved thus, he most deservedly sayth unto them: O Foolish Galatians who hath bewitched you? c. 3. v. 1. For indeed they seeme bewitched out of theyr senses, who, to follow the private judgment of some otherwise teachers, reject what they had recei­ved by the full, and still-continued report, of all Christianity from the first teachers of the faith.

6. They object Tradition to be the word of men; but all these arguments shew this Apostoli­call Tradition (for which only wee now contend) to be the word of God: A forme of sound words. And 1. Thes. 2.13. Ye received the word of God which ye heard of us, ye received it not as the word of men but (as it is in truth) the word of God. Behold what was heard by them by only word of mouth was in truth the word of God. Therefore a fitt Rule [Page 20] of Faith even before it was written.

7. They aske how wee know a true Aposto­licall Tradition from a false one, which is the tra­dition of men; I answer that a true Apostolicall Tradition cometh downe handed by a full una­nimous report of all Catholike Nations in all ages attested by thyr universall practise, and uniforme doctrine, what is thus delivered is the Doctrine of the Church diffused, and therefore infallible; u­pō this ground (for other infallible groundes you have none) you receive only such, and such, Scripture for Canonicall, and such, and such co­pies of the Scripture, for Authenticall. We can therefore, to the full, as well distinguish true Tra­ditions from false ones, or Apostolicall Tradi­tions from Traditions of Ordinary men, as you can distinguish the Authenticall copie of theyr writings from such as are forged or corrupted; for you must first distinguish the truth of the Tra­dition which recommend such bookes unto you, from all false Traditions.

THE THIRD POINT. Of the never fayling of the Church which beeing perpetuall can preserve perpetuall Traditions Also of suc­cession of true Pastors and Professors.

1. IF the Church of Christ could fayle, or cea­se to be, it is evident Tradition might fayle, and not be preserved in its purity. The true Church is both infallible, as long as she lasts (of which see Point 5) and is allso sure to last to the end of the world. Yea she is assured all this time to have a lawful succession of true Pastors, and under them true Professors of the faith in a vast number; find any such Church besides the Ro­man, if you can, and I give you leave to call that the true Church. And lest perhaps the great num­ber of powerfull Texts, which we are to cite, should worke smale effect with minds pre­possest with one or two objections to the con­trary, we will first cleare them, and then passe to the manifold cleere Texts which demonstrate [Page 22] the true Church at no time to be in a lurking In­visibility.

2. The prime objection is from the wordes of Elias 1. Kinges 18.22. I, even I, only remaine a Prophet of our Lord. And in the next Chap. v. 10. I, even I, only am left which again he repeates v. 14. I answer, that, at lest, he is told presently by God v. 18. That there were left in Israël seven thousand men, whose knees had not bin bowed before Baal. And in the former Chapter, it is manifest he knew of an hundred Prophets. For v. 13. Abdias told him, I hidd of the Prophets of our Lord an hundred men by fifty and fif [...]y, in caves. Wherefore he knew well that there were many faithfull, amongst whom so many Prophets were known to him; yea hence it is clea­re that he was not the only Prophet left. Where­fore those words I only I remaine a Prophet of our Lord are to be understood thus. I, only I, remaine a Prophet, standing openly to oppose theyr fury amongst the Apostated Tribes of Israël. For Elias knew full well that, not all the Children of Israël, but only tenne Tribes were faln from God. 1. Kinges 12. He knew allso that the still faithfull Tribe of Iuda (including Benjamin) afforded Roboam an hundred and four seore thousand chosen men, to fight against the other revolted tenne Tri­bes v. 21. which is again repeated 2. Chron. 11. with a notable declaration how much the true Church, even then, florished in Iuda and Benja­min. [Page 23] Roboam himselfe building fifteene cities in­closed with walls: And (v. 13. the Preestes and Levits that were in all Israël resorted to him out of all theyr coasts. And v. 16. Of all the Tribes of Israël, whosoever had given theyr heartes to seeke theyr Lord God of Israêl, came into Ierusalem to sacrifice and they strengthned the Kingdome of Iuda. All this Elias knew very well and also that which follows, to witt that Asa reigned over all Iuda in all pietie and peace 2. Chron. 14. And he built other fenced cities in Iuda. And v. 8. Asa had of Iuda an army of three hundred thousand and of Benjamin two hundred eighty thousand. And he de­feated tenn hundred thousand Ethiopians. And 2. Chr. 17. Iosaphat (who lived in the day's of Elias) was yet greater then Asa his Father, both in piety and power. For v. 10. The Dread of our Lord came about all the Kingdomes of the Lands that were about Iuda Neither durst they make battell against Iosaphat. And he built many strong cities, and stupendious was the number of his forces v. 14. of Iudath under Abnath Three hundred thousand; and two hundred eighty thousand under Iohanan. And two hundred thousand under Amasias. And two hundred thousand under Ehada And two hundred eighty thousand under Iosobad All these make Eleven hundred thousand and sixty thousand soldiers. And yet the Scripture sayth: All these were at the hand of the King, besides others who­me he had putt in Walled cities in Iuda. Behold the Iewish Church even at her lowest ebbe. Christ's [Page 24] Church is the Mistris and of higher dignity. Whe­refore at all times after her beginning, you must find me at lest as many visible Professors of her doctrine as the Iewish Church had in her meanest cōditiō. For the new testamēt is established in far bet­ter promisses. Heb. 8.6. As also appeares by the texts which here shall be cited. All which texts cōvince such a perpetuall cōspicuous, and visibly florishing state at all times that no church, differing from the Romā, cā be shewed to have had any thing like it.

3. The other only considerable objection is, that perhapes these promises, made by God to his Church concerning his allwaise protecting her, were made upon this condition, that he would do this, if she should persever to keep his command­ments for so all his promises to David, and Salomon are made. I answer that it is evidēt that some pro­mises which feeme made to them, and their poste­rity are not to be litterally understood of their po­sterity according to flesh, but as they, by grace, be sonnes of Christ, who was the sonne of David. And diverse of these promises are made so absolutly, that absolutely they admit of no such condition. Take for proof hereof that convincing Text Ps. 89.4. I have made a covenant with my chosen, I have sworne to David my servant, thy seed will I establish for ever, and I will build up thy throne to all generations. All which is only verified in Christ Who, in his Church, hath givē h [...]m the seate of David his father: and he shall reigne in the house of Iacob for ever, and of his Kingdo­me, [Page 25] there shall be no end. As the Angel sayd Luke 1.32. After this promise of everlasting perpetuity to his Church, lest any ony should thinke his promises might be made void by any sins of hers, or to be made only upon condition, of theyr walking in his commandments, he addeth in the same Ps. v. 29. And I will putt him the first begottē high aboue the kings of the earth, I will keepe my mercy unto him for ever, and my Testament faithfull unto him. I will putt his see­de for ever, and ever, and his throne as the days of hea­ven. But if his Children shall forsake my law (this can not be possibly, in your doctrine spoken of the E­lect) and will not walke in my Iudgments. If they will prophane my Iustices, and not keep my commandments, I wil visit theyr iniquities with a Rod, and theyr sinnes with stripes. But my loving kindness I will not take a way from him; nor suffer my faithfulness to fail. My co­venant will I not break nor the thing which is gone out of my Lips. Once I have sworn in my holy, if I ly to Da­vid; his seed shall continue for ever. And his throne as the Sun in my sight, and as the Moon perfect for ever. This Text speakes home to prove what I intēd, to witt, that these promises, be made upon Christ. The son of David the son of Abraham Matth 1.1. and, as S. Paul teacheth that only those who believe in Christ be the rue children of Israël, and Abraham, so they only be the true children of David, and concer­ning them is verified the promise which (as is here sayed) for no fins of theirs shall ever be frustra­ted. Not as though the word of God had takē no effect but [Page 26] they that are the Children of the Promisse are counted for the seed. Rom. 9.6.

4. And in this sense the Sacred Text speakes 2. Sam. 7.16. And thine house and thy Kingdome shall be established for ever before thee, thy throne shall be established for ever. According to all these wor­des did Nathan speake to David. So Psalm. 72.5. They shall feare thee, as long as the Sun, and Moone endure through out all generations. He shall have dominion allso from sea to sea, and from the River to the ends of the Earth. In whom can these Texts of Scripture be verified but in Christ ever raigning in his Church diffufed, even in a florishing condition, over the face of the earth. According to what is sayd Luke 1.32. The Lord God shall give him the throne of his father David. And he shall reigne over the house of Iacob for ever (by having still the Kingdome of his Church, consisting of those true Israëlits of whom S. Paul spoak) and of his King­dom or Church) there shall be no end.

5. Isaias every where is very full to this purpose. Chap. 49. v. 14. And Sion sayd, our Lord hath forsaken me, and our Lord hath forgotten me Why, can a woeman forget her infant, that she will not have pitty on the Sonne of her wombe? And if she should for­gett, yet I will not forgett thee. Behold I have written thee in my handes. And again Ch 54. v. 9. As in the day's of Noë is this thing to me, to whome I swore I would bring in no more the waters of Noë upon the earth [Page 27] so have I sworne not to be angry with thee, nor to rebuke thee. For the mountaines shall (sooner) be moved, and hills tremble. But my mercy shall not depart from thee, and the covenant of my peace shall not be moved, sayd our Lord, thy Miserator. Poore litle one, shaken with tempest, with out all comfort, behold I wil lay thy stones in order, and will found thee in Saphires, and I will put the Iaspar stone for thy munitions & Again Ch. 60. v. 15. I will make thee the pride of worlds, a Ioy unto generation, and generation. (v. 18.) Iniquity shall be no more heard in thy land, wast and destruction in thy borders, and saluation shall occupy thy walls, and prayse thy gates. Thow shalt have no more the Sunne by Day, neither shall the brightness of the Moon illighten thee (these are to meane lightes for thee) but the Lord shall be to thee an Everlasting light, and thy Lord God for thy glory. Thy Sunne shall go down no more, and thy Moone shall not be diminished, because the Lord shall be unto thee an euerlasting light and the dayes of thy mour­ning shall be ended. Again Ch. 61.6. You shall eate the strength of Gentils, and in theyr glory You shall be proude Everlasting Ioy shall be to thē. I will give theyr worke in truth and make a Perpetuall Covenant with them. And they shall know theyr seed in the Gentills. Al that shall see them shall know that these are the seed which the Lord hath blessed. Again (62.3) Thou shallt be a crowne of glorie in the hand of our Lord, and the Diade­me of a Kingdome in the hand of thy God. Thou shalt no more be called forsaken, and thy land shall be called no more Desolate. But thou shalt be called my will in her, [Page 28] ād thy lād inhabited because it hath well pleased our lord in thee, and thy land shall be inhabited. Thy God shall re­joyce upō thee upō thy walls Ierusalē I have placed wat­chmē all the day and all the night: for euer they shall not hold theyr peace See here the continuall visibility of the church in her watchmē and Pastours; of which consequently there must be a perpetuall successiō. And v. 8. Our lord hath sworne by his right hand, and by the arme of his strenght, if I shall give thy wheate any more to be meate to thy enimies, and if the strāge Childrē shall drinke thy wine. And he conclude [...]h v. 12. Thou shalt be called a citty sought for and not forsaken. That the true Church allso shall have a perpetuall suc­cessiō of Priests and Levites is cleerly expressed in the last chapter of Isaias in wich after the Prophet had named Africa, Lidia, Italy, Greece, and the Ilands a farr of he addeth v. 21. And I will take of them to be Priests and Levites sayth our lord▪ for as the new heavēs, and the new earth which I make to stand before me, so shall stād the seed of your name. Note that these Levites be now not by birth but by electiō ordeyned to be such out of severall coūtries, Italy Greece, and other Ilāds, which names your bible avoids to trāslate.

6 S Ieremy is no lesse copious C 30. v. 11. Though I make a full end of al natiōs yet I will not make a full ēd of thee, but I will correct thee in measure. The church indeed may be chastised for a while, but never be brought to consūmatiō For C. 31.35. Thus sayth our lord that giveth the Sunn for the light of the day, the or­der of the moone and the starrs for the light of the night [Page 29] &c. If these laws shall faile before me (sayth our lord) thē also the seed of Israël shall faile frō beeing a natiō before me for ever. If the heavēs aboue shall be able to be mea­sured, and the fūdatiōs of the earth to be searcht out, I al­so will cast a way al the seed of Israël. Again C. 32.38. And they shall be my people and I will be theyr God, and I will give thē one heart, and one way, that they may feare me all days, and it may be well with thē, and with theyr childrē after thē. And I will not cease to doe thē good. And I will make an Everlasting covenāt with thē. And I will giue my feare in theyr heart that they may not reuolt frō me. Again C. 33.14. Behold the days will come sayth our lord, and I will rayse up the good word, that I haue spoakē to the house of Israël, in that time I will make the spring of Iustice to budd forth unto Dauid, and he shall doe Iud­gmēt and Iustice on the earth. This sayth our Lord, there shall not fayle of Dauid a man to sitt upon the throne of the house of Israël (Christ must successively have his vicar or vicegerēt in al ages) ād of the priests ād leuites theyr shall not fayle before my face a mā to offer holocaustes and to burne sacrifices and to kill victimes all days. Behold a successiō of lawful Priests still offering sa­crifices, expressed by the Priests and sacrifices as were then only known. Again it followeth, and the word was made to Ierimy saying if my covenāt with the day cā be made voide, allso my covenant may be made voide with Dauid my seruāt, that there may be not of him a sonne (a vicar or vicegerēt) to reigne in his throne, ād the leuites ād priests my ministers. yea v. 22. euē as the stars in heauē cā not be nūbred, ād the sād of the sea be mēsured [Page 30] so will I multiplie the seed of David my servant and the Levites my Ministers. Whence it is evident that the number of lawfull Priests by lawfull mission, and ordination shall not only never fayle, but allso ne­ver fayle to be a great number. There followeth again in the same Chapter the forme [...] Covenant repeated once more.

7. Ezechiel allso speakes very home Ch. 34.22. I will save my flock, and it shall be no more into spoyle and will rayse up over them one Pastour who shall Leade them; my servent David he shall feed them and he shall be theyr Pastour, And I the Lord will be theyr God and my servant David the Prince of them. And v. 28. And they shall be no more a spoyle to the Gen­tills. Againe Ch. 37. v. 23. Neither shall they be polluted any more in theyr Idolls and I will cleanse them and they shall be my people and I theyr God and my ser­vant David King over them and theyr shall be one Pa­stour over them all: They shall walke in my Iudgments and they shall keepe my commandments; and they shall doe them, and they shall dwell on the Land which I ga­ve to my servant Iacob; themselves and theyr Children and theyr Childrens Children, Even for Ever. And Da­vid my servant Prince for ever. And I will make a pea­ce to them, an Everlasting Covenant shall be to them, and I w [...]ll found them, and wil multiply them, and will give my sanctification in the middest of them for Ever, & and the very last verse of the last Chapter. The na­me of the Citty from that Day: Our Lord there.

[Page 31]8. Clearly allso Daniel Ch. 2. v. 44. In the days of those Kingdomes the God of heaven shall rayse us a Kingdome that shall not be dissipated for ever (But still continue in quality of a Kingdome) and this Kingdome shall not be delivered to another people, and it shall consume all the (Idolatrous) Kingdomes, and it shall stand for ever, in quality of a Kingdome.

There is litle need to passe to the New Testa­ment the old sufficing, if any thing will suffice. Of Christs Gospell S. Paul says 2. Cor. 4.3. If our Ghos­pell be hid it is hid to them that are lost. Either you must confess your selves lost men, or you must say that at no Time Christs Ghospell lay hid so as you could not tell who professed it. I insist not in the known places, as, that the Church Matth. 16.18. Is built upon a Rock & that the Gates of Hell shall not provaile against it. Again it is evident that she must still be visible in all ages that we may still at any ti­me Tell the Church and heare her. Matth. 18.17. and be still fedd by her Doctrine and Sacraments. For these be the two essentiall markes of a true Church as Protestants say. Hence Ephes. Chap. 4 v. 11 He gave some Apostles, some Prophets, and other some Evangelists, and other some Pastors and Doctors &c. untill we meete al in the unity of faith, which will not be till the worlds end. These be the light of the world, still sett upon the candlestickes never hidd un­der a busshel. Matth. 5.14. A Cittie upon a hill still to be seen. And though the mustard seede was the lest [Page 32] at the beginning, yet in the growing it proves a Tree, and all fowles repaire to it. Matth. 13.32. Yea this must be a Church perpetually continuing in such reverence to our B. Lady that her words must be fullfilled Luc. 1.48. All generations shall call me blessed And v. 33. Her Sonne shall retgne in the hou­se of Iacob for ever, and of his Kingdome there shall be no end. And so himselfe sayth to his Apostles Matth. 28.20. Behold I am with you all Days even to the consummation of the world. His Apostles were not to be in the world even to the end of the world. The promise therefore is, to be with them, in the persons of such as should succed them in tea­ching, and preaching, &c. Again in the like sense he sayth Iohn 14.16. And he will give another Para­clete that he may abide with you for ever.

All these Texts demonstrate what we have un­dertaken to prove. And hence it doth unavoida­bly follow that the Chureh must in all ages have a continuall succession of true Preachers of the word of God, and true administration of Sacra­ments, for these two things (even according to the 39. Articles of the Church of England) are the two essentiall signes or notes of a true Church, which must ever accompany her in all ages. And if a Church be (as S. Cyprian sayth) a flock ad­hering to ther shepherd, then as in all ages there is a flock of Christ, so there must be a shepherd, to whom this flock may and must adhere. And the­refore [Page 33] a lawfull succession of true Pastors must needs in all ages be found in the Church, at lest without any considerable interruption. And this is expressed in severall texts here cited. Now ponder that this is to be found in no Church but the Roman. See more the next Point.

THE FOVRTH POINT. Of the vniversality, and vast extent of this perpetuall Church, which also must be the converter of Gentiles. This no Church, differing from the Roman, ever was.

1. IF the Church were to remaine perpetually in any very small extent, or bignesse, per­haps we might heare litle newes of her in some a­ges. But te true Perpetuall Church (foretold to be in all ages in the Texts now cited) is likewise in Scripture, no lesse clearly foretold to be in all ages, so universally spread, ād so visibly numerous, that the very recitall of these Texts is enough to put quite out of countenance any other Church, but the Romane, especially being that this true Church is so manifestly said to gaine this her vast extent by the multitude of Gentiles, which she is [Page 34] to convert to her. A thing which evidently must be verified in the true Church, and yet is is evidēt that this only is verified in the Roman Church; that is, no Church (but such as was ioyned to her in communion) euer converted any one parish of Gentiles.

2. The Texts which evidence this vast extent of the true Church are Gen. 13.16. I will make thy seed as the dust of the earth: And C. 15. v. 5. Looke up to heavē and number the stars if thou canst. And he sayd to him, so shall thy seed be. Again Chap. 22.16. By my owne selfe I have sworne sayth the Lord I will blesse tbee, and I will multiply thy seed as the stars of heaven and as the sand that is by the sea. And in thy seed shall be blessed all Nations of the earth. Now Saint Paul tells us. (Romans 9.8.) Not they that are the Chil­dren of the flesh (of Abraham) they are the Children of God; but they that are the Children of promise, are esteemed for the seed. And if still you contend that these Texts are only for the Iewish Church; you must allso remember that Christs Church is the Mistris, she the Handmayd and that as S. Paul sayes. The new Testament is established in farre better promises. Hebr. 8.6. And must florish farre more then ever the Iewish Synagog did. Hence Apoc. 7.5. S. Iohn after twelve thousand of every Tribe of Israël were signed saw a great multitudes which no man could number of all nations Tribes peoples and tongues. But let us goe on.

[Page 35]3. David Psal. 2.8. Aske of me and I will give thee the Gentills for thy inheritance and thy possession to the end of the earth. Psal. 22.27. All the ends of the earth shall remember and he converted to our Lord. All the Kindreds ef the nations shall adore in his sight. A­gain Psal. 72.7. In his (Christs) dayes shall the righ­teous florish so long as the Moone endureth. And he shall rule from sea to sea, and from the River even to the ends of the round world. Yea all the Kings of the earth shall adore him: and all nations shall serve him. Psal. 98.3. All the ends of the earth have seene the saluation of our God. Of what Church is this true besides the Roman?

4. In this point of the multitude of Gentiles to be converted none more eloquēt and copious then the Prophet Isaias Chap. 2. v. 2. And in the later dayes (the new Testament is called the last houre 1. Io. 2.18.) the mountaine of the house of our Lord shall be prepared in the topp of mountaines and all nations shall flow unto it: and he shall judge the Gentills &c. Again Ch. 49. v. 1. Listen, ô you Ilands, and attend you people from a farr. And then v. 6. It is a small thing that thou shouldest be my servant to rayse up the Tribes of Iacob, and to convert the Dreggs of Israël (it is too too poore a thing for Christ to be authour of so small a Church as the Iewish Church was) Behold I have given thee to the light of the Gentills, that thou mayest be saluation even to the farthest part of the earth. Kings shall see, and Princes [Page 36] arise, and adore for our Lords sake. Behold these shall come from farr, and behold they from the north, and the sea; and these from the south country. Lift up thy eyes round about and see all these are gathered togeather, thy are come to thee. And v. 19. Thy desarts, and thy soli­tary places (in which no body before served God) and the land of thy ruine, shall now be straite, by reason of the inhabitants. And yet shall the Children of the Barrennesse say in thine eares. The place is straite for me, make me space to dwell. Then v. 22. Behold I will lift up my hands to the Gentills, and to the people I will exalt my signes. And they shall carry thy Sonns in theyr armes, and thy Daughters upon theyr shouldiers. And Kings shall be thy nurcing fathers, and Queenes thy Nur­ses. With a countenance cast downe to the ground they shall adore thee, and they shall licke up the dust of thy feet (Kings prostrating themselves at the feet of Christs Vicar, and kissing them.) Again Chap. 54.2. Enlarge the place of thy tents and streetch out the skinns of thy Tabernacles; for thou shalt penetrate to the right hand, and the left. And thy seed shall inherit the Gentills, and shall inhabite the desolate Cities. Here note that these things were spoken to the Iewish Church, telling her how much the future glorie of Christs Church should exceede her, and so to her the Prophet sayd in the first verse. Payse ô bar­ren woeman which barest not, sing prayse, and make joy­full noyse because many are the Children of the desolate (Gentills) more then of her that hath a husband. To [Page 37] witt the Synagogue to which he had been so long espoused. So that it is flatly against Scripture to make the Church of Christ at any time so barren, as the Synagogue was in the dayes of Elias. All­though even then she had in the field farr above an eleven hundred thousand men: besides many thousands of soldiers in her walled Cities as we shewed Point 3. n. 2. much more is it against Scripture to make her so litle as not to be visibile or known. And therefore again Ch. 60. v. 1. Arise be illuminated Hierusalem because thy light is come, and the glorie of our Lord is risen upon thee. Gentills shall walke in thy light, and Kings in the brightnes of thy rising. Lift up thine eyes, and see round about: all these are gathered togeather, they are come to thee. Thy sonns shall come from a farr, and thy daughters shall rise from thy side. Then shalt thou see, and abound, and thy heart shall be enlarged, when the multitude of the sea shall be converted to thee. The strenght of the Gentills shall co­me to thee the inundation of Camells shall couer thee. v. 10. The Children of strangers shall build thy walls and theyr Kings shall minister to thee, and thy gates shall be open continually, (never shalt thou be invi­sible for) day and night they shall not be shutt that the strenght of the Gentills may be brought to thee for the nation and the Kingdomes that shall not serve thee shall perish. What nations can serve (yea, and be bound, under paine of perishing, to serve, an invisible church? again v. 15. I will make thee an eternall excel­lency [Page 38] a joy unto generation and generation and thou shalt suck the milk of Gentills, and thou shalt be nou­rished with the teate of Kings. Again Ch. 62. v. 2. And the Gentills shall see thy Righteousnes and all the Kings thy glory.

5. Ieremie allso every where fully. Chap. 30.19. I will multiplie them and they shall not be few, and I will glorifie them and they shall not be small. Christs Church still shal ever containe a vast number of people. Again 31.34. And a man shall no more teach his neightbour and a man his brother saying know our Lord for all shall know me from the lest of them to the greatest, sayth our Lord Thus sayth our Lord that gives the Sun for the light of the day, the order of the Moone and Starrs for the light of the night. If these laws shall faile before me, sayth our Lord, then allso the seed of Israël shall faile that it be not a nation for ever before me. This text cometh convincingly home to pro­ve that this universality, shall be perpetuall, and no more faile in any age then▪ the light of the Sunne and Moone. As long as they last, this Church shall be a flourishing Nation for ever. For again v. 37 Thus sayth our Lord. If the heavens shall be able to be measured, and the foundations of the earth beneath to be searched out, I allso will cast away all tht seed of Israël. And then in a Metaphore of a Citie built upon hills, farr distant from one another, he sayes this so vastly extended Citie shall not he plucked up, and it shall no more be destroyed for ever, which is a [Page 39] gallant expression of the perpetual universality of the Church, for ever retaining a vast great extent in any ages whatsoever. The same follows Ch. 33. v. 20. Thus sayth our Lord: if my covenant with the day can be voide, and my covenant with the night, that there be no day, nor night in theyr time, allso my cove­nant may be made voide with David my servant, that there be not a sonne of him to reigne in his throne, and Levits and Priests my Ministers. Even as the Starrs of heaven cannot be numbred and the sand of the sea be measured, so will I multiplie the seed of David my ser­vant, and the Levits my Ministers. Now if the num­ber of Priests, Pastours and Teachers, shall be so great at all times, how great, att all times, and how exceeding visible, must be the number of the peo­ple who are visibly to be ruled, fedd, and taught? And yet again v. 25. If I have not set my covenant between night, and day, and laws to heaven, and earth, surely I will allso cast of the seed of Iacob, and of David my servant that I take not of his seede Princes of the seede of Abraham, Isaac and Iacob. These Levites and Priests shal not be so by birth, but they shall be ta­ken out of Italians, Africans, Grecians, the Ilands, as Isaias sayth in his last Chap. v. 21. Though your Bible did not interpret the Hebrew names of the Countries. These Texts then manifestly tell the perpetuall succession of Priests, and Pa­stours in Christs Church so that we are no lesse assured of haveing lawfull Princes in the Church, [Page 40] lawfully still governing the same, then we are as­sured of haveing night, and day, and the heavens moveing above us, and the earth standing under us. A point much to be noted▪ yet we may con­fidently say no Church, no Church, but the Ro­man can doe this.

6. Ezechiel Chap. 17.22. Thus sayth our Lord. And I will take the marrow of the high Cedar, and will set it and will plant it upon a mountaine, a mountaine high, and eminent. On the high mountaines of Israël will I plant it, and it shall shoote forth into a budd, and shall yeild fruit, and it shall be into a great Cedar and all Birds and every foule sball dwell under the shaddowe of the boughes thereof, and shall there make theyr nests. Behould Christs Church, which in her beginning was but a small graine of mustard seede, now growne up to the greatnes of such a Cedar as this is. And not growne, and growne, untill at last she was growne quite invisible. Memorable is that Text Chap. 36.25. And I will powre out upon you cleare water, and you shall be cleansed from all your con­taminations, and from all your Idolls will I cleanse you and give you a new heart, and will put a new spirit in the middest of you and will (by my grace) make that you shall walke in my precepts and keepe my judgments and doe them. (Before we goe farther I pray take spe­ciall notice, that the Church by the grace of Christ, is freed from feare of being abandoned, because she did at any time grow to forsake Gods [Page 41] judgments, for he will still give her grace to keepe them) In that day, that I shall cleanse you from all your iniquities, and shall make the Cities to be inhabited, and shall repaire the ruinous places and the desert land shall be tilled; and they shall say▪ This land untilled is be­come a garden of pleasure. And v. 37. I will en­crease them, with men like a flock as the flock of Hieru­salem in her solemne feasts (in which feasts many thousand men, gathered out of every howshold of that nation, did use to goe up to Hierusalem) so shall the desert Cities be full of flocks of men. How can universality, and a most visible numerosity be mo­re fully expressed; when even the desert places, shall be filled, as Hierusalem was thronged, and crowded in the solemnityes thereof? Daniel Chap. 2. v. 35. makes the Church of a litle stone grow into a moutaine filling the whole earth; how ridi­culously then do you tell me you can scarce see it for this 1000. yeares before Luther.

7. Micheas Chap. 4.1. And it shall be in the later end of the dayes (1. Io. 2.18. the time of the new Testament is called the last howre) there shall be the mount of the howse of our Lord prepared in the topp of mountaines, and high above all the hills (what more visible?) and people shall flow unto it, and many nations shall hasten, and shall say: Come let us goe up to the mountaine of our Lord, and to the howse of the God of Iacob &c. And v. 7. I will make her that la­bours into a mighty nation, and our Lord will reigne [Page 42] over them from this time, now and for ever. So that from this time now, and for ever the Church was pro­mised still for all ages to be a mighty, or strong na­tion Never a small invisible unknowne company.

8. Zacharias Chap. 14. v. 8. And it shall be in that day, liveing waters shall issue forth of Hierusa­lem: halfe of them to the east sea, and halfe of them to the last sea; in summer and winter shall they be, and our Lord God shall be King over all the earth: and in that day shall be one Lord, and his name shall be one. And by and by, he tells us at large, even to the end of the Chapter, how all nations shall be accursed that come not up to adore in his Church. A mani­fest signe of her pepetuall purity in Doctrine. For how would God lay such curses, ad plagues upon men for refusing to follow the Church erring.

9. Malach. Chap. 1.11. tells us the Church shall be extended as farr as the sun beames among the Gentills. From the rising of the sun, even to the goeing downe thereof great is my name among the Gen­rills, and in every place there is sacrificing, and there is offered a cleane oblation, because my name is great a­mong the Gentills sayth the Lord of Hosts. Behould the true Church, all the world over, offering a pure, and gratefull sacrifice.

10. The places of the new Testament are more knowne, as that the Church by reason of her continuall university is A Citie upon a Hill, still to be seene from all places. A Candle upō a cand­lestick, [Page 43] as well seene to the whole world as a cādle to the whole Roome in which it burnes. The A­postles are sent to preach to all Nations. The litle mustard seed grows to be the bighest of all plants, like the Cedar in Ezechiel chap. 17.22. S. Peters nett is even broken with the taking of fish &c. But because the new Testament writes no farther then the Acts of the Apostles, and contained but small part of them, the subsequent conversion of the multitude of Nations, of the strenghth of Gen­tils, and of all the Kings of the earth (as the above cited Texts declare) is to be taken out of historie, in which manifestly the truth of all that was fore­told doth appeare. But all this wholy and intirely, was performed by the Roman Church onely, that is, by such as have beene knowne to have joyned in Communion with her. If you say the Roman is not the true Church, heere foretold by the Pro­phets, then I pray ponder well, how impossible it is for you upon earth, to find any other Church, to which those manifold Prophecies, with any shew of probality, can be applied.

THE FIFT POINT. Of the infallibility of the Church and con­sequently of her fitnes to be judge of controversies.

1. NOte that in two manners or wayes things of beleefe, and practice may be delivered by a community. The first is, whē such things, once received by the sayd Community, are perpetually retained by the same in all places by the publick practice, and also, upon all occasions, taught by word of mouth, and expressed in written bookes. Thus our common law in England (though ne­ver written by any lawmaker) is notwithstanding by dayly practice, most faithfully kept, and hath been so for so many hundred yeares by the whole Nation diffused. And in this manner the Church diffused keepeth in perpetuall practice, and deli­vereth to her children, as infallible truth what was first delivered unto her, by commission from God either in writing, or by word of mouth. The other way of making and delivering Laws is to call to­geather the represētative body of the Community. So here in England our statute laws are made, not onely by the King, nor onely by the Parlament but by the order both of King and Parlament. And what is thus enacted is the decree of the Na­tiō [Page 45] representative. Now as the represētative of our nation is the King and Parlament; so the Church Representative is the chiefe Pastour thereof toge­ather with a Lawfull generall Councill. And the definitions, and decrees set forth by their autho­rity, be called the definitions, and the decrees of the Church Representative. All such definitions we Romā Catholicks hold infallible. Whither the definition of a Councill alone, defining without their chiefe Pastour, or the definitions of the chiefe Pastour alone, defining without a Councill, be in­fallible, or no, there be severall opinions amongst us; in which we do and may varie without any prejudice to our Faith, which is not built upon what is yet under opinion, but upon that which is delivered as infallible; and we all unanimously hold that to be so, which the universall Church Representatiue, consisting joyntly of the chiefe Pastour of the sayd Church voting in, and with a Generall Councell; not that this Representatiue made wholy of men, is not, of its owne nature, sub­ject to errour. For this we never affirme. And so our adversaries say nothing at all to the purpose, whilst they labour to proue this. Let thē disproue, if they can (and that out of Scripture alone) that which we say, to witt: that this Church Represen­tatiue is infallible meerly, and purely by the spe­ciall assistance of the Divine Provedence, always affording to his Church a sufficient measure of the [Page 46] spirit of truth to lead her into all truth. And that he is evcr so surely resolved to do this that no sinns of his Church shall ever hinder him from doeing of it, as is most expressly delivered by God himselfe, Psalm. 89. in the words cited by me at large Point 3. n. 3. Which place the Reader shall find most convincing to prove, that notwith­standing all the sinns that shall euer happen in his Church, the sunne and moone shall sooner faile then God will faile to provide a successour in Christs throne, to governe his Church in the pro­fession of truth, so as his faithfulnes shall not faile nor none of his words be frustrated, which you shall see de­livered again and again in the ensueing places of Scripture. All which (to the number of thirty) I gather to fully, because the Protestants exclaime againest nothing more then the Churches claime to infallibility, which D. Ferne calls. The very bane of Christendome though it be the very ground wor­ke of Christianity. For all interpretation of Serip­ture is fallible, if the interpretation of the Church be fallible, euen then, when she hath carefully con­ferred Scripture with Scripture.

2. And to avoide confusion, I will divide these thirty Texts, into these three severall sorts, The first sort shall containe eyther such as command vs ab­solutly to follow, and obey the Church, in such a māner as would wholy misbeseeme God to com­maund vs, if she could thrust errours vpon vs for [Page 47] Divine verities, or such Texts, as theach vs to relie more vpon the Church then could prudently be done, if she could teach errour. The second sort shall containe a multitude of such glorious expressions made every where of the Church, as would be most emptie and truthlesse if the Church should ever prove a Mistris of errours and presse them on her children for Divine verities. The third and last sort shall be such Texts as plainly affirme Truth to be still taught in the Church, and to be intailed vpon her, promising she shall not revolt from it, but stand still a true piller and ground of Truth.

3. Of the first sort of Texts we haue these by which eyther God commaundes vs vniversally to follow his Church, or speakes that of his Church, which could not be delivered as it is, if this Church could erre, For example: how could God glorie in the multitude of such as follow his Church, if, by so doeing, they should be led into errour. And yet Isaias 2. God seemes to glorie in the multitude of those who confidently resort to the Church, as to a Mistris of assured Truth, to be instructed by her saying v. 3. Let us goe vp to the mountaine of our Lord, and he wil teach us his wayes and we shall walke in his pathes, and he shall judge among the natiōs. Behold Christ erecting a Court or tribunal in his Church to judge amōg natiōs ād decide all their cōtroversies which must needs suppose obediēce to be yeilded to this judgmēt. Yea the same Prophet adds c. 54. v. 17. that No weapon that is formed against thee shall [Page 48] prosper: and every tongue resisting thee in judgment thou shalt condemne. And the Prophet there from the beginning manifestly speakes of Christs Church. Thirdly. Isaias Ch. 60.12. The Nation and Kingdome that will not serve thee, shall perish. Vnder paine of pe­rishing the Church must be obeyed▪ Whence. Fou­rthly, Ezech: c: 44. v. 23. They (that is the Priests) shall teach the people what is between a holy thing, and a thing polluted, and the difference between clēane, and vncleane. They shall shew them, and when there shall be controversie, they shall stand in judgment, and shall judge according to my judgments. This being their office, the peoples office must needs be, not to jud­ge them, but obey them.

4. Whence. Fiftly. Christ (Matt. 18.17.) com­mands all to obey the Church vnder paine of be­ing held here on earth, as Publicās and Heathens, and of haveing this sentence ratifyed in heauen. Tell the Church, sayth he, and if he will not heare the Church let him be vnto thee as a Heathen, and a Publican. Amē I say vnto you whatsoever you shall bind on Earth, shall be bound in heaven, and whatsoever you shall loose vpon earth, shall be loosed also in heaven. Here you see obe­dience to be yeilded vnder paine of being held as a Publican or an Heathen, and this sentence to be ratified in heaven. Now if the Church could erre in theaching (for example) that Christ is truly present in the Sacrament, and hence oblige all to adore him there in, as much as they adore him in [Page 49] heauē: and could oblige them to this vnder paine of being held as Publicans and Heathens, ād held so as well in heaven, as vpon earth; surely this cā ­not be an errour. For then in heaven this sentence would never be ratified. And tell me not, that this texts speakes of private differēces betweene bro­ther, ād brother, though I denie not but this is also true, in such differences as belong to the Court or Tribunall of the Church: yet hence evidently fol­lows, that this Text doth much more concerne those differences in point of Religion, between brother, and brother. Both because these doe more properly belong to the Court of the Church, and to her Tribunall: as also because when scandal, and offence is giuen to our brother in point of heresie, tending to the seduction of his soule; our brother seeing this soule-murthering sinne broached to his owne ruine, ād to the eternall ruine of his bro­ther, hath farre greater reasō in this case, thē in any other, to tell the Church his mother, to whome, in this difference, aboue all other differences, it pro­perly belongeth to looke to the safety of her chil­dred. For this is an offēce, ād scandal to the whole brotherhood of all Christianity. Therefore, in these points of highest concernement, we are most bound to heare the Church vnder paine of being accounted Publicans and Heathens, and of haueing this heauie sentence ratified in heauen.

5. Sixtly. Matt. 23.1. Then Iesus spake to the [Page 50] multitudes and to his Disciples: saying. Vpon the chaire of Moyses haue sitten the Scribes and Pharises (by which sitting, with lawfull succession, they as wic­ked as they were, are knowne to be lawfully au­thorized Prelats) all therefore whatsoever they shall say unto you observe, and do. Behold here a precept of obeying in all whatsoever. And therefore behold a precept, which could not be givē, if that, which is delivered by publicke authority of the Church, were not secured from error in all whatsoever.

6. Sevently. The first and best Christians did practically acknowledge theyr beleefe of the in­fallibility of the Church. For, to have a decision of the most important Controversies (Act. 15.2.) they appointed Paul and Barnabas to go up, and certai­ne others of the rest, to the Apostles, and Priests unto Hierusalem upon this question. And the Church as­sembled the first Councill, in which, though this Councill were assisted with the Holy Ghost; yet there was made a great disputation. v. 7. And then the definition of the Church came forth in these words, It seemeth good to the Holy Ghost, and us. v. 28. Other lawfull Councills, knowing the Holy Ghost allso promised to them do vse to set forth theyr definitions with the same words, and this most agreable to Scripture. For Iohn 15. v. 26. When the Paraclete cometh, whom I shall send from my father, the spirit of truth, he shall give testimonie of me, and you shall give testimonie. Marke this conjunction of [Page 51] (he) and (you) He the the spirit of truth, and you Governers of my Church; so that you in giveing testimony may freely say. It seemeth good to the Holy Ghost, and us.

7. Eightly. It is cleere out of Scripture that the first Christians were so fully possessed with the beleefe of the infallibility of the Church, that they would beleeve nothing but what thy knew con­formable to her doctrine. S. Paul was a Scripture-writer, and so great an Apostle, and yet he sayeth of himselfe Gal. 2.1. Then after fourteene yeares I went to Hierusalem again (not meerly to satisfie a vaine fancie of some particular men: but) I went up according to revelation, and conferred with them the Ghospel, which I preach among the Gentills. But (I conferred) severally (or a part) with them that see­med to be something, least perhaps I should runn, or had runn in vain. So that he thought all his fourteen yeares preaching, and allso his future preaching might come to be in vaine, vnlesse, even his do­ctrine were made known to be approved by the Church, as wholy conformable to the Church. So much, in these goulden dayes, were the first Chri­stians taught to relye vpon the Church; which had been imprudence, if she had been fallible. Yet we must not thinke that then they did appre­hend, that the approbation of the Church did ad­de any degree of truth to his doctrine, as it doth not add any degree of truth to the Scripture, or [Page 52] pretend to have power to change, or correct true Scripture. And so S. Paul sayth, v. 6. For to me, they that seemed to be some thing, added nothing. For as the toutchstone adds no value to the gold, but onely evidently manifesteth which is true gold, which not: so the Church, as then, did only mani­fest infallibly the truth, of what he had preached. So allso the Church, as now, doth only manifest to vs, that such, and such Bookes be the true word of God, such, and such be not; such be true co­pies, such not &c. But the word of God hath its true worth from it selfe, and not frō the Church, as the gold hath its being true gold from it selfe and not from the toutchstone. So when Catholi­ques say with S. Aug. Cont. Epist. fundam. c. 5. I would not beleeve the Ghospell unlesse the authoritie of the Church moved me, they doe not meane, that the Church can adde, or take away from the truth of any true Scripture; but they meane, that, by her definition, as by a Sure touchstone, it is now ma­nifestly assured vnto them, that such a booke is true Scripture, and such not. And as the orall preaching (even of such an Apostle as had been a Scripture writer) might have been in vain, with­out this approbation; so allso might his writings have been in vaine. Whence we see that his Epi­stle vnto the Hebrews was not known or acknowledged as Gods word, vntill the Church appro­ved it. If the Scripture writer himselfe teacheth in [Page 53] vaine without this approbation, much more will his writings teach in vaine.

8 Ninthly. The Church is to be followed by vs as an assured approver or reprover of spirits and consequently as infallible. Iohn 1.4. My dearest beleeve not every spirit but prove the spirits if they be of God: then v. 6. We are of God; he that knows God heares us (Pastours of Church) he that is not of God heares us not. In this we know the spirit of truth, and the spirit of errour. Here S. Iohn expresly meanes to give to posterity a standing Rule to know a true spirit from a false one. To witt: By the hearing of us, or not hearing of us. This could not be a Rule to vs, who live after the Apostles, if by hearing us he onely meant the Apostles, and not theyr succes­sours. Yea he could not meane onely the Apost­les. For the other Apostles were all dead when he wrote this. Wherefore, the true sence of S. Iohn is. In this we know the spirit of truth and the spirit of errour, if they heare us. Pastours, and Governours of the Church. Not that each one of these Pa­stours, and Governours a part can say to any one heare me, vnlesse he teach that which all the rest are sufficiently knowne to teach, but they in a Generall Councill may most truely say. Heare us. He that knows God heareth us.

9. Tenthly. In declaring the true meaning of the true Scriptures, the practise and doctrine of the Church is necessary to be followed as a [Page 54] certaine Guide. For example. When Christ sayd. Doe this in remembrance of me. He did impose, sayth the Church, a true commaund to doe so. Yet, though Christ, no lesse cleerly, sayd (Iohn 13.14.) That we ought to wash one anothers feete, for I have given you an example that as I have done. So you allso should doe. He did not impose, sayth the Church, any commaund obliging vs to wash one anothers feete. For though he sayd we ought to wash one an others feete; yet, by the practise and doctrine of the Church it is assuredly declard to vs, that these words of Christ containe no precept; though the former do.

10. Eleventhly. The same Apostle in his first Epistle Chap. 2.19. after that, concerning Here­tikes, he had sayd: They went out from us. He turnes his speach to those, who still remained in the Church subject, and obedient to it, and of them he sayth. But you have the unction from the Holy one and know all things. To witt the spirit of truth, resi­ding in the Church, to teach her all truth, maketh you, who are guided by the Church, to know all things necessary for your information and instru­ction.

11. Twelfly. It is grounded in this infallibility of the Church, that her Prelates may exact obe­dience of her Children in captivating theyr un­derstanding to the faith, which she (by commis­sion from Christ) delivereth unto them. 2. Cor. [Page 55] 10.4. For the weapons of our warfare are not carnal, but mighty, through God, casting downe Imaginations, or Reasonings, and every thing that exalts it selfe a­gainst the knowledg, and bringing into captivity. All un­derstanding unto the obedience of Christ and haveing in a readines to revenge all disobedience. So S. Paul. But it is most irrationall to say God should impo­wer his Church to force men to follow a Church which being fallible, must needs confesse that she may deceive you, and enforce you to follow er­rors. Yet, this in a Church haveing the infallible assistance of the Holy Ghost, is most rationall. For there you are, to your apparent good, enfor­ced to follow truth in place of such error as might be most hurtfull to you.

Thirteenthly. The same S. Paul tells vs that God out of an expresse intention which he had to keepe vs from all wavering, and vnsetlement in faith, resolved so to assist the Governours of his Church, that we might securely relye upon them. For Ephes. 4 11. He gave some Apostles, and some Prophets, and other some Evangelists, and other some Pastours, and Teachers, for the perfecting of the Saints, for the worke of the ministery, for the edifying of the Body of Christ, untill we all come into the unity of faith. To what end all this? to the end that we hence forth be no more Children, tossed to, and fro, and carried about with every wind of doctrine by the sleight of men, and cunning craftines, from which his Providence had [Page 56] not thus secured vs, vnles these our Teachers, had beē infallible, whē defining in a lawfull councill, or proposing what is universally taught by them,

12. The second sort of Texts proving the infal­libility of the Church conteines such glorius Tit­les given her, or such admirable things spoke by Gods own mouth of her, as must needs be vain, empty, and truthles words, if the Church ever prove to be a Mistris of errors, obtruding them to her Children for divine verities. First. Psal. 132.13. Our Lord hath chosen Sion, he hath chosen it for an habitation unto himselfe. This is my rest for ever, and ever Here will I dwell because I have chosen it. Now Christs dwelling place, as S. Paul tells vs, is his visible Church. 1. Tim. 3.15. That thou mayest know how to converse in the house of God. The Church of the liveing God. He could not be taught how to converse in an invisible Church: he speakes then of the Church visible. Farr be it from this house to be a store house of errors. For how then could it be Christs desirable Habitation and his rest for ever and ever.

13. Again Isa. 54.4. Feare not, for thou shalt not be ashamed: neyther be thou confounded, for thou shalt not be put to shame. What greater shame or confusion to a Church which should be the Pil­lar and ground of truth, to see herselfe growne now to professe open superstition, Idolatry and other pernicious errors in whole swarmes. How [Page 57] then is that true which follows.

14. Thirdly. Isai. 60.15. I will make thee an eternall excellency, a ioy of many generations. Fourthly. v 18. Thou shalt call thy walls saluation our Lord shall be unto thee an everlasting light. Thy Sunne shall goe downe no more, and thy Moone shall be no mo­re diminished, because our Lord shall be thine everla­sting light Words manifestly spoken, not of the Elect but of the visible Church, on earth, even from the beginning of the Chapter for v 10. he tells how Kings should minister to her, and how he had struck her (when she was the Synagogue) in his in­dignation. Which words cannot be understood of the elect, or the invisible Church, and so he goes still on speaking.

15. Fiftly. In the like sense Chap. 62. v. 3. Thou shalt be a crowne of glory, thou shalt be no more called forsaken (as thou wert when thou wert the Synagogue) but thou shalt be called my delight in her. And sixtly, to secure her from all error con­trary to his will, he adds v. 6. Vpō thy walls Hierusa­lem I have appointed watchmen. And how careles soever thy be by theyr owne nature yet, by my continuall assistance, all the day and all the night for ever they shall not hold theyr peace. To witt by crying downe errours. For they had better have held theyr peace that preached publickly errours every where. And v. 12. Thou shalt be called a Citie sought for and not forsaken. And yet Protestants say [Page 58] they did laudably forsake every visible Church vpon earth, by adhering to Luther and his follo­wers, who did separate themselves from all Chur­ches visible in the whole world, openly professing that as then, there was no one Church on earth worth seeking for: and so they did not joyne themselves in Communion with any Church then vpon earth; but pretended to returne to the Pri­mitive Church, as it was above a thousand yeares before; which is to say, that, for this whole last thousand yeares, the Church was a Citie forsaken, and that (for so long) her Communion was not to be sought for.

16. Seventhly. There is a very convincing text to prove the Church to be by divine Providence assuredly provided of faithfull Pastours and Go­vernors Ierem. 33. v. 25 If I have not put my Co­venant to night, and day, and laws to the heaven and earth; then will I cast away the seed of Iacob, and Da­vid my servant, that I doe not take from his seed Prin­ces to be Rulers over the seed of Abraham Isaac and Ia­cob. So that we shall be as sure not to faile of faithfull Princes, and Governors in the Church (for none but such, as are truely faithfull, can be truely sayd to be the true sonnes of Iacob and Da­vid.) As we are sure to have night, and day; the heaven turning over vs, and the earth standing still vnder vs.

17. Eeightly. The Prophet Ezech. Ch. 34.22. [Page 59] I will save my flock, and it shall be no more into spoile. But what spoile would that scabb of error make over all Christs flock, if it so infected it all, as Pro­testants say it did, yea they will have even Idola­try it selfe (the most deadly murraine) to have in­fected the whole Church this last thousand yea­res and more.

18. The third and last sort of Texts to prove this infallibility, containe such as plainly say that God will still direct his Church to follow truth, or that it shall not revolt from the truth, but be a most direct way to the truth: that the spirit of truth shall be, as it were, entailed vpon the doctri­ne of the Church with which Church this spirit shall ever abide teaching her all truth. So first Isa: 61.8. I will direct theyr worke in truth, and I will make an everlasting Covenant with them of preser­ving this never fayling truth. Secondly. Behold how plaine and direct a way to truth is promised the Church of Christ. Isa. 35. v. 5. Then shall the eyes of the blind be opened &c. And a high way shall be there, and it shall be called the way of Holynesse (the Holy Catholicke Church) the way-faring men, though fooles, shall not erre there in. It is therefore a way infallibly leading to truth. Thirdly the same Prophet Chap. 59. v. 20. There shall come a Redee­mer to Sion, and to them that shall returne from iniqui­ty in Iacob sayth our Lord. As for me this my Covenant with them. My spirit that is in thee, and my words that [Page 60] I have put in thy mouth shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed from this present, and for ever. With what clearer words could the spirit of truth be entailed vpon the Church present in each age? or be more clearly said to Reside ever in her mouth with which she delivers all her doctrine?

19. Fourthly, Most clearly Ier. 32.39. I will give them one heart and one way that they may feare me for ever: I will make an euerlasting Covenant with them, that I will not turne a way from them, but will putt feare in theyr hearts that they shall not depart from me. Note I pray these words I will putt my feare in theyr hearts that they shall not depart frō me. Whe­refore they did not revolt from him; they did not depart from him. Fiftly: no lesse fully speakes the Prophet Ezech. 37.24. My servant David King over them, and there shall be one sheapheard over them all. They shall walke in my judgment, and observe my statutes, and do them. Moreover I will make a Cove­nant of peace with them; it shall be an everlasting Co­venant with them; and I will set my Sanctuary in the middest of them for ever more. How fully is all this spoken of a visible Church haveing one theapherd over all. Yea the very Heathens shall know who they be, as there is sayd. Sixtly: that according to the Prophet Micheas Ch. 4.5. All people will walke every one in the name of his God, and we will walke in the name for our Lord God for ever. Which [Page 61] they doe not, who walke in a labyrinth of grosse errors for a thousand yeares togeather; it follo­weth. I will make Her who was cast of a strong nation and the Lord shall reigne over the from hence forth and for ever.

20. Seaventhly: Matth. 16.18. The gates of Hell shall not prevaile against it. If Hell could ever come to make the Church a Mistris of errours so as to hold them forth for divine verities so many ages togeather, the gates of Hell should highly prevaile against her. Now I pray note, that for many ages, there were no Christians, which were not eyther manifest Hereticks (and held so by the Protestants themselves) or which did not (as all Roman Catholicks now doe) worship, and adore Christ, as much vnder the shape of bread in the Eucharist, as they worship him sitting at the right hand of his father. If this be Idolatry the gates of Hell have prevailed against the Roman Church: yea and against the Churches in Greece, in Arme­nia, in Aethiopia, &c. who all, ever since they were Christians, have held this our doctrine, and doe still hold it, though they adde a world of other errors. Where then shall the Protestants find Christ a Church against, which the gates of Hell have not a vast long time togeather prevailed? They must eyther be forced to make Christ fal­se in this his doctrine, or to confesse our doctrine true. If it be not; how was this Covenant everlasting [Page 62] as hath been so often sayd in the now cited Texts? and allso the Text following in which Christ ma­de the everlasting Covenant formerly promised to be made.

Eightly: S. Iohn Ch. 14. v. 16. And he will give you an other Paraclete that may abide with you for ever, the spirit of Truth, whome the world knows not: but you know him, because he dwells with you, and shall be in you. Now the Apostles not being to be for ever, and the spirit of Truth being promised for ever, we cannot but say that the promise of this spirit of Truth is made also to the successours of the Apostles, the Governours of Christs Church, to abide in them, and be in them, as the spirit of Truth, directly opposite to the spirit of errour. So ninthly. Iohn 16.12. Many things I have to say unto you but you cannot beare them now (hence appeares how weighty those thinghs were) but when the spirit of Truth cometh, he will guide you into all Truth To private persons the Holy Ghost is given as the spirit of sanctification but to the Church he is gi­ven as the spirit of Truth guiding her into all Truth and so directly excluding all errour from her.

22. Tenthly: that convincing place of S. Paul shall end all these Texts: 1. Tim. 3.15. where speaking of the visible Church in which he teac­heth Timothie how to Converse the speakes thus. That thou mayst know how to behave thy selfe in the house of God, which is the Church of the liveing God, [Page 63] the Pillar and ground of Truth Can I leane more assuredly then vpon the Pillar of Truth? Can I even wish, to have a surer ground, then the ground of Truth? And yet such a ground is the Church acknowledged in this Text, if it be not perverted by such interpretations as be the inventiōs of mē; but of men vnable to confirme theyr interpreta­tion by any Text clearer thē this. Here thē behold we have produced no fewer thē thirty texts for the infallibility of the Church. Whereas not halfe so many nor halfe so cōvincing Texts cā be alleaged against it. And yet grāt this, and you must grāt all. Note that besides these 30. Texts here alledged, I have allso all those numerous and most full Texts related at large Point 3. For whatsoever proves that the true Church cannot faile to be a true church, proves allso her infallibility. For truth of doctrine is essentiall to a true Church. If the­refore by being fallible and erring the whole Church could recede from the true doctrine of Christ, it manifestly follows that the whole Church could faile to be a true Church contrary to these most expresse Scriptures there plentifully alledged.

23. Most impertinent is the distinction, which our adversaries use, to avoide the force of these Texts. They say that the Church may be taken in two wayes: first for the visible Church, contai­ning all beleevers, as well reprobate, as elect: and [Page 64] this Church they say may erre. Secondly for the invisible Church, which only containes the elect: and this they say cannot erre. But this is a palpa­ble contradiction if well noted. For this invisible Church of the elect, which, as you say, cannot er­re, is contained in the visible Church, in which, as you say, both reprobate, and elect are contained: which visible Church (you allso say) may wholy erre. But if the whole visible Church wholy erre then allso the elect (contained in it) may erre: or if they cannot erre thē many in the visible Church cannot erre. And yet you cannot find many, in any Church visible vpon earth, whome you can shew on the one side to have differed from the be­leefe of the Roman Church, and on the other to have been guarded from errour, as those, who make the true Church, must be. Again I have she­wed that many Texts here by me cited speake clearly of the visible Church.

THE SIXT POINT. That the Roman Church is this infallible Church, and our judge in all points of Controversie.

1. THough this Question seemes to import as much as the certaine decision of all [Page 65] our Controversies, yet haveing been so long in the former Point, we are able to give in a word full satisfaction in this. For no man will denye the Church, which is proved to be infallible, to be the most commodious decider of all Contro­versies. For what can a man wish more to the right decision of his Controversie then a cleare sentence delivered there in by an infallible au­thority?

2. All that can be imagined against what hath been sayd, is this. That we have not as yet proved the Roman Church to be infallible. We have indeed proved the true Church to be so, but there seemes a vast labour to remaine to prove the Roman Church to be this true infallible Church, and consequently the decider of all Controversies. I most earnestly therefore begg of my Reader to note well this one short demonstra­tion, and he will see how evidently convincing it is, to prove home our full intent even in a word.

3. My demonstration is this. No Church can be the true infallible Church, and decider of all Controversies which teacheth herselfe to be falli­ble. For if any such Church be infallible in all that she teacheth; she is infallible allso in teaching herselfe to be fallible. And hence it followeth that infallibly such a Church is fallible: but every Church in the world but the Romā teacheth her­selfe to be fallible: wherefore (by evident demon­stration) [Page 66] no other Church, upon earth, can be in­fallible. But the true Church is infallible: (as hath been proved by no fewer then thirty Texts) there­fore by evident consequence▪ the Roman Church (by all those Texts) is proved the only true Church, and our Iudge in all our Controversies.

THE SEAVENTH POINT. That the Chiefe Pastour of this Church is the successor of S. Peter.

1. THe old Testament helps vs thus farr in this Point that it teacheth, first that amongst the Priests of the old law one was cho­sen successively to be the highest and chiefe Priest Num. 3.32. The Prince of Princes of the Levitts Elia­zar the sonne of Aaron the Priest. And Num. 27.21. If any thing be to be done (for Iosue theyr Gover­nour) Eliazar the Priest shall consult our Lord. At his word shall he (Iosue) go out, and go in, and all the rest of the Children of Israël with him. By going in, and going out, all the principall actions are vsually vn­derstood in Scripture. In those actions therefore God would have Iosue, and all the people to de­pend on the high Priest. When then we read Io­sue 3.8. that Iosue did commaund the Priests, and that Ch. 5. he appointed Circumcision to be ministred, and that Ch. 24. he renewed God's [Page 67] Covenāt &c. he is to be supposed therin (as in all his principall actions) to have proceeded accor­ding to the above cited Text, only executing that, which God, by Eleazar the Priest, had ordeined him to do. For example: to command the Priests to go with the Arke into Iourdan, to administer Circumcision, to renew the Covenant with God &c. Again when Princes are allso Prophets (as Io­sue, David, Salomon (and some others were) they might have some extraordinary commission to do, and order severall things, which belong not to the ordinary Iurisdiction of temporall Princes. So, Kings 2.27. Salomon cast out Abiather, that he should not be the Priest of our Lord yet this was done, that the word of our Lord might be fullfilled which he spake concerning the house of Helle. Salomon allso as a Prophet, by extrordinary commission v. 35. Pla­ced sadoe the Priest for Abiathar.

2. Secondly wee have cleerly in the old Testa­ment the distinction of the chiefe Ecclesiasticall and chiefe secular Power 2. Chr. 19.11. And be­hold Amariath the chiefe Priest, is over you in all mat­ters of the Lord, that is Ecclesiasticall affaires. Then for temporall, or secular affayres Zebediath, the Ru­ler of the house of Iudah, for all the Kings matters whence it is cleare that the former causes are not matters which aperteine to the Kings.

3. Thirdly we have the old law Deut. 17. v. 8. commanding all such causes, as are Ecclesiasticall [Page 68] causes, to be brought to the Tribunall of the High Priest, and his sentence to be obeyed even vnder paine of death. I call them Ecclesiasticall causes, because the former Text sayth, they be matters of the Lord, and distinct from matters of the King.

4. Fourthly we have out of the new Testa­ment this vnanswerable Text concerning the high Priests even of the old law Matth. 23.2. Vpon the chaire of Moyses have sitten the Scribes and Pharisees; all therefore whatsoever they shall say unto you observe and doe it. No wikedness of the high Priests his person shall excuse your obedience, if he sitt vpon the chaire of Moyses. Moyses was not only a secular Prince but allso the first high Priest amongst the Iewes Moyses and Aaron amongst his Priests Psal. 99.6. Now those who succeed Moy­ses as he was high Priest, are sayd to sitt upon the chaire of Moyses; for as he was the secular Prince of the people; Iosue, in that dignity did succeed him. But he had but part of his glory, so Num. 27. v. 18. Take Iosue the sone of Nun a man in whome it the spirit, and put thy hand upon him, who shall stand before Eliazar Priest, and thou (ô Moyses) shalt put so­me of thine honour upon him. Now the one part of Moyses his honour was to be a secular Prince and commander in chiefe. In this dignity, Iosue did succeed him. But in Levit. Ch. 8. God comman­ded Moyses to inuest Aaron with the other part [Page 69] of his dignity, which was to be High Priest. But when Aaron now came to dye, God sayd to Moy­ses Num. 20.26. Take Aaron and his sonne with him and when thou hast unvested the father of his vestiture, thou shalt revest therewith Eleazar his sonne, Moyses did as our Lord commanded him. And thus successi­vely God provided his Church of high Priests. Neither (for the wikedness of any of them) did he cease to governe his Church by them, even by heavenly and supernaturall assistance. As bad, as Cayphas was, yet, because he was the high Priest, he did prophesy Io. 11.51. He sayd not this of him­selfe, but beeing the high Priest of that yeare, he pro­phesyed that Iesus should dye for the Nation.

5. The old law beeing now transferred to the new, it was necessary that the Priesthood all­so should be transferred, these two going toga­ther. Hebr. 7.12. wherefore the new law beeing the Lady, the old the hand maide as S. Paul spea­kes; the new law allso, according to him beeing established upon better promisses. Hebr. 8.6. we may, with all ground in Scripture, expect to see Christs church ever provided of such high Priests, as shall, by his bounty, have many advantages above the high Priests of the old law. Christ then inten­ding to build his new church, he called to him even amongst the first of his Apostles Simon and presently changed his name into Cephas; which is interpreted Peter, a Rock Io. 1.42. To this Simon [Page 70] Matth. 16.18. he sayth: Thou art Peter, which in that language, which Christ spoke, is as much, as to say: Thou art a Rock, and vpon this Rock I will build my Church. The wisest of men designes a sure Rock for the everstanding building of his church in the midst of all windes and waves, & if any one say that Christ himselfe is a Rock so as not to communicate this Rock-like firmity of his allso to S. Peter, he flatly contradicts Christs saying: Thou art a Rock, and upon this Rock I will build my Church. If any man should take a fayre stone in his hand, and say: Thou art a fayre goodly solid stone, and upon this stone I intend to rayse a Chappel. Who would conceive this man in the last part of his speach to point at any other stone thē that which he had in his hand? True it is that Christ is the fundation; yet with out any dishonour to him, (nay to the increase of his honour) he communi­cateth that very title of fundation to others. So Eph. 2.20. we are sayd: Built upon the fundation of the Apostles and Prophets: Iesus Christ beeing the thiefe corner stone. Christ then is the chiefe Rock of an everlasting perpetuity, and this by his owne vertue. S. Peter is a Rock standing firme ever­lastingly, not by his owne vertue, but by the ver­tue of Christ, and made thus not for his owne sa­ke but for Christs churches sake, Christ intending that this his church should stand for ever as I proved Point 3. Whence Christ adds upon this [Page 71] Rock I will build my Church. We willingly grāt that the church was to be built, not upon the shoul­ders of S. Peter but vpon his faith; yet his faith must not be taken as separated from his person, but it must be taken as the thing chiefly regarded in his person; for which to him personally this dig­nity was given: yet given chiefly for the perpe­tuall good of the church to be built upon him. Wherefore lest the building should be shattered at his death, this firme perpetuity of a Rock, that is this saith of his which Christ prayed should never fay­le. Luc. 22.32. was to be derived to his lawfull successors: as the chaire of Moyses ever had the successors of Moyses sitting in it: for no well or­dered common wealth is destitute of sufficient meanes, still to provide her of her lawfull Heads and Governours appointed her successively. And as it is not enough to say, Christ is King of Kings, and Lord of Lords therefore the civil commō wealth needs no other King or Lord. So it seems farr greater non-sense to say, that because Christ is the chiefe head, and Priest of the church, there­fore we, vpon earth, need no other head to go­verne such a common wealth as the Church is, conteining so many severall people, of so many nations, natures, customes, and dispositions, as be foūd frō the rising of the sūne, to the going downe of the same, though this so farr spread common­wealth were intended, from the beginning, to last [Page 72] as long as the Sunne and Moone. It was then for this, his churches sake, that some one was ever to be first and Chiefe in it.

6. Now sayth S. Matthew numbring the Apostles (Princes of the Church) The names of the twelve Apostles be these, The first, Simon, who is called Peter. Matth. 10.2. And so in all places where the Apostles are counted, as Iudas is allwaise the last, so S. Peter is counted first: and as it was sayd of Eliazar that he was the Prince of Princes of the Le­vites. Num. 3.32. So amongst the spirituall Prin­ces of Christs Church, S. Matthew doth not on­ly count him first, but plainly says he was the first The first Simon who is called Peter. He was neither the first in order of calling to the Apostle shipe, nor in age. For his Brother Andrew was before him in both these, Io. 1. Again to signifie that he was the head and chiefe in ordinary; Christ sayd to him Matth. 16.19. And to thee will I give the Keyes of the Kingdome of heavē. For though the po­wer of loosing, and binding was afterward given to the other Apostles, Iohn 20.23. yet the Keyes of the Kingdome of heaven are never in Scripture, sayd to be given to any but to S. Peter. The gi­ving of the Keyes, is wel knowne to signifie natu­rally the supreme Rule in a citty, or familie. Hēce the Keyes of the citty are offered to the chiefe Governours at theyr entrance. So allso the Keye of the house of David is given to Christ being to reigne [Page 73] in the house of David for ever. Here Christ giveth the Keyes to S. Peter as to his successor in the house of God, which is the Church of the living God. 1. Tim. 3.15. By these Keyes is signified the pleni­tude of highest power.

7. Again Iohn 21.15. Simon of Iohn lovest thou me more then these? Feed my lambes. And yet again, v. 17. Feed my sheepe. Note that he would not ha­ve required greater love in Peter, rather then in any of the rest nor have sayd lovest thou me more then these? if he had not here intended to give him higher dignity in Pastorship then to the rest. If every one of the other Apostles be sheep of Christ S. Peter is here made Pastor to every one of them for he is commanded to feed them. Note again (and principally) that the whole flocke of Christ his lambes, his sheepe, his subjects and theyr Rulers, did not consist of those only men who then lived, but much more of all such faithfull men as were to be of the flock and Church of Christ, even from his days to the end of the world. Wherefo­re this high Pastorship beeing as we sayd chiefly instituted by Christ, out of his love and care to his flock, and not meerly out of the desire of ho­noring S. Peter, was by ordinary course of suc­cession to be, devolved to all posterity.

8. And that no man should say that this suc­cession shall everfaile, Thus sayth our Lord (Ier. 33.17.) David shall never want a man to fitt upon [Page 74] the throne of the house of Israël, and of the Priests and Levits there shall not faile a man &c. And he adds that his Covenant should sooner be made void with the day and the night then his Covenant should be made voide with David his servant. That there be not of him a sonne to reigne in his throne and Levits and Priests his Ministers. And the Prophet Esau in his last Chap­ter, tells us that in the new law these Levits shall not be borne Levits of the Tribe of Levi or any particular Tribe or Nation, but by election, they shall be chosen to be Levits out of severall Na­tions particularly of Italians, Graecians, Affricans, and the Ilands a farre of; though the English Bible doth not translate these names, I will take (sayth he) of them to be Priests and Levits. But shall there not still be one chiefe Pastour of these never de­caying races of Priests and Levits? yes there shall, And they shall have one shepherd or Pastor over them all. Ezech. 37.24.

THE EIGHT POINT. That this our chiefe Pastor, or Pope is not Anti-christ.

1. BEcause there is never a pulpit in Englād in which the Pope hath not been preached, by all our Ministers to be not only Anti-christ, [Page 75] but allso the Anti-christ, who is so much spoken of and detested in Scriptures, I thought fitt to make my deare country men see with theyr own eyes, how unconscionably these theyr Ministers so uni­versally deale with them in this point, in which they can not but see (if indeede they reade and will understand) how flatly, and point blank this doctrine is against most manifest Scripture.

2. First. The Scripture teacheth clearly that Anti-christ is one particulare determinate man, and not any ranke of severall distinct men succes­sively living one after the other as Popes do. Hen­ce 2. Thess. 2.3. Anti-christ is called That man of sin the sonne of perdition. The adversary. And Apoc. 13.14. An image shall be made of this particular person, where as no such image can represent those hundreds of Popes who have sitt in S. Pe­ters chaire. Again there it followeth that this par­ticular man shall have a speciall name, and such a peculiar number shall expresse this name: For it is the number of a man. A man, I say and not many mē succeeding one an other as Popes are. When­ce it followeth. The number of him is six hundred six­ty six. Of that Him, whom Christ allso insinuated to be one particular man when he sayed Io. 5.43. If an other shall come in his Name him you will re­ceave. Whereas no one of the Popes was yet re­ceaved by the Iewes. Wherefore of the Pope it is false to say the Iewes have received him. And this [Page 76] is the second reason why the Pope according to Scripture is not Antichrist.

3. Thirdly, this one particular man shall not come untill we be close bordering upon the very last end of the world. Mark 13.24. But in those days after that tribulation (of Anti-christ) the Sunne shall be darkned. Popes have beene ever since S. Peters days, and that which you all call Popery hath beene (as you confess) above these thou­sand yeares and yet the Sunne shines upon the world as clearely as ever.

4. Fourthly, this one speciall man shall reigne but a short time, where as these Popes (upholders of confessed Popery) have reigned these many Ages. Anti-christ shall reigne but three yeares and a half, a time, and times, and halfe a time. Dan. 7.25. And Apoc. 12.14. Hence Dan. 12.11. this time is further expounded to be a thousand two hundred and nynety days. And the Church a litle af­ter this persecution began, shall fly into the wil­dernesse for a thousand two hundred and sixty days. And for this time of 1260. days the two wittnesses shall prophesy. Apoc. 11.3. For the persecution of Anti-christ shall last but two and fourty months as it there expressy sayd. And Apoc. 13.5. Power was given (to the beast) to continue two and fourty months. The time therefore of Anti-christs reigne shall be short. For the elect the days shall be shortned Matth. 24.22. So Apoc. 20.3. it is sayed that [Page 77] the diuel shall be lett loose for the short time of Anti-christs reigne. After these things he must be loosened a litle time. That is after Christ hath bound up the divel, during the long time of the new Testament (described there by the complete and perfect number of a thousand yeares) he shall be lett loose for the short time of the reigne of Anti-Christ.

5. Fiftly, all the Ministers in England, or out of England, can never be able to shew that the Pope did ever kill two such wittnesses as Anti-christ is clearly sayd to kill Apoc. 11.6. That is two witnesses who shall prophesy one thousand two hun­dred and sixty days cloathed in sackloath, who shall ha­ve power to shutt the heavens that it may not raine in the days of there prophesy; and power of the waters to turne them into bloud. And to strike the earth with all plagues as often as they will. If your Ministers will prove the Pope to be Antichrist they must not only proue that he did kill two such witnesses, as they are (for the true Anti-christ must doe this) but allso they must prove that the Pope did kill two such witnesses in Ierusalem leaving theyr bo­dyes lying in the streets thereof. For this allso the true Anti-christ must do, because it followeth v. 7. The beast shall kill them. And theyre bodyes shall lye in the streetes where theyr Lord was crucified, that is in Ierusalem.

6. Sixtly. Hence appeares that the chiefe seate [Page 78] of Anti-christ shall be at Ierusalem where he shall most shew his power and glory whence it was all­so sayd before that the Iewes should receave him, and the Holy Fathers commonly say he shall be borne a Iew, of the Tribe of Dan, which is the cause why that Tribe was not numbred with the rest Apoc. 7. neither could the Iewes receave him if he were not borne a Iew. None of these things agree to the Pope and yet they all agree to Antichrist.

7. Seaventhly, the beast which shall sett up the power of Antichrist shall make fyre come downe from heaven to earth in the sight of men. Apoc. 13.13. Tell me what setter up of the Popes power did ever doe this?

8. Eightly there allso v. 17. it is sayd that he also shall effect that no mā shall buy or sell but he that hath the Character or name of the beast or number of his name. In what Popes dayes was this verified?

9. Ninthly and lastly 2. Thess. 2.4. That one speciall man, (who is called that man of sin) is ex­tolled above all that is called God or (all) that is wor­chiped. Now whosever is extolled above all that is God, is not only extolled above judges, and Kings, sometimes called Gods (as all just men are) but to be extolled above all that is called God, he must be extolled above God himselfe, who (in the very first place) is called God. So he that is extolled above (all) that is worshiped must be extolled not only [Page 79] above Princes and Kings, but above saints and Angels, and God himselfe. Now neither doth the Pope extoll himselfe or is extolled by any of his adherents above the Apostles or Angels, and much lesse above God himselfe shewing himselfe. That he is God, as there sayd Antichrist shall do.

THE NINTH POINT. Of the Sacraments of the Church, and of the Ceremonies which the Church u­seth in administrating these Sacraments as allso in other occasions.

1. HAving treated of the Church, and her chiefe Pastor it followeth to treate of the Sacraments of this Church. And because our Church useth severall ceremonies in the admini­stration of these Sacraments (and especially in sacrifice of the Masse) as allso in other severall occasiōs (a thing much scoffed at by our adversa­ries.) We will here allso treate of these Ceremo­nies.

2. First then concerning Sacraments in ge­nerall before we come to treate of every particu­lar Sacrament to prevent mistakes, I define a Sacrament to be An outward signe instituted by Christ, signifying the inward grace which it confers, [Page 80] when duly receaved. And here it must be exactly noted, that every such outward signe, or holy ce­remony (by the applying of which, inward grace is infallibly conferred when it is duly receaved) must needs be a signe, or ceremonie instituted by Christ. For no body but Christ, could annex the infallible guift of inward grace to the applying of such an outward signe.

3. Now if any one will stand contending to prove, that a Sacrament is some thing else, and ought to be defined otherwise, all that I neede to say in confutation of him, is that I will finde in Scripture seven such holy signes or ceremonies, to the due application of which the guift of in­ward grace is infallibly annexed. And for this reason I say that these be either seuen true Sacra­ments, or else seven things much better then those which your definition will allow to be Sa­craments▪ For by these seven, that divine quality of heavenly grace is conferred; by yours it is not. But before I come to shew our seven Sacraments in particular to be such holy signes or Ceremo­nies instituted by Christ (from whome all grace is derived) I will in the second place treate, of the Ceremonies of the Church which Protestants are pleased to account foolish, Childish, Apish, Co­micall &c.

4. I say then that the light of reason teacheth us in all actions (which we desire to rayse above [Page 81] the Rank of vulgar Actions) to devise some Ce­remonies to sett that action forth in such a man­ner, that all shall, by the very sight of it, be stirred up to apprehend such an action to be farr surpas­sing ordinary things. So in the solemne inaugu­ration of great Princes, in the coronatiō of Kings, in theyre going to sitt in Parlaments, yea in they­re carrying to theyre graves and interment, great choyse is made of exquisite ceremonies to sett forth these actions; so that they may be raysed much above the strayne of vulgar actions: where­fore seeing no actions deserve more esteeme, or to be raysed to a higher degree of reverence and veneration amongst the Christian people, then the chiefe actions of our Religion, it was wholy convenient that the administration of the Sacra­mēts (beeing the chiefest of these actions) should chiefly of all other actions be graced and sett forth with some kinde of ceremonies, such as the Church should think fittest, that so all the vulgar, by the very sight of those actions, may be excited to conceave a sacred esteeme of those actions, sett forth so mystically, in a manner quite diffe­rent from ordinary, and vulgar actions. By this argument and not by any Text of Scripture you must justifie your Ministers surplice.

The law of nature (which was before the Ceremoniall law) did teach the holyest men of that law thus to rayse the most pious actions [Page 82] they solemnly performed by addition of certaine ceremonies. So Holy Iacob Gen. 28.18. Arrising in the morning tooke the stone that he had layd under his head and erected it for a title (or monument) and poured out oyle upon the toppe of it. A ceremony so farre from beeing superstitious that Gen. 31.13. God approves this fact appearing to Iacob and saying: I am the God of Bethel where thou didst anoynt the stone and didst vow thy vow to me.

5. And because our adversaries scoff at cere­monies as if they were ridiculous things, we desire them to reflect whether a heathen may not as well scoff at the Iewish Ceremonies appointed by God himself, as indeed the Iewes both by the Greeks and the old Romans were held for the most superstitious people of the world upon that account. And though the Iewish Ceremonies ap­pointed by God do now cease, yet it is now blas­phemy to say any one of them were foolish, Apish, comicall gestures. Yet looked upon with carnall eyes, they may (to the full) as much appeare to ha­ve bin so, as the Ceremonies of the Church ap­peare to you. For example: what a mimicall ac­tion would you account it in us if we should in the Consecration of the Pope appoint that the tippe of his right eare ande the thumb and great toe of his right hand and right foot should be the parts par­ticularly annointed and yet God himself com­manded. (Exod. 29. v. 20. That in the Conse­cration [Page 83] of Aaron and his sonnes: Thou shalt take of the blood of a Rā and put it upon the tippe of the right eare of Aaron and of his sonns and upon the thumbs and great toes of theyr right hand and foot. A number of as strange Ceremonies as these are both in this book of Exodus and particularly in Leviticus and yet all set down by Gods own appointment. And it is now blasphemy to say they were ridicu­lous.

6. But lett us passe to the new law though in this all Iewish Ceremonies be abolished yet is it no where sayd, that we should serve God without all Ceremonies, which no nation under heaven ever did, as those who are skilled in antiquity know. Yea Christ himself was pleased to sett forth some more mysticall cures, which he did, with such ce­remonies as you would scoff at thē, if our Church (in farr more mysticall actions,) had made use of them. So Mark 7. v. 32. in the Cure of a deaf and dumb man. First he took him from the multitude a part. Secondly he putt his fingars into his eares. Thirdly spitting he touched his tongue. Fourthly he looked up to heaven. Fiftly he groaned. Sixtly he used a word deserving speciall interpretation, saying Epheta that is, be opened. So allso Iohn 8. v. 6. In pardo­ning the adulteresse he twice bowing himself wrot in the earth God knows what. And in the nynth Ch. curing a man blind from his nativity v. 6. He spitt on the ground, and made a claye of his spittle then he [Page 84] spread the clay upon his eyes. Lastly he sayd unto him, goe wash in the Poole Siloe which is interpreted sent. Thus teaching his Church to use Ceremonies in such mysterious actions as are ordeined to cure our spirituall deafnes, spirituall dumbnes, spiri­tuall blindnes. So we shall see it to be Scripture that sprinkling of water must be used in Baptis­me, Imposition of hands in Confirmation and Ordination; anoynting with oyle in Extreme-vn­ction. Before our Lord gave the Eucharist to his Disciples, he (Mark 14.) made choyse of a roo­me very spacious and adorned. He first washed his disciples feete, then setting down he tooke bread, gave thanks, blessed it, brake it &c. When he gave his disciples power to absolve and to ad­minister the Sacrament of Confession Io. 20.22. He first sayd to them. As my father sent me so I send you, when he had sayd this he breathed upon them and he sayd to them. Receive the Holy Ghost, whose sins yo shall forgive are forgiven &c. When the Pastors of our Church use the insufflation or Breathing u­pon any, for the lyke mysticall signification you cry a lowd, superstition, superstition, an apish mi­micall action &c.

7. There is allso one very great commoditie in the Churches perscribing such and such parti­cular ceremonies in such and such actions, that hence it ensues that all her priests performe all these sacred Rites in administring Sacraments, [Page 85] offering sacrifice &c. after just one and the self­same manner all the world over, which is a most comely and orderly thing and could not have happened, had not such and such peculiar Rites been prescribed to all.

8. But now if after that we have proved Ce­remonies to be reasonable, you aske why the Church did prescribe just these particular Cere­monies and no other? First I answer that eyther these particular Ceremonies are more proper and seemly and as it were more connaturall to such an actiō, or secondly they are fittest for some my­sticall signification. Lastly I say that our unsatis­fied adversaryes would have asked the self same question of any other particular ceremonies, if the Church had peculiarly appointed them. Even as some men will curiously be asking. Why did God make the world just at such a particular ti­me, and not sooner or later? For as S. Augustin wittily answers. Had God made choise of any other time to make the world you would still have been asking the very selfsame wyse question. Why just now and not sooner, or later? Even so you would as wisely haue been saying. Why just such a Ceremonie and not as well such or such an one? Lett this suffice for the Iustification of our Ceremonies.

THE TENTH POINT. Of Baptisme which is the first Sacrament.

1. I Will first shew Baptisme to be a Holy signe or ceremony signifying and causing grace in those who duly receave it Ezech. 36.25. And I will power uppon you cleane water, and you shall be clean­sed from all your contaminations. Behold an outward powring of water, cleansing inwardly from all contaminations. The Baptisme of S. Iohn was an outward powring of water, with a solemne pro­fession of doing pennance towards the cleansing of the soul; but no grace was given by it to cleanse the soul. So Matth. 3.11. (sayth S. Iohn Baptist) I have Baptized you with water but he (Christ) shall baptize you with the Holy Ghost. His baptisme shall give this soul-cleansing grace. A­gain Act. 2.38. Be every one of you baptized for Re­mission of your sins and you shall receave the Holy Ghost. Again Act. 22.16. Rise up ad be baptized and wash away thy sinns. Nothing can cleanse from conta­mination, give Remission of sins, wash away sins, but that which gives grace. Again Gala. 3.27. As many of you as are baptized in Christ, have put on Christ. Hence Baptisme is called Tit. 3.5. The was­hing of Regeneration and by it man is borne of the spirit. Whence Io. 3.5. Vnlesse a man be borne a­gain [Page 87] of water and the Holy Ghost he can not enter into the Kingdome of God. That is to say Baptisme so breeds our spirituall birth in God, as our carnall birth causeth our life into the world.

2. Wherefore evē the Childrē of the Iust need baptisme. For Rom. 5.12. Vnto all men death did passe in whom all sinned. Whence David Ps. 51.5▪ And in sin did my mother conceave me And therefore unlesse such an one be born againe of water and the Ho­ly Ghost, he shall not enter into the Kingdome of God. For of every one it is sayd Eph. 2.3. We were by nature Children of wrath as allso the rest.

THE ELEVENTH POINT. Of Confirmation.

1. COnfirmation is approved such a Sacra­ment Act. 8. v. 14. And when the Apostles that were in Ierusalem had heard that Samaria had re­ceaved the word of God they sent unto them Peter and Iohn, wo when they were come, prayed for them that they might receive the Holy Ghost. For he was not come upon any of them, but they were only baptized in the name of our Lord Iesus. Then did they impose theyr hands u­pon them (behold the outward signe) and they re­ceived the Holy Ghost. Behold the inward grace, gi­ven to those, who, though they had been bapti­zed, yet they had not received this particular [Page 88] strength, and Confirmation of speciall grace which the coming of the Holy Ghost in this Sacrament did bring unto them. It is allso most agreable to Scripture that this Sacrament be given not by in­feriour Priests but by Bishops. Whence Bede ex­cellently noteth that it was not Philip the Apostle who is here sayd to have converted Samaria but Philip one of the seaven Decons. And so though he could baptize them, yet he could not give thē this Sacrament, and therefore the Apostles sent Peter and Iohn to Samaria. Not to baptize them a­gain but to confirme them. And though here be no mention of oyle; yet it followeth not that no oyle is to be used in this Sacrament. For so in the Scripture there is no mention of water, in that ve­ry Text which mentions the institution of Baptis­me as Matthew the last Teach all nations baptizing them in the name of the Father, the Sonne, and Holy Ghost. Yet the practice of the Church, testifyed by all antiquity, sufficiently teacheth the use of oy­le, or Holy Chrisme in this Sacrament See the Remish Testamēt upon the place of the Acts now cited. There allso you shall find this memorable note. That none ever, but known heretiks, condemned this Sacrament of Chrisme. Again Act. 19.5. They were baptized and when Paul had imposed hands on them the Holy Ghost came upon them. And whe­reas some say the Text I alleged for this Sacra­ment, to prove only the guift of the Holy Ghost, [Page 89] in order to speak severall languages, I remitt them to S. Austin tract. 6. in Ep. Io. Is there any man (sayth he) of so perverse a heart as to deny these Chil­dren on whom we now imposed hands, to have received the Holy Ghost, because they speake not with tongues? Out of which words allso you may observe how anciently they then imposed hands and Confirmed Children when they were of yeares of discretion, and could speake wisely though not in any ton­gue but theyr own. This is still our practice.

THE XII. POINT. Of the Holy Eucharist.

1. FIrst, this Holy Sacrament under visible sig­nes of bread and wyne signifying nourish­mēt, doth invisibly conteyne the Body and Blood of our Lord which nourishes up our soules with his grace to life everlasting Iohn 6. v. 48. I am the bread of life your Fathers did eate Manna in the de­sert and they dyed. This is the bread that descendeth from heaven that if any man eate of it he dye not. I am the living bread that came downe from heaven. If any man eate of this bread he shall live for ever. Behold here the invisible grace. And the bread which I will give you is my flesh the life of the world. Behold the outward visible signe truly conteyning his per­son who gives the grace. And tell mee not, that it [Page 90] is sayd of his flesh. The flesh profits nothing. For it is blasphemy to say so of his flesh of which he sayth here. My flesh is the life of the world. A carnall grosse manner of understanding, that his flesh was, to this effect to be eaten in its owne kind, (like flesh in the shambles,) doth indeed put upon us a sense in which it is true that his flesh profits nothing. Nei­ther doth his flesh taken (as they tooke it) that is as the flesh of one who was only man, profit any thing. But these his words are spirit and life. For they should rayse us in spirit to believe this flesh to be joyned to the divinity, which is so able to give his flesh to be eaten, that, by realy feading upon it they may be nourished to eternall life.

2. Here then secondly comes in our beliefe of the reall presence of Christ in the Sacrament which we all professe to be his true body, and conse­quently not to be bread, but living bread as S. Iohn calls it, whence followeth Transubstantiation or change of the substance of dead bread into the true Body of Christ, which we all say to be as truly in the Sacrament, as he is in heaven at the right hand of his Father. And therefore adora­tion is no lesse due to him here in the Sacrament, then there in heaven, as reason perswades if we can shew that the selfe same body is really present in the Sacrament. Lett the first proofe hereof be taken from the cleare, and so often repeated words (even word for word) in the Ghospel of [Page 91] S. Matthew, S. Mark, S. Luke, and S. Paul 1. Cor. 11.24. This is my Body, this is my blood, and in S. Iohn in the words now cited. If I can shew that these places be not to be taken figuratively, but litterally, my buisines is at an end. I think. I can make this evident by this demonstration.

If these Texts be to be understood figuratively (as you Protestants say) then questionlesse the A­postles and theyr successors did tell the first Chri­stians that it was so and to gether with theyr first faith, they received that doctrine, and they with that faith delivered it to theyr successours. And thus all beleived for some time. But then you must come to some other time in which some one man began first to teach, that, those texts are to be un­derstood litterally, as they sound, and that one man taught that Christ was really present in the Sacrament and beeing so, was also to be adored. Now when this one man began this doctrine first (for some one man must have been at first the be­ginner) it could not but seeme new, as beeing ne­ver heard before; it could not but seeme suspec­ted of falsity, as beeing notoriously thē contrary to what, all true believers in the world, believed. It could not but be manifestly accounted of all un­derstāding men to be Idolatrous, as teaching that to be adored for God, which all (Instructed by the Apostles and theyr successours) taught to be nothingh else but bread and wyne. It could not [Page 92] be accounted a doctrine incredible, which must needs teach the great Body of a man to be wholy conteyned in a smale quantity of a litle peece of Bread. And which must needs teach one, and the self same Body, to be really present at a thousand severall places, and to be eaten there, and yet to be still present here; which allso must needs teach that there should not be bread and wyne where our own sences tell us there was nothing else but bread and wyne; yea where (as then) faith it self tould them the self same. This beeing so I ask this vnanswerable question. How could this one man (who must first begin to broach this new doctri­ne) be able to sett it forth so plausibly, that it bee­ing a doctrine so against all reason, all sence, all experience, and all faith of all men (at that time) and allso a thing so hard to perswade men of pie­ty and of vnderstanding for feare of open Idola­try, and playne innovation in Religion. So hard to perswade bad and weake vnderstanding per­sons, who, for no kinde of gaine, or benefit, were to be made go directly, not only against theyr ancient faith, but to goe flatly against theyr own vnderstanding, and common sence? How could (I say) this one man be able to perswade this strange, new, vnprofitable, hard doctrine, not to one towne only or Citty, or to one country or nation only, but to the whole multitude of Chri­stians from the rising of the Sunne, even to the [Page 93] goeing downe thereof? And this so that no one is known to have either by word of mouth, or wri­ting opposed his doctrine, but all to have so rea­dely, and so peaceably, and so vnanimously, em­braced it; that no kind of mention should be ma­de in any history of the lest stop it had, or of the lest contradiction made any where against it, or of the lest taxing it eyther of Novelty, or of strāg­nes, yea no mention is made in any one country (though there be so many countryes in Christia­nity) when, or where, or by whom, this strange new doctrine was begun. But behold on the sud­daine all Christianity (for so it was as all learned men know) all Christianity, I say, both in the East and the West both amongst those who hold with the Roman Church, and those who stood in de­fiance of it, eyther amongst the Grecians, Geor­gieans, Abissins, Aethiopians, all, I say again all of them, (who would be called Christians) every where firmely believing, every where professing, and confessing the reall presence of Christ in the Sacramēt, ād falling on theyr knees to adore him. Is it possible that in a point so hard as this is, so many, so differing in customes, Languages, Man­ners, Educations, Interests, Opinions, and belie­fes, so distant from one another in place, and affe­ctions: in dictamens and practices, should all be found at once (and no body can tell at what time first) to consent most vnanimously? Could so [Page 94] great a thing as this be done upon the persuasion of one man, and done so silently, that no one sin­gle writer should be found to record who that omnipotent man was, or by what meanes he could possibly effect a thing so incredible all Christianity over, without finding any where, amongst good or badd, learned or unlearned any considerable opposition? This seems to me a thing so incredible, that all, you can say against our faith in this point, is nothing so hard to believe as this alone. Wherefore if this can not be so (as surely it can not) you must all be forced to confesse, that when the faith was first preached by the Apostles, and theyr successours, they did not teach your doctrine concerning this Sacrament, but they taught and delivered our doctrine. And then you will soone understand that all the difficulties here mentioned be easy to be answered. For hen­ce you will easily vnderstand how no other be­ginning, thē that of our first Christēdome, could be found of this doctrine because such a doctrine (as this is) found so universally spread over all Christendome, and never recorded to have been accounted new, or to have had any particular author or opposer, could not possibly have had any other beginning; or if it had, had more notice would have be taken of it. But coming in with first Christianity you can not wonder to see all Christianity found embracing it. And though it [Page 95] be a doctrine containing so many difficulties, yet beeing proposed as a part of that Christian do­ctrine with all those powerfull motives (which first moved all Christians to be Christians) you can not wonder to see those, who received Chri­stianity, to receive allso this Christian belief. Whe­reas if they all had, at first, received the contrary belief, surely at the first proposing of this known novelty, some body or other, in some one place of Christianity or other, would have opened his mouth and sayd. Wee can not adore that for God which the whole torrent of Antiquity, from Christ to vs, hath taught to be bread as allso our senses tells us. Had it been to be adored, the Apostles, and those who were taught by them, would have taught us so, or at lest some where some body or other, would have heard some newes of this doctrine before now. But that which You say is too new to be true, it is too cōtrary to all peo­ples fayth, to all practice, to all reason and comon sense. Can any man imagin that in all Christianity there was neither grace nor witt enough to say this. And certinly, at that time the very saying of this, must needs have quite overthrowne that new Pa­radox, or at lest have withdrawne thousands in all natiōs frō following of it, with so great facility. For, against a novelty so notorius, and so absurd so much would have been sayd, so much would have beē writtē, so much would have been acted in Councells, either Generall, or Nationall, or [Page 96] Provinciall, that some smale mention of all this would have come to notice of Posterity, as we see things of a thousand times lesser concernment have done. Even by your owne bakwardness to believe Transubstantiation, and by your great wondering at us for believing it, and by the ma­ny, and great difficulties, which you still object a­gainst us, you may clearly see, how evidently true all that is which I have here so fully sett dow­ne, because it imports so much.

3. Lett us go on now, when (Iohn 6.) Christ sayd: I am the bread of lyfe v. 48. and v. 51. The bread which I will give you is my flesh for the life of the world. The Iewes therefore strove amongst themselves saying (as you Protestants say) how can this man gi­ve us his flesh to eate? Iesus therefore sayd unto them: Amen amen I say to you, unlesse you eate the flesh of the Sonne of Man and drinke his blood you shall not have li­fe in you. My flesh is meate indeed, and my blood is drin­ke indeed. These things he sayd teaching in the Synago­gue. And he was so farre from declaring himselfe to speake figuratively that by all he was concei­ved so manifestly to meane litterally, that many of his disciples (and not only ill affected persons) hearing sayd, This saying is hard and who can believe it? And all this happned though, even then, he tould them that the words he spoake to them were spi­rit and life. Because as I sayd these words ought to have raysed up theyr spirits to believe this flesh [Page 97] of his not to be meere mans flesh, but to be joyned with the divinity, which was able (by vertue of its omnipotency) to give them his flesh to eate like bread, and his bloud to drinke like wyne: yet the­re beeing not faith enough for this high point From that time many even of his disciples went backe and walked no more with him. v. 67. That you may evidently see how hard this doctrine would have sounded at first broaching of it in the Church if Christ had not delivered it, seeing that, at that ve­ry time, when it came first, even from his mouth it found so smale acceptance even amongst many of his disciples Iesus therefore sayd to the twelve will you allso depart? Peter answered wee believe and know thou art the son of God. And so art able by that thy divinity (to which thy flesh is joyned) to give vs thy flesh to eate lyke bread. Now to what end had eyther this been sayd, or Christ (the lover of soules) permitted all those many disciples to go back to theyr ruine, and now to walke no more with him, to what end this, if he might have saved them all by declaring, in a word, that he only intended to give a signe, or figure of his body to eate. This one word would have saved both thē and would allso have saved those millions, and millions which afterwards believed these words to be litterally meant, as I expounded them, and S. Peter seems to have vnderstood them, when to make them ap­peare credible, he sayd we believe and know thou art [Page 98] the Sonne of God. And consequently that thou canst make good thy word, which had been a very easy matter, if he only spoke of giving his flesh to be eaten in a meere signe or figure of it: had S. Pe­ter thought this I dare say he would have pulled the other disciples backsaying our master only speaks of giving a signe of his body. Had this been so, then allso vndoubtedly the other Evangelists, when they had come to write of this mystery (which had scandalized so many before theyr writing) would not have encreased the scandal by writing so vnanimously of this Sacrament in words sounding so loud a litterall sense as these do This is my body; this is my blood. But they would rather have lessned the difficulty by declaring it only to be a figure, which they might have done in a word, S. Paul was so farre from declaring it to be so that (1. Cor. 11. v. 27.) he flatly saith: Therefore whosoever shall eate this bread and drink the Chalice of our Lord unworthily he shall be guilty of the Body and Blood of our Lord. Which could not be vn­lesse he received the Body and Blood truly, and not in a figure only. To eate a Paper picture of Christ, makes no such heinous guilt though it be done by a sinner and it be allso a figure of his bo­dy.

4. S. Luke allso had been particularly to bla­me in encreasing the scandal by expressing so clearly a litterall sense Chap. 22. v. 19. This is my [Page 99] body which is givē for you. This cup is the new Testamēt in my Blood which Chalice shall be shedd for you. I say which Chalice that is that which is cōteyned in the Cha­lice shall be shed for you. Now wine was not shed for vs, but his true blood. His true blood therefore was the thing cōteined in the Chalice. For though by the Latine or English words, we can not tell whether Christ sayd, his blood should be shed for thē or the Chalice, or Cup, yet S. Luke writing in Greek makes it evidēt to all (who know that lan­guage) that he sayd the Chalice should be shed for us for he speakes in the nominative case by a word which can not agree with the blood which in Greek is the dative. Now thus having proved that Christ literally sayd: This is my body I have pro­ved allso that this is not bread. For it is his body which is as good a consequence as this, this is a sto­ne, therefore it is not bread. Or, this is not bread, for it is a stoone.

5. Coming now out of Scripture to answer the chiefe okjections I begin with one which doth afford me a new strong argument. They object then Idolatry to vs for adoring that which is bread. I answer that according to Scripture Ido­latrie can not be found in the only visible Church of Christ for Scripture sayth clearly of this Church Ifa. 2.18. And Idolls shall be utterly abolisht. Again Ezech. 36.25. And I will power upon you cleane water &c, and from all your Idols will I cleanse you. And in [Page 100] the next Chapter v. 23. Neither shall they defile themselves any more in theyr Idols. Again Micheas Chap. 5.12. Thou shalt no more adore the works of thy hands. Again Zachar. 13. v. 1. In that day shall be a fountaine lying open to the house of David. And it shall be in that day, sayth the Lord of Hosts I will cast of the names of Idols out of the Land, and they shall be remembred no more. Hence I argue thus. In the who­le visible Church there continued, and doth still continue adoration of the Sacrament, but Idolatry did not continue in the whole Church visible, the­refore adoratiō of the H. Sacramēt is not Idolatry. Moreover if worshipping this H. Sacrament were Idolatry all Christianity (for many ages practizing this adoration) had committed Idolatry, and Christs Church (for so many ages) had quite fai­led, as is cleare out of the third and fourth point. For Christ had no other Church for many ages but that which every where practized this Idolatry as you miscall it. Or, tel mee if you can, what other visible Church Christ had vpon earth different from the Roman in faith and worshipe for the thousand yeares before Luther. If this be the only visible Church Christ had vpon earth, then I have proved it could not be guilty of Idolatry.

6. Against such a torrent of Scripture as we have for vs, you ground yourselues not in Scriptu­re, but in Philosophy, which, tried by Scripture, will be found to faile you in all your objections. First then you object that an accident can not be [Page 101] without a substance. Wee answere out of Gen. 1.3. God sayd be light made, and light was made. Light is a quality or accident. Yet hence S. Basil, S. Greg. Naz. and Theodoret are of opinion that light was without any subject at all: for the Scripture speci­fyes no subject in which it was put. Whence fol­lowes that at lest they must needs think it possible that light should be without a subject. Secondly, you object that the same body of Christ can not be multiplied so often over. We answere again out of Gen 2.21. Our Lord God cast a dead sleepe u­pon Adam and whē he was fast a sleepe he tooke one of his ribbs and filled up flesh for it. And our Lord God built the ribbe which he tooke of Adam into a woeman. I aske how many times over must this one ribbe be mul­tiplyed, before a whole woeman (of a comely proper stature) could be made up of it? After the same manner God can of one ordinary brick ma­ke a pillar of many foote high by multiplying that one brick. In the like manner our Saviour multi­plyed those five Barley loaves with which he fed abo­ve five thousand men. Io. 6. For if he made new loa­ves he did not feede them with those five, but with those many hundred new loaves which he made and yet the Scripture sayth v. 12.13. After they were filled they gathered the remnants and filled twelve baskets with the fragments of the five barley loa­ves and not of any new loaves created by Christ: so that the bread which was eaten remained still [Page 102] to be eaten. And it is worth our noting that our Saviour did this miracle immediatly before he did first declare this strange doctrine of giving his flesh to be eaten like bread by every one, that so when he should presently declare this strange do­ctrine they should have no reason to disbelieve the possibility thereof. For his disciples seeing, that he had done that most prodigious miracle so very lately, ought not presently to have sayd: This is hard and who can heare it. Neither ought they so soone to have walked a part from him, as there S. Iohn sayth they did but rather they ought to have sayd with S. Peter We believe and know thou art the Sonne of God, able to make they words good as thou wart able so to multiply so few loaves.

7. Hence appeares a solution of that which allso they still object: one body can not be in two places at once. For if whole Eve were made of one ribbe of Adam (as the Scripture testifieth) su­rely the whole substance of that one ribbe must have been in many places or else Eve would have been a very litle woeman, or Adam must have had very great ribbs. Again our Protestants common­ly read thus Act. 3.21. Whom the heavens truly must conteyne (we read Receive) untill the time of Restitu­tion of all things. Hēce they inferr that after Christs Ascension the heavens at all times must conteyne his body. Therefore (say they) after his Ascension his body can not be on earth. This theyr owne [Page 103] Text shall refute them thus. The heavens must at all times, after his Ascension conteyne his body. But after his Ascension the earth allso did contey­ne his body. Therefore his body can be contey­ned in two distant places. And, if in two, why not in three, and more? Make the Scripture judge of this point, and it will clearly cast you, for did not Christ, after his Ascension appear in his true body to S. Paul Act. 9. Who sayd who art thou Lord, and he, I am Iesus. v. 5. And v. 17. Ananias sayth to him. The Lord, even Iesus that appeared, unto thee in the way that thou camst. That he appeared in his owne true body I prove by evident Scripture. For, by reason of this his apparition, S. Paul numbers him­self amongst those who with theyr owne eyes had seen Christ, risen again in his true body. For la­bouring to prove Christs Resurrection in a true, and not in a phantasticall body (as some Heretiks will have it) he proves it by eye witnesses, who all must have seen Christ now risen in his true body, or else theyr testimony is vainly brought to prove a true Resurrection of the flesh; he then bringing eye wittnesses, who had seen Christ now risen in his true body, makes himself as true an eye witt­nesse of this as any other. For thus he speakes 1. Cor. 15. v. 4 &c. He rose again and was seen of Ce­phas after that of the eleven. Then he was seen of more then five hundred Bretheren together moreover he was seen of Iames then of all the Apostles. And lastly of all [Page 104] he was seen allso of me. To witt in his true body, or else all others may be sayd to have seen him in a phantasticall body, and allso because any other manner of seeing him, had been to no purpose to prove the true Resurrection of dead bodyes which is here his drift. Where supposing himself (by these eye wittnesses) to have proved this he presently sayth v. 12. How do certaine amongst you say that there is no resurrection of the dead? Yet agai­ne Act. 22. v. 14. But he (Ananias) sayd to S. Paul, the God of our fathers had preordeyned thee that thou shouldest know his will and see that Iust one, and heare the voyce of his mouth. Therefore he appeared in a true body which had a voyce and a mouth of flesh. Buth as Christ sayth (Luke 24.39.) A spirit hath no flesh and bones as you see me have. Yet again (Act. 23. v. 10.) S. Paul seeth Christ on earth for when there was made a great dissention, the Tribune fearing lest Paul should be torne in peeces by them com­manded the souldiers to go downe and take him out of the middest of them and to bring him into the Castle. And the night following the Lord stood by him and sayd: Be constant for as thou hast testifyed of me in Ierusalem so must thou testifie of me at Rome allso. Here we ha­ve that very Lord of whom S. Paul did testify, standing by him in the Castle farr distant from hea­ven, by which is evident in how distant places Christs body may be. To disprove so many cleare Texts give me but on (if you can) that S. Paul [Page 105] did not see Christ after his Ascension, in his true body vpon our earth; if you can not do this you a­re cast by Scripture in this point which proveth that one body can be at the same time in two di­stant places.

8. Lastly they object that so great a body as Christs Body is, can not be in so smale a compasse as a litle bitt of bread. We still answere out of Scripture. First Matthew 19, v. 26. where speach is of making the great body of a Camel passe through a needles eye, Christ sayth: with men this is impossible. Where note that Christ here (according to three Evangelistes) speaks of such a passage through a needles eye, as is in possible with men; so that, though with men there is no such thing pos­sible as penetration of severall parts of the same great Camels body, brought into so smale a com­passe as is a needles eye, yet not so with God. With God all things are possible. Secondly God can put two different bodyes so, as to take vp only the place of one body; therefore he can put al the parts of one body so, as to take up only the rome of the lest part, with which he can penetrate al the rest. Thus Iohn 20. v. 19. When the doores were shutt, where the disciples were gath [...]red together, for feare of the Iewes, Iesus came and stood in the midle. So that, as, at his birth, his body penetrated through his Mothers wombe, at his Resurrection, through the great stone of his monument and as, at his Ascen­sion [Page 106] he did not make a hole through the body of the heavens, but his body was penetrated with those heavenly bodyes, so here it penetrated through the shutt doore, or wall; and so two bo­dyes were in one place at once; by which allso we prove that one body may as easily, by his power, be in two places at once. Wherefore it is to you (who against Scripture thus stand still alleadging Philosophy) that we must say with S. Paul Col. 2.8. Beware least any man deceive you by Philosophy and vaine fallacie according to the Tradition of men and the elements of the world and not according to Christ, a­gainst whom you cite Aristotle.

THE XIII. POINT. Of Communion under one kind.

PRotestants complaine we take half of the Sacrament from them. We complaine they have taken five Sacraments from us, and grace from all seven. And as for this Sacrament they have taken both the body and blood of our Sa­viour from it, and left only bread and wyne. If we had taken wyne away, no great hurt, wyne beeing nothing but wyne. To the purpose we have a full compleate and perfect Sacrament when we have such an outward signe as signifyeth, and contey­neth invisible grace. The consecrated bread alone [Page 107] doth this; in this therefore we have a full, com­pleate, and perfect Sacrament. Christ speaks this clearely Io. 6. v. 48. I am the bread of lyfe your fathers did eate manna in the desert and they dyed. This is the bread that descendeth from heaven that if any man ea­te of it he dye not. I am the lyving bread that came downe from heaven. If any man eate of this bread he shall live for ever. Behold as full an effect of the Sacrament as is any where promised to both kinds. And he beeing living bread you have all him in it, and so you are deprived of nothing. He gave us his body, not his Carcasse without blood. In his body we have all, both body, and blood. You take both from us: we give both. Agreable to this sayth S. Paul, 1. Cor. 11.27. Therefore whosoever shall eate this bread, or drink this Chalice of our Lord unworthyly, he is guilty of the body and blood of our Lord, which he could not be, if he did not receive both body, and blood; so that by either eating or drin­king both are received. Againe Luke 24. v. 30. And it came to passe whyle he sat at table with them (the two disciples in Emaus) he tooke bread, and blessed, and brake, and did reach to them. Twice Christ, with his owne hands, gave the Communion. First at the last supper under both kinds. Secondly here at Emmaus under one kind only. For many Holy Fathers (without ever scrupulizing at the giving only one kind) absolutely say Christ here gave thē the Communiō. And the Text insinuates as much, [Page 108] by the use of those Sacramentall words, of taking, blessing, breaking, reaching, with the ensuing effect of opening theyr eyes to know him to be the same Christ, who, at his last supper, had done the same action. So that it is the more probable that he did administer Cōmuniō under one kind, thē that he did not. How thē dare you absolutely condemne this? They object drinke ye all of this Matth. 26. But this command was only given to all then present, and was fullfilled. And they all dranke of it. Mark 14.23. So when he commanded do this. He did not commaund Lay men to do what he did. Theyr other objections are excellently answered by the Scriptures alledged in the Councel of Trent Sess. 21. c. 1. in these notable words he that sayd un­lesse you eate the flesh of the Son of man, and drinke his blood you shall not have life in you hath allso sayd: If any one eat of this bread he shall life for ever. And he that sayd: He that eateth my flesh, and drinketh my blood, hath life everlasting, hath allso sayd: The bread which I will give you is my flesh for the life of the world, he that sayd: Who so eateth my flesb and drinketh my blood dwelleth in me and I in him, hath likwise sayd: He that eateth this bread shall live for ever. What need wee more then to live for ever.

THE XIV. POINT. Of the Masse, or of the Holy Eucharist as it is a Sacrifice.

1. CHrist in his last supper sayd Luke 22.19. Do this in remembrance of me. We must see then what Christ did, that we may know what is commanded here to be done. If he did offer his Body and Blood then in Sacrifice, the Church allso is bound to have some Ministers doing that in remembrance of him. We say then that Christ did then offer his body, and blood in Sacrifice and we say that the doeing this, is the very essence of our Masse. I know, as soone as Protestants heare the word Remembrance, they will object that Christ can not be really offered there where the offering is done to his Remembrance. I answere that S. Paul tells us what it is to do this in Remembrance of Christ. 1. Cor. 11.24.26. This do ye in Remem­brance of me, for as often as you shall eat this bread, and drink the Chalice you shall shew the death of our Lord untill he come. Christ here is remembred by us to have dyed for us, yet he doth not here really dye againe bloodily, but this unbloudy Sacrifice is done in remembrance of his real bloudy death. It is not only in Remembrance of him that we do [Page 110] this, but we do this in Remembrance of him, dying for us a bloody death upon the Crosse. Now his beeing truly present maketh the Remembrance not lesse but mo­re lively and perfect. For if a Prince, who had gained a great battel, with much losse of his blood would have yearely some action, or representation exhibited in remembrance of it, would in person be present with his wounds, acting his owne part, the representation would not cease to be a Remem­brance but it would rather be a far more lively Remembrance as often as the king should act his owne part. And the yeare he should not do this, the Remembrance would be lesse lively and lesse representative: so &c. How perfectly in this Sacri­fice is Christs death represēted whilest by the for­ce of these words This is my body, only his body is put in shape of bread in one place wholy different from that other place, in which, by force of those words This is my blood, his blood, in a liquide shape of wine, like blood lately shed, is put in the Cha­lice a part from his body.

2. Now I will shew that Christ did truly Sa­crifice, and offer up his body, and blood under the formes of bread and wyne. First out of the old Testament Psal. 100. v. 5. it is sayd of Christ. Our Lord swore, and it shall not repent him, thou art a Priest for ever of the order of Melchisedech, which words S. Paul 5. Heb. 10. sayth to have bin spoa­ke of Christ, and of this is Priesthood. We have [Page 111] great speach (sayth he) and inexplicable to utter, be­cause you are weake to heare. You must looke there­fore for a mystery, not easily understood by new Christians. The famous Priesthood in the old Law was settled in Aaron, and his Sonns (Levit. 8.) they offered bloody Sacrifices, and yet our Sa­viour is not sayd a Priest according to the order of Aaron but of Melchisedech, who was not so much as a Iew. He whose descent is not counted from them, took tythe of Abraham and blessed him, that had the promisses. (Heb. 7.6.) which sheweth he was a Priest of higher dignity then Abraham as S. Paul here proves. Lett us see now all that the old Te­stament sayth of Melchisedech, and his Priest­hood; and you shal find it to be only that which is written Genesis c. 14.18. But Melchisedech King of Salem bringeth forth bread, and wyne. And he was the Priest of the most high God. And he blessed him (Abra­hā) and he gave him tythes of all. So unanimous is the consent of all the H. Fathers (who did write either upon this text of Genesis, or on that of S. Paul, or that of the Psalme) that the Priesthood of Mel­chisedech did consist in offering bread, and wyne, by way of Sacrifice to God, and that Christs bee­ing a Priest, according to his order, did consist in his offering up, and sacrificing his body, and his blood for us, under the formes of bread, and wy­ne, that to deny this, is to crosse all antiquity, see the Rhemists upon these two last Texts. Now [Page 112] becaufe Christ, to the end of the world, offereth still this sacrifice by his Vicars, or Ministers hands in the Sacrifice of the Masse. He is sayd to be a Priest for ever according to the order of Melchisedech. For by force of these words This is my body, his bo­dy is put under the species of bread, and then in a place a part from that body of his, he, by force of these words This is my blood, doth put his blood in the Chalice under the shape of wyne like blood poured forth and separed from the body.

3. Again Ieremy 33. v. 18. There shall not faile of David a man to fitt upon the throne of the house of Israël. And of the Priests and Levits there shall not fai­le from before my face a man to offer offerings, and to kindle meat offerings and to do sacrifice continually. By such sacrifices as then were known God expressed the continuance of true sacrifice in his Church there must not then fayle now Priests and Levits offering a true sacrifice.

4. Now God speaks thus expresly to the Priests of the old Law I have no will in you sayth the Lord of Hostes and an offering I will not receive of your hands. Malachy 1. v. 10. So that the former Text must needs be understood of Priests offering con­tinually Sacrifices in the new Testament. But now a cleane Sacrifice, not a bloody one therefo­re here in the next verse it followeth, for from the rising of the Sunne, even to the going down, great is my name among the Gentles. And in every place incense [Page 113] shall be offered to my name, and a pure offering to wit the pure offering and cleane Oblation of Christs body, under the sweet, and lovely shape of bread and wyne into which all those Holocausts, burnt-offerings, and killing of Victimes, were turned, though Ieremy used these termes, because they, as then, knew no other sacrifices, as they knew no other Priests, and Levits, but such as were killers of Victimes in a bloody manner. But it is very observable that the same Prophet Malachy spea­king in the third chapter of the coming of the Messias (and the Lord whom ye seek v. 1.) doth all­so tell us clearly this, then shall the offerings of Iuda, and Ierusalem be pleasant unto the Lord v. 4. although before he had so flatly sayd to the Priests of Iuda and Ierusalem I have no will in you and offerings I will not receive at your hands. Whence it is evident that by the pleasing Sacrifice of Iuda and Ierusalem, he meaneth not the carnall, but the spirituall Iuda and Ierusalem, that is Christs Church, where sacrifice is to be done continually as we did now say out of Ieremy.

5. In the very last yeares of the world Anti­christ, knowing the chiefe worship of God to consist in this Sacrifice, shall so mightily labour to abolish it, that he shall seem (for a very short time) to have prevailed. Daniel 9.27. And in the half of the weeke shall the Host and the Sacrifice faile and there shall be in the Temple abomination of desolation which [Page 114] last words our Saviour himself expoundeth to be understood of the end of the world Matth. 24. What signe of thy coming and of the Consummation of the world? Sayd the Apostles to him v. 3. Our Lord telling many other signes at last sayth v. 14. This Ghospel shall be preached in the whole world and then shall come the Consummation thereof, therefore when you shall shee the abomination of desolation which is spoken of by Daniel the Prophet &c. This then shall not happē untill the world is evē come to the end and the Ghospel shall have been preached every where.

6. According therefore to the practice of the Law of nature in time of Melchisedech and according to the practice, and manifest pro­phecies in the written law, exteriour Sacrifice (which from the beginning of the world was ever held the chief, and peculiar worship due to God) is allso to be found in the Church of Christ, from the rising of the Sunne to the going down, even till the worlds end, when Anti-christ, for a short time, shall in great part abolish it. Lett us then see the Sacrifice that Christ (a Priest for ever according to the order of Melchisedech) did in­stitute in his Church Luke 22. v. 19. This is my body which is given for you. Now given in this very pre­sent time, and now, by me, offered in an vnbloo­dy manner; he sayth not to you but for you, that is for your sins, which body presently after I wil of­fer in a bloody Sacrifice upon the Crosse. Behold here a Sacrifice, and a propitiatory Sacrifice: For [Page 115] what is offered for us, and offered for remission of sins, is a propitiatory offering, applying plentifully the satisfaction of Christs Passion to us, not dero­gating from that Sacrifice, but deriving the fruits thereof to us. Thus his body is properly sayd gi­ven for us. But when it is given in the Sacrament, it is sayd given to us, not for us. This Sacrifice the Apostles were offering to our Lord Act. 13.2. when they are sayd to have been ministring to our Lord. Had they been ministring the word of God, or ministring the Sacrament, they had ministred to the people. But they had not been ministring to our Lord, that is offering some thing to him. In the Greeke text it is they beeing offering Sacrifice to our Lord. And so Erasmus translats it.

7. This Sacrifice is plainly insinuated in S. Paul 1, Cor. 10. if his discourse be well noted. He there, discoursing of the Iewish and Heathnish Sacrifice doth conclude, that all such persons as will be partakers of these Sacrifices, can not be made partakers of the Christian Sacrifice of the Body and Blood of our Saviour. First then v. 14. he bids them, fly from serving Idols▪ by eyther Sa­crificing to them, or eating of that which hath been Sacrificed to them. If they will doe this, he tells them of a farr better Sacrifice, of which they may be made partakers at our Altars For sayth he v. 16. The Chalice of benediction which we do bless, is it not the Communication of the Blood of Christ? And the [Page 116] bread which we break is it not the partieipation of the Body of our Lord? And having thus taught them, that, by vertue of the Priests Benediction, or Consecration, the true Body, and Blood of Christ, are made communicable upon our Altars, under the shapes of bread, and wyne he goeth on to tell them, they can not be partakers of this Sacrifice, if they will continue still to partake of eyther Ie­wish, or Heathnish Sacrifices, of which they truly make themselves partakers if they will still eat of that which is sacrificed by them. For behould Israël (sayth he v. 18) they that eat of the sacrificed Hosts are they not partakers of the Altar? For by thus doe­ing they communicate with those that Sacrifice. And having thus spoakē of the Iewish Sacrifices, he speaks to them of the Gentills Sacrifices. But the things which Heathens do Sacrifice, to Divels they Sacrifice, and not to God, And I will not have you have fellow [...]hip with the Divels, as you will if you eat or partake of what is imolated to thē, and will drink the Libaments offered out of theyr cup. For (sayth he) you can not be partakers of the Table of our Lord, and of the Table of the Divels. The reason why we cite and expound this place so fully is, because we desire exceedingly to have it noted how that he­re our Chalice, our Bread, our Table, and Altar, the participation of our Host, and Oblation, are, point by point, in all Conditions, effects and proprieties, compared to the Altar, Hosts, Sacrifices, and O­blations [Page 117] of the Iewes, and Gentills and, as he calls theyr Chalice the Chalice of the Divels, for no other reason but because it conteyns liquor Sacrificed to him, so he must be sayd to call our Chalice the Chalice of our Lord because it conteyns the liquor of Christs blood sacrificed to our Lord. For by force of these words This is my blood, his blood under a li­quid species is put in the Chalice as it were a part from that body which before he had put under the shape of bread. All which discourse had been very ineffectuall if this had not bin the proper sa­crifice among the Christians as those others were the knowne Sacrifices of the Iewes and Gentills.

8. Again the same S. Paul sayth Heb. 13. v. 10. We have an Altar of which they have no right to eat who serve the Tabernacle still pressing the Iewes, that they can not partake of the Sacrifice of our Altar, if they will still stick fast to theyr old Sacri­fices. And note, that, which he called before the Table of our Lord, he now calleth an Altar truly and properly ordeyned for Sacrifice and so he tear­mes it thysiastirion that is Sacrificatorium. An Altar to Sacrifice upon. And by that word allwaies the Al­tars of the Iewes (ordeyned for Sacrifice) are still out of the Hebrew interpreted in Greek. Well thē we have an Altar built purposely to offer Sacrifice upon, therefore we have a true Sacrifice, not of bread and wyne (for in no mans opinion we Sa­crifice these) but of the Body, and Blood of our [Page 118] Saviour, under the shape of bread and wyne. And this was the reason why in the Primative Church the Heathens would some times say we worship­ped Bacchus the God of wyne, and Ceres the God­desse of corne: sometimes they traduced us as feeders on mans flesh, for eating the flesh of our Sa­viour in this Sacrifice.

9. I conclude that had not this manner of Sacrificing in the Masse been delivered us with our first faith from the Apostles, it could never (without notice beeing taken of the first authour, and of the time &c.) have been universally re­ceaved with out opposition of any, or without beeing ever taxed by any one of Novelty, yea and be received allso so universally that, if before Lu­thers days, you look into all Parishes of Christia­nity (where Confessed Heretiks did not domi­neere) you will, in every Parish thereof, find no other Common service used publikly in that Pa­rish, but the saying and celebrating Masse, with offering that which they all adored for the true Body and Blood of Christ under the shape of bread and wyne. A Proofe unanswerable. See what we sayd before Point 12. n. 2.

THE XV. POINT. Of saying Masses and other publike prayers in the Latin tongue.

1. INS. Matth. Chap. 1. v. 17. All the genera­tions from the Transmigration of Babylon unto Christ fourteen generations, a very long time. And yet all this time the Iewish Church (the only true Church in the world) had all her Scriptures and all her publike service, and prayer (which was all taken out of the Psalmes, the Law, and the Prophets) in that very language in which they were written, to witt, in old Hebrew: that is, in a language wel known indeed to the common peo­ple of the Iewes before theyr Transmigration in­to Babylon, but in theyr Captivity at Babylon, they lost the knowledge of theyr old Hebrew lan­guage (in which all theyr Scriptures were writ­ten) and did not perfectly learne the Chaldean, or Babylonian language, whence they made a mixture of both those languages, which was cal­led the Syrike language. The very letters, and characters of this language differ as much as the Greek letters differs from the Latin. So that tho­se, who can perfectly read the one, can not so much as read the other. Neither do they under­stand [Page 120] one another more, then the Italians can un­derstand Latin, which was theyr ancient native tongue. The Scriptures were not at this time (but some good time after Christ) translated in to Sy­rike as your great Doctours (who now at Lon­dow have sett forth▪ your famous Bible of so many languages) do professe in theyr Praeface to theyr Bible. And by the way, they allso (in the same Praeface) plainly and openly confesse that in no Parish in Christendom they could in any of those nations (which they have caused to be sear­ched for old copies) find, so much as one ancient service booke written in a language understood by the vulgar or common people of the place. A testimony to theyr owne condemnation and con­fusion. The knowledge then of the old Hebrew tongue, in which all the Scriptures were written, beeing so much lost in the Captivity of Babilon, they had all theyr Scriptures and publike service (which was taken out of the Law and the Pro­phets and Psalmes) read in a language unknown to all the common people and this was done for fourteen generations.

2. Hence presently after theyr Captivity, when they first retourned into theyr country Es­dra was forced by himself and others to make the Law be interpreted unto them Nehemiah c. 8. v. 8. v. 13. So when our Saviour upon the Crosse did, in the old Hebrew words of the Psalme, say as it [Page 121] was first written Eli Eli Lammasabachihani Mat. 27. v. 46. S. Matthew, who did write his Ghospel in that new kind of Hebrew or Syrike (which was vulgarly spoaken by the Iewes in Christs dayes) is forced to interprete these words saying which is interpreted my God my God why hast thou forsaken me? For this reason allso he interpreted severall other Hebrew words. A manifest signe they could not be understood by the Iewes (in whose language he did write) without interpretation. And as he who writes English, should ridiculously interpret English, so if those words of the Psalme had been written by David in the same language in which S. Matthew did write, it had been ridiculous for him to adde theyr interpretation. Iosephus the Iew tells you what a world of schooles there were in Ierusalem for Children to learne the Law and Prophets, they beeing written in a language other­wise unknown. Well then, as those who have not been now at our Latin Schooles understand not our Latin Bible and service; so then, the vulgar sort understood not theyr Scriptures, nor theyr common service taken out of them, and read in theyr Synagogues before theyr Sermons, and Ex­hortations, which S. Paul calls The lesson of the Law and Prophets. Act. 13.5. Neither after the Captivi­ty did the vulgar understand the words of Moyses, who of old times hath in every citty those who preach him in the Synagogue where he is read every Sabboth. [Page 122] Act. c. 15. v. 21. Read I say but not (as then) un­derstood by the vulgar. This practice was prac­tized before the eyes of Christ, and his Apostles, and they never did the lest reprehend it, or give order to have the Bible turned into the Syriak language that the vulgar might understand it. Why thē must we be blamed for using either Scri­ptures, or divine Service in a language not under­stood by the people?

3. Secondly I ask what you say to that place of Leviticus c. 16. v. 17. Lett no man be in the Ta­bernacle when the high Priest goeth into the Sanctuary to pray for himself and his house and for the whole as­sembly of Israël untill he come forth: See you not here publik prayer made expresly for the whole assembly, and yet no one of the assembly permitted to hea­re, or see, what there was done by the Priest, to God for them, even then, when the Priest made an attonement for himself, for his household and for all the congregation of Israël. Again Luk. 1.10. All the multitude of the people was praying without at the Houre of incense. The Priest was doing his duty with in (where he could neither be seen nor heard by the people without) yet they assisting at the Priests function, done for them, were not lesse partakers of the benefit thereof, though they could neither, see him, nor heare him: so prayer, made and offered up for the people, in a low voyce, or in an unknown language, is available to them [Page 123] who know not the particular meaning of the words sayd for them. It is sufficient then they know they conteyne a particular prayse of God, and a speciall worship of him, and a peculiar re­commending of our necessities unto him. And that they be, as most pious prayers approved by the Church, and recommended by all the learned men hereof who very well understand them. Now a petition well made, even when its presen­ted by a Petitioner, who understands not the lan­guage in which the petition is made, obteynes of the King, or Emperour (who understand it) as much, as if the Petitioner had perfectly under­stood every word of it. When the Children (Mat. 21.16.) cryed in the Temple Osanna to the Sonne of David though they knew not what they sayd, yet Christ called it a perfect prayse saying that out of the mouth of Infants and sucklings thou hast perfected pray­se. A rich Iewell in the hands of an Infant, or Clowne, who knows not to penetrate the valew of it, doth not, for that cause, cease to be truly of as great valew, as when it is in the hands of a Ie­weller. So Latin prayers in the mouthes of the vulgar, be as pretious in the sight of God. (When they be sayd with equall devotion) as when they are in the mouthes of great schollers. You who, scorned to use Latin service, soone came to see your English service with all scornfull contempt bānished out of almost all your Church. And your [Page 124] people did soone grow to lyke no service at all since they mislyked the Latin service.

4. I will now examine our adversaries chief ground in Scripture which is out of the first of the Corinthians Ch. 14. Where I would have the Reader to note that untill 14. verse, S. Paul only speaks of using an unknown language in prea­ching exhorting, interpreting, and teaching, in all which exercises we still use the vulgar tongue: so that hetherto he hath nothing against us. From the 14. verse he begins indeed to speak of pray­ing, but not of publike divine service, but of such extemporall prayer as is made before all, that all may joyn with it, and he speaks there, not of the use of any sett forme of prayer, practiced by the Church (as the Liturgie is) but he manifestly speaks only against the use of an unknown, and Barbarous tongue in the making of such Hymnes, and Canticles, and Prayers, as many then did use to make by divine inspiration in the presence of the whole Congregation to edify the Bretheren assembled; and to excite them to love, to honour and prayse God; not intending chiefly to pray to God for the people, as we do in our Liturgie, of which kind of sett forme of prayer S. Paul can not be sayd to speak. For it is apparent, that a­mong the Corinthians (to whom he writ) there was no use at all of an unknown, or Barbarous lan­guage in the Liturgie, or divine service; wherefore [Page 125] of this S. Paul could not complaine, for theyr Li­turgie was undoubtedly in Greek, which was the known language among them; and in which he did write this very Epistle to them. Allso in which they had theyr set formes of prayer. Now then S. Paul speaketh not at all against the use of an un­known tongue in eyther the Liturgie or in any other usuall sett forme of publik prayer, for there was no abuse at all in that kind, but he only speaks against that use, practiced by some in those ex­temporall Canticles, Prayers and Hymnes (which then divers used) yet of such kind of prayers allso (though made in unknown and Barbarous ton­gues (he sayth v. 14. If I pray in an unknown ton­gue my spirit prayeth and this great good I have by my prayer but my understanding is without fruict: that is without the fruict of instruction or edifying o­thers. A fruict which ought to be sought for by those, to whom God had so particularly given that miraculous guift of speaking in severall ton­gues, purposely that they might excyte, and styrre up the people of severall tongues and nations to the knowledge, prayse, honour and love of God; and therefore he addeth I will pray in spiritt, I will pray allso in understanding, that in those prayers I may not deprive the standers by of that fruict. But you must know that neither the Masse nor the sett formes of prayer in our Liturgie, be ordeyned for this end of instructing others. Because for this [Page 126] we have other exercises of Catechising, expoun­ding, exhorting, preaching &c. But chiefly those prayers be appointed to the Priest (who well un­derstands them) to offer them up to God for the people. The Epistles and Ghospels, (which con­teyne instructions) be interpreted and largely de­clared unto the people in our Churches upon those dayes on which they are bound to be as­sembled, and to resort to Masse. The other chiefe parts of the masse be, in all Masses, the selfsame. And beeing so often used (and therefore upon oc­casions so often declared to the people) they must indeed be very Idiots if they know not when so say Amen, when to kneele, to adore, to knock theyr breasts, when to ryse, when to stand, or to do any thing else that concerns them or is proper for them to do. Therefore it can not be sayd against our Masse, which you use to object out of v. 16. Else when thou shalt blesse with the spiritt how shall he that occupieth the roome of the unlearned say Amen, at thy giving of thanks, seeing he understands not what thou sayst. This (as I sayd) can not be sayd of our so well known set forme of prayer and service which we all knowing to be approved by the Church, and to be understood, and so highly es­teemed by our learnedst men, feare not to say A­men, or to joyn our intention with any part of it; neither doth its approbation depend on our A­men. I answer therefore that S. Paul spoak of [Page 127] those extēporal blessings, Canticles and Lauds, or such lyke inspired prayers of private persons, which he recommends to be sayd in the vulgar language, yet the contrary is not ill though it be lesse per­fect. For even to him who doth the contrary it is sayd v. 17. Thou verily givest thanks well and not foolishly or superstitiously. But the other is not edi­fied which fruict, and end thou shouldest chiefly have intended, God having to this end given thee this guift. And therefore in such exercises of de­votion I will speake five words with my understanding rather then tenne thousand words in a tongue, that is a barbarous tongue, straunge to the Heares, because the chief end of these exercises is to edify, and ex­cite the people to prayse God; whereas the chief end of the Liturgie is to pray to God for the peo­ple.

5. I allso note that S. Paul doth not so much as meane here to exclude the use of such well known tongues as the Greek and Latin were, that is such as were the languages well known to all the better bred sort of most nations; so that here is no­thing against the Masse sayd in Latin through the Latin Churches, or in all those westerne parts where all knowing and understanding men, very commonly know this language. I prove this ma­nifestly. For if S. Paul should call this praying in a tongue (your Bible puts in a different letter the word unknown) so as to make such a tongue as [Page 128] this, unfit for publike service in these Countries, he himself had notably transgressed in this matter, who beeing to write to the Romās, writes to them in Greek, knowing well that they spoak Latin, only, and that the vulgar knew no other langua­ge. Yet he did thus write to them a very large E­pistle in Greek now divided into sixteen Chap­thers. And this though he did write this chieffly for theyr instruction and edification. Behold this was done even by him, who sayd before I had ra­ther speak five words with my understanding that my voyce might teach others then tenne thousand words in an unknown tongue. You must not then call spea­king in an unknown tongue, the speaking in such languages as are well known to the learneder sort of those people, to whom you speak. Wherefore you must not say he did speak in a tongue, or an unknown tongue to the Romans when he did write in the Greek tongue to them, though he was not understood by the vulgar of them, but only by the learneder sort: Now then, as he can not be sayd to have spoaken in an unknow tongue to the Romans, when he did write this Epistle to them in Greek, because Greek is not a Barbarous ton­gue, wholy unknown to the better sort: so a Roman Priest, saying Masse in Latin in the westerne parts, doth not say Masse or speak in a tongue that is a tongue wholy unknown to the better sort. Whe­refore as the Greek tongue was not judged a ton­gue [Page 129] unfit for S. Paul writing to the Romans, even when theyr instruction was chiefly to be regar­ded: so it is not unfitt, when not instruction, but making prayer for the people to God, is chiefly intended, as in the Masse. Read the Remish Testa­ment handling this Chapter very well.

6. And observe allso that the service of the Catholik or universall Church, is best celebrated by a Catholik or universal tongue such as Greek is in the East; Latin in the West; tongues, not sub­ject to such alterations, and peril of changes, in substantiall words, as vulgar languages are; and therefore lesse fitt for the everlasting perpetuity and universality of the Church. If at our conver­sion we had had our Masse in the old Brittish, or old English language, who would now have un­derstood it. Yea who doth not laugh at all En­glish he reads, which is much above a hundred yeares standing. It was most unfitt, the Liturgie should be so often chopped, and changed as vul­gar languages alter. Or that it should usualy be so often turned into severall tongues, not understood by the Church Representative. So that she could not passe her Iudgement, whether there were any grosse corruptions creapt into this most divine service. Therefore in respect of universality, both of all ages (for which the Church was to last) and of universality of all nations (through which shee was to be spread) no language more fitt, for her [Page 130] publik, constant service, then Hebrew, Greek and Latin. God regarded unity in worship, so much that he would have the whole nation of the Iewes (for a thousand and six hundred yeares) only to Sacrifice in one place, though it might be obje­cted, that this much hindred the many, and fre­quent Sacrifices which would otherwise have been offered if in any place they might Sacrifice. To keepe unity in Religion it is most rationally ordered that Sacrifice should be celebrated with prayers in one, and the same language over one and the same Church. Moreover it is well known that a distance, from what is ordinary, and vulgar, breeds respect and reverence. And contrarywise you your selves found, that publike service in En­glish was soone vilifyed and contemned by the vulgar English, and at last, with all expressions of contempt, and dirision, quite exploded, and abo­lished. Cast pearls before swyne and the Scripture tells you how they will behave themselves to­wards them.

7. Lastly shew me but one service book in all the fiveteene hundred yeares before Luther in a­ny one vulgar tongue which agreeth with your service-book and for that one books sake we will all come to your service.

THE XVI. POINT. Of the Sacrament of Pennance or Confession.

1. EVen in the old Law some particular Con­fession of particular sins was under precept appointed to the Iewes Numb. 5.6. Speak to the Children of Israel; man or woeman when they shall doe any of all the sins that are wont to chance to men and by negligence have transgressed the Commandment of theyr Lord, and have offended, they shall confesse theyr sin. And (if theyr sin were in point of wrōging theyr neigh­bour) they shall restore the principall it self and the fift part over to him against whom they sinned. Behold Confession, behold Restitution, and for satisfa­ction, the fift part over and above to be givē. And, besides that, sacrifice to be offered to God, so to repaire the dishonor done him.

2. The new Law, perfecting the old, confes­sion was elevated by Christ to a Sacrament, giving grace Io. 20. v. 23. He sayd to them receave the Ho­ly Ghost whose sins you forgive they are forgiven, and whose sins you retaine they are retained. But Thomas was not with them, when Iesus came; yet no man can deny that this power was allso givē to Thomas. When­ce appeares that it was not givē only to those who [Page 132] then were present, as a grant givē meerly for theyr sakes and to encrease theyr authority, but this gra­ce was givē for the sake of all belonging to Christs flock, of which flock the farre greater number li­ved after the times of the Apostles.

3. That this text is litterally to be understood (as I have interpreted it) may be demonstratively prooved by the same argumēt by which we proo­ved that Text, This is my body, to be litterally un­derstood. P. 12. n. 2. For if the Apostles, with the first faith, did not deliver this litterall sense, but only taughr this power to end with them, and that no man, after theyr dayes, either had power to forgive sins, or stood obliged to confesse them, then you must say that, in some after age, some one man began first (for allwaies one begins at first) to vent a broad these two straunge things, first that all Priests had power to forgive sins. Second­ly, that all Christians, guilty of sin, were bound under paine of damnation to confesse theyr sins to the Priests, though they were never so foul, or never so secret. But shall any one man make me believe, that this single mans doctrine so new, and so hard, could presently, without contradiction, grow to be so generally received and practized not in one, but in all parts of Catholike Christianity? And that no history should tell us who this man was? where, or when he broached this doctrine? Or how he could so bewitch all that no man should contradict him, [Page 133] or that no one should have grace or witt to say: If Priests had this power, or if all Christians had this strict obligation, surely the Apostles, and theyr successours would have made this known, and they would have ma­de both Priests, and Christians do theyr duty in this kind. For they only saying this, would have (then) been enough to have stopped this mans mouth. Neither is the Doctrine of Confession, or the pra­ctise of it so easy to be brought in, that it could possibly be thus silently and speedily entertained yea and entertained all the Christian world over, without contradiction, or opposition, even so much as in any one single place, for we no where heare of any such contradiction.

4. I know after Confession was every where practized, that the Novatian Heretiks did oppose it saying, that it was a dishonour to God that man should forgive sins. But all Catholicks hould this to be an Heresie in them. And S. Ambrose sayth to them Luk 1. c. 7. Why should it be more a dishonour to God, or be more inconvenient, that man should for­give sins by Pennance, then by Baptisme, seeing it is the Holy Ghost who in both cases doth it by the ministery of the Priests: So he. In Baptisme the Priest says: I Ba­ptise thee, that is, I wash thee, I aske from what? su­rely from sin, according to that Act. 22.16. Rise up and be baptized and wash away thy sins. I aske a­gain can your Priests or Ministers wash sin away? You will answer that they can administer the Sa­crament [Page 134] which washeth sin away and so they wash away sin, not by theyr own power, but as Mini­sters of Christs Sacraments. Iust so each Priest sayeth: I absolve thee, yet our Priests absolve not by theyr owne power but as Ministers of Christ they administer the Sacramēt of absolution, which cancels all sinns. Lastly I observe that when Christ did forgive the Paralitick his sins Matth. 9. the multitude was so farr from saying this was a dis­honour to God, that the multitude glorified God who gave such power unto men. v. 8.

THE XVII. POINT. Of the Sacrament of Extreme vnction.

1. THe very name of this Sacrament is grown even vnheard of to us here in England, who boast so much of the word of God. And yet, according to the word of God, there is not any Sacrament at all, which can be more manifestly proved a true Sacrament thē this, both in regard of the outwatd or visible signe, or in regard of the invisible grace. This visible signe is proved evidently to have been instituted by our Saviour, because no body but he, could annex the guift of of invisible grace to this visible signe, to which signe most cleare Scripture doth testifie this gra­ce to be annexed. For so we read. Iam. 5.14. Is [Page 135] any man sick among you? Lett him bring in the Priests of the Church and lett them pray over him annoynting him with oyle in the name of our Lord. (Behold the visible outward signe of this Sacrament) And, in the next words, behold the invisible grace anne­xed there unto. And if he be in sins they shall be re­mitted him. Now (good Protestant) give me leave to aske thee this one question; is there any time in which it more imports a man to have so good a warrant, as Gods word is for the remission of his sins, then in the time of his departure out of this world? Behold then here a meanes to obteyne this remission, even at this very time, and this meanes warranted by the very word of God. And yet without any ground at all, in Gods word, you ha­ve rejected a thing so importing all Christians though you found the practice of all Christianity to be cōformable to the words as they sound; how doth this stand with your pretence of reforming our errours by the Rule of Scripture, you go so flatly contrary to cleare Scripture even in a point of abolishing a Sacrament which was used by all the Catholick Church before your Reformation and having so clear a Text for it and no one sin­gle Text against it.

2. To take away the force of this Text, first in place of Priests you are pleased, against all antiqui­ty, to read Elders, because the Greek word that signifieth Priests, in vulgar use signifieth Elders. [Page 136] Now this is as ridiculous as if one would say The Bigger of the Cittie in place of saying the Major of the Citty, because the word Major signifyeth the Bigger, or as if, for the like cause, you would call a Doctor of Physick a teacher of Phisick, wheras a Doctor is well known to signifie such a degree, as allso a Major is notoriously known to signify a secular office, or di­gnity in a citty, so the name put in Greek for a priest Presbyteros is as notoriously known to signifie a Priest endued with a Priestly order, office and fun­ction in the Church of God. Whence this name is improperly trāslated Elder whē speach is manifestly of Church affaires as here speach is of some Mi­nistery or other, at which sins are forgiven.

3. I know that those who graunt that here is a command (for Counsels you will have none) to use annoynting of the sick with true oyle, pretend that this was commanded to be done only for ob­teyning a miraculous Cure. A doctrine full of ab­surdities. The first of which is novelty. The second is flatt contradiction to the Text expressing the chief effect to be sought for (not to be the health of the body but of the soul, and if he be in sins they shall be forgiven him. The third absurdity is to say there was in the Church (for a time) a commaund to any one sick among us to seek for a miraculous cure. The fourth is to say that any Priest, or Elder, whatsoever might be called in to work this mira­culous cure. Vpon what authority of Scripture or [Page 137] History is this sayd? Give me leave in the last pla­ce to aske if ever you did either read, or heare, that at the use of any element, which was not Sa­cramentall, sins were promissed to be forgiven by any one, even of Christs Apostles?

4. Other of your Doctors will have this an­noynting with oyle to be only the oyle of devout prayers, or Charity. But first where have you that, at your Elders, or Priests prayer, it will follow that if the sick man be in sins they shall be forgiven him. Do not you scoff at Priests forgiving sins, and will you now allow a sure warrant attested by Gods own word, that at the Priests prayers, yea at the Elders, the sick mans sinns shall be forgiven? A­gain, this free licence of interpreting Oyle to be Prayer or Charity, opens a gappe to interprete all that is sayd of applying water in Baptisme, to be understood only of applying the cleare, and clean­sing streames of heavenly doctrine teaching them to believe in the name of the Father, Sonne, and Holy Ghost, without ever casting water on them. Again, did ever any Holy Father thus interprete this place of S. Ieames? Shall I, upon your never heard of Interpretation go and forsake a remedy taught me by the practice of all the Church, and by so cleare a Text, upon which remedy the for­givenes of my sins at the houre of my death, and consequently my eternall saluation may depend? God give me my witts, and I will never do it.

THE XVIII. POINT. Of the Sacrament of Holy Order.

1. HEre allso Scripture teacheth an outword visible signe, to which the giving of in­ward grace is annexed. 1. Tim. 4. v. 14. Neglect not the gift which is in thee. (Here you have the in­ward grace given) with the laying on of the hands of the Presbiters. Here you have the outward signe by which it is given. Again 2. Tim. 1.6. I putt thee in remembrance that thou stirre up the gift of God which is in thee. Behold the inward grace, by the putting on of my hands. Behold the outward signe, at putting of which, that inward grace was con­ferred. Note that though S. Paul were called from heaven, and had received the true spirit of God, yet he was ordeyned by Imposition of hands Acts. 13 3.

2. Now I pray where have you one text in Scripture to prove Holy Order not to be a Sacra­ment? And so I say of Matrimony, Confirmation, Pennance, Extreme Vnction.

THE XIX. POINT. Of the Sacrament of Matrimony.

1. WHen (Gen. 2. v. 22.) our Lord had built the ribbe which he tooke of Adam, into a Wo­man, and brought her to Adam, Adam sayd, this now is the flesh of my flesh, wherefore man shall leave his fa­ther and mother, and shall cleave to his wyfe, and they shall be one flesh. In the new Testament (Matth. 19. v. 5. Mar. 10. v. 7.) our Saviour repeats those words, and hence inferreth. Therefore they are not two, but one flesh. Then of himselfe he adds. That therefore which God hath joyned together lett not man separate▪ Now S. Paul repeating part of our Sa­viours words here cyted, sayth. This is a great myste­ry (wee read Sacrament) but I speake in Christ, and in the Church. Eph. 5.31. Although S. Paul ap­plyeth here the very name of Sacrament to Matri­mony, which name is not once in all Scripture applyd to any of the other Sacraments) yet it is not from hence we inferre Matrimony to be a Sa­crament for by that word in this place, we know he only meanes a mystery, yet a Sacramentall My­stery: But we inferre out of his discourse, that this mystery is now elevated by Christ, to be a Sacra­ment, because S. Paul citeth the words of Christ spoaken (as wee have seene out of S. Matthew) [Page 140] when he did abrogate the law of Moyses (which Law permitted in severall cases, husband and wy­fe to be separated) and spoaken allso when he de­clared expresly that he would have this contract made hereafter inseparable; saying. That which God hath joyned together, lett no man separate. Christ then marrying to his Church for ever would elevate this chiefe contract, that is in mankinde (which he made from that time to be an inseparable con­tract) to signify this most sacred Mystery and the­refore he sayth; This is a great Sacrament or Mystery, so much, and so neerly concerning Christ and the Church, as S. Paul tels us.

2. We may here note the impiety of them, who knowing by S. Paul, that Christ thus insepa­rably had wedded his Church, do notwithstan­ding presume to call this his beloved spouse a whore and a harlot, for her superstition, and Idola­try. But to proceed; marriage being elevated by Christ to be a great Sacrament, or sacred Mystery, and to signify the inseparable conjunction be­tweene him ad his Church, a signification so farre beyond its owne nature (which was only to be a civill contract) he made it a fitt Ceremonie to which now he might annexe his grace given (to the parties joyned by this Sacrament) to observe Matrimoniall Continency. That euery one may know to possesse his vessel in sanctification and honour, and not in passion of lust, as Gentills. 1. Thess. 4.4. They [Page 141] therefore having this grace, given to this end, are thereby enabled more fittly to expresse in theyr mutuall fidelity and affection, the mutuall fidelity and affection which should be for ever betweene Christ and his Church. This is the proper effect of the grace given in Matrimony.

3. By this our doctrine of Matrimony, lett any impartiall man judge whether wee, or our adver­saries, honour it more; they, having taken this chie­fe honour of being a Sacrament from it (which wee allow to it) are now come to celebrate it in prophane houses, before Iustices, and this only for civill ends intended by the common wealth. Nei­ther have they one Text of Scripture to prove that theyr Ministers ought allwayes to joyne others in Matrimony.

THE XX. POINT. Of the single life of Priests.

1. MAtrimony being a Sacrament and giving grace, it may seeme to some that all should do better to make themselves partaker of this grace. I answer that the want of this one gra­ce is more then abundantly recompensed by tho­se many great, and often received graces, of which a single life makes us farre more capable, as of re­ceiving more frequently and worthily the Sacra­ment [Page 142] of Sacraments the Body and blood of our Lord, which Priests dayly do with great encrease of greater graces; very singular graces allso are obteyned by prayer, to which Chastity doth ex­ceedingly conduce, as Scriptures teach.

2. Lett us heare the Scripture 1. Luke 23. And it came to passe that after the dayes of his office we­re expired he, (Zacharias the Priest) departed into his house: And after these dayes Elizabeth his wyfe concea­ved. Hence it appearrs to be true, which S. Ierom sayth contra Iouian: L. 1. c. 19. and Ep. 50. c. 3. That, even in the old Law, the Priests, who offered the Holy Host for the people, did not so much as stay in theyr owne houses; but were purifyed, and so separated (for that time) from theyr wyves. Whence the Scripture sayth. After the dayes of his office, he departed into his house; and, after those dayes his wyfe conceaved. Our Priests of the new Law being to offer dayly sacrifice, are dayly to observe virginall purity.

3. Again even in married Laymen, S. Paul approves abstayning from theyr wyves. For a time that they may give themselves to prayer. 1. Cor. 7.35. And this (sayth he) I speake to your profit not to cast a snare upon you, but for that which is comely. And that you may attend upon the Lord without distraction. Priests therefore, who dayly should be attending vpon our Lord, and praying for themselves and the people and so often allso sacrificing, should [Page 143] dayly abstaine from woemen, as S. Ierom argueth L. 1. c. 19. contra Iovian.

4. Thirdly 1. Cor. 7.32. He that is without a wyfe is carefull of the things that perteine to our Lord, how to please God: But he that is with à wyfe, is care­full of things that perteine to the world. Priests should still be in a state most capable of being carefull of things that perteine to God, and how to please him. Therefore they should not have wives. For he that is with a wyfe is carefull of things that perteine to the world, which Priests should not be. But if any men surely Priests, chiefly, should be the men, who geld themselves for the Kingdome of heaven. Matth. 19.12.

5. Fourthly. No man being a souldier to God in­tangleth himselfe in the affayres of this life, that they may please him, who hath chosen him to be a souldier. 2. Tim. 2.4. Of all men, Clergy men, should take care to please him, who hath chosen them to be soul­diers to him, and therefore they, of all men, should not entāgle thēselves with secular businesses, ād world­ly affaires. And yet if they be marryed, necessity enforceth thē to entāgle thēselves in them above all other marryed men. For the greatest part of other marryed mē have a settled estate left tnem to leave theyr Childrē. But the greater part of Clergy men liveth wholy upon the benefices, which they can gett. And being well bred, and made fitt company for the chief of the parish, they allso, and theyr wi­ves, and theyr Children, looke high, and must be [Page 144] highly maintayned. To mainteyn them thus, on­ly by the benefitt of a benefice (enjoyable at the furthest during life and perhaps to be taken away farre sooner) there is a kinde of necessity for them to make hay a pace which the Sunne shine, they not knowing how little while that may be, and knowing that it cannot be long. But let us pro­ceed.

6. Fiftly, It behoveth therefore a Bishop to be the husband of one wyfe. 1. Tim. 3.3. In the first Birth of Christianity, Virginity was so rare both among Iewes, and Gentiles, that it was not possible to find men endewed therewith, who were both of suf­ficient maturity in yeares, and knowledge, and ex­perience in affaires, as is requisite in Bishops and Priests. Yet, even then, the Apostles would have this at least observed, that no man, who married a second wyfe, should be made a Bishop; no nor a Deacon. And therefore not a Priest. And thus this place is understood by the Councels, and Fathers unanimously. See the Rhemish Test▪ on this place. But as for marrying after Priesthoode receaved, it is a thing wholy unheard of in Gods Church. Nei­ther is there one Authenticall example thereof in the whole world, as the same Rhemists say. S. Paul adds yet further. Let the Deacons be the Husbands of one wyfe. v. 12.

7. Ridiculous is the Interpretation of those who say S. Paul would only have such made Dea­cons, [Page 145] Priests, Bishops, who have but one wyfe at once. For this is to require no more then he re­quires of all Christians. If you say, he yet requires of them that they never had at one and the same time more wyfes then one before theyr Conver­sion, this is shewed evidently not to expresse the meaning of these words, for he useth just the same words, and the lyke expression, when he could have no such meaning. For c. 5. where he spea­keth of choosing a widdow (for the end there in­tended) he in lyke manner sayth, she should be a widdow having bene the wife of one man, v. 9. How ridiculous is it to say that here (where there is just the same expression) the meaning is, that on­ly such should be chosen to be widdows (for the end here appointed) who had had but one hus­band at one time before her Conversion. For nei­ther Iewes, nor Gentiles, did ever permit woemen to have more husbands then one at once. It had bene therefore ridiculous to requyre that which could not but be.

8. Your chiefe objection against all this, (as all­so against vowed Virginity) is that you conceave S. Paul 1. Tim. 4.3. to teach that this is the do­ctrine of Devils forbidding to marry. I answer that S. Paul speaks only against the doctrine of Heretiks, (cited by the Rhemists here to which adde the Manicheans, and others) who taught that the use of marriage came from a bad God or Devil. As [Page 146] for us we honour marriage more then you, for wee hould it to be a Sacrament, which you do not. Neither can you say that wee absolutely forbid marriage, because we forbid, or rather declare marriage to be by God forbidden, to those per­sons only, who wittingly and willingly have either vowed Virginity, when they might have married, if they pleased, or who wittingly and willingly (when they might as freely have married) under­tooke Holy Orders, to which state they knew no­ne were admitted but such as would voluntarily and freely professe Virginity. For the Church now, abounding with very sufficient choyse of worthy persons, who will voluntarily make such vowes, and undertake freely such a profession, will admitt no others to Holy Orders, because she is taught, (in all the texts I cited in the beginning) that these be the fittest. With us therefore there is no man, or woman, who might not have married if they would. And therefore wee cannot be sayd to forbid marriage, unlesse you will say that S. Paul did forbid marriage, when he forbad Bishops, Deacons, and vowed widdows to passe to second marriage. This is only to forbid breaking of vo­wes to such, as voluntarily would make them, when they might freely have married.

9. Your other objections be foule corruptions of Scripture. The first of them is this 1. Cor. 9.5. Have we not power to leade about a woman a sister, as [Page 147] allso the rest of the Apostles, and our Lords Brother and Cephas. Here in place of a woman, your Bibles rea­de a wyfe, making the H. Ghost restreyn the word gynaika to a wyfe, though it is knowne that this word is vsually put for a woman, whether wy­fe, or not wyfe. Here the Rhemish Testament shewes how Antiquity ever expounded this place of leading about such devout woemen as follo­wed Christ to minister to him. Matth. 27.55. I could thus have maintayned my selfe, (sayth S. Paul) or by partaking of your temporall goods, to whome I give spirituall goods. But to burthen no body, I (being a tradsman) have made it my glo­ry to maintaine my selfe by the labour of my ow­ne hands. Yea your owne Bible but two chapters before translated the selfesame Greeke word, for such a woeman as could not be a vvyfe. 1. Cor. 7.1. It is good for a man not to touch a woeman. Transla­te (if you dare) It is good for a man not to touch a wife gynaika.

10. The second corrupt Text you object is Heb. 13. v. 4. For where we reade word for word out of the Greek, Marriage honorable in all, you reade, Marriage is honorable in all men adding the verbe is, and the nowne men; yet your best Bi­bles have not this nowne (Men) and they print this verbe (is) in a different letter. As allso in the former text they did print the word woeman in the margent. This jugling the vulgar perceives not. [Page 148] And the Bibles used it to make them take for the true Text, that which is but theyr interpretation of it. But if a man would presume to add a Verbe, which should come as neere as may be, to the min­de of the Apostle, then he should put the verbe in the Imparative moode thus. Lett marriage be hono­rable in all. For S. Paul useth this moode in the first verse. Lett Brotherly love continue; and in the second, Be not unmindfull, &c. And in the third verse. Remember them in bonds. The fourth verse being, that we speake of, should be likewise expres­sed by a Verbe in that moode, especially seeing he still goeth on in that moode in the fift verse, let your conversation be without Covetousnes. The Apo­stles sence then seems clearly to be. Lett Marriage be honorable in all. That is, lett no man dishonour his marriage bed with either unfaithfullnes to his spouse, or with vnnatural or brutish lust, and so his next words very fitly are. For God will judge forni­catours ad adulterers. But your Bible by a double imposture maks a quyte different sence. The first is to put the Verbe in the Indicative Moode, Mar­riage is honorable, and because this alone helped not much, you used a second imposture in the words following, which in Greeke are, en pasi in Latin In omnibus. And in both languages all Schollers see that there is doubt whether this should signify, in all men. (taking the Adjective in the masculine gender) or in all things taking it [Page 149] in the neuter gender. Our Bibles leave it as they find it in all. But your Bible undertaks absolutely to determine the sence of the Holy Ghost, and ma­ke him say roundly, Marriage is honorable among all men, Thus your Bible, Anno 1577. Yea, Inter quosvis, sayth Beza, 1565. that is, Marriage is ho­norable among any kinde of persons. Out of which new Scripture the people easily inferre, Marriage is honorable among those who have receaved Holy Orders, or have made Vows of Virginity: and the text being thus stretcht, they might adde, Among Brothers and Sisters, Father and Daughter. But wee shall (in the next point, n. 5.) shew how flatly this Consequence is contrary to S. Paul, who plainly denounceth damnation to such as have marryed after they vowed Chastity. Your obje­ction is sufficiently answered by having shewed a double corruption in the text alledged, as many of you doe alledge it.

THE XXI. POINT. Of the single life of such as have vowed perpetuall Chastity.

1. HOw commendable works of supereroga­tion are) by which we voluntarily do what we are not commanded, and observe that, which is of Counsel, and not of precept) we shall [Page 150] see in the next point. Yet here we cannot but speake some thing to shew how much the vowing of Chastity is counseled, and recommended, and shew allso how strictly those, who vow Chastity, are obliged to keepe theyr vowes, which volun­tarily, they made. Numbers 30.3. If any man make a vow to our Lord to bind himselfe by an oath, he shall not make his word frustrate, but all that he promised he shall fulfill. Whence S. Aug. q. 56. in Num. He that voweth abstinence from a thing lawfull, maketh it unlawfull to himselfe by his vow. Now that you may evidently see that the Scripture speaketh here of vowes made in matters not commanded, it follo­weth. If a woeman vow any thing, and binde herself with an oath she that is in her fathers house, and as yet in Maidens age, if her father know the vow, she promi­sed, and the oath wherewith she bound her soule, and held his peace, she shall be bound to the vow: whatsoever she promised and sware, she shall fulfull indeede. But if immediately as he heares it, her father doth gainsay it, both her vows and her oath, shall be frustrate, neither shall she be bound to the promise. The same he sayth of the vows of a wyfe, that they shall hold, if her husband hold his peace, but if he gainesay it, he shall make her vow frustrate. Who sees not that it could not be, either in the power of the father to make his daughters vows voyde, or of the husband to fru­strate and annul the vows of his wyfe, if they had vo­wed things which they stood obliged to performe [Page 151] by commandments from God? For example if shee should vow to fast in the feast of expiation, her husband could not have made her vow voyd by gainesaying it. For the Law obligeth her, say­ing. Levit. 23. v. 29. Every soule that is not afflicted, that is, which fasteth not this day, shall perish out of his people. By this you see that the Scripture here speaketh of vows made to do that, to which they were not otherwise obliged. But after the vow, they stand now obliged to fulfill indeede, what they promised by word.

2. Take a further evident proof of this. Deut. 23. v. 21. When thou hast vowed a vow to our Lord thy God, thou shalt not slack to pay it, because our Lord thy God will require it, and if thou delay, it shall be deputed unto the for sin. If thou wilt not promise, thou shalt be without sinne. But that which is once gone out of thy lipps, thou shalt observe, and shalt doe, as thou hast pro­mised to our Lord thy God, and hast spoaken with thy proper will and thy owne mouth. What could be said more manifest to prove, that where there was no kind of Sin or breach of obligation before, now there is a sin by the breach of a most strait obliga­tion arrising from this vow. Againe Eccl. c. 5. 4. Whatsoever thou hast vowed pay it. And it is much bet­ter not to vow, then after a vow not to performe the thing promised. For this is a sin, as hath been pro­ved by the former unanswerable Text.

3. As for the particular vow of Chastity we [Page 152] have our Saviours owne words. Matth. 19.12. And there be Eunuchs who have made themselves Eu­nuchs for the Kingdome of heaven. Those geld themsel­ves for the Kingdome of heaven, who vow Chastity, sayth S. Aug. de Virg. c. 27. For by vow they make themselves as it were impotent for marria­ge. And the doing this for the Kingdome of heaven is a cleare proofe, that this state doth much fur­ther towards obteyning heaven. Again both vo­luntary Poverty and Chastity are particularly re­warded by our Lord. Luc. 18.29. There is no man who hath left either house parents, or wyfe, for the King­dome of God, (Note still how Chastity furthers to­wards the Kingdome of God) who shall not recea­ve manifold more at this present time, and in the world to come lyfe everlasting. Here I find a reward for leaving a wyfe, shew me a reward for marrying one.

4. S. Paul is most cleare 1. Cor. 7.25. As concerning Virgins, a command of our Lord I have not, yet I give my judgement or counsel, (can you give bet­ter counsel or judgement, which is) Art thou loosed from a wyfe, seeke not a wyfe. Why so? It follows v. 32. He that is without a wyfe is carefull of the things that pertaine to our Lord, how he may please God. (No­te still how Chastity conduces to the gaining hea­ven) But he thas is with a wyfe is carefull of the things that pertaine to the world. The Virgin thinketh of things that pertaine to our Lord, that she may be Holy [Page 153] both in body and spirit. But she that is married thinketh of things that pertaine to the world. And v. 38. He that joyneth not his Virgin in Matrimony doth better. And v. 40. But she is happier, if she so abide, after my judgment.

5. Againe 1. Tim. 5.9. Lett a widdow be chosen which hath beene the wyfe of one husband. Here he speaks of the choise of such widdows as then were deputed to the service of the Church, in assisting to prepare weomen Cathecumens to Baptisme, as allso to serve the sick, to administer to the poore, especially of theyr owne sex. And this they did, living under the charge of the Deacons, whence they were called Diaconissae. S. Paul here sayth, he would have none chosen, or taken to this kind of state, who had been marryed more then to one man. Neither doth he permitt them (after they have once undertaken this state) to marry again. That hence you may see evidently, how farre he was from permitting Priests to marry again after the state of Priesthood undertaken: Heare his discourse c. 5. n. 11. Younger widdows avoyde, (in this choyce) for when they have begun to wax wanton again, (that is, well fedd by Church goods offered to Christ, as those widdows were) they will marry having damnation. because they have cast of theyr first saith. Behold here theyr marriage, and theyr damnation joyned together, and the reason given why they have incurred Kryma damnation or judgment, [Page 154] to theyr condemnation, to witt, because they have cast of theyr first faith. This first faith is theyr vow of keeping perpetuall widdowhood, according to all Fathers Greeke and Latin, who ever did write upon this place, sayth the Rhemish Testament here citing allso S. Aug. who together with two hundred and five-tenne Fathers in the fourth Councell of Carthage speaketh thus. If any widdows have vowed themselves to God, and left theyr laicall habit, and under the testi­mony of the Bishop, or Church, have appeared in Reli­gious weede, and afterwards go any more to secular marriage, according to the Apostles sentence, they shall be damned, because they were so bold as to make voide the faith or promise of Chastity, which they vowed to our Lord. And as S. Augustin sayth (Heresi 82.) Io­vinian the Heretike was the first who induced vowed Virgins to marry. And l. 3. Retr. c. 22. for this his new doctrine, he calls him a monster.

6. Lett vs go on with S. Paul, v. 14.15. I will therefore the younger to marry (such as be fraile) t [...] give no occasion to the adversaries to speake evell: for some are allready turned aside after Satan. Whence it is evident, that breach of vows is damnable, even in these yonger widdows, who (by reason of that breach) are sayd to have turned aside, or gone after Satan, thus making theyr first faith voide.

7. I end with that prayse given to Virgins Apoc. 14.4, These are they which follow the Lamb whethersoever he goeth.

THE XXII. POINT. Of works of Counsel and supererogation.

1. PRotestants deny all works of supereroga­tion, that is, works which we, of our owne selves, superadde to our boundē duty; and conse­quently they will have no good worke to be only counseled unto vs, but they say we are comman­ded to do all the good we can. Against this errour be allmost all the texts in the former point, and particularly the Text I there cited n. 1. out of the Booke of Numbers, and what I cited n. 4. out of S. Paul, flatly saying. Concerning Virgins a commaund of our Lord I have not, but Counsel I give. And agai­ne, art thou loose from a wyfe? seeke not a wyfe. Is this a commaund? Woe then to Ministers mar­rying when they were free men. If it be no com­maund, what can it be but a Counsel? And again He that ioyneth not his Virgin in Matrimony doth better, to witt, by doing something which you dare not say he is commaunded, but which S. Paul once before tould you, shee was only counseled. And he tells you allso once more, that it is only a Counsel. More happy (sayth he) shall shee be, if shee remaine so, according to my judgment or Counsel. Is thine better?

To the proofe of this point make all those ma­nyfold Texts, which in the next point we shall [Page 156] bring, to prove how commendable voluntary au­sterityes be, for none of those austerityes be by any precept commaunded, but only commended to us; and so they be not of precept, but of Counsel, su­peradded to what we are commaunded, and the­refore they be works of supererogation. See all those Texts, for they be most convincing.

2. In the Law of nature, I find Iacob freely, without being commaunded, vowing to build a Church, Gen. 28. v. 20. And he vowed a vow saying, if God shall keepe me in the way, and I shall be returned prosperously to my Fathers house, this stone, which I ha­ve set for a pillar, shall be Gods house. Which he being safely returned, did fullfill. c. 35. v. 6. Iacob came to Luza surnamed Bethel, and he built there an Altar, and called that place the house of God.

3. In the Law of Moyses God himselfe giveth a Rule Num. 6.2. To man and woeman who shall se­parate themselve to vow a vow to separate themselves to our Lord. For those I say, who shall separate or con­secrate themselves, which manner of speach she­weth that they were obliged by no precept: But as long as they would be separated or consecra­ted, God obligeth them not to drinke wine, nor eate grape or raison. Yea Ieremy 35. v. 6. Ionadab the son of Rechab most commendably (though he were not commanded) did give these Laws to himselfe and his Sonns. You shall not drinke wine, you and your Children for ever, (though wine were as [Page 157] common drinke with that nation, as beere with us.) And you shall not build houses, and you shall not sow seede, and you shall not plant vineyards, nor have any. But you shall dwell in tabernacles all your days. We obeyed the voice of Ionadab our father. Wherefore to them by Ieremy v. 18. Thus sayth the Lord, for that you have obeyed the commandment of Ionadab your fa­ther, and have done all things that he commaunded you; therefore thus sayth the Lord. There shall not want a man of the stock of Ionadab the son of Rechab standing in my sight, all dayes, or to stand before me for ever. As your Bibles have it. This is true: for the sonns of promise, (though not the sons of flesh) to the Re­chabites, be our Religious, of which from the time of the Apostles to the last day, there shall not faile to be many devout men, still standing in Gods sight. Lett Protestants shew any such amongst them, who can be esteemed of the stock of Ionadab, or a Rechabite: They are so farre from this, that they rayle at us for being followers of superstitious in­ventions of men, when we follow the giver of so Holy Rules as Ionadab gave to his sonne, so praised and so rewarded by God for following them. Let them tells vs (if they can) how amongst them it is true, there shall not want a man of the stock of Iona­dab?

4. Suppose the Booke of Iudith (if you plea­se) to be only a true History which you do not deny, from thence then we have a true Relation [Page 158] how piously Iudith lived without any precept, who c. 8. 3. having but lived three yeares and a halfe with her husband, he dying, shee in the higher part of her house, made her selfe a secret chamber, in which she aboade, shut up with her mayds, and having cloath of hayre upon her loynes, she fasted all the dayes of her life but Sabboths, and the feasts of the house of Is­rael. And this though her husband left her much ri­ches, and a great family. And c. 16. v. 26. There was allso Chastity ioyned to her vertue, so that shee knew not man all the dayes of her life, after that Manasses her husband was deade. And she aboade in her husbands house a hundred five yeares, so that she so faire and so rich, lived a widdow about sixty nine yeares in Cha­stity, in prayer, in a perpetuall fast, and hayre clo­ath. Who commaunded her this, or who required it at her hands? Love of serving God more per­fectly.

5. Wherefore in the Ghospel to the yong man, whom our Saviour loved, because he truly (for he loves not lying boasters) did say that he had kept the commaundments from his youth. Mark 10.20. Christ notwithstanding sayd. One thing thou lac­kest. Go thy way, go sell whatsoever thou hast, and thou shalt have a treasure in heaven. This one thing was not wanting to any duty, which he was bound to per­forme to be saved. For to enter into lyfe, Christ did only bidd him keepe the commaundments. Matth. 19, v. 7. But sayth our Lord v. 21. If thou wilt be [Page 159] perfect go sell the things thou hast, and give to the poore, and thou shalt have treasure in heaven, and come and follow me. This then is that one thing which thou lac­kest, I say thou lackest this one thing, not to the state of saluation (for keeping the commandments doth suffice to the state of saluation) but thou lac­kest this, to the state of perfection, if thou wilt be perfect. For this one thing conteines all the three Evāgelicall Counsels. First Poverty, to sell all and gi­ve to the poore. Secondly Chastity, for him whom he counselleth to sell all, and give to the poore, he must needs counsel not to take a wyfe with char­ge of family and Children, for else something we­re to be kept for them. Thirdly Obedience. Come and follow me under the obedience of those whom I shall place over thee in lawfull authority, for our Saviour in person was not to live but a very short time after this. See all that followeth in the next Point.

THE XXIII. POINT. Of voluntary austerity of life.

1. I handle this point apart, because there being such dayly practise of these kind of works in our Religion, and so little in our adversaryes, (they scoffing at all we do, or suffer, in this point) we will shew whether they scoffe not at the pra­ctise [Page 160] of vertue recommended by Scripture.

2. First then observe all that hath beene sayd in the last point doth recommend austerity of life, by counselling a chast life, which cannot be maintayned unlesse the flesh be tamed by some austerityes: neither is Chastity it selfe a small au­sterity. Note allso that they who in the old Law (Numb. 6.) Had a will to separate themselves to God, had allso a will to choose an austere life, abstay­ning from wyne, the usuall drinke of that coun­trey. How great and voluntary was the austerity of the Rechabites or sonns of Ionadab, who nei­ther did drinke wyne, nor built houses (but lodged a­broad in tabernacles) nor possessed vineyeards nor so­wed corne or any seede. And yet how doth God prai­se and reward them for it? Ieremy 35.18. How great and how voluntary was the austerity of Iu­dith, living sixty nine yeares in Chastity, in upper roomes retyred from the world, allmost in conti­nuall fast, continuall hayre cloath, most frequent prayer she being so rich, and (when she began this course) so younge and so beautifull? Christ allso counselled no small voluntary austerity, to him whome he advised for greater perfection to sell all, for money being the price of all commodities, the want of it brings all incommodities. He was advised allso to follow him, who had not a hole to shroud his head in. What austerity is here counsel­led?

[Page 161]3. Much like this was the voluntary austerity of the first Christians, forsaking money, the price both of all delights, and allso of all convenient ac­commodation: and yet Act. 4. v. 34. As many as we­re owners of lands, or houses, sold and brought the pri­ces of those things which they sold, and caryed them be­fore the feete of the Apostles. Who commaunded this? Love of serving God more perfectly: For if we speake of any obligation, they had no other then we have. Hence S. Peter to Ananias. c. 5. v. 4. Whiles it remained was it not thine owne, and after it was sold in thyne owne power? That is, thou hadst po­wer to keepe it wholy to thy selfe, or to vow it wholy to God, after which vow thou hadst no further power to keepe it, according to what we proved fully out of Scripture, Point 21. n. 1.2.

4. But to speake more particularly of that which we call austerity of life, such as that of Iu­dith was, both great and voluntary, as allso that of Rechabites, or Sonns of Ionadab: how great and voluntary was the austerity of Holy David though a King? His knees were weake through fasting. Psal. 109.24. I am weary with my groaning. All the night make I my bed to swimme. I water my couch with my teares. Psal. 6. v. 6. By reason of the voice of my groaning, my boanes have cleaved to my skin. Ps. 102. v. 5. I have eaten ashes like bread, and mingled my drinke with weeping. v. 9. His prayers allso farre exceeded any commaund given him. Psal. 119. [Page 162] 148. Mine eyes have prevented the nights watches, that I might meditate thy word, I prevented the dawning of the morning, and cried. And v. 62. At midnight I will rise to give thanks to thee. And v. 97. Thy Law is my Meditation all day. And 164. Seven times a day I do prayse the. Daniel c. 9.3. of himselfe sayth. I did put my face to my Lord God to beseech and pray him in fastings, sackcloath and ashes. And Nehemiah 9. v. 1. The Children of Israël came together in fasting and sackclaths and earth upon them. What the Nini­vites did is wel knowne. Of Iacob as wealthy as he was, the Scripture tells us, how sleeping on the ground, he used a stone for his pillow, and so was fa­vored with that heavenly vision: Gen. 28.11. so all Israël is sayd Ioël 2.12. Turne ye to me with all your heart, with fasting, with weeping, and with mourning.

5. Now in the new Testament Christs do­ctrine would have made the great sinners of Ty­re and Sidon, do pennance in sackloath and ashes. Matth. 11. v. 21. He sayth to all He that will come after me lett him take up his crosse. Great and volun­tary was the austerity of S. Iohn Baptist. He shall be great before our Lord. Wine and sicer (or strong drink) he shall not drinke. Luc. 1.15. The Child grew and waxed in spirit, and was in the desert untill the day of of his Manifestation or shewing in Israël. v. 80. That is, from his childhoode untill he was above 30. yeares old. He was cloathed with Camels haire, and a [Page 163] girdle of skinne about his Ioynes, and he did eate locusts and wilde honie. Mark. 1. v. 6. And he did eate so sparingly, that of him Christ sayth, Iohn came neither eating nor drinking. Matth. 11.18. Of his Disciples often fasting we reade Matth. 9. v. 14. And they were instructed by him of whome Christ sayd, amongst the Children of woemen there hath not risen a greater then Iohn Baptist. Christ allso promised the­re that his Disciples should do as Iohns did, that is, fast often, when the Bridgrome should be taken from them.

6. They did but what S. Paul taught 2. Cor. 6. v. 4. In all things approving our selves as the Mi­nisters of God in much patience, in tribulations, in ne­cessityes, in distresses, in strypes, in prisons, in seditions. To these (which all perhaps were not voluptary) he exhorts us, voluntarily to adde. In labours, in watchings, in fasting, in purenesse or Chastity. For as we shall be partakers of his sufferings, so shall we be of his consolation. 2. Cor. 1.7. Mortify your members which be upon earth. Col. 3.5. But before I passe hence, I must observe what is sayd of Holy Anne. Luk. 2. v. 37. Shee was a widdow untill eighty and fowre yeares (living even untill that age) shee depar­ted not from the Temple, by fasting and prayers serving God night and day. Behold by what exercises God is served. Who commaunded her this? The desyre of serving God more perfectly.

7. Heare S. Paul of himselfe 1. Cor. 9.27. [Page 164] I keep under my body, and bring it into subjection, least perhaps whilst I preach to others, my selfe may become a cast away or reprobate. Who commaunded him? Desire of securing his saluation. Again Col. 1.24. I Paul who now rejoyce in suffering for you, and do ac­complish, or fill up that which is behind, or those things which want, of the affliction of Christ in my flesh, for his body which is the Church. Behold an other reason, which was to suffer, thereby to satisfy for the sinns of others, of which text more, when we shall speake of satisfactory good works in the next point n. 6.

8. S. Timothey, Disciple to S. Paul, having great weaknes of stomack, and frequent infirmi­ties, in the midst of so great labours did notwith­standin so continually drinke water, at all his meales, that S. Paul thought it necessary to write to him thus. 1. Tim. 5.23. Drinke not yet water, but use a litle wine for thy stomack, ād thy oftē infirmityes. So that you see, that, before, he did not so much as drinke a litle wine, though it were the common drinke of that countrey, and though he were so weakned by sicknesse and labour: Thus volun­tarily absteyning from wine, so good a creature of God. Who commaunded him this abstinence? Love of Perfection.

THE XXIV. POINT. Of satisfactory good workes.

1. THese voluntary austerities (of which we spoake in the former point) and all such painfull and laborious good workes, when they are performed in state of grace, are held by vs Ca­tholicks to have a great satisfactory vertue, by which the paine due to our sin, is forgiven, and is more, or lesse cancelled, as the works are more, or lesse perfect. For wee teach that after the sin it sel­fe is forgiven, by our true repentance and humble Confession, there yet remaines the guilt of tem­porall paine, to which that sin makes us still lya­ble, as I shall prove in the next point, which (if you please) you may reade before this. Protestants thinke they much magnify the Passion of our Sa­viour by saying that, by vertue of that alone, all sinns and all paine due to all sinns, are quite forgi­ven. But first I aske them if nothing else be re­quired on our parts? They are forced to confesse something else required: for they are constrained to acknowledge First that we must be baptized, Secondly that we must lay hould of the Passion of Christ by the hand of Faith. Thirdly that besids this faith wee must have true repentance. Fourthly they must needs say, that allso you must have a will to [Page 166] receave the Body and Blood of Christ. Vnlesse you eate the flesh of the Sonne of man, and drinke his blood, you shall not have life in you. Io. 6.53. Fiftly they must needs allso say, that either the observation of the commaundements is necessary, (as we shall shew point 36▪) or at least a good will, and serious endeavour to keepe them. He was made to all that obey him the cause of eternall saluation. Hebr. 5.9. So that obeying him is required on our parts, to ha­ve him be effectually to us, the cause of eternall sal­vation.

2. By this discourse it is evident, that though the Passion of Christ in it selfe be of a sufficient worth, and value, to satisfy for all the sinns of the world, yea of a million of worlds, and allso for all the paine that is, or can be due to those sinns; yet Christ, (out of his Prudence and Iustice) thought fit to order so, that this full fruit of his Passion should not be applyed to any, but such, as should performe severall things which he requires at theyr hands for this effect. Not that there is nee­de of this to supply any want of value in his Pas­sion, but there is neede to do all this, to fullfill, on our parts, the Covenant, and conditions, upon which this benefitt is graunted. As you must say of all those five severall things, which, you your­selves require to be superadded by us on our part, that we may enjoy the full fruit of his Passion. To these five things we Roman Catholicks adde a [Page 167] sixth, and we have Scripture for this sixth, as well as you have, for the other five. That sixth thing is, that Christ requires of us severall penall, and la­borious works, which though in themselues, and as they meerely proceede from us, they have no sufficient proportion to cancell the paines due unto our sins (as allso you must confesse all that is done by us in Baptisme, or in believing, or in re­penting, or in receaving his body, or in endea­vouring to keepe his Law, hath allso no such pro­portion) yet each of them have vertue to this ef­fect: But this vertue is meerely from the vertue of the Passion of our Saviour, which is commu­nicated to us by the performance of these things. For wee so magnify the vertue of our Saviours Passion, that we say a most satisfactory vertue (or a speciall efficacy to cancel paine due to sinns) is not only communicated by it to Faith, but the li­ke efficacy, in order to this effect, is by the same Passion communicated to our painfull, and labo­rious works of fasting, hayrecloath, watching, praying, almesdeedes; and therefore this our do­ctrine is so farre from derogating to our Saviours Passion, that it honoureth it more then yours, which doth deny the Passion of our Saviour this praise, of being sufficient to elevate, and rayse our poore endeavours of satisfying to any ability of making reall satisfaction.

3. The force and vertue of these actions was [Page 168] well known to H. David, who did practice them so much, as I shewed in the last point n. 4. His knees were weakned with fasting, he laboured in sighing, he every night washed his bed, and wa­tered his couch with his teares. The voice of his perpetuall groaning for his sins, with other auste­rities joyned therewith, made his boanes cleave to his skin, he being meerely skin, and boanes: for did eate ashes as bread, and mingle his drinke with his most frequent teares, he gave himselfe to prayer night and day. Every night washing his bed with teares, rysing at midnight to confesse to our Lord, and then preventing the dawning of the day, by the cry of his morning prayers. Seven ti­mes in the day he sayd praise to God, all this he did, being a King. Almesdeeds may seeme lesse wonderfull in a Royall person: yet his bountifull Almes, (considering the charge of so continuall warrs,) were even incredible. Towards the building of the Temple 1. Chron. 22. v. 14 Be­hold (sayth he) I, in my trouble, prepared the charges of the house of our Lord. Of Gold a hundred thousand talents, and of silver a thousand, thousand talents, and of brasse and of iron without weight, for the number is surpassed by the greatnesse: timber and stoanes I have prepared to all the charges. To all this in the 29. Ch. v. 3 Above all these things which I have offered into the house of my God, I give of myne owne peculiar goods gold and silver unto the Temple of my God, besids those [Page 169] things which I have prepared for the Holy House. Three thousand talents of the gold of Ophir, and seven thou­sand talents of most approved sylver. Thus he excelled in all the three satisfactory works, Fasting, Prayer, and Almesdeeds to which three all other satisfacto­ry works are reduced. Who commaunded David this? The excellency of his Charity to God.

4. In like manner Iob of himselfe. I abhorre my selfe, and repent in dust and ashes. Iob 42.6. And as for Almes c. 31. v. 17. If I have eaten my morsels alone, and the pupil hath not eaten with me. If his sydes have not blessed me; and he was not warmed with the fleeces of my sheepe. The straunger tarryed noth without: my doore was open to the wayfaring man. If I have be­ne affrayde of a very great multitude. In another pla­ce, he was an eye to the blinde, a staff to the lame, &c. Of Holy Iudiths actions we spoake in the former point. Heare what is sayd to that wicked King by Daniel 4.24. Wherefore ô King, lett my counsel be acceptable to thee, break of thy sinns by rightiousnesse, and thine iniquities by shewing mercy to the poore. Be­hold the sinns, even of Nabuchodonozar, might be cancelled by Almes. For Prov, 16.6. By Mer­cy and truth iniquity is purged. Ioë 2.12. Convert to me in all your hart in fasting, and in weeping, and in mourning, and rent your harts, and not your garments. Ionas 3 5. The men of Ninive proclaymed a fast, and were cloathed with sackcloath &c. And God saw theyr works, and had mercy &c. Why? He saw theyr works.

[Page 170]5. In the new Testament we are exhorted, to approve our selves Ministers of God in labours, in wat­ching, in fasting, in Chastity. 2. Cor. 6.4. We have S. Iohn Baptist neither eating nor drinking, Matth. 14. His Disciples fasting often, Christ promising that after his death, his allso should fast as S. Iohns did, that is, should fast often. Matth. 9.15. We ha­ve S. Anne by fasting and prayers serving night and day. Luk. 2.37. S. Paul chastizing his body, his Disciple Timothy drinking still water. And as for Almes, after so many woës denounced to the most uncleane Scribes, and Pharises Christ himselfe sayth. But yet what remayneth, give Almes, and be­hold all thinges are cleansed unto you. Luk. 11.41. So that to cleanse them by his blood, he would have theyr Almes joyned with the vertue of his blood, which blood gave this cleansing power to theyr Almes. And S. Paul promiseth us Rom. 8.17. That we may be Heyres of God, and Ioyntheyres with Christ, if so be we suffer with him, that we may allso be glorified with him, Note the condition if so be that we suffer: Though Christs suffering of its owne selfe be mo­re then enough, yet he will have ours joyned, u­pon these tearmes he covenants to communicate the full fruit of his Passion to us, and therefore without this be done, on our part something is sayd to be wanting to the Passion of Christ in or­der to its full effect.

6. This is cleare out of Col. 1.24. I Paul who [Page 171] now reioyce in suffering for you, and do fill up what is behind of the afflictions of Christ in my flesh, for his bo­dy which is the Church. Notwithstanding Christs Passion (as I declared n. 1. and 2.) some scores are left behind so that some things are wanting, not wanting on Christs part, but Christ requyres them to be done our part, for they be our scores, which be thus behind, untill we shall have done all that he hath ordayned that we should doe, to be partakers of the full fruit, of his Passion in or­der to the cancelling of paines due for our sinns. And we must either by our selves fill up what is be­hind, or accomplish these things which want of the Pas­sion of Christ to this effect, or our charitable Bro­thers must (by theyr suffering for us) helpe us out, as S. Paul here sayth he did helpe out the Col­iossians by his suffering for them. So that, if we be fellows in his Passion, we shall be fellows in his Resurre­ction and gloy. Rom. 8.17.

7. The obtayning of this remission of all sinns and of all paines, due to these sinns, which are committed after Baptisme, is not done with that facility and easines, with which all this was done in Baptisme, but it is a thing requires much la­bour and paine, Heb. 10.26. For, if we sin willingly after the knowledge of truth receaved, there is not left an Host for sins. Wherefore though it be most true, which was there sayd, v. 14. By one oblation he hath perfected for ever them that are sanctified. Yet the [Page 172] true meaning of that text is, that he hath done this in that manner which he, in his prudence, and ju­stice, hath thought fitt, that is, he hath by that one oblation so perfected them for ever, that they, to be partakers of this consummated perfection (compleated on his part) must do all things, which he exacts to be done on theyr parts; that is, believe, repent, resolue to keepe, or endeavour to keepe the Commaundements. If thus disposed they super­adde Baptisme, all is perfected wholy supposing theyr perseverance. But if we sin after this Baptis­me, (in which we professe the knowledge of the truth receaved) there is now not an Host for sin; that is, the Host of Christ Crucified (which is the oblation consummating them for ever) is not left, to witt, it is not left to cancel, and cleanse our sins so easily as before. For none can again be baptized in cold water, but wee must be rebaptized in the hott water of our teares, in the baptisme of pen­nance (for so the Scripture calls pennance) in fa­sting, sackcloath, watching, praying, almesdeeds, or else we must smart in Purgatory, as by Scriptu­re wee shall now prove.

THE XXV. POINT. Of Purgatory and prayer for the Dead.

1. SOme are so ignorant in the understanding of Scripture, that if they find not there the name of Purgatory, they presently conclude that according to Scripture, there is no such thing as Purgatory. This is as great simplicity, as it would be to deny the most Blessed Trinity, because this name cannot be found in all the Scripture old or new. Such men are to be taught, that any thing is sufficiently proved out of Scripture, if the Scri­pture can be shewed to contain such principles as cannot be true, unlesse it be true allso that there is a Purgatory.

2. I say then the Scripture holds forth vnto ut three severall principles; all which three must be false, unlesse we grant a Purgatory. For first, if a­ny Scripture teach, that, although our sins be for­given us, whensoever we truly repent, but yet that they are only forgiven so, that all the paines due to them be not allwayes forgiven them, toge­ther with these sins; then that very Scripture tea­cheth us allso, that there is a Purgatory: because it may often happen, that he, to whom all sins were forgiven, did depart this life before that all the paines, due to those his sins, were remitted. [Page 174] These pains being due by divine Iustice, and not being cancelled by any satisfaction made for them in this world, it evidently follows, that divine Iu­stice must exact the payment of them in the next world: but not in Hell because no man is con­demned to Hell, who did truly repent for his sin. Therefore some other place, or state, must needs be granted, in which such a soule is to pay those temporall punishments, which are yet due to her by divine Iustice. This place, or state, is that which we call Purgatory.

3. Secondly, if any Scripture teach vs, that we may live and dye with such sins, as be not damna­ble, but only deserve temporall punishment and not eternall; that Scripture allso must needs teach us Purgatory, which is nothing else but a place in which souls departed suffer only for a time and not for eternity.

4. Thirdly, if any Scripture teach us to pray for the dead that very Scripture teacheth us a Purgatory. For prayers for the dead, are unnes­cessary to those, who are in heaven, and unprofi­table to such as are in Hell. Those dead then, who can receive help and relief by our prayers, must neither be in heaven nor in Hell; but in a third place, which we call Purgatory. My work then is done, if I can shew that these three principles beheld forth unto us in Holy Scripture. Yet fourthly we shall add severall other Texts in proofe of Purgato­ry.

[Page 175]5. Let us now begin with the first principle, and let us shew how the Scripture teacheth us, that full often, after the sin it self is forgived, there do remain some pains, yet due even to that sin. We are all born in Originall sin. This sin is quite for­given to many children, wether it by the faith of theyr parents (as in the Law of nature) or by Circumcision (as in the old Law) or by Baptisme as in the new. And yet those very infants, to whom this sin is forgiuen, do notwithstanding for the selfsame forgiven sin, suffer the punishment of death due unto them for no other cause, but for that very originall sin, which was forgiven them. This is taught by S. Paul Rom. 5.12. As by one man sin entred into the world, and by sin death: so unto all death did passe; yea truly unto all did death pas­se, even to those innocent Children who have not committed the least offence in the world.

6. In the book of Numbers, ch. 14 The people greviously offended God by murmuring: But Moses praying earnestly for them, our Lord said, I have forgiuen it according to thy word. But yet all the men that have seen the signes that I have done in Aegypt, and in the wildernesse, they shall not see the Land, for which I sware to theyr Fathers. v. 23. In this wil­dernesse shall your Carcases lye, v. 28. and v. 32▪ Your Carcases shall be in the wildernesse: your Children shall wander in the desert forty years, and shall bear your for­nication, untill the Carcases of theyr Fathers be consu­med [Page 176] in the desert. And forty yeares shall ye bear your iniquities. For as I have spoken so will I doe. Note he­re, that God with his own mouth sayd, he had forgi­ven the sin, and yet he with the same mouth, and breath, (as I may say) tells them there shall be still a just punishment undergone for this very sin, for which (though forgiven) they shall dye in the wilder­nesse, and for forty yeares theyr very Children shall bear theyr fornication; and they shall suffer all the in­commodities of wandering in a wildernesse. Can then any man wonder, if they themselves, who had theyr pardon on these termes, and then were slain the very next day by theyr enemies, should for a time, yea perhaps for forty years, suffer some pu­nishment after death? Eternall punishment (the old sin being forgiven) they could not suffer, if they did no new one; yet manifestly some punish­mēt after death could not but be due to thē, seeing that so great a punishment was so justly laid upon theyr Childrē, for theyr sake, for forty whole years.

7. Let vs go on, 2. Sam. ch. 12. vpon Da­vids great repentance for his great sins of Murther and Adultery, God by the Prophet Nathan tould him v. 13. Our Lord allso hath taken away thy sin, Howbeit because by this deed thou hast given great oc­casion to the enemies of the Lord to blaspheme the Child that is borne unto thee, shall surely die. Behold the sin taken away, and yet behold a punishment still due even for this deed. Yea for this deed, the sword shall not depart from thy house for ever. I will take thy wi­ves, [Page 177] and give them to thy neighbours, and they shall sleep with thy wives in the sight of this Sun. v. 10.11. All which great punishments, even after this forgiven sin, did befall David and his family. His son dyed v. 18. Three more of his own sons were slain: Am­mon in the next chapter; Absolom chapter 18. A­donias 1. Kings v. 24. Yea Absolom before his death did raise an Army against David his Father and enforced him to fly, Ierusalem being taken, they pitched a tent for Absolom in the house top (the leads of the place) And he went to his Fathers Concubines before all Israël, 2. Sam. Ch. 16. v. 22. Thus, in the sight of the Sun, lying with his own fathers wives, called here concubines, because they were not admitted to the title of Queenes.

8. Our Lord sayd to Moses and Aaron (Num. 20.12.) because you have not believed me, you shall not bring this people into the land which I will give them. And v. 24. Aaron shall be gathared to his people, (that is shall dye) for he shall not enter into the land, which I have given to the Children of Israël, because he rebelled against my word, and v. 28. Aaron dyed there in the top of the mountaine, and Ch. 27. v. 13. God sayd to Moses, when thou hast seen (the land of pro­mise) thou allso shall be gathered vnto thy people as Aaron thy Brother was gathered: For ye rebelled against my commandment. Thus you see these two great Saints, both punished with a most speedy death: For that very sin, of which they, being admonis­hed [Page 178] by God himself, questionlesse did repent. Whence after this sin committed God did so fa­miliarly converse with Moses, from ch. 20. to 27. By all these, and a world of other such examples, it is made evident, that upon the true repentance of the delinquent, though the pain of eternall death be allwayes forgiven him, yet often the de­linquent remaines liable to suffer temporall pu­nishments: even as in this world, though upon the repentance of a delinquent deserving death, the punishment of death be forgiven him, yet he is justly made liable to suffer imprisonment, or con­demned to pay such a fine.

9. Out of this principle it clearly followeth that there is a Purgatory; for seeing that a man may dye before he hath suffered, or satisfyed for the punishment due by divine Iustice unto him, it doth necessarily follow, that this punishment, ac­cording to the same Iustice, must be given him in the world to come; not in hell, because the sin is forgiven him: but yet in the prison of Purgatory, out of which he shall not go, untill he hath paid the last farthing, Matth. 5.26. It remains then proved, that this principle, (so well grounded in Scripture) cannot be true, unlesse it allso be true, that there is a Purgatory.

10. I passe to the second principle, teaching that some sins are only veniall, deserving indeed some punishment, but not eternall. For as he were [Page 179] a Tyrant, who would punish every offence (though it deserves but whipping) with a cruell death, so we should have too too hard opinion of Gods Iustice, if we believed, that for every merry lye, for every idle word, or passionate speech, for every trifling away of a small time unprofitably, for every vain or lazy action, he should punish the delinquent with death everlasting, and the end­lesse and unspeakable torments of Hell fire, if the person dyeth without repentance, as thousands must needs do, who dye suddenly or out of theyr senses, or in theyr sleep, &c.

11. That there be such veniall sins, or smaller offences, as these are, which be truly sins yet not mortall or damnable is clear out of Scripture Ex­od. 1.17. But the Midwives (of Egypt) feared God, and preserved the men Children, contrary to the command of the King; who questioning them for breaking his commandment, they answered; The Hebrew weomen are not as the Egyptian weomen; for they have the knowledg to play the Midwife themselves and before we come to them they are delivered. God the­refore did well to the Midwives; and because they feared God, be built them houses: Here you shee the Mid­wives telling an officious lye, which is a sin; yet this sin did not take from them the love of God, or made God hate them: but they even then fea­red God, as the Scripture sayth, and he for this theyr fear, (exercised not in this lye, but in theyr [Page 180] Charity and Mercy,) highly rewarded them. Yet this lying being a sin, divine Iustice could not but reserve some punishment for it, though not eter­nall.

12. Even so Iosue 2.2. The spies sent by Io­sue entred the house of Rahab. And it was told the King of Iericho. He sent to Rahab saying; bring forth the men that came to the, for they be spies: and the woman taking the men, hid them and sayd, I confesse they came to me, when the gate was a shutting in the dark: and they withall went out; I know not whither they be gone persue quickly, and you shall overtake them. But she made the men go up to the roof of her house, and cove­red them with the stalk of flax which was there. Here you have another officious lye, but only a veniall, not a damnable sin. By lying she sinned venially, but by that act of charitably hiding the spies, she pleased God: For S. Paul sayth, by Faith Rahab. perished not, receiving the spies with peace, Hebr. 11. 31. And S. Iames chap. 2. v. 25. Rahab, was she not justifyed by works, receiving the Messengers and put­ting them forth another way, after that she had first hid them? Of these kind of veniall sins the Scripture allso sayth. Seven times shall the just fall and rise a­gain. Prov. 24.16. For, these smaller sins cast us not out of Gods favour; wherefore by his grace, we soon get pardon again. And hence these sins are called veniall; such as easily have pardon.

13. Whence our Saviour himself doth di­stinguish [Page 181] severall sins, and affirms some of them to deserve punishment, but not hell fire. Matth. 5. v. 22. Whosoever is angry (for so the Protestant Bi­bles read it) with his Brother, shall be in danger of Iudgment. And whosoever shall say to his Brother Raca, shall be in danger of Councill. And whosoever shall say, thou fool, shall be in danger of hell fire. Of which only eternall punishment, the two former sins did not endanger us, they being but veniall. Hence it is evident, that there be some sins, which God jud­geth worthy of punishment, and yet not to deserve hell fire: and he speaks of the punishment of the next life, as of hell, &c. Again, Matth. 12.36. I say unto you that every idle word that man shall speak, he shall render an account therof in the day of Iudg­ment. The words of lesser anger deserved not hell fire as the former Text taught us; yet they being worse then meer idle words, some punishment is due to them. For here this Text sayth, some ac­count must be rendred even for every idle word. But a lesser account then for angry words, and therefore they will not alone make us liable to hell fire. A­gain, Matth. 7.3. some sins be called Beams, some only Mothes; which name Christ (hating deadly sin to death) would never give to any sin, that were damnable. Neither would he (if these lesser sins were damnable) speak of them as he doth, Matth. 23. v. 24. You tithe Mint and Anise &c blin­de guides, that strain a gnat, and swallow a Camel. Be­hold [Page 182] some sins only like gnats, and the doing of them compared to the fault, that would be in o­mitting te pay Tythe for Mint and Anise, Yet because all veniall sins do something pollute the soule this stain must be purged or cleansed. Often this is not done in this world; for we see dayly men con­tinew in doing these sins to the last, loosing all sense, and life allso, before they repent them: some account then in Iudgment (following after death immediately) will be given of them. Not in Hell, for they deserve it not: therefore in Purgatory.

14. Agreable to this is that which our Saviour sayth Luke 12.47. That servant who knoweth the will of his Lord, and doth not according to his will, shall be beaten with many stripes: but he that knoweth it not, and doth things worthy of stripes, shall be beaten with few stripes. Hence it is evident, that there be some men, who do things worthy of stripes, which they shall not escape; but yet they shall be beaten with few stripes. But if these stripes be to be laid on for all eternity (as all stripes be, which are paid in Hell) they will not be few; because being everlasting, the number of them will be without number: will then any one call these stripes few? Or can any man perswade himself, that a God, who is all mer­cy, will, in this unmercifull manner, punish the speaking of one idle word? Yet Christ himself sayth, that we shall be accountable for every idle word we speak, Matth. 12. Wherefore we must be [Page 183] lyable to some punishment for every idle word: so that if a man of full age converted from Idolatry, be baptized, and by and by after killed, before he commit any other sin, then the speaking of one idle word only; shall this man be tormented for ever and ever, so long as God shall be God? And shall the Father of mercies give this unmercifull sentence? Doubtlesse if any man can do a thing worthy of stripes, and for doing it, deserve only to be beaten with few stripes, this man may hope for this mercy. But for greater then this he cannot hope; seeing that Christ sayth, that some account is to be given for that idle word. Some punish­ment therefore he must suffer, but not eternall; and consequently not in Hell, but in Purgatory. For he must be beaten with few stripes, not with ma­sny, or everlasting stripes. If this principle (so well grounded in Scripture) be true, then it cannot but be true, that there is a Purgatory.

15. The third principle, clearly allso contained in Scripture is, that prayer may profitably be made for the dead. This is proved, as well out of the old as new Testament. In the old Testament, 2. Mach. 12. where after diverse of the souldiers of Iudas Machabeus had been slain in the Battle, v. 43. He making a gathering sent twelve thousand drachmes of silver to Hierusalem to have Sacrifice offe­red for the sins, (of the dead) well and religiously thin­king of the resurrection. For unlesse he hoped that they [Page 184] who were slain should rise again, it should seem super­fluous and vain to pray for the dead. It is therefore a holy and healthfull cogitation to pray for the dead, that they may be loosed from theyr sins. Your English Bi­bles so mangle the sense here, that I would not follow them.

I know Protestants will say these Books be not Canonicall, though in the third Councel of Carthage Can. 47. They be registred in the Canon. Yet not to dispute this matter, I take that which is granted without all dispute; that is, that these Books be writen by a true and faithfull writer of the an­cient Church History: or else why do you place them in the Bible? And without dispute allso they were written before our Saviours time. So that by the most grave testimony of so antient a writer of Ecclesiasticall History, we have, first that Iudas Machabeus, who then was High Priest, and allso chief commander of the Iewes, (Gods only true people) did hold prayer for the dead to be lauda­ble. Secondly, that this was not his private opi­nion, but a thing done confirmably to the custo­me of the Iewish Church, which to this very day uses prayer for the dead; Thirdly, all the souldiers being men, who had devoted theyr lives for the defence of the true belief, concurred, by contri­buting to this act of Piety, That Sacrifice might be offered for the dead. Fourthly the Priests of Hieru­salem, who best knew theyr Churches custome in [Page 185] Sacrifices for the dead (which were the same that for sin) are never sayd to have scrupulized at the matter. Fifthly, this most ancient Historian re­commends this custome as holy. All these things not being singular in those men alone, and hap­pening not full two hundred yeares before Christ, and still lasting to this day among the Iewes, there could not but be many, who practised this (so commō a thing) in his and his Apostles times. And yet you never read the least reprehension given them for it.

16. Out of the new Testament we have two places: First S. Paul, 1. Cor. 15.29. What shall they do, who are baptized for the dead? if the dead do not rise att all, to what end are they baptized for them? As if he would say, to what end do men do pen­nance for the dead? To what end is this done, if there be no resurrection, and the soule do not still survive expecting to be reunited to the body? S. Paul can speak here of no other baptisme which can profit the dead, but the baptisme of pennan­ce; for so S. Marke, and so S. Luke speaks. And certain it is, that S. Paul takes his argument from that, which with profit to the dead, can be per­formed for them. Otherwise when he presseth so hotty those words, To what end are they baptized for them? one might easily answer, to no end. True then it is, that to a very good end we undertake this painfull Baptisme of Pennance for the dead, [Page 186] so taking upon us part of theyr fiery Baptisme in Purgatory. This is the language of Holy Fathers, expounding Scripture, as Bellarmin sheweth (l. 1. de Purgatorio cap. 4.) out of S. Hierome, S. Basil, and Bede, all expounding those words, He shall baptize you in the Holy Ghost and fire, Matth. 3. That is (say they) with the Holy Ghost shall he baptize in this world, and with fire in the world to come. To the same effect he cites S. Gregory Naz. calling Purgatory fire the last Baptisme.

17. The second text is 1. Io. 5.16. If any man see his Brother to sin a sin not to death, let him aske, and life shall be given for them that sin not to death. The­re is a sin to death (committed by irrepentent sin­ners) I do not say that he shall pray for it. And so we never pray for those, whom we know to dy unrepentant. This is the true sense of this place, and hence it is clear, that there be sins to death, and sins not to death. The meaning is not, that there be sins mortall, and sins veniall, neither according to our interpreters, or according to yours, who deny all veniall sins. As for us we all hold prayer lawfully and fruitfully made for any sin whatsoe­ver during the life of the sinner. Wherefore a sin to death, is to leave faith, working by Charity even to death. As S. Austin sayth, de Correp. & gra. c. 12. Whence it followeth contrariwise, that a sin not to death, is that which a man commiteth, but doth not persever in it untill he be dead. S. Iohn the­refore [Page 187] encourageth us with confidence to pray for any, whom we do not know to be departed in deadly sin unrepented. For it is evident that S. Iohn speaks here of praying for the dead. First, because before the death of any sinner, we may pray for pardon of his sins, whatsoever they be, and our prayer may be heard. But S. Iohn speaks of a sinner now placed in such a state, that prayer for him will not be available. Therefore he speaks of praying for sinners who are dead. And of tho­se, some are dead in theyr sins without repentan­ce. For these he bids us not pray. Others of them are dead after they duly repented theyr sins; and for these he encourageth us to pray. I prove this secondly, because he speaks of theyr prayer, who know theyr brother to sin not to death, that is, to have given signes of true repentance. For any such let him aske, and life (of glory) shall be given him, sin­ning not to death. Now if this principle of praying for the dead be true, it cannot but be true, that there is a Purgatory, seeing that prayer brings no relief to any, that are either in heaven or Hell.

18. To these three principles, we may yet add severall Texts, to the same effect, as Apocal. 21. v. 27. There shall in no wise enter into it (heaven) any thing that defileth. Many dy polluted with mul­titudes of veniall sins unrepented. This pollution must be purged before they enter heaven. Many allso dye before they have fully satisfied for all [Page 188] pain, due to theyr mortall sins forgiven them. This full satisfaction must be made, before they enter heaven. But where? In that prison, of which it is sayd, Matth. 5. v. 27. Amen, I say unto you, thou shalt not go out from thence, untill thou payest the last farthing. Vpon which place, S. Hierome. This is that which he sayth, thou shalt not go out of prison, un­till thou shalt pay even to thy litle sins: And so S. Cy­prian. Now that after the paying of the last far­thing, there is going out, and forgivenesse in the world to come, Christ himself doth teach, Matth. 12. v. 32. saying, It shall not be forgiven the, neither in this world, nor in the world to come. For it is non sense to say, I will neither marry in this world, nor in the world to come; because in that world there is no marrying; the like non sense would be in Christs words, if there were no forgivenesse in the next world. I conclude with S. Paul 1. Cor. 3. v. 15. If any mans work shall be burnt) as wood hay, and stub­ble, will do (by which lesser sins are signified) he shall suffer losse. But he himself shall be saved, yet so as by fire. Which S. Ambrose Serm. 20. in Psalm. 118. expounds thus, Wheras S. Paul sayth, yet so as by fire, he sheweth indeed that he shall be saved, but yet shall suffer the punishment of fire; that being purged by fire, he may be saved▪ and not tormented for ever, as infi­dels are, by everlasting fire.

19. All these proofes we have out of Scriptu­re, though they be so little noted by our adversa­ries, [Page 189] who dayly read Scripture. Yet they are to know, that if they will do what the pretend, they should, by clear Scripture (before they deny Pur­gatory) shew us manifestly, that there is no Purga­tory. For theyr prime pretence of just separation from us, is, that they were inforced thereunto, for such errours, as they can manifestly by only Scripture demonstrate to be damnable. Let them shew this of Purgatory, and we have done.

THE XXVI. POINT. Of Indulgences.

1. TO understand this point well, which is misunderstood by a world of people, note first what we proved in the former point, that full often, after that God hath pardoned the guilt of sinne, he doth not pardon the guilt of all that pai­ne to which the sinner, according to Iustice, is still lyable for the sin forgiven. Note secondly: that we are most grossly belyed by our adversaries who say that our doctrine is, that the Pope can for­give us our sins by graunting Indulgences unto us, whe­reas no Catholicke Doctor can ever be shewed to have taught this doctrine. We all unanimously teach that the Pope by no Indulgence can forgive any one single mortall or veniall sin. For our Faith tells us that those sins are onely forgiven us by true con­trition [Page 190] or due sorrow in the Sacrament of Con­fession, joyned allwayes with a sincere purpose of offending no more. That which is forgiven by an Indulgence is not the guilt of any sin, either mor­tall, or veniall; but it is only the pardoning of part, or of all that paine, which yet (according to Gods Iu­stice) we stand lyable to pay for the sins already forgiven. Neither doth any Catholicke Doctor teach that the Pope can forgive any sinner this paine at his pleasure, by graunting him a Plenary Indulgence. But, if our doctrine be truly under­stood, we all require more for gaining pardon, even of the least part of the paine (still due to our very least sins) then Protestants require to the full forgivenes of all the greatest sins that are, or can be, takē all togeather with all the paine which can be due unto them, which is a point exceedingly to be noted it being apparently true.

2. For the first thing which we require to gain any part, even of the least Indulgence, is to have true faith producing true repentance for our sin. This alone with Protestants suffices to remit the guilt of all sins whatsoever and all paines due to all sins of which any man can be guilty. Doth it do so with us? No, it is farre from it. We say that after this, first he must make a true entire Confession▪ Secondly. He must moreover stand o­bliged to make perfect restitution of any thing to which hs is bound. Thirdly he stands obliged to [Page 191] performe the Pennance enjoyned him. Fourthly if this pennance fall short of satisfying the divine Iustice for the paines yet due to the sins forgiven; the sinner stands still obliged to satisfie the divine Iustice by other penall works. Now all that we say is, that this paine may be pardoned him by In­dulgences; though not by Indulgences graunted meerly at the Popes pleasure; but by Indulgences graunted by him upon sufficient causes, which causes he must carefully examine. And after the graunt of Indulgences (upon due causes) you must not thinke any thing is done untill we, on our parts, have done what is required. What is that? It is, that after such humble Repentance, and af­ter such an entire Confession, and restitution, as I sayd, we performe the things expressed in the Graunt of the Indulgence. And when all is done, the most, that we obtaine, is to have pardon due to such sins the guilt of which is allready forgiven by our repentance and Confession. But the Pro­testants teach that Faith alone quite frees men for ever of all theyr sins, and of all the paine that was due for theyr sins though never so many or so great: for after this faith God imputes theyr sins no longer to them.

3. Before I prove that the Pope hath power by Indulgences, graunted upon just cause, to par­don such as duely performe what is enjoyned, I further note, that the Blood of Christ was of that [Page 192] infinite value, that the shedding of one droppe thereof was able to satisfie divine Iustice for all the sins of the world, yea of a million of worlds, and able to satisfie also for all the paine that could be due for all those sins: Wherefore, seeing Christ did not shed his blood for us by dropps, but by showers; hence it followeth evidently that the sa­tisfactions of Christ alone be, in a most high de­gree, superaboundant. Tell me now, is the most precious treasure of all this superaboundancy of satisfactions, in order to cancell the paine due to our sins, so wholy lost, that, even the liveing mem­bers of Christs body can receive no benefit by this superaboundancy? God forbid. They be not treasures wrapped up in a napkin. Wherefore there must be a power on earth to dispense this rich treasure, but yet to dispense it so, as becoms a prudent dispenser of the mysteries of God. Now, who is the highest and chiefest in this dignity of dispensing, but he, whome we have proved to be the head and chief Pastour of Christs Church, to whome it was sayd. To thee I will give the Keyes of the Kingdome of heaven. Matth. 16. v. 19. Feede my sheepe Io 21. v, 15. See the seventh Point.

4. That such Indulgences as here described, may be graunted, I prove first because to give thus the Keyes of the Kingdome of heaven to S. Peter and to his successours (as is there proved) is to give power of removing any barr that may shutt us [Page 193] out of heaven, whether this barr be the sin it selfe which excludes us eternally (if not removed) or whether it be the guilt of paine, for our sins forgi­ven, which excludeth us onely untill such time as due satisfaction is made for that paine. Satisfa­ction may be made for this paine either by our selves, performing sufficiently for this effect such satisfactory workes as we spake of Point 9. and 24. Or which may be performed for us by others. For, as I may pay my debts by my selfe, so I may pay them by a friend.

5. And the proofe of this is a second proofe of Indulgences out of Col. 1.24. I Paul, who now re­joyce in suffering for you, and doe accomplish those things which want of the Passion of Christ in my flesh, for his body which is the Church. Of which Text see what I sayd Point 24. n. 6. whence appeares that notwithstanding the fullnes and superabondance of Christs Passion in it selfe; yet in order to our being made compleatly partakers of severall fruits thereof, something may be (and often is) wanting on our part. What is this? It is the ad­joyning of those satisfactory workes, which (in that Point) we have at large shewed Christ to ex­pect at our hands. And, untill such workes be performed, either by us in person, or for us in the person of some other, we still stand lyable to the paine due to our sins forgiven. Now that an other may offer such workes for us, is made evident by [Page 194] the text we cited out of S. Paul, affirming that he rejoyced in doeing this deed of charity, which consisted in suffering (that is in doeing a worke most satisfactory) for them and by it to make up or to accomplish in his flesh that which was yet behind or as yet wanted of the Passion of Christ: that is, what was wanting, not on Christs part but on the part o his body, which is the Church. Now as S. Paul (as then confirmed in grace) had few sins, and ma­ny sufferings, which he could well spare, and give away to pay his brothers debt; so had S. Iohn Ba­ptist, so had our Lady; so the Apostles, so the Ho­ly Martyrs and many others. But above all Christs sufferings alone had an inexhaustable supera­boundance which sufferings, although Christ, by his ordinary course of providence doth not ap­plie to the full cleansing of our sins, and of the paine due to our sins; unlesse we doe what is re­quired on our part: yet he hath left power to his Vicar on earth, upon just causes and with due circumspection to impart (by way of speciall fa­vour or Indulgence) those superabundant satis­factions of Christ and his Saints unto us, that, by this superabondancy, our wants may be supplied, if we duely dispose our selves by his grace to be partakers of that great favour.

6. A third proofe of Indulgences out of Scri­pture is to shew S. Paul exercising in the person of Christ this speciall favour or Indulgence to­wards [Page 195] the incestous Corinthian. Whome (in his first Epistle to the Corinthians) he had given over to Satan by Excommunication. But afterwards moved to be more favorable unto him by his great repentance, he doth not onely absolue him from from the sin, and from the Excommunica­tion: but having enjoyned him a most severe pu­blicke pennance (which was to have lasted for a great time before the paines due to his enormious offence would have been fully cancelled) he not­withstanding out of the plenitude of his Apostoli­call power gratiously pardons the remnant of his pennance. Now this pardon would have been no favour nor grace, unles, at the same time, he had pardoned the remnant of the paine still due, ac­cording to divine Iustice. Therefore he declares expressely, that he doth it in the power of Christ; so he sayth 2. Cor. 2. v. 10. To whom you forgive any thing I forgive allso in the person of Christ: that is, by Christs commission I give this pardon, Christ ratifying the pardon or Indulgence which I give, to one so well disposed, as I see this delinquent to be.

7. And hēce comes in a fourth proof Io. 20. v. 23. Receive the Holy Ghost, whose sins you shall remitt, they are forgiven, and whose sins you shall retaine, the are re­tained Behold power in the Church not only to forgive the remnant of the paine due to the sins forgiven, (which is all that is done by Indulgen­ces,) [Page 196] but allso behold a power to forgive the very sin it selfe, and consequently to take quite away the very eternity of paine, which before was due to the sin. See Point 16. Whence you cannot wonder to see power of taking away only tempo­rall paine due to sin, when such conditions be ful­filled, as wee did expresse here, n. 2.

THE XXVII. POINT. That faith alone doth not Iustifie.

1. THis is a point, point blank, against the ve­ry prime Point of Protestant Religion as theyr grand Reformers call it, who define this faith to be, an assured confidence that theyr sins are forgiven them wholy by Christs Passion: And yet in all Scripture they will not find one single text to prove, that ever yet, any one single man, was justi­fied by this speciall faith (as they call it) I say, by this speciall Faith, which breeds in them an assured confidence, that theyr sins in particular are par­doned them for Christs sake. Wee aske only for one such Text: And yet though the be­liefe of this the Protestant beliefe, be chiefly grounded in this Point, they have not so much as one simple cleere Text; so groundles is theyr very ground. Look upon the Faith of Abraham, who is called the Father of all that believe, and see what [Page 197] Faith was counted to him, for his righteousnes. Rom. 4.3. and you shall find that verse taken out Gen. 15. v. 6. where, when God had told him he would multiply his seed like the starres, Abraham believed God, and he counted it to him for righteousnes. Why so? For his believing promptly that which God had revealed in a matter so hard to his under­standing, as is expresly sayd Rom. 4.21.22. Hen­ce I argue thus: Here is no mention of his assured confidence that his sins were forgiven him by Christs Passion, but here is mention of Iustifying Faith, or of Faith counted or imputed to man for righ­teousnes, therefore Iustifying Faith is no such mat­ter as this speciall Faith, or confidence. How this Faith of Abraham came to Iustify, S. Iames tels us, that it was by being a Faith effective of good works. For he so firmely believed what God had said, that he feared not to see that saying made null, and voyd, though he should offer upon the Altar that very Sonne of his, upon whom, by na­me, all Gods faire promises seemed grounded. For was not Abraham our Father justifyed by works, when he had offered Isaac his Son upon the Altar? Iam. 2.21.

2. Wee say then, that Faith alone doth not justify, but that Faith, working by Charity, com­pleats Iustification. Luke 7.47. Many sins are for­given her because shee loved much. So Matth. 22. v. 11. Hee that was called to the marriage Feast, and came to it, and entred in, and sat down, could not [Page 198] do this but by faith entring the Church, yet, be­cause he was not attired in a wedding garment of Cha­rity, he was cast out, and for his sake it was sayd; Many are called, but few are chosen.

3. S. Paul allso inculcates this 1. Cor. 13.2. If I should have all Faith, so that I should move moun­taines, and have no Charity, I am nothing Note the word all Faith. Again v. 13. The greater of these three, is Charity. And again, Col. 3.14. But above all things have Charity, which is the bond of perfection. For Matth. 22. v. 40. On these two Commandements (of Charity) dependeth the whole Law, and the Pro­phets. Yet again Gal. 5.6. Neither Circumcision a­vaileth any thing, nor uncircumcision, but Faith which worketh by Charity, or love. Behold that very Faith, which our very doctrine requires, that is, (Faith working by Charity) which allso before he called, Faith observing the Commandements of God. 1. Cor. 7.19. Where it is sayd, Circumcision is nothing, and un­circumcision is nothing, but the keeping of the comman­dements of God. Again, Gal. 6.15. Neither Circum­cision availeth any thing, nor incircumcision, but a new Creature, formed by Charity, according to Gods commandements. Again, Eph 1 4. He hath cho­sen us before the constitution of the world, that wee should be Holy and without blame, before him in love, or Charity. Note how that which makes us Holy, and without blame before him, is Charity Again Eph. 3 17. Christ dwels by Faith in the hart, rooted in Cha­rity. [Page 199] Again, Hebr. 5.9. He became the author of eternall saluation to all that obey him. He was not made the author of this saluation to any but such as did obey him. For as is sayd, 1. Io. 1.7. If we walke in the light (Lex Lux) the blood of Iesus Christ clenseth us from all sin. Where read you that it doth so, if wee walke not in the light, or do not obey him?

4. Note, that besides other Texts, I have ci­ted here eight out of S. Paul, because our adver­saries chiefly ground themselves, in those his words, Rom. 3.28. A man is justifyed by Faith with­out the works of the Law. Where his meaning only is, that neither the works of the written Law, done by the Iew, nor the works of the Law of nature, do­ne by the Gentil, (before either of them believe in Christ) can, (without Faith in Christ) justify any one. For neither Iew nor Gentil is justifyed by any one of those works; but they are justifyed by that Faith, which he told you in the former Texts, to worke by Charity, and to be a Faith obser­ving the commandments of God, making us a new crea­ture, rooted in Charity, and obeying him. Thus S. Paul is explicated by S. Aug. upon this place. Yea he is explicated by S. Iames in many places of his se­cond chapter, as v. 14. Though a man, sayth he, hath Faith, and have not works, can Faith save him? Note here first that S. Iames supposeth this may happen, that a man may have Faith, but not works, and that, in this case, his Faith will not save him, which is [Page 200] that which S. Paul allso sayd before. If I have all Faith but have not Charity, I am nothing. S. Iames goes on v. 21. Abraham was he not justifyed by works, offering Isaac? Seest thou not, how Faith wrought with his works, and by works was faith made perfect. If this Faith had justifyed before any works proceeded from it, it had been perfected before any such works Yet it is sayd, that by works this Faith was made perfect. Whence followeth v. 24. Ye see then how that by works a man is justifyed, and not by Faith only. This then is our demonstration; if Faith justi­fyeth alone, it justifyeth without works, but S. Ia­mes sayth it doth not justify without works, the­refore it doth not justify alone. For by works, and not by Faith alone a man is justifyed. What more cleer?

THE XXVIII. POINT. VVhether our Iustification be any thing in­herent in us.

1. OVr adversaries doctrine is, that wee are only just, because God is pleased to repu­te us so, in regard of Christs Iustice imputed to us, and thus he doth only cover our sins, these sins still remaining in vs, but God doth now impute them to us, because, wee having once layd hold of Christs Iustice by the hands of Faith, this Iusti­ce [Page 201] is made ours, and by Christs merits wee shall un­doubtly be saved. Our doctrine, opposite in all points, shall be, point after point, proved out of Scripture.

2. First then wee say our Iustice is a quality truly inherent in us. Ezech. 36.26. A new hart all­so I will give you, and a new spirit I will put with in you. And cause you to walke in my statutes. And ye shall keep my Iudgements, and do them. I need speak no cleerer. So Rom. 5.5. The Charity of God is powerd forth in our harts by the Holy Ghost, which is given us, by the infusion of this Charity into us, in us is fra­med the new creature. Gal. 6.15. And this new in­ward man is sayd, Col. 3.12. to be put on by us by such vertues as are inherent: As by the bowels of mercies, kindnes, humblenes of mind, meeknes. And (v. 14.) Above all these by Charity, which is the bond of perfection: Behold the parts of this inward new man, of which again he sayth Eph: 4.23. Be rene­wed in the spirit of your mind, and put on the new man, which after God is created in righteousnes and true ho­lynesse, which be qualities most inherent. And Eph. 1.4. He hath chosen us before the foundation of the world, that wee should be Holy without blame in his sight in Charity, which Charity is an inward quali­ty.

3. Secondly wee say that by this quality wee are not only reputed just, but wee are just verily, and really. And because wee verily are so, wee [Page 202] truly are to be reputed so, wee being Holy before him in Charity. Eph. 1.4. For, as was sayd in the former Texts, wee have in us a new hart, a new spi­rit by Charity, powred forth in our very harts, trans­forming us inwardly into new creatures, and new men being truly renewed in spirit. Whence 1. Io. 3. Wee are not only called the Sons of God, v. 1. But, now wee are the sons of God, v. 2. So when you read that A­brahams Fai h, working by Charity, was imputed to him to righteousnes, and he was called the friend of God Iames 2.23. You shall note that he therefore was reputed just, and therefore called the friend of God, because truly he was just, and was truly Gods friend, having Faith quickned by Charity in him. So Luke 1.6. of Zachary and Elizabeth. They were both righteous before God, (whose eyes see what is the most covered) walking in all the Com­mandements, and Ordinances of our Lord without bla­me. They therefore were just, even before Gods eyes. And this true Iustice in the eyes of God, is, in the same chapter, promised to vs, by the grace of the Saviour there foretold, that wee may serve him in Holynes, righteousnes, and Iustice before him all our day­es. v. 75. Note this Holynes before him, which is to be Holy in his sight. Hence God to Noë, Gen. 7.1. I have seen thy righteousnes before me. Hence allso Col. 1.10. That you may walke worthy of the Lord, unto all pleasing, fructifying in all good works. Giving thanks to the Father who hath made us meet to be par­takere [Page 203] of the inheritance of the Saints So Apoc. 3.4. Thou hast a few names in Sardis, which have not defiled theyr garments, and they shall walk with me in whites, because they be worthy. And 1. Io. 3.7. Litle Children let no man deceive you. He hath doth righteousnes, is righteous, even as he is righteous. Note those words, even as he (that is God) is righteous. For God is righteous not by imputative, but true interior Iu­stice, of which inward Iustice Christ sayth Matth. 5.20. I say unto you, unles your righteousnes shall ex­ceed thae of Scribes and Pharisees, you shall not entee in­to the Kingdome of heaven. For if there be not righ­teousnes in us, exceeding Scribes and Pharisees, wee shall be damned, and no righteousnes shall be imputed to us. For as is sayd Rom. 2.2. Wee are sure that the judgement of God is according to truth. It were not verity but falsity to repute him just, who in very truth is not just, but is still a sinner. Hence Prov. 17. v. 15. He that justifyeth the impious, and he that condemneth the Iust, both are abominable before God. Dare you say that God doth that which is a­bominable? He reputes things to be as they truly are in themselves. So Rom. 2.9 Wrath and Indigna­tion, Tribulation and Anguish upon every soule of man that worketh evill. He imputes Iustice to no sin­ner, untill he leaves of to be so▪ by true returning to works of Iustice. Those whom he reputes clean, truly are clean. And you are clean. Io. 13.10.

4. Thirdly hence wee say that our sins be not [Page 204] only covered, but wholy taken away. For wee by vertue of Gods inward grace given for Christ, are clensed, made white, and glittering. For Christ is the Lambe of God who taketh away the sins of the world Io. 1.29. He doth not only cover them, but takes them quite away. And so Psal. 32.2. when David sayth, Blessed is the man to whom the Lord doth not impute iniquity, and whose sins are covered. It fol­loweth, there is no guile in his spirit. And because there is no guile, therefore no iniquity can be impu­ted to him. Protestants still cite the former words, but leave out these latter, which words teach us excellently, that that which is covered from Gods eyes, must not be at all, and therefore his sin now not being at all, cannot now at all be seen, For as the same David tells you, Psal. 103 v. 12. As farre as the east is distant from the West, so farre hath he removed our transgressions from us. This expressiō, though it may be thought very full, yet really our sins forgiven, are as farre from us, as that which is not now, is distant from that which is now, which is a greater distance then East from West, though that be farre enough to declare a true perfect re­mission, by quite abolishing the sin forgiven by infused grace, according to Ezech. 36.25. I will sprincle clean water upon you, and ye shall be clean from all your filthines. And 1. Io 1.7. And the blood of Christ clenseth us from all sin. So that by this his blood the body of sin is destroyed. Rom. 6.6. And thus, he [Page 205] will cast all our sins into the depths of the sea. Mich. 7.19.

THE XXIX. POINT. Whether our justification may not be lost.

1. THe hart is deceitfull above all things, who can know it? Ier. 17.9. Yet Protestants placing justification in such a speciall faith, as assures each man of his saluation by the merits of Christ, are hence enforced to teach two strange Paradoxes. The first is, that this speciall faith breeds a full assurance, grounded in a reall truth, wherefore wee need not feare our salution. The second, (which is contained in the former or thence clearly deduced) is, that this justification of ours cannot be lost, for else, that assurance might have had a lye for its ground and sole fundation.

2. Wee teach first that no man, (without a speciall Revelation) is assured to be saved, and so all ought to worke theyr saluation with feare and trembling. S. Paul every where proveth our do­ctrine. Thou by faith doest stand, be not high minded, but feare. Rom. 11.20. Again 1. Cor. 4.4. he sayth, he knew nothing by himselfe (concerning any guilt) but I am not justified herein. But he that judgeth me is our Lord. I dare not judge my selfe, though I know nothing by my selfe; how then darest thou? [Page 206] Again 1 Cor. 9.27. But I keep under my body, and bring it into subjection, lest that by any meanes whilst I preach to others, I my selfe may become a cast away or reprobate. Again, c. 10. v. 12. Therefore he wh [...] thinketh himselfe to stand, (as Protestants do) lett him take heed left he fall. Again, Phil. 3.11. If by any meanes I might attain to the resurrection of the dead He found no security in that speciall Faith you speak of: Therefore he sayd Phil. 2.12. Work your own saluation with feare, and trembling. Apoc. 3.11. Hold that fast which thou hast, that no man take thy crowne. For Luke 8.13. There be those who for a time believe, and in time of temptation fall away.

3. Secondly, conformably to all the Texts wee say, that those who were just, may come finally to be damned. For exod. 32.33 Whosoever hath sin­ned against mee, him will I blot out of my Book. Those who are baptized, are born again of water and the Holy Ghost. Io. 3.5. Yet how many thousands of these, once regenerated men, sin afterwards, and never rise again; and truth sayth of him who riseth not again, whosoever hath sinned against mee, him will I blot out of my Book: out of which he could not be dashed, unles his name had once been enroled in it. Salomon his saluation is much doubted of by Holy Fathers, yet there could be no doubt the­reof, if your opinion were true; for God himself sayth, he once was just. 1. Chron. 28 7. I will esta­blish his Kingdome for ever, if he be constant to my Com­mandement [Page 207] and Iudgements as at this day. At that day then he was in a state pleasing to God and yet you see doubt of his perseverance is even here intima­ted. Yea, by and by David his Father tells him; but if you forsake him, he will cast the of for ever. v. 9. David did not judge Salomon to be at this time out of Gods favour, yet his words shew he feared that he might hereafter come to loose Gods fa­vour. What Salomon after did, the Scripture tels us. 1. Kings 11. v. 3. Weomen turned away his hart. And when he was now old, his wives turned away his hart to other Gods. He worshiped Astarthee the God­desse of the Sidonians, and Moloch the Idol of the Ammo­nites, he built a Temple to Camos the Idol of Moab, and in this manner he did to all his wives, who where stran­gers. Therefore our Lord was angry with Salomon, be­cause his heart was turned from the Lord. v. 9. Did he not cease to be just, when his heart was turned away from our Lord? David sayth Psal. 5.7. Thou hatest all workers of iniquity. God then did hate Salomon. I dispute not whether he repented or no, whether he were saved or no; but without all dispute, he once lost his former Iustice, his hart and minde being turned away from God, and our Lord therefore bearing wrath against him, and hating him. Let us pro­ceed.

4. The Apostles Act. 6.3. Commanded seaven men full of the Holy Ghost to be made Deacons. One of them was Nicolas a stranger of Antioch. These they [Page 208] sett in the presence of the Apostles, and praying they imposed hands upon them. Yet this Nicolas did fall finally into Heresy, and began the Heresy of those who, from his name, are called Nicolaites, Apoc. 2.6. S. Paul allso, Hebr. 6. v. 4.6. tels us, the sad condition of those, who were made partakers of the Holy Ghost, if they shall fall away, which is ma­nifestly to suppose that even such men may, fall away. So the foolish Galatians having begun with the spirit, ended with the flesh. Gal. 3.3. It is therefore sayd to them. You did run well who hindred you not to obey the truth? Gal. 5.7. Behold, they came not to obey the truth, who before, did not only walk well, but allso run well. Hence allso it is that the Scripture useth to speak thus fearfully, and condi­tionally concerning our perseverance in Iustice. Io. 15.6. If a man abide not in me, he is cast forth. And Rom. 11.22. If thou continue in his goodnes, otherwise thou allso shall be cutt of. And 2. Io 8. Look to your selves that wee loose not those things which wee have wrought. Evident therefore is our Doctrine thus delivered by Ezechiel c. 33. v. 12. The righteousnes of the righteous shall not deliver him in the day of his transgression. Neither shall the righte­ous be able to live for his righteousnes in the day that he sinneth. All his righteousnes shall not be remembred. But for his iniquity, which he hath committed, he shall dy for it. He then may die for iniquity who once was just. Hence he taught his just Apostles to pray, Lead us [Page 209] not into temptation, for feare of falling into it. Let us therefore, when wee have faith, Hold faith and a good conscience, which some having put away, concer­ning faith have made shipwrack. 1. Tim. 1.19.

THE XXX. POINT. To Iustification it is necessary to keep the Commandements. This is possible.

1. I Say first that it is possible to keep the Com­mandements by the helpe, and assistance of Gods grace, sufficiently afforded us to that end. Deut. 5. v. 1. Moyses called all Israël, and sayd to them, heare Israël the statutes which I speake in your eares this day. Learn them, and keep and do them. And then, in the sixth verse, he begins to tell all the ten Commandements, which God would have them learn, and keep, and do. But God will exact of no man to keep, and do that, whieh is impossi­ble, ergo, this by his grace is possible. I will give my Law in theyr bowells. And in theyr heart I will write it. Ier. 31.33. The law of God is in his heart, none of his steps shall stide. Psal. 37.31. And Rom. 8.4. God sending his Son &c. That the Iustification of the Law might be fullfilled in us. All these Texts prove that, by Gods grace, wee my fullfill his Law. And therefore as S. Leo excellently sayth (Serm. 16. de Passione) [Page 210] Iustè Deus instat praecepto, qui praecurrit auxilio. God justly presseth upon us the doing of that, to performance of which, he offereth us his grace.

2. And because some Protestants say, that the Commandement of loving God with all our hart and soule, is the Commandement impossible to us all in this life, I will shew this to be flatly against Scri­pture. For of David, 1. Kings 14.8. it is sayd. He kept my Commandements, and followed me in all his hart. So of Iosias 2. Kings 23.25. He returned to our Lord with all his hart, and with all his soule, and with all his might. What more is commanded any were? With my whole hart have I sought thee. Psal. 119.10. He who hath commanded us to do this, hath promi­sed grace enabling us to perform his command. Deut. 30.6. Our Lord thy God will circumcise thy hart, and the hart of thy seed, to love our Lord, thy God, with all thy hart, and with all thy soule. And v. 11. This Commandement that I command thee, this day, is not farre of. It is not in heaven (where Protestants say it shall only be fullfilied) that thou mayst say which of us is able to ascend to heaven to bring it to us, that wee may hear it, and do it (as God required in the first Text) neither is it beyond the sea, that thou shouldest say, who shall go over the sea for us, and bring it unto us, that wee may heare it and do it. But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it, do it (I say) by the helpe of my grace, making this possible even in [Page 211] the old Law. So Psalm. 119.55. I have keept thy Law.

3. And this grace makes this really done and performed farre more in the new Testamēt. God saying Ezech. 36.26. I will geve you a new hart, and will put within you a new spirit, and cause you to walk in my statutes, and ye shall keep my Iudgements, and do them. And c. 37. v. 24. They shall walk in my judge­ments, and observe my statutes, and do them. This then can be done. Likewise this was done by Za­charie and Elizabeth Luke 1.6. They were both righ­teous before God, walking in all his Commandements, and ordinances of our Lord, blameles, or without blame. Allso Matth. 19.20. The yong man sayth to him, (Christ) all these have I keept from my youth; and Mark 10. v. 20. All these things have I observed from my youth. And Iesus beholding him loved him, which he would not have done, if he had been a lyer in what he sayd. This yong man then was not a lyer. But he that sayth he knoweth God, and keepeth not his Commandements, he is a lyer, and the truth is not in him. 1. Io. 2.4. For as it is sayd there, Here­by wee do know, that wee know him, if wee keep his Commandements. Again, Io. 17.6. And they have keep thy word. And yet further, 1. Io. 3.22. What­soever wee shall aske, wee shall receive of him, because wee keep his Commandements, and do those things which are pleasing in his sight. Again, Apoc. 14.12. Here are they that keep the Commandements of God. It is the [Page 212] saying of Christ himself, If thou wilt enter into life keep the Commandements. Matth. 19.17. Mark 10.20. Luke 10.28. and Io. 14.15. If you love mee, keep my commandements. And v. 21. He that hath my Commandements and Keeps them, he it is that loveth mee. They may therefore be keept. Yea Christ himself, Matth. 11.30. My yoke is easy, and my bur­den is light. For 1. Io. 5.3. This is the love of God, that wee keep his Commandements. And his Comman­demēts are not grievous. Note allso that all the ensu­ing Texts, which prove keeping of the Comman­dements, in those who are of age, to be necessary to our Iustification, do prove allso that they are possible to be kept. For no impossible thing can be necessary to our saluation.

4. Secondly then I say to all, (who have the use of reason) keeping of the commandements is necessary to saluation and consequently to justifi­cation. This is taught in a number of Texts which I cited, Point 27. to prove that faith alone doth not justify, but chiefly requires Charity. And S. Iohn sayth 1. Io. 5.3. This is the love of God that wee keep his Commandements. And Matth. 22. v 40. On those two Commandements (of Christ) hang all the Law and Prophets. Our Iustification therefore can­not but depend upon those two Commande­ments.

5. Hence S. Paul 1. Cor. 7.19. Circumcision is nothing, and uncircumcision is nothing, but the obser­vation [Page 213] of the Commandement of God. So that, if this, be nothing, or a thing impossible, all comes to be nothing. Again, what wee cited in the 27. Point n. 4. evidently proves works to be necessary to saluation. But no works are more necessary then those that are commanded, these therefore are chiefly necessary to justification.

THE XXXI. POINT. How still wee have free will to do good or evill.

1. WE are fouly slandered by those, who make us to teach, that it is in our power to do that which is able to advance us towards heaven; (as if wee sayd this, without adding, or at least un­derstanding) that this is in our power only by the help of God, first moving, and exciting us; and then lending us his helping hand, even all the while that wee art doing any worke, which can advance us towards heaven. By this helpe wee say our free will is still enabled to do good, or avoyd evill; and that, by this helpe, it is in our power allso, either to omit our dutie, or to do it, a sufficiency of this grace being still af­foarded us, according to that 2. Cor. 12.9. My grace is sufficient for thee. Hence 2. Tim. 2.21. If a man purge himselfe, he shall be a vessel into honour. By vertue of this grace it is in our power to approach [Page 214] to God. Iam. 4.8. Draw nigh to God, and he will drave nigh to you Clense your hands ye sinners and pu­rify your hart. Wee may allso by the free will wee have to resist this grace, harden our hearts.

2. Hence Pharao his obduration is ascribed often to his free will. Exod. 8.15. And Pharao seing this, he hardned his hart. And 1. Samuel 6.6. Why do you harden your harts, as Aegypt and Pharao did harden theyr hart. And so David cryeth to us all, Harden not your harts, Psal. 94 8. And Ezech. 18.31. Cast away from you all your transgressions, and make you a new heart, and new spirit, for why will you dye, ô house of Israël? for I have no pleasure in the death of him that dyeth, sayth the Lord God. Wherefore, turne your selves; and live ye.

3. Behold how God himselfe declares, that by the grace he offers us, we may make our selves a new heart, a new spirit, turne our selves and live. God speaks cleerly in Deut. 11.26. Behold I sett forth in your sight this day benediction, and malediction; bene­diction, if you obey the Commandements of our Lord; malediction if you obey not, but revolt from the way, which now I shew you. Again Deut. 30.15. See, I have sett before the this day life and good (and con­trariwyse) death and evill. And v. 19. I call for re­cord this day, heaven and earth. I have sett before you life, and death blessing and cursing. Choosing therefore life. See here the choise left to our freewill. So Iosue 24.15. Chuse this day whom you will serve. [Page 215] 2. Samuel 24.12. Choice is given the of three things. Chuse one one of them which thou wilt. And Philem. v. 14. Without thy minde I would do nothing, that thy benefit should not be as it were of necessity; but willingly, And 1. Cor. 7.37. He that standeth stedfast in his hart, having no necessity, but hath power over his owne will, doth well.

4. Behold we have power over our owne will to do that which is lesse perfect, or that which is more perfect. For, as it there sayd, he who giveth in marriage doth well, he that giveth not, doth better. And wee have power over our owne will to do either. Yea Gods grace so enables our power, that Io. 1.12. As many as received him, to them gave he power to be­come the Sons of God. By this his power we clense our hands, purify our harts clense our whole selves, wee (Matth. 12.33.) make the tree and fruit good And as it is sayd Io. 3.3. Every man that hath this hope in him, purifieth himselfe. Hitherto of free will▪ in doing good.

5. How frees will comes to lead us to all our evill, S. Iames tells us, c. 1. v. 14. Every one is tempted, when he is drawne away of his owne lust and enticed, (hitherto no sinne) but then, when? (I pray note this) then, when lust hath conceived, it bringeth forth sinne. Then sinne, and only then, is hatched, when free will yealds her selfe to concupiscence so, as to consent to what is suggested. Ye did not heare, ye did choose that▪ wherin I delighted not. [Page 216] Isa. 65.12. The Texts allso in the following point, confirme free will.

THE XXXII. POINT. How this free will is still helped with suf­ficient Grace.

1. IF God gave vs not allwayes that grace which is of sufficiēt force to excite us to the effectuall performance of all the good, which we are bound to do, or to the avoyding of all the evill, which we are bound to avoyd, our free will could neither do the one, nor avoid the other. All the former Texts then, which so cleerly prove, that wee, (by Gods helpe) can, (if wee will) do what wee are bound to do, and can avoyd, what wee are bound to avoyd, do consequently prove, that God allwayes gives such Grace to both effects, as wants nothing of perfect sufficiency to produce them, but our free consent. Hence S. Paul thus exhorts us, 2. Cor. 6 1. We then, as workers togea­ther with him, beseech you allso that you receive not the grace of God in vaine. Excellently the Rhemists u­pon this Text. It lyeth in mans power and free will to frustrate, or to follow this motion, of God, as this Text plainly proveth, which really is the very selfesame that the Councill of Trent sayth Sess. 6. c. 5. That by [Page 217] Gods exciting, and helping grace we are disposed to cōvert our selves by freely assenting and cooperating to the same grace, so that God, touching the hart of mā, by the illumi­nation of the H. Ghost, mā is neither void of all action, he receiving that inspiration, for he receives it so, as having in his power to cast it away. Neither can he without the grace of God move himselfe. And therfore it followeth in the fourth Canon; If any one shall say that the free will of man moved and excited by God, doth cooperate nothing att all, by giving her consent to God exciting, and calling, by which he may dispose himselfe to the grace of Iustification, and that he cannot dissent if he will, let him be Anathema. Lett those harken to this, who harken so much to the Iansenists. And let us go on to speake of this sufficient grace, which, in the next point, wee will shew more fully to be offered to all. Of this grace Isaias 5.4. What could have been done more to my vineyard, that I have not done in it? For Prov. 1.24. I called you, and you refused. And that you may not say he only called, and did not stretch forth his hand to helpe, you to come, the next words are. I stretched forth my hand, and no man regarded. But ye have set at nought all my cousel. And Isa. 65.12. When I called ye did not answer, when I spake ye did not heare, and did choose that wherin I delighted not. Though they did choose thus against Gods call, yet this his call was so sufficient to have moved them, that God tels Ezechiel c. 3. v. 6. that if he had sent him, [Page 218] with so strong and powerfull preaching to barba­rous and unknowen people, They surely would have heard thee But the house of Israël will not heart thee, for all the house of Israël are impudent and hard harted. They will not be moved by those calls which would move others. And because they answered like Protestants c. 33.10. If our transgressions and our sinns be upon us, and we pine in them how should we then live God commands the Catholicke doctrine to be thus delivered. Say unto them. As I live, sayth the Lord, I have no pleasure in the death of the wicked, but that the wicked turne from his way and live. Turne ye, turne ye from your wicked wayes, and why will you dye ô house of Israël. Note how still he sayth, he ex­cites them sufficiently, otherwise vainly had he sayd, why will you dye ô house of Israël? For they might reply, we cannot but dye, because thou givest us not the grace to live.

2. And as God sayd of Ezechiels preaching, that it was sufficient to have converted Barba­rians (though the Iewes would not be moved by it.) So Matth. 11. v. 20. of Christ it is sayd. He be­gan to upbraid the Citties wherein were done the most of his miracles, for that they had not done pennance. Wo be to the Corozain, wo he to the Bethsaida: for if in Tyre and Sidon had bene wrought the miracles, that were wrought in thee, they had done pennance in hairecloath and ashes long ago. Though the Iewes wold not re­pent, yet hence I am sure that Christ did sufficient [Page 219] for that end. Hence that most just exprobration both here and Matth. 23.37. Ierusalem, Ierusalem how often would I have gathered together thy Children, as the hen gathereth together her chickins, and thou wouldest not I would, thou wouldest not, therefore justly it followes. Behold your house shal he left desert; Again Rom. 10 21. All the day long I have stretched forth my hands unto a disobedient and gainsaying peo­ple. Again Apoc. 3.20. Behold I stand at the dore and knock; if any man heare my voice and open the do­re, I will come in to him. Whence again 1. Tim. 2.4 Who will all men to be saved, and come to the know­ledge of truth. And therefore the same Apostle, Rom. 2. v. 4. Doest thou contemne the riches of his goodnesse, Patience, Longanimity; but according to the hardnes of thy hart thou heapest up to thy selfe wrath. Behold a free will able to contemne the very riches of Gods goodnes, in still giving graces, and with so much patience and longanimity expecting the ef­fect of them, still (by mans voluntary malice) made fruitles. Of such a soule it is sayd Apoc. 2.21. I gave her space to repent of her fornication, and she repented not. You cannot blame a poore man for not dining, because you gave him space to dine, unles you allso give him meat wherewith to dine, so God could not complain of our not repenting because we had time, unlesse allso he offered us grace to repent.

THE XXXIII. POINT. This sufficient grace is denyed to none, Christ dying even for reprobates.

1. IT is evident in Scripture that no grace is givē to any but by the merits of Christ con­summated with his death. He hath blessed us with all spirituall blessings in heavenly things in Christ. Eph. 1.3. So that if you see (Point 30.) Grace given to all to make the keeping of the commandemēts possi­ble to all; if you see (point 31.) That our free will is still by Gods grace able to do good; if you see (Point 32.) This free will still helped by sufficient Grace to avoid evill and do good; you must needs by all this see, that this grace can come only from Christs death; and therfore this grace, being so oftē proved to be offered to all, by the same Texts it is allso proved that Christ dyed for all. Call to minde how many (according to what was proved (Point 29.) do become reprobates, who by ver­tue of Christs death, once received the guift of heavenly grace in Baptisme. The like grace was by Christs death given to that just man, of whom Ezechiel cited there n. 5. sayth, That his Iustices shall be forgotten, because he persevered not, and in his iniquities he shall dye. He therefore became a Reprobate. And thus it is true which God sayd to [Page 221] Abraham Gen. 12.3. In thee shall all the families of the earth be blessed. And Gcn. 22.18. In thy seed shall be blessed all the nations of earth. Now as S. Paul sayrh, Gal. 3.14. The blessing of Abraham comes on the Gentiles through Christ Iesus. There is none ther­fore to be excepted from being partaker of this blessing, seing that all the families of the earth, and all the nations of the earth do enioy it. Yct it is evident that many among these families and nations be Reprobates. Reprobates therfore enioy many bles­sings by Christs death, which eould not be, if Christ did not dye for them. By the merits of Christs death many are called, yet of these many, few are choosen. Matth. 22.14. Hence Ezech. 18.23. Why? Is the death of a sinner my will (sayth our Lord God) and not that he convert from his wayes, and live? Which without grace from Christ he could not do. Again c. 33.11. I will not the death of the impious, but that the impious convert from his way and live. Why will you dye ô house of Israël! And so Prov. 1.24. To those to whome he sayd, I have called and you have re­fused, I have stretched out my hand, and you have not regarded. He shall say likewise, I will laugh when your destruction cometh, as a whirlewind. v. 27. They therfore shall be destroyed and perish, who by Christs death and merits, had many graces, helps, and cal­lings, given them. Note that in Christ, the will, with which he called them, was a serious will, of which 1. Tim. 2.4. He will all men to be saved, and [Page 222] to come to the knowledge of truth. See in the former Point, the many evident Text cited to this effect. Hence it is sayd Rom. 2.4. He shewed the riches of his goodnes to those who dispised it treasuring up wrath to themselves. Who be those but the Repro­bate? Again 2. Pet. 3.9. Willing that none should perish. And Rom. 5.6. Christ did dye for the impious or ungodly. And most cleerly. 1. Io. 2.2. He is the propitiation of our sinns. And not for ours only, but allso for the whole world. The whole world comprehends more reprobate then elect. He then who dyed for the whole world, did allso dye for the Reprobate. Wherfore S. Paul more then once, warneth us not to be occasion of damnation to those for whom Christ dyed. So Rom. 14.15. Do not with thy meat destroy him for whom Christ dyed. He ther­fore, for whom Christ dyed, may be destroyed, and perish eternally. Again, 1. Cor. 8.11. Through thy knowledge shall thy weak Brother perish for whom Christ dyed? And again 2. Pet. 2.1. False teachers bringing in damnable Heresies, even denying the Lord, who bought them, and bring upon themselves swift de­struction. Hence you see that even those, who have brought upon themselves destruction, have done this by denying him, who bought them at the price of his blood and death. He therfore even dyed for those Children of perdition. Whence Holy Fathers of­ten say, that son of perdition, Iudas did shedde that blood with which he was redemed. Let us then [Page 223] all be, as is sayd 2. Cor. 5.14. Iudging this that if one dyed for all, then all were dead, S. Paul had not proved, by Christ his dying for all, that all were dead, if any man could be found, for whom Christ did not dye. And, that no one should presume to say, that any such man could be found, S. Pauls next words are, Christ dyed for all, v. 15. The Councel of Trent Sess. 6. c. 3. citing these words, sayth: But though he dyed for all, yet all receive not the benefit of his death, but only those to whom the merit of his Passion is communicated. Hence it is sayd 1. Tim. 4.10. We trust in the liveing God who is the Saviour of all men, especially of those who believe. Saviour he is to all men, by giveing what sufficeth to save all mē, but this sufficiency is effectuall to saluatiō only in the truly faithfull, whose works answered to theyr beliefe▪ and therefore chiefely, he is theyr Sa­viour. Yet it is true, that speaking generally of us all, 1. Cor. 10.13. God is faithfull, who will not permit you to be tempted above what you are able. But now it is most evident that God doth dayly permit us to be tempted beyond our owne power, because no power, wee have of our selves, as of our selves, is able, or sufficient, to resist those temptations, which dayly sett upon us. Seeing therefore it is cleare Scripture, that God will not suffer us to be tem­pted above what wee are able, it hence demonstrati­vely followeth, that Gods grace sufficiently ena­bles all men to resist any temptation whatsoever [Page 224] fals upon them. This is that which we properly call giving sufficient grace, to all men, though all will not resist the temptations, which they were a­ble to resist. Even as he sufficiently by nature enables most mē to lift theyr hād up to theyr head though some for lazynes will not do it. Now the grace sufficiently enabling all to resist all kind of temptations, is given them through the merits of Christ dying for them.

THE XXXIV. POINT. How our good works done in grace, and by the helpe of Christs grace, be meritorious, and merit life everlasting.

1. THis is a point in which our adversaries a­re pleased to be much scandalized, becau­se many of theyr teachers have notably belyed us: in so much that you shall find few who are not apt to thinke, that wee hide our doctrine, as ashamed of it. Whereas wee do plainly and cleerly tell them, that none of our works deserves any hea­venly reward, as it is the worke (and even the ve­ry best worke) of man, done only by our naturall free will. But wee all, ād every one of us, teach, that those only good works are meritorious, which are done first, by a soul dignifyed with Gods grace in­herent [Page 225] in her, (accordingly to the 28. Point) and wee say that the value of this action (makeing it meritorious proceeds from this grace. Secondly wee say no man can do any such meritorious ac­tion, without the actuall grace of God exciting him therunto. Thirdly we say the grace of God must be aiding, and assisting him all the time he doth any such meritorious action. All this is taught by the Councel of Trent sess. 6. c. 14. Wee adde that, even to such actions done in this man­ner, God (if so he had pleased) might have given no reward. But he was pleased to promise, and to give this heavenly reward out of his free gratious goodnes, he being, moved by the merits and Pas­sion of Christ, (from which all the foresaid graces flows) to accept, for his sake, all those works, as re­wardable; the said works, by his grace, being made worthy to be accepted of so, as to be recompen­sed by that heavēly reward, which God hath mer­cifully promised to them. This is our doctrine.

2. And in the very beginning of the world God taught this doctrine saying to Cain. Gen. 4.7. If thou do well, shalt thou not be accepted? When Abraham was ready to offer Isaac, God by an Angel sayd to him Gen. 22. v. 16. By my own selfe have I sworne (sayth the Lord) because thou hast done this thing, I will blesse thee, &c: Behold a large bles­sing for doing this thing. David allso Psal. 18.20. The Lord rewarded me according to my righteousnesse. [Page 226] According to the cleanes of my hands; hath he recompen­sed me. And Psal. 19. v. 11. That in keeping Gods precepts there is great reward. And his Sonne Salo­mon sayth 1. Kings 8.32. God is justifying the righ­teous, to give him according to his righteousnes. And that zelous Prophet speaks thus 2. Chron. 15.7. Be you strong therfore, and let not your hands be weak, for your worke shall be rewarded.

3. How often hath S. Matthew this doctrine? First c. 5.12. Be glad and rejoyce, for your reward is great in heaven. Here the word which (both in Greek, and Latin) is put for Reward, doth proper­ly signify the very wages, or hire due to the wor­ke. Secondly in severall places of the sixth chapter Christ exhorts us to the secret performance both of our Fasts, our Almes-deeds, and of our Prayers, and he tells us, that otherwise wee loose our reward. But if wee do them in secret, thy Father which seeth in secret, will repay the▪ Thirdly c. 6. v. 20. Lay up for your selves treasures in heaven. Fourthly c. 16.27. He shall reward every man according to his works. He sayth not according to his mercy, but according to theyr works. Fiftly, c. 19.27. Wee have left all and followed thee, what therefore shall wee have? To them, thus expecting a reward, Christ gives no check, but makes them a promise of having, upon the account of theyr works, a hundred fould in the present, and life everlasting in the future life. Sixtly c. 25.23. Because thou hast beē faithfull over a few things, [Page 227] I shall place the over many things. Enter into the joy of our Lord. Note here many things given in heaven, because such a man lived faithfully. So Seaventhly c. 25. v. 34. Come yee blessed of my Father possesse &c. For I was a hungry, thirsty &c. And you gave me to eate, drink, &c. Note the word For, that is, For this very cause come possesse the Kingdome. So if a Prince, taken by his enimies in warre, should be rescued by a common souldier, whom he present­ly preferring to be a Colonel, should say, I make you a Colonel, for I was taken, and you freed me, who can doubt, but that these words cleerly affirme the cause of this great reward, to be the souldiers great merit. So contrarywise, where in that Chapter it followeth. Gett you away you cursed, into fire everla­sting. For I was a hungry, and you did not feed me &c. Every one will confesse, that the particle For, ma­nifestly signifies the Cause. My eighth, and last text is of S. Matth. c. 10.42. Whosoever shall give to one of these little ones a cup of cold water, only in the name of a Disciple, Amen I say unto you, he shall not loose his reward. Other Texts might be alledged out of other Evangelists, as Mark 10. v. 21. Go sell whatsoever thou hast, and thou shalt have treasure in heaven. And again Io. 5. 29. They that have done good things, shall go forth into the Resurrection of life. Behold the reward of good works. And again Luke 14. 14. For feasting the poore recompence shall be made in the Resurrection.

[Page 128]4. But to proceed; how often allso doth S. Paul inculcate this doctrine? As first 1. Cor. 3.8. Every one shall receive his own reward, according to his own labours. Secondly 2. Cor. 4.17. For our light affliction, which is but for a moment, worketh for us an eternal weight of glory. Note the word worketh, which really signifieth the cause. Thirdly, 2. Cor. 9.6. He that soweth sparingly, sparingly allso shall reap. And he that soweth bountifully, shall reap bountifully. Note here Almesdeeds made the seed of glory. Fourthly there againe, v. 10. As it is written, he distri­buted, he gave to the poore (But with what effect?) his righteousnes remaineth for ever. Fifthly Gal. 6.9 Be not weary in well doing, why so? For in due season wee shall reap if wee faint not. Sixthly Eph. 6.8. Know­ing that every one, what good so ever he shall do, that shall he receive of our Lord. Seaventhly he seeks in his Convertites the doing of good works, by reason of the reward they shall receive for them. So Phi­lip. 4.16. Ye sent once and againe to my necessity; not because I desire the gift. But I desire the fruit that may abound to your account. Behold S. Paul desired the encrease of theyr merit. Eightly 1. Tim. 6.17. Char­ge them that are rich, that they do good, that they be rich in good works, ready to distribute Laying up store for themselves, a good fundation against the time to co­me, that they may lay hold of an eternall life. Ninthly Tim. 2.4.8 There is layed up for me a Crowne of righteousnes, which our Lord will render to me in [Page 229] that day a just Iudge, and not only to me, but &c. It is his mercy to promise heaven to our good works, it is his mercy to give us that grace which confers all the meritorious value upon these works; it is his mercy to excite us by actuall grace to performe such works, and to accompany and assist us whilst wee work. But it is his Iustice and righteousnes to give that reward, which his mercy made these works able to deserve. So that now as a just Iudge he rewards our merits, though they be his gifts. Tenthly Heb. 11.24. Moyses refused to be called the Sonne of Pharao his daughter, choosing to be afflicted with the people of God, esteeming the reproach of Christ greater riches, then the treasures in Aegypt. For he had respect unto the recompence of the reward. Be­hold how much Moyses valued the recompence of the reward, due to so meritorious an act as that was. And Eleventhly, Hebr. 10.35. Cast not away your confidence, which hath recompense of great reward. I might end all these Texts with that of the Apocal. 22.12. My reward is with me, to give every one, accor­ding as his works shall be.

5. But I thought fitt to adde that wee Roman Catholicks do so extoll the dignity of good works in regard of that value given them by the grace of Christ (merited for us by his Passion) that wee say these works, thus dignifyed, make us worthy of heavenly blisse. And this wee prove by Scriptu­re. S. Paul Col. 1.12. Who hath made us meet to be [Page 230] partakers of the inheritance of Saints. And Apoc. 3.4. But thou hast a few names in Sardis, which have not defiled theyr garments, and the shall walke with me, in whites, because they are worthy. Hence Psal. 18.21. The Lord shall reward me after my righteous doings. Ac­cording to the cleanes of my hands shall he recompense me. See Point 28. n. 2. 3.

6. Against so many and so cleare Texts our Adversaries chiefly object; First that the Scriptu­re Isa. 64.6. Wee are all as an uncleane thing, and all our righteousnes are as filthy raggs. I answer this is sayd of us and our works done meerly by us, as wee are left to our selves, borne and growen up in sin, and not aided, nor clensed and dignified, by Gods grace. And it is a strange inference of our Adversaries, to draw from hence, that our best works done in grace, and by the helpe of Gods grace, be all deadly sinns. For so in the Texts cited, David could not be rewarded after his righteousnes, and according to the cleanes of his hands. Neither should there be any of so unfiled garments, as to walke in whites because they are worthy; again how sayth S Iames, c. 2.21. Abraham was he not ju­stifyed by works offering Isaac? Seest thou not how faith wrought with his works, and byworks was made perfect? How so, if both his faith, and his works were de­adly sinns? What? doth God thus reward deadly sin? or could such a sin be a worke justifying A­braham? In the Texts n. 6. It is sayd that God [Page 231] will repay us for fasting, praying, giving almes in se­cret. How is this true, if all these works be deadly sins in us? Tell me how it is possible by heaping up deadly sinns to do what Christ bids us, that is, to heap up treasures in heavē. The yong man (of whom I spook) was told that by selling all, he should purchase a treasure in heaven. How then? was this selling all a deadly sin? If selling all be a deadly sin, then to say, If thou will be perfect go and sell all, is to say, go and do a deadly sin, if thou wilt be perfect. Is that the one thing that was wanting unto him? And thus I might argue out of most of the above cited Texts. I am sure Christ sayth, Matth. 3.10. Every tree that brings not forth good fruit, his hewen down, and cast into the fire. If the fruit of no tree be good, then every tree must be burned S. Iames 1.26. Of the doer of the work▪ sayth. This man shall be blessed in his deed. And S. Paul Phil. 4.18. calls the almes sent to him, an odour of a sweet smel, a Sacrifice acce­ptable, well pleasing to God. These almesdeeds then were not filthy raggs.

7. Secondly they object out of Luk 17.10. When you have done all that you are commanded, say wee are unprofitable servants. I answer this is true, that by all wee do, or can do, even by Gods gra­ce, wee are servants unprofitable to God. For all wee do, or can do, profits him nothing. But wee are servants profitable to our selves. For heaping up treasure in heaven, and making friends of Mammon [Page 232] to receive us into the eternall Tabernacles, are things very profitable unto us, as allso to be good and faith­full servants, and therfore to be placed over much, and enter into the joy of our Lord. S Paul sayd 1. Cor. 13.3. If I should distribute all my goods to be meat to the poore, and have not Charity, it doth profit me no­thing. Ergò with Charity it profits me much. Yea though faithfull servants be thus unprofitable to God, yet in regard of the service they do him, he sayth Io. 15. v. 14. Ye are my friends, if ye do what­soever I command you: a thing of no small profit and honour. Again, is it not, think you, any profit to have a hundred fold here in this world, and life everla­sting in the next for leaving what they had for his like? Is it no profit to us to say truly with S. Paul Col. 1 12. He hath made us meet to be partakers of the inheritance of the Saints, and to walke with him in whites, because wee are worthy. Apoc 3.4. Had he no profit by overcoming to whome it was sayd He that shall overcome and keepe my works untill the end, I will give him (in heaven) power over the nations, and he shall rule them with a rod of Iron? Apoc. 2.26. Hee that shall overcome, I will give to sitt with me in my throne Apoc. 3.21. Do wee not then by over­coming, profit our selves in a high degree?

THE XXXV. POINT. It is laudable to doo good works for reward.

1. AS Charity towards our neighbour is a most commendable vertue, so charity to­wards our selves cannot be but most commenda­ble Wherefore seeing these good works do profit us so very much, (as wee have seen in the last point and last number) I cannot possibly vnder­stand that Paradox of our Adversaries, saying, they do ill, who do well out of a desire to gain heaven. True it is, a man may do well out of a more com­mendable motive, that is to honour and please God. But because something is better then doing good for hope of reward, the doing good out of that hope, doth not cease to be good. You say faith alone is so good, that it doth justify a man, and yet Scripture tells you, that of these three, Faith, Hope, and Charity, the greater (and better) of these, is Charity. 1. Cor. 13.13. Faith is very good and commendable. Whence appeares that nothing ceases to be good, because an other act is better.

2. The Scriptures cited in the last point evi­dently exhort us in our sufferings, to be glad and [Page 234] rejoyce, because our reward is great in heaven, and to do our good works in secret, not to loose our reward, but to heap up to our selves treasure in heaven, and to sell all to purchase treasure there, and in doing good works not to fail, for in due time wee shall reap, not failing. May wee not sow in hope of harvest? Did not S. Paul, seek the fruit abounding on this account to tho­se who had sent to his use. Did he not bid us, not to loose our confidence, because it hath a great reward? Hebr. 10.35. And not to sow sparingly that wee may reap plentifully. 2. Cor. 9.6. Did not Christ him­selfe say, make friends of the Mammon of iniquity. Luk 16.9. To what end this? To the end, that they may receive you into the eternal Tabernacles. But what can be more cleer then that which I there cited out of Heb. 11.24. Moyses denyed himself to be the sō of Pharao his daughter, chusing to be afflicted with the people of God, esteeming the reproach of Christ greater riches, then the treasure of Aegyptians. For he looked to the reward, or (according to your Bibles) for the regard, or respect, he had to the reward. No lesse cleer Da­vid Psalm. 118. vers. 112. I have inclined my hart to do thy Iustifications for ever for reward. And for this reward he inclined his hart to do them, sayth S. Augustin in this place, reading it as wee do. And so (as wee tead it) it is so faithfully trans­lated by the Septuaginta out of the Hebrew, and so your Translatours might have translated it, if they had pleased, but they willfully choose ano­ther [Page 235] sense, though they so much professe to follow the Septuaginta.

THE XXXVI. POINT. VVee laudably worship Angels and Saints.

1. FOr the ground of this question I lay this fundation out of Scripture, that as the An­gels are in heaven, so the soules of the Saints go directly from hence to heaven, without they have some few offēces to cleere in Purgatory. Our sou­les sleep not untill Doomesday. Christ sayd to the good theife. This day thou shalt be with me in Paradi­se. And therefore S. Paul desired to be dissolved, that he might be with Christ. And again, 2. Cor. 5.8. Wee are willing rather to be absent from the body, and to be present with our Lord, Therefore wee may co­me to be present with our Lord, even whilst our soules are absent from our body. Neither do our English Protestants deny this.

2. This supposed, our doctrine is, that great reverence and worship is due to the Angels, and Saints with God. Secondly, that they can hear our prayers. Thirdly, that they can, and will helpe us, and therfore it is laudable to pray to them, and that this doth not derogate from Christs honour. Fourthly, that among the Saints it is most laudable to pray to our Lady. And here wee shall speak of [Page 236] the Beads sayd to her honour. Fiftly, wee laudably worship Images of Christ, and his Saints, Sixtly, that wee laudably worship theyr Reliques, and in­shrine them richly, and place them as honorably as wee can. Sevently, that some places are more holy then others, sanctifyed by the presence of those Reliques, or by speciall graces given there. And for this reason wee laudably make processions, and pilgrimages to these places with all devotion. Eightly, that wee laudably keep Feasts or Holy Dayes, as allso fasts in the honour of Christ and his Saints. Lastly, in these our fasts wee laudably abstaine from certaine meates. All, and every one of these nine things shall have theyr particular proofes, in so many severall Points next following in the order here designed.

3. And first for the worship of Angels or Saints, note that the very selfe same outward worship, (yea and Adoration it selfe) may out­wardly be given either as a civil reverence, to per­sons of respect and great eminency, or it may be given to them out of a religious respect, in regard of the great Sanctity and heavenly dignity in such a person, or lastly, given in regard of Divine perfection and infinite worth. When this respect is given thus outwardly, there passeth inwardly an act in our understanding apprehending the exellcency which wee honour, to be either human (as in ci­vil honour) or to be an excellency of singular, [Page 237] though limited, heavenly eminency (as in the worship of Saints which wee call Dulia) or lastly wee judge that there is a devine and infinite ex­cellency in that person, as it happens in the wor­ship of God only, which wee call Latria. An other act passeth in our will, answerable to that which was in our understanding, by which wee have a will to make this outward worship or adoration, to be either a civil honour only, such as is due to men, of highest human dignity, or to make it a Re­ligious worship (though farre from devine) such as is given to persons of eminent Sanctity, or en­dowed with great heavenly gifts: or lastly wee intend to make it an act of devine worship, as when wee do it to God. Whence it is evident, that by doing of the outward act, it cannot be knowne whether the honour wee do, be meerly civil, or Religious, or Devine.

4. With only civil adoration, Abraham rose up and adored the people of the land. Gen. 23.7. Iacob coming into the presence of his elder Brother E­say, Gen. 33. v. 4. Going forward adored prostrate to the ground seaven times. And v. 7. Lia with her Chil­dren adored in like manner, and last Ioseph and Rachel adored. And Gen. 43, v. 27. Iosephs Brethren offered him presents, holding them in theyr hands, and they a­dored prostrate to the ground. And again Gen. 50. v. 18, And Iosephs Brethren came to him, and adoring pro­strate on the ground. All these Texts are thus read in [Page 238] the Rhemish Testament. But the Protestant Bible refusing to put the word Adore, put either bowing down, or falling down on theyr face. Wee do no mo­re outwardly when wee worship Saints, or adore God. Wherfore to prove what I have underta­ken you see I need go no further then Genesis, but I thought fitt to adde one very fitt passage of 1. Chron. 29. v. 20. All the assemble bowed them­selves downe, and worshiped the Lord, and the King. Ex­teriously the bowing was both alike to thc ground, but the inward act made this bowing as done to the King, to be civil honour, only, and the like bo­wing as done to God, to be devine honour or worship, and true adoratiō in the most rigorous sē ­se. It is very strāge to observe how cunningly your Bibles still avoid the word Adore evē when it is ap­plyed to God which seemes so often omitted by them because the same word signifying to adore, is so often applyed to creatures you cannot then blame us if, when wee reverence Saints, or pray to them, wee bow, kneel, or prostrate our selves to the ground. even seaven times. For if civil worship (for this word the last Text hath) may passe so farre, without robbing God of his honour, why may not an inferiour Religious worship do the li­ke?

5. But of this adoring for Religious worship, wee have cleer Scripture. Iosue (c. 5.) being told by an Angel, that this Angel was but a Captain of [Page 239] the Hosts of our Lord, Ioshua fell on his face to the earth and did worship. v. 14. Behold before wee had worship given by the people to the King, here wee have worship done to an Angel, known to be an Angel. By and by (in the Apocalips) wee shall see this very word of worship, to signify the Reveren­ce which is to be given to God. Now I go on, and I observe that the Angel was not only wil­ling to admitt of this honour, but commanded him allso to shew reverence to the very place ma­de Holy by his presence. Loose (sayth he) thy shoes, from thy feet, for the place wherin thou doest stand, is Holy. If any reply that wee may, with Religious worship, adore Angels, as Iosue did, but not Saints, behold the Scripture sheweth this Re­ligious worship or adoration, (due to spirituall excellency) to be laudably given even to those who excell in sanctity, even in this world. So 1. Kings 18.7. Abdias governour of the house of Achab, King of Israël, meeting with (poore) Elias the Prophet, when he knew him, fell, on his facë, and sayd, My Lord, art not thou Elias? And 2. Kings 2. v. 15. The Chil­dren of Prophets seing Elizeus, sayd, the spirit of Elias hath rested upon him, and coming to meet him, adored him flat to the ground, or (as you read) They bowed themselves to the ground, before him. See you not here that it was not for any worldly excellency, but meerly in regard of his spirituall excellency, that they thus bowed thēselves to the groūd before him. [Page 240] This spirituall excellency is incomparably more eminent in those who are now made Coheires to Christ himselfe, in the partciipation of all heaven­ly gifts and glory. To them therfore Religious bo­wing, or worship, is farre more due: and wee are commāded by S. Paul. Rom. 13.6.7. To render to all theyr due, to whom honour, honour. Owe to no man any thing which you do not pay him. This I staid upō, because our Adversaries often aske for a precept commanding us to honour Saints. Behold I have given you one, which is a precept grounded in the very Law of nature and equity, cammaunding us to render to teach one what is due to him.

6. Again, Apoc. 3.9. Behold I will make them come, and worship hefore thy feet: words spoaken to the Angel of Philadelphia. If by this Angel you say the Bishop of Philadelphia is understood, then we prove first that, (a fortiore) wee may worship before the feet of the chiefe Bishop of the Church. Secondly wee much more, (a fortiore) inferre that wee may worship before the feet of those, who have a farre greater excellency in vertue, grace, glory, as Saints have above all men on earth. For Matth. 11.11. Hee that is the least in the Kingdome of heaven, is greater then he (that is, is greater then the great S. Iohn Baptist was upon earth) though of him Christ himselfe sayd; There had not risen a greater among the sons of weomen. S. Iohn the Evan­gelist then knowing it to be true which he him­selfe [Page 241] had written, that Christ would make men come, and worship before the feet of the Angel of Philadelphia, thought it is duty to adore before the feet of any Angel, and hence he sayth of himselfe Apoc. 19. v. 10. And I fell at this feet to worship him, (the An­gel) and again▪ c. 22. v. 8. I fell down to worship before the feet of the Angel, which shewed me those things.

7. Our adversaries object, that at each of these adorations the Angel checked S. Iohn for them, saying at each time. See thou do not, I am thy fellow servant: worship God. Our answer is, that if the first adoration, (used by S. Iohn) had been of its own nature Idolatrous, and sinfull, (which is incredible, it proceeding from so great a Prophet, and so sublime a Scripture writer) yet at lest being told so, and instructed by the Angel to the con­trary (as you say he was) he would never the se­cond time have done that Idolatrous, and dam­nable sinfull act, both wittingly, and willingly; and this so very soō after he had beē warned not to do it. It was not thē by reason of any unlawfulnes in this action, that the Angel willed him not to ado­re or worship: But the Angel refused at both ti­mes this honour, upon some other consideration, to witt, out of singular respect unto him, whom he knew to have been at the last supper, admitted to ly on Christs breast, and so he would not per­mitt him to ly now prostrate at his feete, whom he [Page 242] allso knew to be so highly favored by God, with so many admirable heavenly visions: Moreover to be a Virgin; to be a Priest, an Apostle, and to be that very Disciple whom Iesus so singularly lo­ved: to be allso a Prophet and an Evangelist. Therefore he would not admitt of such profound respect at his hands, but humbly saying unto him, I pray do it not, for I am thy fellow servant, and thou either now art greater in Gods sight then I am, or soon mayest come to be farre greater. Worship and adore God, who hath so magnifyed thee. Yet S. Iohns humility working still upon him more, by seeing an Angel so humble, and producing in him a mean conceipt of himselfe, (by still reflecting on what he was as of himselfe and knowing what his maister sayd, that even the lesser in the Kingdome of heaven was greater then the great S. Iohn Baptist (to witt according to the present state) he therefore did the second time shew the Angel the honour he knew due to him. (See above how Iosue wor­shiped an Angel) which honour notwithstanding was allso refused by the Angel in this place, both for the former reasons, and for that he knew full well how much this great humility of his had ad­vanced him yet higher.

8. Theyr second objection is that of S. Paul Col. 2.18. Let no man beguile you in worshiping of Angels. To answer this objection, note that the for­mer passage of S Iohn happened to him, when he [Page 243] was in banishment in the Iland called Patmos. A­poc. 1. Whence it is manifest that S. Iohn in his Apocalips, now cited, used both these two seve­rall adorations, twice worshiping the Angel, long after S. Paul had written these words, forbidding the worship of Angels, which words S Iohn under­stood either much better, (or at lest full as well) as our Protestants understand them. And there­fore he knew very well that in adoring or worshi­ping the Angel, two severall times, he, in neither of these times, was seduced in the worship of Angels. Wee therefore may adore Angels, a S Iohn did, and yet not be beguiled in this worship of Angels, as S. Iohn was not. Those then are rather seduced by willfull mistake, of what this worship of Angels is, who, (to make us guilty of it) define it to be such a worship, as must make S. Iohn as guilty, as they would make us. Therefore this Text is fondly al­ledged against us, for holding only and maintai­ning such worship of Angels, as S Iohn used twice, and that long after he knew what S. Paul had written. This then serves our turne, that in what sense soever S. Paul is to be understood, he cannot be understood in a sense, forbidding any thing contrary, to that which S. Iohn did, and which wee (with him) do practise. The truth is S. Paul speaks only of such Religious worship of Angels, as had been taught among the Iewes by Simon Magus, who would have Sacrifice offered to all [Page 244] Angels, as well evill as good. Epiph. heresi 25. Chrysostom. Hom. 7. in hunc locum. And this is that which is condemned in the Councel of Loadicia c. 35.

9. There is another very pertinent exposition of this Text in Tertul. l. 5. contra Marcionem. That is, that the Apostle laboreth in that place to pro­ve, that the new Christiās should not keep the old Iudaicall Law, and for this end he sayth, let no man beguile you in the worship of Angels, by saying that wee owe so much respect to the Angels, that although Christ hath abolished the old Law, yet because that old Law was given them by the Ministery of Angels, (Act. 7.53.) it ought still to be kept, out of respect to the Angels, by whose Ministery it was given. Again, some then taught that this, as a heavenly verity, had been revealed by some of the Angels. But the Angels, revealers of such doctrine, being Angels of darknes, S. Paul calleth the Iu­daicall observation of meats (maintained by the­se Christians out of this principle) the doctrine of de­vils. 1. Tim. 4.1. Such allso is the worship of Angels given them by such observances. And it is to be noted, that immediately before these words, he expresly spook against the Iudaicall observation of meats, saying, let no man judge you in meat. v. 16. Of which Text see more Point 45, n. 5. 6.

THE XXXVII. POINT. The Angels and Saints can hear our Prayers.

1. PRotestants undertaking to reforme all our pretended errors out of Scripture, can, with no ground, pretend to reforme our error in be­lieving Saints to hear us, unles they can shew some cleer Text to prove that Saints cannot hear us. It is enough for us to go on still believing what wee ever believed, unles they can shew us Scripture to the contrary. They produce but one poor Text falling farre short of any cleer proofe. It is Isa. 63. v. 16. Thou art our father, though Abraham be igno­rant of us, and Israël acknowledge us not. Thou ô Lord art our father, our Redeemer. I answer that the Ie­wes considering how enormiously they had con­tinually swarved from the life, example, and instru­ction of Abraham, and Iacob, did with great rea­son feare that they would not look upon them as theyr Children, as that word acknowledge doth ex­presse. Wherefore knowing Gods mercy to be infinitely greater, then that of the greatest Saints, they hoped that he still would looke upon them. They did not say Abraham, and Iacob knew not theyr state, or condition; but they conceived that [Page 246] they for theyr sinns (well known to them) had all reason not to owne them as Children, and to say, wee know you not: as Christ shall say one day, to the reprobate.

2. Again, though wee should graunt that A­braham and Iacob did not know the state of the Iewes then, when Abraham and Iacob were still in Limbo Patrum, it doth not follow that the Saints, now present with God, enlightned with the light of beatificall glory, cannot (by vertue of that light) know all that passeth on earth, as farre (at lest) as any thing maketh to theyr felicity. For it is a part of hapines to know how things passe with our deerly beloved friends, especially when wee are in a condition to helpe them easily, as the Saints are, Yet is allso false that Abraham, even in Limbo knew not what passed among the Iewes after his death. For he could tell Dives that his five Brethren had Moyses and the Prophets Luke 16. v. 28. though Moyses and the Prophets lived long after his death. See n. 4.

3. As our adversaries have but this one poor proofe out of Scripture against us, so wee ha­ve many for us. Iacob calls upon an Angel to bles­se his Children. No man would call upon one, who could not hear. The Text is Gen. 48 v. 16. I shall speak largely of it in the next Point, n. 2. Again, 1. Sam. 28. The witch whom Saul consul­ted, calling by her charmes upō the divel instant­ly [Page 247] was heard by him, for presently she did that, which without helpe of some ill spirit, could not be done. Shall devells hear witches presently, and shall saints want power to hear their suppliants? See what I here say, n. 7. Raphel, ( one of the sea­ven which assist before our Lord, Tob. 12.15.) Al­though he be there assisting, yet he truly told To­by, v. 12. When thou didst pray with tears, and didst bury the dead by night, I offered thy prayer to our Lord. If this be not Canonical Scripture, yet at lest it is a most ancient Ecclesiasticall History, and of such credit, that SS. Cyprian, Ambr. Austin, Hierom, Gregory, the 3. Councel of Carthage, and many more, held it Scripture, ād consequently they thought it as true as Scripture, that Saints could hear our prayers. And you must bring something more then your owne imagination to discredit it on this account. Eliphaz in Iob c. 5.1. spoak thus to him ( call now if there be any that will answer thee, and to which of the Saints wilt thou turne? This sheweth the com­mon practise of invocating Angels in that time, for as then, no Saints, but Angels were in heaven. Whence the Septuagint, (whom you use to extoll) do here interpret the Saints to be, the Holy Angels. David supposed the Angels to hear him, when he sung Psalmes, whence he sayth, before the Gods, (wee truly read the Angels) I will sing prayse unto the. Psal. 138.1. No man will say, Ile sing my song in the hearing of deaf men. The Angels then could [Page 248] hear his song. Of the letters of Elias I will speak by and by. n. 5. And there I shall shew that Elias after his death knew what passed, and tooke care for the people of God.

4. In the new Testament Luke 15.10. There shall be joy before the Angels of God upon one sinner ha­ving done pennance. No act is more interior, and passeth more properly in the bottome of the hart, then the Conversiō of a sinner. Weeping, sighing, groaning, knocking of the breasts, may be done by Hypocrites. The Angels then, who joy at the conversion of a sinner, must know this conver­sion, which they cannot know, unles they know the bottome of the harte by divine revelation. A­gain Luke 16.26. Though there was a great gulf fixed between the soules of Abraham and Dives, yet God gave then some meanes to hear what each of them sayd. Can he then find no meanes for Saints, to hear us? Do not you Protestants say Abrahams soule was then in heaven. Could he hear Dives from hell, and can he not hear from earth those who pray to him? Again there v. 29. Abraham sayd to him (Dives) they have Moyses and the Prophets. Moyses and the Prophets lived many a yeare after Abraham was dead; and yet you see, Abraham knew there were such men, who left such bookes to the Iewes. Secondly he knew theyr bookes were yet extant. Thirdly that these writings of theyrs were of no lesse efficacy to convert Dives [Page 249] his five Brothers, then the preaching of a man ri­sen from dead would be. If you say this is but a Parable, I answer that in Parables the Interlocu­tors must be made to speake sense, and not non-sense, as it would be in one of Lucians Dialogues to make Iulius Cesar discoursing with Alexander, about what they had seen in Charles the fift, who lived so long after theyr time.

5. But I have reserved one passage of the old Testament to declare in this place how Saints, even then, knew what passed. Elias departed out of this life (whether God knows) the eightenth yeare of King Iosaphat, 2. Kings 2.11. Now Io­saphat reigned five and twenty yeares. 2. Chron. 20.31. So that seaven yeares of Iosaphats reigne passed after the departure of Elias. Then Ioram his son reigned for him. 2. Chron. 21.1. After some ti­me of this Iorams reigne, v. 12. There came a writing to him from Elias the Prophet saying. Thus sayth our Lord, because thou hast not walked in the wayes of Iosaphat thy Father, &c. And then he tels him ma­ny particular wicked acts of his, all done after E­lias was dead. Elias therefore being departed, knew what passed, and shewed his great care to help Gods people his Brethren, in writing after his departure, this letter.

6. When Saints come to heaven, they see far­re more by the light of glory, then wee can easily conceave. For now, (1. Cor. 13.9.) in part wee know, [Page 250] and in part wee prophecy. But when that which is per­fect is come, then that shall be done away which is in part. Hence S. Aug. l. 22. de Civit. c. 21. proveth that the Saints in heaven have more perfect knowledge of what passeth here, then wee have. The light of glory farre exceedeth the light of prophecy, and yet by that Prophets knew many secreets of the harts, and things farre out of theyr sight. Samuel sayth to Saul. 1. Sam. c. 9. v. 19. All that is in thy hart, I will tell thee. And 2. Kings 5.26. Elizeus sayd to Giezi, Went not my hart with thee, when the man tourned again from of his chariot to meet thee. So Acts 5.4. S. Peter did see the de­ceiptfull hart of Ananias saying to him. Why hast thou conceived this thing in thy hart? Note, that as the light of prophecy is not a glorious glittering with­out, but a quality inwardly inherent in the un­derstanding, elevating it; even so the light of glo­ry is no such exteriour brightnes (as some may ap­prehend) but it is an interiour noble quality, and the noblest of all qualities, inherent to the under­standing, elevating, corroborating, and enabling it to a wonderfull perfection in knowledge: So that it is able perfectly to see God himself. Wee blind wormes very rashly make those blessed sou­les ignorant of our low affaires.

7. Hear further to what authority, over the affaires of this world, God rayseth his Saints, that hence you may see, how much it belongs to this [Page 251] theyr authority to know how things passe here below. Apoc. 2.26. Hee that shall overcome, and keep my works, unto the end, I will give him power over the Nations, and hee shall rule them with a rod of Iron. And as a Vessell of the potter they (who slight them) shall be broaken. Hee is a blind Ruler over Nations, who knows not what passeth even in the spirituall affai­res, of Nations which be those affaires that belong to his ruling power. Again, c. 3. v. 21. He that shall overcome, I will give unto him to sett with me in my throne, as I allso have overcome, and have sitten with my Father in his throne. Do you think Saints, raised by God so high, have no meanes to know what wee do below? Is it not sayd of the Divel Apoc. 12.10. That he accuseth our Brethren night and day, which he cannot do, unles he first knowes in what to accuse us. A shamefull thing it is to de­ny this knowledge to Angels, which wee grant to Divels. See in the next Point n. 7. two evident Texts out of the Apocalips shewing the Angels, and Saints to offer, and consequently to know, our prayers. And note, that all that I have sayd from the fourth number to this place, proves the selfe same. The former Texts speak indeed of on­ly Angels, but you see Saints raised to as high light of glory as those Angels, besides, they, living so mixt with them, and still enjoying theyr conversa­tion, it cannot but seeme strange, that all the An­gels should rejoyce at the Conversion of a sinner, [Page 252] and the Saints should know nothing of it. Again, it being proved that Angels can hear us, you can­not (upon that account) deny, prayers to Angels to be lawfull, seeing that they hear us as well as the Saints living upon earth, whose pray­ers wee may lawfully crave. If you say that wee are not commanded to pray to them, I answer, so wee are not commanded to begg one anothers prayers. Tis sufficient that, as our spirituall neces­sities command us to do this, so they command us much more to do that. But of this in the next Point, n. 1. See there n 7. two more Texts out of the Apocalips, shewing Saints to hear our prayers. For the 24. Seniors were Saints, and not Angels, yet they knew and presented our prayers made here on earth.

THE XXXVIII. POINT. That Saints can, and will help us, and the­refore it is laudable to pray to them.

1. FIrst Protestants often ask us where wee have a command to pray to Angels or Saints. I answer that if there be many advantages accruing to us by the devout Invocation of Saints then it is apparent that Prudence and Charity to our selves ought to excite us thereunto, as it doth [Page 253] to seek shelter when it raines, without beeing cal­led to go under shelter by the cryers voice as they say some simple people are: it is as simple to exact a commād in a thing of greater benefit. I say mo­reover that if there be a command to begg the prayers of Saints living on earth, that command (a fortiore) urgeth us to begg the prayers of Saints living in heaven, they being more willing and more able to help us. If there be no such com­mand, and yet wee may without any command, practise that laudably; so allso may wee laudably practise this without a command, seeing that they hear us, as well as the Saints living with us. Why then may wee not say to Saints in heaven, that which S. Paul sayd to Saints on earth, Brethren pray for us? Iobs friends were commanded to go to Iob to pray for them, as wee shall shew more fully n. 9. You all keep the Sunday. Where is that commanded to you? You answer, it is sufficient to see examples of it among the first Christians. So say I, it is sufficient wee shew you exemples in Scripture of such as prayed to Angels. For of praying to Saints the old Testament could not write, no Saints being as then in heaven. The four Ghospels writt no farther then the Ascen­sion of Christ to heaven, before which no Saint allso was in heavē. Wherefore you need not won­der that in the 4. Ghospels you see no mention of praying to Saints in heaven. In S. Pauls Epist­les [Page 254] you find him begging prayers of Saints on earth. So Hebr. 13. v. 18. Pray for us. Seeing then that prayer to Saints in heaven is more beneficiall to us, it is allso, (by manifest consequence) more to be used by us. And as often as the Scripture exhorts us to promote our saluation, and spiri­tuall good by all meanes wee can, so often doth it exhort us to use this meanes as much (or more) then begging the prayers of others upon earth. In fine when a thing hath many spirituall goods in it, wee are sufficiently invited thereunto without a command: So no body commanded Timothie, still to drink water, S. Iohn to drink no wine, and to come neither eating nor drinking, nor his Disciples to fast often. (See Point 22.) It is sufficient that wee obtain much good thereby.

2. That by praying to Saints wee obtain much good, I prove, by proving that Saints can, and will help us, which all they supposed, who called upon them, as Gen. 48.15. And Iacob blessed the sons of Ioseph, and sayd, God before whom my Fathers walked, the Angels that delivered (or redeemed) me from all evill, blesse the lads. Hee calls first upon God, and then upon his good Angel, to helpe those Children. And he tells you, that this Angel delivered him from severall evils How Iacob prayed this Angel, is expressed Osee 12.4. Iacob prevai­led against the Angel, and hee weept, ande made suppli­cation unto him. So Iobs friend (following the [Page 255] practise of those times) did bidd him call upon some Saint or Angel, as I shewed last point, n. 3. How well the Angels wish us, theyr joy for the conversion of sinners testifyeth. And if the evill Angels are so restles in circling about to see whom they can devour, and accuse our Bretheren night and day, as I shewed in the former point, n. 7. The good Angels are no lesse carefull to seek whome they can defend, help, and save.

3. Hence that earnest prayer of that Angel Zach. 1. v. 12. And the Angel of our Lord sayd, ô Lord of Hosts, how long wilt thou not have mercy on Ierusa­lem, and on the Citties of Iuda, against which thou hast had indignation these three score and tenne yeares. What call you praying, if this be not? Now hear with what effect this Angel prayed for them. And our Lord answered the Angel good words, confortable words. Behold here this Angel would and could help our necessityes. And of S. Michael in parti­cular Daniel sayth c. 10. v. 21. There is none that holdeth with me in these things, but Michael your Prince. And c. 12. v. 1. At that time shall stand up Michael the great Prince, who standeth for the Children of thy people. In what doth S. Michael stand for Gods people, if he doth not so much as pray for them?

4. That by the merits of Saints wee may begg and obtain favours, I prove allso thus 1. Kings 15.5. When wicked Abias reigned in Iuda, for [Page 256] Davids sake our Lord his God gave him a lamp in Ieru­salem, that he might rayse up his sonne after him and establish Ierusalem, because David had done right in the eyes of our Lord. When a hundred eighty five thousand Assyrians came to besiege Ierusalem, God by his Prophet sayd to Ezechias. I will protect this Citty, that I may save it for my owne sake, and for Davids sake my servant. Isa. 37. v. 25. That is (say the Protestants) for my promise made to David. But wee, say if they seeke over all Scripture, they will find no such promise made to David of de­fending or protecting Ierusalem. Yea wee prove there could be no such promise, because Ierusa­lem, in the captivity, was not protected but rui­nated.

5. The power which the prayers of Saints have, and that they use carefully to pray for us, is often expressed in Scripture. Ieremy 15.1. Though Moyses and Samuel stood before me, yet my mind could not be toward the people. By which manner of speeeh it appeares that Moyses and Samuel (long sincc dead) were (after theyr death) used to pray for the people, and that theyr prayers were most power­full. So a King may say, though my Mother shall come to me, and pray, I will not hear her. You shall see Daniel of like merit and power with God in just such another Text. (Ezech. 14. v. 14.) I will kill out of the Land man and beast. And if these three men shall be in the midst thereof Noë, Daniel, and [Page 257] Iob, they, by theyr Iustice, shall deliver theyr own sou­les. Yet, though these three men were in it, sayth our Lord, they shall deliver neither Sons nor Daughters, but themselves alone shall be delivered. Which he repea­tes again v. 20. This joyning of Daniel, (a Saint then living) with Noë and Iob, (dead so many hundred yeares before,) sheweth that these men, by theyr prayers, no lesse powerfully interposed themselves then Daniel living. Of Elias his care to assist his people after his death, wee gave you a memorable testimony in the former point, n. 5. In the famous vision of Iudas Machabeus 2. Mach. c. 15. v. 12. First Onias (who had been the high Priest, but was now dead) stretching forth his hands, prayed for all the people of the Iewes. After this there appeared allso another man, marvelous for age and glo­ry, and for the port of great dignity about him And O­nias sayd, this is the lover of his Brethren. This is he who prayeth much for the people and the whole Cittie, Ieremy the Prophet of God. And he gave to Iudas a sword of gold saying. Take the Holy sword a gift from God, wherewith thou shall overthrow the adversaries of my people. The event confirmed the truth of this vi­sion, Origen (Tom. 18. in Ioan) reflecting on this place sayth It appeareth that Saints departed from this life, have care of the people, as it is written (sayth he) in the acts of the Machabees, many yeares after the death of Ieremy. This is Ieremy the Prophet, who prayeth much for the people. So that though the Books of [Page 258] Macabees be admitted not as Scripture, but only as a true Ecclesiasticall Hystory, wee have from thence that the most Holy High Priest, and cheif of Gods only people, believed that Saints prayed for us, and helped us, and that all the people (who were sayd incouraged by this vision) were of the sa­me belief. How farre then is this from all novelty, which can be proved to have been practiced be­fore the dayes of the Apostles, and this by an au­thority farre greater, then that of Iosephus, or any such Historian, to whom you would scorne to gi­ve a place in your Bible, as you do to the History of the Machabees.

6. Let us now come to the New Testament. What motive soever moved Dives, (Luke 16.27.) to pray to Abraham saying, I would beseech the [...] that thou wouldest send to my Fathers house, for I have five Brethren, to testify to them, least they allso come to this place of torments. The very same motive will worke farre more upon the hart of departed Saints to help us, theyr poor Brethren from that place of torments, and promote us to those eternal Tabernacles, of which Christ, Luke 16.9. Mak [...] unto your selves friends of Mammon of iniquity, that when you faile, they may receive you into everlasting habitations. Again, Apoc. 2.26. He that shall over­come and keep my words, to the end, I will give him po­wer over the nations. And he shall rule them with a rod [...] of Iron. The Saints having authority to rule na­tions [Page 259] so powerfully, (as is here expressed by a rodd or scepter of Iron) they exercise this theyr power chiefly by making intercession so power­fully to God for us, as to obtain for us such gra­ces, as wee stand most in need of, this theyr po­wer beeing given to a spirituall end.

7. And as God, (who is goodnes and mercy it self in an infinite degree) doth notwithstanding not so shew this his mercy and bounty towards those, who never pray to him, as he doth to those who are incessantly begging his help. So Saints cheifly are moved to aid those who are still beg­ging theyr assistance, yet true it is that they are, of theyr own accord helping us. So Raphael offered the prayers made to God by Toby, as wee have seen in the former Point n. 3. So Apocal. 5.8. The four beasts, and four and twenty elders fell before the Lambe, having every one harps and golden Vials, full of odours, which are the prayers of Saints, which prayers (made by Saints on earth) these Saints in heaven did know and hear, for they presented them in gol­den vials. And c. 8. v. 3. An other Angel came and stood at the Altar having a golden Censer And there was given to him much incense, that he should offer it with the prayers of all Saints upon the Altar of gold, which is before the throne of God, and the smook of the incense, which came with the prayers of the Saints, as­cended up before God out of the Angels hand. Note that the Angel, being before the throne of God, [Page 260] did there hear the prayers of Saints in earth. Se­condly he did not only hear theyr prayers, but all­so Offer them up before the throne of God in a golden Cēser, which he could not do, if he had not known thē. Thirdly these prayers of the Saints on earth, by being thus joyntly offered up by the more fervent prayers of the Saints in heaven, or H. Angels, did become more acceptable to God. For hēce the smook of the incēse with these prayers ascēded, (more sweetly and pleasantly to God) from the hand of the Angel. God indeed knows our prayers, before the Saints or Angels offer them, but he knows that they mount up lesse powerfully, when they be not se­conded with theyr intercession. So God knew before hand that all the people answered Moyses saying to him. All things that our Lord hath spoaken, wee will do. Exod. 19. v. 8. And yet the very next words are; and Moyses returned the words of the peo­ple to our Lord. Which words were well known to God before that Moyses did returne them, yet by returning them, he did make, by his joynt Media­tion, this cheerfull offer of the people more plea­sing to God.

8. And because he did this to theyr greater advantage Moyses himselfe sayth, Deutr. 5.5. I stood between the Lord and you at that time. This I note to answer the objection of our adversaries saying, it is injurious to Christ to take any other [Page 261] Mediatour: For one is our Mediatour. To be a Me­diatour is nothing but to stand between God and us mediating for us. In this proper sense Moyses was a Mediatour between God and his people. The same, in the same sense, may be sayd of other Saints. Yet in that sense, that Christ is sayd to be our only Mediatour, wee make no other Media­tour. For he is called Mediatour, because he is so by his own worth, and by his merits offered for us, fully satisfying Gods anger, and capable of no re­pulse. I did know that thou dost allwayes hear me; sayd Christ to his eternall father, Io. 11.42 Hee is heard for the Reverence due to him, as S. Paul speaks. In this sense wee make no Saint Mediatour for us. Wee only begg of them to pray for us, as wee begg of living Saints, whom; by theyr prayers, wee desire to mediate for us. S. Paul in this sense desired the Thessalonians to mediate for him to God. Brethren pray for us. 1. Thess. 5.25. And to Hebrewes 13.18. Pray for us. And God himselfe bidds Iobs friends use the mediation or interces­sion of Iob, promising to hear the prayers of this theyr Midiatour made for them, but no where promising to hear theyr prayers made without his Mediation. Yea rather intimating that he would not hear theyr prayers, unles Iob mediated for them, as now I shall shew.

9. If you say it derogates from Christs ho­nour, [Page 262] that any other should help to save us, I ans­wer that Saints (yet living upon earth) help to sa­ve us. And so. Iob 42. v. 7. God tells Iobs three friends. My wrath is kindled against thee▪ Take there­fore unto you seaven oxen and seaven rammes, and go to my fervant Iob, and offer up for your selves a burnt offering. And my servant Iob shall pray for you. Him I will accept, that is, his mediation shall avail to your pardon. Neither do wee dishonour, but wee ra­ther honour our Saviour, when wee desire Saints to pray for us. For by this wee shew the dignity of his merits to be so great, that, by his merits, Saints are advanced to so great favour with God, that theyr prayers hence come to be so effectuall, as were those of à Moyses, who living yet on earth, could obtain so often pardon for the whole peo­ple of Israël From whence allso it proceeds, that thc Saints in heaven, as well as the Saints here li­ving, are in Scripture sayd to save others Hence S Paul 1. Tim. 4. v. 16 For in doing this, thou shalt both save thy selfe, and them that hear the. And S. I [...]mes c. 5.20 He which converteth a sinner from the errour of his way shall save a soule from death.

10. Neither lastly do wee act against that precept of Christ saying, Come ye all to me A S. Paul did not act against the sayd precept, when (after our Saviour had sayd these words) he him­self went begging the prayers of the Thessalo­nians and Hebrews, in his Epistles to them. For [Page 263] there be two wayes of going to Christ: The first immediatly by our selves, approaching reverently in prayer to him. The second, and more powerfull way is (when wee, humbly acknowledging our unworthynes, and the meanesse of our poor pray­ers) do procure the intercession of Christs greatest friends, to accompany with theyr joynt Media­tion, our humble petitions And thus, though the Centurion did not personally come to Christ, yet he is sayd by Saint Matthew truly to have come to Christ. There came to him a Centurion. Mat. 8.5. And yet S. Luke sayd he did not come to him; for (Luke 7.3. only he sent unto him the elders of the Iewes, to interceed, beseeching him that he would come. And again, when he was now not farre from the house, the Centurion sent friends to him, saying; I am not whorthy that thou shouldest enter under my roof. And Christ marveling sayd, neither in Israël have I found such faith. Behold this more humble way of coming to Christ by Mediatours and Intercessors supplying our unworthynes, farre preferred be­fore the former way, and that even for the faith of the person so approaching. I have not found so great faith, no not in Israel. Ponder well this passage.

THE XXXIX. POINT. That among the Saints it is most laudable to pray to our Lady. And of the Beads sayd to her honour.

1. AS wee are farre from honouring our Lady more then her son, because wee know that all the grace shee hath, and all her power in the Court of heaven, is wholy and entirely by her son; so are wee allso farre from equalizing any Saint in grace or power, to the most Blessed Mother of God, who, even before she was his Mother, was by the Archangel pronunced full of grace. Lu­ke 1.28 The higest Saints in heaven are only stiled servants of God. But our Lady is truly stiled Gods Mother. Whence is this to mee that the Mother of my Lord should come to me? Luke 1.43. In all well ordered families the power of the Lords Mother incomparably exceeds the power of all his ser­vants. God, who hath commanded us in a speciall commandment to honour our Parents, cannot (without impiety) be thought not to yeald a spe­ciall honour to his Mother. All generations shall call her blessed. Because he that is mighty, hath done great things to her. Luke 1.48.

2. Two things cheifly concurre to eminent [Page 265] Sanctity: Exteriour advantages to improve our selves in grace, and interiour assistance of the Ho­ly Ghost, to make best use of those advantages. Our Lady in the exteriour occasions of impro­ving her selfe in grace, had the greatest advanta­ges that ever any creature had, even after shee was declared full of grace. Shee had our Saviour lod­ging in her wombe nine Months. And she knew who he was, ād what graces he could bestow upō her, if shee neglected not to begg them. Shee did see the humility of his Birth, ād beheld all that thē happened But Mary keept all these things, and ponde­red them in her hart. Luke 2.19. All that wee read of our Lord untill he was thirtie yeare old is, that he lived subject to his parents. And his Mother keept all these sayings in her hart. Luke 2.51. Shee then had for 30 yeares together the benefit of his example to informe her, the benefit of his conversation to move her, the benefit of his instruction to teach her all shee could desire to learne, or he desire to impart to her. When her Sonne began to preach to the world and the people all sayd. Never man did speak as he did, who can doubt but a Mother (so deerly affecting such a Sonne) did hear him mo­re frequently, and devoutly, then any other, still keeping and pondering all in her hart. But her spe­ciall harvest was in the time of his Passion, which her compassion made allso to be hers. Mothers will understand some what of the Martyrdome [Page 266] shee then suffered. But no body can understand how much after his death and ascension her sou­le dayly was improved by continuall Meditation of what shee had seen, and allso by the devout feeding upon the Body of our Lord, which shee made her dayly bread. Now as for the interiour assistance of the Holy Ghost, exciting her to ma­ke the best advantages of all these occasions, wee know that all such excitations and graces are dis­pensed by the hands of her own Sonne. Is not shee then the likest, to have the largest share in all these graces? which graces, her Son allso, had in­structed her to use so well to her best advantage, and to theyr howerly increase and improvement.

3. Hence it is, that as shee surpassed all in the practise of vertue, so shee is raysed above all in su­pereminency of heavenly glory. Whence it follo­weth that both love to God, and love to her neighbour being most perfect in her, she, by them both, is most powerfully, moved to afford to all such, as devoutly call upon her, all the assistance she is able. Wherefore seeing her power is farre surpassing that of other Saints, wee have all reason to believe her intercession to be most available for us.

4. Among other devotions which wee use to procure this her so advantagious intercession, one is to say the Rosary, or Beades to her honour. Not that our Church commands any one to say these [Page 267] beades, but that she holds this to be a very com­mendable thing, which she knoweth full well to be but a late practise of piety, as allso many other prayers are most pious, which were made long since the Apostles time For you cannot prove that in theyr time any one prayer, which is in your Common Prayer Booke was used, except the Pater noster and Creed. Will you say then that the use of them is not laudable? Let us th [...]n go on.

5. As the Psalter consists of a hundred and fifty Psalmes, so in imitation of that, the whole Rosary consists of a hundred and fifty Ave Maries. And as the Instrument to which David did sing his Psa [...]mes, was an instrument of ten strings, Ps. 32.2. So wee distinguish these hundred and fifty Ave Maries, into severall tenns, that is, into fifteen tenns, if wee say the whole Rosary, or into five tenns, if wee say but the third part of it, as wee do, when our leasure or devotion reacheth not at on­ce to the whole Rosary. Every tenn is distinguis­hed with a Pater noster, sayd in the beginning the­reof. For before wee call upon our Lady, wee think it fitt to call upon our Lord, from whom all the graces of our Lady did proceed; and from whom all must be given, which wee begg of her to obtain For wee do not acknowledg our Lady to be the giver of any graces, though her intercession be most powerfull to obtain them to be given by her Son, When wee use this devotion, wee do in­deed [Page 268] deed say ten Ave Maries for one Pater noster. But the reason of this is not, that wee honour our La­dy more then our Lord; for wee are so farre from equalizing her to him, that wee confesse her infi­nitely inferiour to him. But the reason is, that it is fitt wee should set some time a part to honour her, or else wee should honour her at no time. Now, as when wee are busied in honouring our Mother, wee are not, at that time busied in honouring our Father: So when wee bestow this parcel of time in honouring our Lady; wee only, at this time honour our Lord, so farre, as all the honour we do to his Mother, is done out of the respect wee beare to her, because shee is his Mother. Wee re­serve other devotions to our Lord, which con­tain an honour of an incomparably higher strain, then any honour wee give to our Lady. For, be­cause our Lord dyed on the Friday, wee, to his honour, fast all fridayes; because he remayned dead all Saturday, wee honour him for it, by ab­stinence from flesh all Saturdayes. Because he did rise again on the Sunday, wee honour his Resur­rection by solemnizing all Sundayes. Because he fasted forty dayes for us, wee, to his honour, yearly fast the forty dayes of Lent. No such ho­nour is done by us to our Lady. Our adversaries will aske us first, what authority wee have for the Ave Mary. Secondly why wee use this prayer just so often reiterated, and how wee busy our minds in the mean time? You will soon know what to ans­wer [Page 269] by the ensuing discourse.

6. Wee say then the first part of the Ave Ma­ry was made by an Angel; and he, as Ambassador from God, used such words as he knew to be to Gods mind, saying to our Lady: Hail full of gra­ce our Lord is with the, blessed art thou among weomen. Luke 1.28. The second Part came allso from God. For v. 41. Elizabeth was filled with the Holy Ghost, and shee spake out with a loud voice, and sayd; blessed art thou among weomen. And blessed is the fruit of thy wombe: The Holy Church addeth, Holy Mary Mother of God (for shee is in the next verse called Mother of our Lord) pray for us sinners, now, and at the houre of our death. Amen. Which words are most full of piety, supposing (what wee have proved) prayer to Saints to be pious: for if wee may pray to our Lords servants, wee may pray to his Mother. Behold the whole Ave Mary.

7. Secondly wee use just the number of a hundred and fifty Ave Maries, in the whole Rosary, because wee would say a whole Psalter to her honour. If these had been a hundred and fifty severall pray­ers, (as there be a 150. Psalmes) who would have remembred them? But now, they being all but the same prayer so often repeated, (and this pray­er allso so well knowen) any simple person (though he cannot read) can say this whole Psal­ter to our Lady without book. And it was made chiefly for a devout entertaynement for those ig­norant people who cannot read, though it be allso [Page 270] an excellent entertaynment even for the most le­arned, when either they have not light to read, or when being wearied out with contemplation, or lesse disposed thereunto, they desire to walke, or passe the time devoutly without any overmuch tiring exercise. If any one adds an Ave Mary more or lesse, then this number, he doth no other hurt then he, who intending to say the whole Psalter, should say one Psalme lesse, or repeat one twice. These hundred and fifty Ave Maries are most con­veniently divided into fifteen tenns, to help us at every severall tenne, to call to our memory, and devout consideration, a severall Mystery of the li­fe of Christ and our Lady. For the prime Myste­ries of theyr lives be reduced very fitly and or­derly, into fiften Mysteries, of which five be joyfull, five be sorrowfull, and five be glorious. To the ho­nour of all these fifteen Mysteries, wee say the fif­teen tenns, when wee say the whole Rosary If wee have not will or leasure, to say the whole Rosary at once, then wee say only the beads of five tenns, honoring, or pondering, either the five joy­full; or the five sorrowfull, or the five glorious Mysteries. When I say the first five tenns, at each tenn I will honour, and attentively ponder with devotion one of the five joyfull Mysteries. As first, the Annunciation of our Lady, when the Angel announ­ced unto her, that God would become man, and shee should be exalted to be his Mother. Secondly [Page 271] her Visitation, when visiting her Cosen Elizabeth. As soon as Elizabeth heard the salutation of Mary, the infant did leap in her wombe, and Elizabeth was reple­nished with the Holy Ghost, and cryed out, Blessed art thou &c. Luke 1.41. Thirdly, the Nativity of our Lord. A joy that shall be to all people, because this day was borne to them a Saviour. Luke 2.10. Her joy was greatest who was the Mother in this joyfull birth. Fourthly, her Purification, when Simeon (in whom the Holy Ghost was) came in spirit into the Temple, and took the Child into his armes, shewing him to all publickly in the Temple, and declaring him to be a light to lighten the Gentiles, and the glory of the people of Israël. Luke 2.32. Fiftly her finding the lost Child disputing with the Doctours in the Tem­ple, where they, all were astonished that heard him, upon his wisdome and answers. Luke 2.47. And he went down with his Mother and lived subject unto her, even till he was thirty yeare old, and shee keept all his words in her hart. v. 51.

8. When I come to say the second five tenns, I will honour and ponder the five sorrowfull My­steries. First, Christ his prayer in the Garden Secondly, his whipping at the Pillar. Thirdly, his Crowning with thornes. Fourthly his carrying of the Crosse. Fifthly, his being Crucifyed, and dying upon the Crosse. All which as Christ felt them most sensibly in his body, so our Lady, next to Christ, had a most tender fee­ling of them in her own soule. And her own soule the [Page 272] sword of grief did peerce. As Holy Simeon prophe­cyed of her. Luk. 2.35. When I come to say the third five tenns, I will spend the time in saying each of them by meditating upon (and so honouring) each of the five glorious Mysteries. First the Resurre­ction of our Saviour. Secondly his Ascension to heavenly glory. Thirdly, his sending the Holy Ghost. Fourthly, the Assumption of our Lady: When (as many Holy Fathers have taught) that body of hers (in which Christ took flesh) was soon after its buriall, not made meat of wormes, but, with farre greater rea­son, made partaker of her Sons Resurrection, then were those many Saints, of whom S. Matth. c. 27.53. sayth, theyr graves were opened, and they rose. And they going forth out of theyr graves after his Re­surrection, came into the Holy Citty, and appeared to many. Fiftly and lastly I will, to her honour, consi­der her Coronation, importing her special state in that heavenly glory, in which shee is looked upon, and reverenced by all Saints and Angels, as theyr Queen, she being the Mother of the King of glo­ry. The Mother of my Lord. Luke 1.43.

9. The intent of the Holy Church, recom­mending this devotion, is to teach all that use it (especially the more ignorant who cannot use Books) how to imploy theyr minds fruitfully in a most commendable Meditation, of Mysteries most glorious to Christ, and his Mother, and most be­neficiall to our soules, whilst theyr lipps are most [Page 273] devoutly busied in reciting words so pleasing to the Mother of God; to which end the Teachers of our Church, both by words, and by writing, still are inculcating this true use of the Beades.

10. Now this number of fifteen tenns, or of five tenns (serving so fitly for the orderly practise of so easy a devotion) cannot be more easily ob­served, then by letting one Bead fall at each Ave Mary: And the beginning of the next tenne can no way be more easily notifyed, then to begin the sayd tenne with a bead of so different a bignes, that it may easily be noted, even in the dark with­out any distraction. And the same different Bead serves allso to mind us of passing to the con­sideration of a different Mystery, unles perhaps our soule hath other predominant pious thoughts or affections, which (tending to a very benefi­ciall Meditation) are better continued then inter­rupted. Now, though many simple people use not these considerations, but attend only to the words they say, yet those words be so excellent, that this entertaynment proves most vertuous, by theyr using the recitall of them to honour Christ and his Blessed Mother.

11. Neither is the often repeating of the sa­me prayers or prayer, a thing blame worthy. For if, after the saying of one Ave Mary, wee should use a lesse excellent prayer, (yea, or no prayer at all) you could not blame us. How then grow wee to [Page 274] be blame worthy for using this so excellent pray­er? Hee, who should every houre say our Lords prayer, although he should do it three times each houre, is not to be blamed, but commended. How thē is he to be blamed, who sayth the Lords prayer three our fourscore times in one houre? Next unto our Lords prayer, no prayer hath grea­ter authority or excellency, then the Ave Mary. Why then be wee blamed for using it so often, in so short a space, whilst (as you thinck) you remain without blame, who use it so seldome? our Saviour had the rarest invention that ever man had, and (if we may make bould to accoūt any of his pray­ers more excellent then an other) his prayer in the garden may seem to have been most excellent. And yet even then, (as rare an invention as he had) He prayed the third time using the same words, Matth. 26.44. And not inventing any new for­me. So likewise those four blessed six winged Creatures, Apoc. 4.8. Had not rest day and night saying, Holy, Holy, Holy, Lord God Omnipotent. The oftner they said this one prayer over, and over, the more fervour appeares, even in so rare inven­tive spirits. All the Publicans prayer was; God be mercifull to mee a sinner. Luke 18.13. and v. 38. All the prayer of the blind man was, to cry again and again saying; Iesus Sonne of David have mercy upon mee. And when they rebuked him to hold his peace, he cryed much more, Sonne of David have [Page 275] mercy upon me. And thus he, by perseverance in the same prayer, obtained his request. Who doth not see a speciall power to stirre up a great feeling of Gods mercies in the Psalm one hundred and thirty six, which containeth but twenty seaven verses, and yet it doth twenty seaven times repeat those words. For his mercy endureth for ever.

THE XL. POINT. It is laudable to worship the Images of Saints.

1. IT is laudable (I say) to worship the Saintes Images in that sense, in which we Roman Catholiks worship Images. The very Saintes themselves we worship not with divine honour (as I sayd and largely declared Point 36. n. 3. 4. 5.) And therefore it is a most unconscionable slan­der, which our Adversaries lay upon us, saying that we give divine honour to Images. No: we give no such honour to the Saints themselves, much lesse do we give it to theyr Images: with­out you think we worship the Images more then the person represented by the Images. All that we Roman Catholiks hold, as a Point of faith, may be read by all men in the Councel of Trent sess. 25. where this Councel teacheth, due honour and [Page 276] veneration to be given to the Images of Christ and his Saints, not that there is believed to be in them any Di­vinity, or Vertue, for which they are to be worshiped, or that any thing is to be asked of them, or that any confi­dence is to be placed in the Images, as anciently was do­ne by the Gentils, who did put theyr hope in theyr Idols. Psal. 115.8. But because the honour, which is given to the Images, is referred to the persons represented by the Images, so that, by, or, through the Images, which we kisse, and before which we uncover our head, or ly prostrate, we adore Christ, and reverence the Saints, whom these Images represent. Behold the belief of our Church, teaching that all the reverence done before Images (I pray note well this manner of speach) All the honour I say that is shewed before the picture, resteth not in the Image, but passeth through it, and resteth in the person represented to me by this picture. He that abuses King Charles his picture, or statue, neither intendeth to shew, nor sheweth any anger or disrespect to Paper, or to stock or stone. All the abuse (by all mens Iudg­ment) is given to King Charles represented by his picture in paper, or engraven in wood, or stone. A further, and an evident proof of all this, is that your selves on the one side believe the Sacrament to be only a signe, or figure of Christs body, and yet on the other side, you count it no Idolatrie to kneel before this Sacrament at the receiving of it, because that worship is done to the person signi­fyed [Page 277] by this signe. But that which presseth you farr more is that S. Paul sayth. He that eateth and drinketh unworthyly is guilty of the Body and Blood of Christ. 1. Cor. 11.27. Now, of this beeing guilty of Christs Body and blood, it is impossible for you to give any other reason, but that the abusing of the signe, or figure of Christs body, is a high abuse done to the body it self. The same is proved out of Samuel 2. c. 6.16. where (of Davids dauncing before the Arke) it is sayd Michol saw David daun­cing before our Lord. You see the honour thus done as much to the Ark, as our bowing, or kneeling, or prostrating, is done to the Images, is referred not to the Ark, but to our Lord, and is layd to be done before him.

2. First then I say wee neither are, nor can be accounted guilty of Idolatry upon this account. No understāding mā can deny but this hath been the practice of the only true visible Church for a thousand yeares at lest; therefore no Idolatry can be in this practice. For Idolatry destroyeth the very essence of a true Church. Moreover the Scripture manifestly tells us that all Idols, after the coming of our Saviour shall be quyte abolished in his known, and visible Church. For how can otherwise be understood that Isa. 2.18. Idols shall he utterly abolish. That of Ezech. 36.25. I will po­wer upon you cleane water. And from all your Idols I will cleanse you. And Chap. 37. v. 23. Neither shall [Page 278] they defile themselves any more in theyr Idols. And the­refore Micheas Ch. 5. v. 13. Thy graven images all­so I will cut of, and thy standing Images out of the midst of thee. Therefore in Christs Church there can not be found the use of such Images as were unlaw­full, that is of such as should be made to be adored as Gods; whence the next words are. And thou shalt no more worship the work of thine hands. Now all those words are evidently spoken of what should happen after the coming of the Messias; for in the beginning of this chapter is the famous Text prophesying that Christ should be borne in Bethlem. And then he prophesyeth the ensuing be­nefits of his birth. Zacharias allso speaking. c. 13. v. 1. of this time sayth In that day shall be a fountai­ne lying open to the house of David, and it shall be in that day sayth the Lord of Hostes I will cutt out the na­mes of Idols out of earth, and they shall bee remēbred no more. And yet what a remēbrance of Idols would it be, to see all Churches in the whole visible Church, filled full of statues, Images, and pictu­res, exposed to all to be worshiped, if the worship, used in these Churches, be Idolatrous? A most urging Argument and cleer demonstration. Yea among the Iewes (as prone as they were to Ido­latry) there was, by Gods appointment, a Reli­gious use of Images.

3. Thus God to Moyses: Thou shalt make a mercy seat of pure gold. Two Cherubins also thou shalt [Page 279] make of beaten gold, on the two ends of the mercyseat. Let one Cherub be on the one end, and the other on the other end. And the Cherubins shall stretch forth theyr wings on high, covering the mercyseat with theyr wings. Exod. 25. v. 17. And thus Moyses, by the com­mand of God made the Propitiatory, that is the Oracle or mercyseat of the purest gold. Two Cheru­bins allso of beaten gold on either side of the Propitia­toryes even to the mercyseat ward were the faces of the Cherubins. Exod. 37.9. It is no smale signe of ho­nour that these Cherubins pictures, were made of gold, as allso that they were placed before the O­racle it self: The Holy of Holies. Hence S. Paul sayth Hebr. 9.5. Over it were the Cherubins of glorie sha­dowing the mercyseat. When this Tabernacle came to be placed in Gods Temple, The Temple it self had graven Cherubs in the walles. 2. Chron. 3.7. And v. 10. And in the most Holy house he made two Cheru­bins of image worke and theyr faces were towards the house. v. 13. So that the people adored towards them. v. 14. He made the vaile of bleue and purple-crimson, and wrought Cherubins thereon. Note here how all the people kneeled immediatly before these pictures when they prayed yea graven Cheru­bins were in the walles (as I sayd) placed before them, which way soever they turned.

4. There is allso a memorable passage of Osee the Prophet Chap. 34. where lamenting the great desolation of the Temple, he particularly allso la­ments [Page 280] the want of that Religious use of Images in Gods Temple. Because (sayth he) many dayes shall abide, many dayes sit, without King, without Prince, without Sacrifice, and without an Image (or statue) and without Theraphim that is without Images; which word of Images some of your Bibles have, some put the word Theraphim which properly sig­gnifies a Statue, Image or Similitude either of In­different use as the statue which Michol put in Davids bedde, Sam. 19.16. is called Teraphim, or of an Idolatrous use as Gen. 31. v. 19. Rachel stole the Teraphim, (Idols) of her Father, or of Reli­gious use, as in this place of Osee, where the want of Teraphim is bewailed with the want of Sacrifice, and Altar. And hence the Ancient Rabbies pro­ved that Images of Angels are not contrary to the Decalogue. The same we may say of the Ima­ges of Saints, not then used, because, as then, the Saints were not in heaven. But theyr Images now may, so much the more be allowed, because they can be pictured in theyr own true likenes and shape, which Cherubins, and Angels could not, no more then God. Where (for simple people) you may note that it litle imports whether the Picture be just like the person pictured. It is suf­ficient it serves perfectly to represent him: as these Cherubins, and Angels, were represented perfect­ly enough to our Imaginations by theyr Images or statues which were nothing like them.

[Page 281]5. A further proof for Images is out of S. Paul Phil. 2.10. He hath given him a name above all na­mes that at the name of Iesus every knee should bowe. We have from hence that because this name is abo­ve all names therefore every knee is to bowe at it. Why so? because it is a name representing Christ by our eares, as his Image represents him to our eyes. Only the Image beeing a more lively repre­sentation (especially to those who know not the person) is the farre more noble Remembrance of the two. And as to bowe at the name of Iesus was, and is commanded the English reformed Church by theyr Canons; so to bowe at the more perfecter Representation of Iesus, can not be but as lawfull an act of Reverence to his person. The Iewes out of Reverence to God dared not to pronounce his most sacred name of Iehova (for so you are plea­sed to read this name) now as the honour done to the name of any person, so the honour done the Image of such a person redownes to the honour of that person.

6. But because our Adversaries much blame us for using this honour before insensible creatu­res, lett us see whether such honour is not used in Scripture before things wholy insensible of any honour. Yet behold, before I look into the Bible, and whilst I only stay looking upon it, I see Pro­testants cover theyr Bibles with curious covers, and placing them in decent places, and taking it [Page 282] very ill if any one should trample them under foot, or scornfully tear them in peeces. And all this is done by reason of the relation which the word of God hath to God himself. You know (and we shall tell you in the next Point) what honour was given to the Ark, by reason of the Relation it had to God in regard that from thence he gave his O­racles to the Priests. And 2. Sam. 6.16. it is sayd: Michol saw David dancing before our Lord. Because he danced before the Ark he is sayd to do this be­fore our Lord; so when he kneeled or adored before it, it may allso be properly sayd: David kneeled and adored before our Lord. And in this sense when we kneele before any Image of our Lady or Saint, we may be sayd to kneel before our Lady or befo­re such a Saint. This manner of speaking, which you account ridiculous, and superstitious, is (as you see) the very phrase of Scripture in like occa­sion. Yea adoration it self was used before the Ark. David Psal. 99.5. Sayth worship at his foot­stoole for he is Holy. Mark that the reason, why worship is to be made at his footstoole, is the Rela­tion, which this footstoole hath to him whose foot­stoole it is for he is Holy, that is, for it is the foot­stoole of him who deserves that worship should be done even at his footstoole.

7. Our Adversaries will make us believe that they can call to mind, Christ and his Passion, as well, and as frequently, without seeing a Crucifix [Page 283] as by seeing it, which is contrary to all common experience. And the Scriptures teach our weak­nes, and dulnes to be much helped towards stir­ring up pious Acts, by the outward use of these materiall signes. Numb. 15.38. Speak to the Chil­dren of Israël to make to them selves fringes in the borders of theyr garments. And it shall be to you a frin­ge that ye may look upon it that ye may remember all the commandments of our Lord. These fringes were those Philacteria Matth. 23.5. We see that to help theyr dulnes in remembring Gods commandmēts, this command is given them: so Deutr. 6.9. Thou shalt write them upon the posts of thy house, and on the gates. And you Protestants usually (for this reason) write them in great letters in your Churches. Gi­ve us then leave by Images of our Saviour to ex­cite the memory of him. Now to theyr obje­ctions.

8. You first object Exod. 20.4. Thou shalt not make to thee a graven thing (you read Image) nor any similitude. But I pray go on. v. 5. Thou shalt not bowe down thy self to them, nor serve them. I answer these last words do tell you the sense of this com­mandment. That is we are not to make any gra­ven thing to adore it, or serve it. And this is the sen­se insinuated in those words: Thou shalt not make to thee: that is to be adored, as God, by thee, or ser­ved by thee. We neither bowe to them, with inten­tion to adore them as Gods, nor do wee hold [Page 284] them so much as capable of beeing served by us. Again the Hebrew word Pesel doth only signify a Graven thing though you did translate this word as if it had determinately signifyed a Graven Ima­ge. This you did purposely to make us apeare Ido­laters. Certainly, if God had declared it unlaw­full to make Graven Images he would never have caused the Images of Cherubins to be made in the Ark, before whose only presence Idols could not stand, as we see (1. Sam. 5.7.) by Dagon so often cast downe before it. Neither would Salomon ha­ve presumed to place round about the walls of Gods Temple Images of Cherubins. Wherefore in this command Idols only are forbidden and not such Images as are not used as Idols. When­ce the septuagint (whom you pretend to follow) hath the very word eidolon that is Idols, why then translate you Graven Images? If our Images be I­dols God hath not fullfilled his promise to take out of his Church the worship of Idols as I sayd n. 2.

9. Your other and only objection to any pur­pose is Exod. 32. To answer which I must note some things before I put it. First the people beeing assembled against Aaron sayd. Arise make us Gods that they may go before us. v. 1. Secondly Aaron kno­wing that they ment such Gods, as they had seen worshiped in Aegypt, made them a Molten calfe neither can you think of any other reason why he [Page 285] made rather a Calfe, then any other thing, but on­ly because the Aegyptians worshiped theyr God Apis or Serapis, in the shape of a black Calfe with white spotts as S. Augustin testifyeth l. 18. de Civit. c. 5. Thirdly this Calfe beeing molten v. 4. they sayd: These be thy Gods ô Israel which have brought thee out of the Land of Aegypt: which when Aaron had seen, he built an Altar before it, and by the Cryers voy­ce proclamed saying. To morow is the Feast of our Lord. Here comes your objection. The word which Aa­ron useth here, for the Lord is the name Adonai or Ie­hova as your Protestants will have it: a name pro­per to the God of Israël: so that it seems they only worshipped the God of Israël. Neither is it (say our adversaries) credible, that Aaron would do otherwise, or that he could call the Aegyptian God, by the most sacred name of all names, a na­me so especially appropriated to the God of Is­raël. Whence (say they) you committ Idolatry, if through the Images you worship the person it represents. For the Israëlits, when they commit­ted Idolatry, did only, through that Calfe, worship the God of Israël, represented by It. And this seems strongly confirmed. For Ieroboam rene­wed the selfsame Idolatry by making molten Cal­ves to the house of Israël yet, through these Calves he only worshiped the God of Israël, calling him Baali as appeares by these words of Hosea c. 2. v. 16. And it shall be in that day, sayth our Lord, that [Page 286] thou shalt call mee no more Baali. Where you see the God of Israël sayth they called him Baali. Him therefore the Israëlits worshiped Calling him Baali, And so through Baali they worshiped him. I ans­were that they did not, in this theyr Idolatry, worship the true God but false Gods. The people themselves desired Gods to be made them by Aaron, as is thrice, in that Chapter of Exodus, expressed. And Aaron knowing that they meant such Gods, as they had seen worshipped by the Aegyptians, did (for that reason) make a Calfe as I sayd. To this Calfe (or if you will to the Aegyptian God A­pis through this Calfe) they did offer Sacrifice. Hence God sayd to Moyses v. 8. They have made them a molten Calfe and have worshiped it, and sacrifi­ced thereunto. And sayd these are the Gods of Israël who have brought thee out of the Land of Aegypt. You see God himself sayth they have worshipped it, and Sa­crificed thereunto: that is to the very Calfe, and not to the true God. And they did not acknowledge that the true God had delivered them from Ae­gypt, but they did attribute theyr delivery to the Gods, to witt the Aegyptian Gods. Wherefore the true God sayd (in that place of Exodus just now cited) They have quickly revolted forgetting me who so very lately did so many wonders to deliver them, all which they, now ascribe to the Aegy­ptian Gods. And that you may see I say this most groundedly, I shew the same expresly sayd in [Page 287] other Scriptures, Moyses, speaking of this very act of Idolatry here committed, sayth Deutr. 32.16. They provoked him with strange Gods. The God of Israël can not be called a strange God. And the next words are: They Sacrificed to Divels not to God. And yet you say they Sacrificed to the true God, which allso is expresly cōtrary to the next words. They Sacrificed to new Gods, that came newly up, to Gods whom they knew not. To Gods whom theyr Fathers fea­red not. What more clear? David allso manifestly Psal. 106. v. 19. They have made a Calfe in Horeb, and they worshipped the molten Image, they forgott theyr Saviour who had done great things in Aegypt. A strange thing indeed it was that all those strange wonders should be so soon forgot. But it is that very thing for which God so often blameth them. So that Moyses, with great reason, wondred how Aaron could be brought to be partaker in this sin, and as astonished he asked him (Exod. 32.20.) what hath this people done to thee (for I am sure they must have used great violence, and force to bring thee to this) that thou shouldest bring upon them an heinous sin? Aaron, for his excuse, allegeth the vio­lence offered to him. Now whereas Aaron pro­claimed this solemnity as the solemnity of the Lord of Israël, he did so because, he denounced that the very self same honour should to morrow be solem­nly given to this Idol which was formerly given to the God of Israël. And seeing that they resolved [Page 288] to giue to this new God all other honours, they would allso give him the honour of the highest name Iehova; a name yet famous among them. So you might lately see a Quaker say to Iames Nay­ler. Thou art my Christ, as S. Paul sayd of the Gen­tils Rom 1.21 that whereas they knew God, yet they did not glorify him as God. And they changed the glorie of the incorruptible God into a similitude of a corrupti­ble fourfooted beast. So might we say of these Ie­wes Now I answer what was added of Ieroboams renewing this Idolatry. For he allso did worship false and strange Gods, as appeares by what God spoak by his Prophet Ahias 1. Kings 14.3. Thou hast gone and made thee other Gods, and cast me behind thy back: So that he did not honour (for of him these words are sayd) the God of Israël in those Idols, but casting him of, he honored other Gods yea in Chap. 12.32. He Sacrificed unto the Calves that he had made. But how then (say you) did they call the God of Israël Baali? I answer, that as a Quaker calling Iames Nayler Iesus Christ, doth make Christ to be no better man then Iames Nay­ler, and so doth as good as call Christ Iames Nayler. Even so these Iewes taking Baali for theyr true God, did say, that in effect, theyr true God was no better then Baali, and so they vilifyed him as much as if they had called him Baali, giving all ho­nour to Baali that was due to God; yea even the honour of beeing theyr chief God as wee sayd of Aaron.

[Page 289]10. Thus I have answered at large this theyr best argumēt upon which chiefly they must build theyr uncharitable, and heinous accusation of the whole visible Church to have been guilty of the highest of Crimes, that is of Idolatry it self. Alas! how farr short doth this objectiō come of making good so foul an accusation, which is most inju­riously made if it cannot be better proved then by this weak argument.

THE XLI. POINT. It is Laudable to worship the Reliques of Saints.

1. ALL the worshipe, we give to the Reli­ques of Saints, is only such respect as in­sensible Creatures are capable of, as to be kissed, costly inshrined, touched, worn, and used with re­verence &c. And all this is meerly for the respect we beare unto the person, whose Reliques they be. By the worship done to the Ark, we shall fitly both prove, and declare the honour, of which such insensible holy things are capable. The Ark of God was only that portable litle chappel, in which God was pleased to speak, and impart his mind to the High Priest, consulting him with due Cere­monies. And yet, see I pray, what honour God [Page 290] would have done to this Ark, though it were a creature insensible of Honour, and only capable of beeing honored for his sake to whom it had re­lation. And this relative honour was exceeding great, and extended to manyfold strange expres­sions of Reverence. Yet all these honours were farr from beeing Idolatrous: yea God by this so much worshiped Ark confounded Idolatry. For 1. Sam. 5.4. Dagon fell upon his face unto the earth before it. Let us see what reverence God declared due to the Ark. When (without respect) they had looked on the Ark of our Lord he smote of the people fifty thousand. Chap. 6.19 And 2. Sam. 6.6. Because Vzzah put forth his hand to the Ark of God, and took hold of it. For the oxen shook it. God smote him for his errour, and he dyed by the Ark. Whence David fea­ring want of due piety in himself sayd, how shall the Ark of our Lord come to me? And so he caused it to tourne into the house of Obededon, where it was three months. And our Lord blessed him and all his house. We may then hope for blessings by wearing Reliques, by having Saints Bodyes buried in our cities &c. And when Salomon placed the Ark in the Tem­ple 2. Chron. 5. v. 2. He gathered to geather all the ancients of Israël and all the Princes of the heads of fa­milies of the Children of Israël into Ierusalem, to bring the Ark from the citty of David, which is Sion. See here this most stately and goodly procession to bring the Ark. And all that were gathered before the [Page 291] Ark Sacrificed Sheep and Oxen, which could not be tould nor numbred for multitude. v. 6. And God gra­ced this Procession and Translation of the Ark by a miraculous Cloude filling the house of our Lord so that the Priests could not stand to minister by reason of the cloude v. 14. Laugh not then at our Processions made in Translations of Reliques this beeing done for the Ark. Now of other Reliques. 2. Kings 2 v. 13. Elizeus took the mantle of Elias, he smote the waters the second time and they were divided this way and that way, and Elizeus passed over. Do you not see how Elizeus, yea rather how God hono­red by a stupendious miracle, the cloake of Elias? No wonder then Saints bodyes should be more graced with miracles then theyr garments. Read what followeth there c. 13 v. 20. Elizeus therefore dyed, and they buried him. And the Bands of the Moabi­tes invaded the Land the same yeare. And it came to passe as they were burying a man, behold they spyed a Band of men, and they cast the man into the sepulcher of Elizeus (anciently they buried in the open fields making caves, and grottes capable of more bo­dyes ( And when the man was lett downe, and touched the bones of Elizeus, he revived, and stood upon his feet. And will you be still scoffing at us for devout tou­ching of Saints bones when so casuall a touch, caused so great, and stupendius a good to that man as was the restoring of his life? Note allso how God ho­nored Elizeus his bones by so miraculous an ac­cident.

[Page 292]2. Now to joyne the new Testament with the old. I find that for keaping with all Reverence, and rich inshrining of Reliques we read thus Heb. 9.4. In the which (Ark) was a golden pott having Manna, and the rodd of Aaron that had budded, and the Tables of the Covenant. All these Reliques (so hono­rably placed in gold and in the Ark) were by con­sequence all hid by Ieremie with it, and in it. And so after the Captivity thus beeing miraculously found, were, with all pompe, placed in the Tem­ple, which was restored by Zorobabel, and am­plified by Herod, And there they remayned till Hierusalem (under Titus and Vespasian) was de­stroyed, and had not left a stone upon a stone. This is most to be noted; because Protestants scoff so much at us for believing the wood of the H. Crosse, ād many such Reliques to be preserved so many yeares uncorrupt. Indeed (though this be no part of our faith) the probability of it is hence invincibly confirmed. For the Tabernacle and all things perteyning to it was finished about the yea­re of the world 2485. Now Christ was borne af­ter the yeare of the world. 4000. He lived 33. yea­res and 40. yeares after his death Ierusalem was overthrown; so that the Ark and Tabernacle with theyr Veiles and Courtaines, and other apperti­nances, lasted wel neer 2000. yeares uncorrupt, and so the Rodd of Aaron so much inferior to the Crosse, and the table of the Law, yea and the [Page 293] Manna it self though so corruptible by nature that, what was gathered one day, would grow full of wormes the next day unlesse it were the Sab­both. No wonder then many Reliques should keep, and be reverently keept since Christs time which, is farr shorter then the space which these Reliques were keept as appeares by S. Paul. Lett us go on.

3. What Relique meaner then the latchet of a shoe? and yet S. Iohn Baptist (the greatest Pro­phet which had risen) sayd truly Io. 1. v. 27. Who­se shoes latchet I am not worthy to unloose. For the Relation it had to Christ. With what reverence think you, would a S. Iohn Baptist have touched that poor leather thong? Hence that devout woe­man Matth. 9.21. If I may but touch his garment I shall be whole. And Iesus turning him, and seeing her sayth. Thy faith hath made thee whole. The faith the­refore, in this devout touch, was not superstitious. Note here how the cure, was wrought by this exterior touch, with interior faith, see Mark 5.30. Luke 8.46. who Chap. 6.19. sayth. The whole multitude sought to touch him. For vertue came out of him and cured all. We indeed touch the Reliques with faith and Reverence, but the vertue, by which any favour is granted, comes from the Saint whose Reliques wee touch, God giving him power to assist us for our devout recourse to him. Hence Apoc. 2.26. He that shall overcome, [Page 294] and keep my words to the end, I will give him power o­ver the nations. He shall have power to helpe even whole nations, but he shall have this power given by me. I will give him &c.

4. Note allso that the very manner of apply­ing other things to touch Saints Bodyes, and, after they have touched them, to apply them with de­votion (a thing most ieered at by our Adversa­ries) is notwithstanding a thing recommended unto us in Scripture, proposing the example of the first and best Christians in this point Act. 19.12. There were allso brought from his (Pauls) body nap­kins, or handkerch [...]fs upon the sick, and the deseases de­parted from them, and the wicked spirits went out. Do not then blame us for hoping to obtaine some blessings by wearing Saints bloud or bones, or o­ther Reliques which commonly have a farr grea­ter Relation to them then those napkins or hand­kerchifs had to S. Paul, meerly in respect of a sim­ple touch of his body, unles you dare venture to say that it is more to touch a Saints Body, when his soule liveth in it, then when his soul lives with God in heaven. I pray tell me what hath a thin­ner relation to man, then his shadow? Or what apprentise Painter of one days standing, will not be able to make a better Image of such a man then his shadow is? And yet the first and purest Christians, did hold the very shadow of Saints in great veneration, either because it was a kind of [Page 295] Picture of them, or had some smale relation at lest to them. And God confirmed theyr devotion by a world of miracles Act. 5.5. In so much that they did bring forth theyr sick into the streits, and layd them in beddes, and couches that at lest the shadow of Peter passing by, might over shadow some of them. Our Bibles have that they all might be delivered from theyr infirmities. Which it seems they should not have been though they had been neerer to him on the other side, on which the Sunne shined. No­te here that there beeing so great a resort of all, and all beeing cured, surely many came devoutly from remoter parts to enjoy this favour. Blame not then our Pilgrimages to his Body it self at Rome where he is enterred, beeing the Scripture sheweth many to have come, to his very shadow to obtaine help.

5. The Point following hath so great con­nexion with this present point, that as we desire the Reader to note all here sayd for proof of that point, so, we desire him, for further proof of this point, to have recourse to what shall be sayd in the point following. And particularly in both thefe points we earnestly intreate our adversaries to ob­serve, how many, and how strong Texts we bring for our doctrine in these points, and how few, and how weak proofs they can bring out of Scripture to the contrary. It is a shame to them to appeale to Scripture in these Points or to say they will re­forme [Page 296] our errors in them by clear Scripture, which is here so clear against them.

THE XLII. POINT. Some places are more Holy then others, we therefore laudably make Pilgrimages and Processions to such Holy places.

1. OVt of Holy Scripture it is evident some places were more Holy then others, and for that respect choyce was made of such places to performe the best acts of devotion. The great Patriarch Abraham had digged a well, and there called upon God by that solemne oath which he made to Abimalech Gen 21.31. Wherefore he cal­led that place Beershebath that is the well of the oath. This is the place of which it is sayd Gen. 26.23. And he (Isaac) went up from thence to Beersheba. And the Lord appeared to him that night, saying, I am the God of Abraham, I will blesse thee and multiply thy seed for my (dead) servants Abraham sake. Hēce the Well was accounted a sanctified place. And you shall find in the 46. Chap v. 1. that Iacob (or Israël) many yeares after taking his journey with all things that he had (towards Aegypt) came to the well of the oath and offering there Sacrifice to the God of his father Isaac (who there, as I sayd, appeared to Isaac) he [Page 297] heard God by a vision in the night calling him &c. You see Iacob with all his Children beginning his journey with a Pilgrimage to this Holy Place, you see that purposely he makes choyce of this place to offer there Sacrifice. You see God in this Holy place favoring him with a heavenly vision as he had done his Holy Father Isaac in the same place. Doth not then God make choyse of some parti­cular place rather then of others?

2. The place where God appeared, is to be called and hield Holy. So Exod. 3.5. God out of the burning bush to Moyses sayth, draw not nigh hither, loose of thy shoe from thy feet. For the place wherein thou stands is Holy ground, to witt, made Holy and sanctified by the presence of God, or ra­ther of an Angel sent as Gods Embassadour. For Acts. 7.30. S. Stephen sayth: There appeared to Moyses an Angel in the fire of the flame of a bush saying loose of thy shoe, for the place wherein thou standest is Holy ground. Whence it was the transitory presen­ce of an Angel appearing for that so short a time, which did Sanctify this place, and make respect and reverence due to it upon that account. There­fore, by good consequence the permanent abode of a Saints body, resting in such a monument, may do the like: that is, may Sanctify this place. This is allso made evident by the mouth of that Angel who exacted reverence to be done in the place where he appeared (Ios. 5.) saying to Iosue I am the [Page 298] Captain of the Hosts of our Lord, loose thy shoe from thy feet For the place wherein thou dost stand is Holy. The ordinary common field of Iericho was, by the Angels presence, made so Holy that it was inde­cent to tread upon it with a shoe. Wherefore tho­se who come bare foot to the Bodyes of Saints commit no superstitious excesse in devotion.

3. Moreover some places are farr more Holy then others. There was a place in which the Pro­pitiatory or Mercyseat stood, called Sancta San­ctorum, the Holy of Holyes or the Holiest of all, to which place, for reverence to it, none approached but the High Priest alone once a yeare, not without blood. Hebr. 9.7. Thus offering Sacrifice allwayes when he entred this so Holy a place which is the highest act of worship. And, because Sacrifice was the highest act of worship, God would not permitt that to be performed in any ordinary Holy place. But he thus commanded the people of Israël Deutr. 12.5. To the place which the Lord your God shall choose out of your Tribes to put his name there, even unto his habitation shall you seek, and thi­ther shall yeu come, Thither shall you bring your burnt offerings and Sacrifices, where I note that this place is called his habitation or dwelling place In which sense some Catholiks may say, our Lady dwells at Sichem or Loretto, for the choise God hath made of those places in order to bestow favours and gra­ces to such as there implored our Ladys aid. Note [Page 299] allso that verse 26. How farr of soever they lived, God commands the things Sacrificed and vowed to our Lord to be all offered here. So that Pilgrimage to this Holy place, did allwayes accompany this Holy offering. His command doth justify the Ho­lynes thereof.

4. Yea because the Temple of Salomon (which was the place chosen) was the place thus Sanctifyed, and made so peculiarly Holy, the very ordinary prayers which men made, when they came in Pilgrimage to this place, and made them there, were upon that account, more pleasing to God, and sooner heard by h [...]m. For 2. Chron. 6.19. His eyes be open upon this house night and day, upon the place whereof thou hast sayd that thou wouldest put thy name there to harken to the prayer which thy ser­vant prayeth TOWARDS THIS PLACE: harken to the supplication of the people made TOWARDS THIS PLACE. And the next verses are all full of Bles­sings begged for them who shall pray, or make supplication, or spread forth his hands in THIS HOVSE. v. 24.29. Wherefore, for easier obtey­ning of all these blessings, a Pilgrimage to this pla­ce was usually undertaken. For a Pilgrimage is nothing else, but only a going to some Holy pla­ces for devotion. Those who could not go to the Temple, or Ierusalem would at least turne them­selves towards these places when they prayed, as we shall presently see Daniel did.

[Page 300]5. At the first bringing of the Ark into the Temple there was a most solemne Procession ma­de 2. Chron. 5. by the King Salomon himself gathe­ring all the ancients of Israël, and all the Princes of the Tribes, and the heads of the families of the Children of Israël to bring the Ark of the Covenant from the citty of David. From that place then the Procession be­gan, the Priests, and Levits carrying the vessels of the Sanctuary, and at the Temple in mount Mo­ria the Procession ended, with Sacrifices without number.

6. Pilgrimages to this place, and processions, at the same time were used by the most Holy Kings of the Iewes. So 2. Chron. 20.3. The most pious king Iosaphat feared, and set himself to seek our Lord, and proclaimed a fast through all Iuda. And Iuda gathered themselves to gather to ask help of our Lord. Then v. 13. All Iuda stood before the Lord with there litle ones, theyr wives, and theyr Children. For with them they all came up in Pilgrimage to this place, here making this so solemne supplication. And God, upon the very place, prophecyed victory to them. And Iosaphat the next day caused a proces­sion of singers to the Lord to go before his Armey singing that Psalm Prayse the Lord. And when they began to sing prayses, our Lord tourned the Ambush­ments upon themselves. Lo here the pious proces­sion favored from heaven with a stupendious vi­ctory. For they, not fighting one stroke, theyr eni­mies [Page 301] by theyr own swords lay dead, in so great a number that for three dayes they could not take away the spoiles for the greatnes of the prey. v. 25. And v. 28. The fourth day they entred into Ierusalem with Psalteries, and Harpes, and Trumpets into the house of our Lord. Thus by a Pilgrimage and Procession, returning thanks for so great a victory got purely by a Pilgrimage, and Procession accompanied with fasting and prayer as we usually accompanie our Pilgrimages and Processions. How often do Protestants read these places, and for want of pra­ctise in these devotions, never understand them or note them?

7. Againe what shall, or can they say, to that pious fact of Naaman generall Captaine of Syria cleansed from his Leprosie by washing seaven times in the river Iordan. God prescribed the waters of the Holy Land for his cure though he had better in his Country as he sayd 2. Kings 5.12. But it is for a farr other reason why I speak of Naaman. It is because beeing hartely converted by this mira­cle, and resolved to serve only the God of Israël, he sayd to Elizeus v. 17. Shall not then, I pray thee, to thy servant be given two mules burthen of earth. For thy servāt hence forth will offer neither Burnt offe­ring nor Sacrifice but unto the Lord. Where I observe that he apprehending how hard it was for one of his quality to come in Pilgrimage to Ierusalem and Sacrifice there, and knowing himself (be­cause [Page 302] he was a stranger) to be licensed to Sacrifice else where, would notwithstanding carry the earth of that Holy Land (a Land chosen by God for his service) that upon the Holy earth he might raise an Altar, and so do his devotions in a Holy pla­ce as well as circumstances permitted. Yet how do our Adversaries scoss at us, if we bring a little earth from about our Lords sepulcher, or Mount Calvary upon which he shedde his blood, more sanctifying that earth then ever earth was Sancti­fyed? When Daniel was captive, and could not go to the temple to pray yet His windowes beeing open in his chamber towards Ierusalem, he kneeled upon his knees thrice a day, and prayed, and gave thankes to his God as he did afore time. Dan 6.10. Behould this was his usual devotion to turne towards a Holy place and pray when in body he cold not go thither.

8. In the new Testament you have Matth. 2. the three sages or Kings coming an exceeding long Pilgrimage to adore, in personall presence, our new borne Saviour, allthough they knew fullwell that he did, as well see, and heare, all the respect, and devout prayers performed to him by them in theyr own Countries, as farr of as they were Yet they personally would shew theyr respect by waiting on him in person. So we Catholikes personally will honour S Peter in presence of his body at Rome, by going to that end so long a [Page 303] Pilgrimage, allthough we full well know he could hear our prayers made at our own houses, yet we know those prayers to be more acceptable to him (as hath formerly been shewed concerning pray­ers made in Holy places) expecially when those prayers receive so great force from so painfull, and devout a Pilgrimage. Again in the new Te­stament you have allso Io. 12. v. 20. That there were certaine Greeks who came up to worship at the feasts. These Greeks were not obliged to the Ie­wish Law. But theyr devotion exhorted them to this long Pilgrimage. And though they were by birth descending from the Gentils, yet theyr co­ming to worship makes it evident that they were true believers. Now that this theyr Pilgrimage was gratfull to our Saviour it appeares by his divine providenc ordering things so that they should be introduced in, to see him at such a time as a voyce came from heaven (saying) I have glorifyed it (thy name) and again I will glorify it. v. 28. Likewise, Philip by Gods speciall providence was sent to in­struct, convert and baptise that noble Eunuch of Candace Queen of Aethiopia who was come to Ieru­salem to adore though he lived as farre of as Ae­thiopia. A grattfull Pilgrimage to God though not commanded him by God. See Acts 8. v. 26. evident therefore it is that some places are to be held more Holy then others and upon that ac­count we do laudably go in Pilgrimages to them [Page 304] that is we go to them for devotion sake, to do our best duty to God in those places. Again, be­cause our Saviour was transfigured on Mount Tha­bor. S. Peter calls that Mount a Holy Mount. 2. Pet. 1.18. When we were with him in the Holy Mount. So say I, because our Saviour was so disfigured at Mount Calvary and all besprinkled that place with his sacred bloud, that is allso a Holy Mount. And farre more grattfull to God be all the devotions which are made in that Holy place.

9. There is a memorable passage of Iohn e. 5.2. to confirme all that hath been sayd or that is believed, or practized among us in this Point. For there is in Ierusalem by the sheepmarket a Poole having five Porches, in these lay a great multitude of persons, blind, lame, withered, expecting the stirring of the water. And an Angel of our Lord descended at a cer­taine time into the Pond, and the water was stirred, and he that had gone down first into the Pond after the stir­ring of the water, was made whole of what infirmity soever. Interpreters affirme this great and constant miracle (which was true though the former Scri­ptures never did sett it downe) to have therefore been given to the water of this Pond, (which made so great recourse of Pilgrims to that Place) because the Carcasses of the sheep Sacrificed in the Temple, were washed in this Pond, or else be­cause the blood of them did runne into it. Shall not the bloud of Martyrs, Sacrificed for Christ, [Page 305] more Sanctify any place, where it was shedde, thē the bloud of sheep Sacrificed in his honour? Scar­ce any Relique hath lesse relation to the person whose Relique it is then this miraculous Pond had to that great Lord to whose honour these beastes were sacrificed. Yet this Pond had an An­gel of God deputed to look after it. The miracle was constant and infallible. And so no wonder a great multitude of persons came from remote pla­ces in pilgrimage to this place; so allso many came or were brought even to S. Peters shadow, as we noted in the former Point n. 5. His bones and other Reliques have a farre stricter relation to him then his shadow.

10. Lett no man think that miracles now cease. All England knowes that our Kings, by touching with certaine Ceremonies, cured, and still cure the Kings Evell, and all France knows theyr Kings do so, to this day. The first for S. Ed­wards sake, the other for S. Lewis. Our Saviour speaks home when he sayth (and he sayth it with­out limiting any time) He that believeth in me, the workes that I do, he allso shall do, and greater then these shall he do. Io. 14.12. Believe to find no true be­lief, where there be no true miracles. Christ him­self of himself sayth Iohn 15.24. If I had not done among them workes which no other man did they had not had sin To witt the sinne of Incredulity. No sin therefore it is to reject Luther, and Calvin, [Page 306] and all such new teachers as never did mira­cle.

THE XLIII. POINT. That wee laudably keep feasts in the ho­nour of Saints.

1. THese feastes to many seeme to have no ground in Scripture, and therefore not to be keept, but to be esteemed unwarrantable. Yet wee say first, the Apostles may have institu­ted severall feasts of our Lord, and our Lady, though they thought that they sufficiently recom­mended them to posterity upon the warant of tra­dition only. For they knew, that upon tradition only, the Sabboth had been kept from the begin­ning of the world untill Moyses, that is for 2400. yeares. After which time Moyses did first sett downe in writing this command. Yet at the very beginning of the world Gen. 2.3. God blessed the seaventh day, and sanctifyed it. See the 2. Point n. 2. And thus we know, by Tradition only, that wee are not any longer to keep the seaventh day, though God had sanctifyed it, but that wee are to keep the Sunday in honour of his Resurrection, which is the eighth and not the seaventh day.

2. Now, it is a strange thing that wee should [Page 307] be appointed by the Apostles to keep weekely a feast in honour of that day of the weeke, on which Christ did rise, and yet should not be appointed to keep the feast of the Resurrection it self. The Iewes keept theyr Pentecost for having receaved Gods law in written tables. And shall not Chri­stians keep a Pentecost for having receaved the law of grace first divulged, and written in mens harts, at the coming of the Holy Ghost. If the Re­surrection of Christ be a mystery so great that one day every weeke should be keept through the whole yeare Holyday in honour of it, shall Christs Ascension be so farre inferiour, that no one day in a yeare (and consequently no one in an age) is to be keept in memory of it? Had the Iewes rea­son to keep the feast of Tabernacles, because God preserved them living in Tabernacles 40. yeares in the wilderness (a benefitt belonging only to theyr Fathers) And hath not the Church reason to in­stitute a feast in the honour of Christ coming to live in the Tabernacle of our flesh at his Nativity? And another feast in memory of his giving us, un­der the shape of Bread, his body to remaine in all the Tabernacles of our Churches, and to enter so often into the Tabernacles of our Breasts; both in­estimable benefitts to us personally, and allso to all our posterity? Had the Iewes all reason to keep a feast of assembly, or Collection, in gratitude for the peaceable possession of the Land of promisse, [Page 308] and have not wee more reason to keep the solem­nity of all Saints (our most Holy Fathers) who now are in peaceable possession of the Land of the living, and the inheritance of Christ, and from then­ce afford us help and assistance to come thither? Had the Iewes sufficient reason to keep the feasts of Trumpets (Numb. 29. v. 6.) in gratefull memo­ry that theyr father Isaac was freed from beeing sacrificed by Abraham, God sending a Ramme to be sacrificed in his place (and therefore they all­wayse offered a Ramme in that feast) and hath not the Church sufficient reason to keep a lesse so­lemne feast in gratefull memory that our chief Pa­triarch, and head of our Church S. Peter was freed, when Herod intended bloudily to Sacrifice him to the good pleasure of the Iewes, and when pray­er was made to God without intermission by the Church for him. Act. 12.5. An Angel of our Lord was sent the night before Herod would have brought him forth to deliver him, as well as to deliver Isaac, now upon the point of beeing slain. This I bring because many wonder that wee keep a feast (though lesse solemne) of S. Peters Chaines, and of his delivery from them. As for the feasts of Martyrs, because to them it is a greater benefitt to suffer all tor­ments, and consummate them by death it self, then to be freed by miracle from them, the Church hath all reason to solemnize the dayes upon which God glorifyed these blessed Martyrs by enabling [Page 309] them, first to undergo so excessive torments so couragiously, and then crowned them with im­mortall blisse after theyr Victory. The Iewes allso besides these solemnities here mentioned, and be­sides theyr weekly sabboth had divers other feasts; yea every new Moon brought them at least one so­lemnity. And will you think that Gods Church can have no reason, nor authority to appoint any other feast then the Sunday?

2. I will therefore farther shew you out of Scripture that, besides the feasts appointed by God in Scripture, other feasts have been superad­ded laudably by the authority of the Church. By which will appeare her authority to do this when she judgeth it expedient. The law prescribed the solemnity of Azymes, or of unleavened bread, to be keept but seaven dayes. Yet upon a peculiar occasion it seemed expedient to the Church (then assembled) to add seaven more, so sayth the Scri­pture 2. Chron. 30.23. The whole Assembly took counsell to keep other seaven dayes, and they keept other seaven dayes. And the Scripture adds (v. 27) in commendation of this great piety. And the Priests, and Levites blessing the people, theyr voyce was heard, and theyr prayer came up to his Holy Habitation of hea­ven. For as in Holy places, so in Holy times prayers are more effectuall, as here they were in a Time made Holy, or set a part to Gods service by the authority of the Church only.

[Page 310]3. Again Esther 9.20. upon the like authori­ty it pleased the Iewes, to establish this among them that they should keep the fourteenth day of the Month Adar, and fifteenth day of the same, yearly. As the dayes wherein the Iewes rested from theyr enimies, and the month which was turned to them from sorrow to ioy. And the Iewes undertook to do this. And v. 27. The Iewes ordeyned, and took upon them, and upon theyr seed, and upon all such as joyned themselves unto them; so as it should not faile, that they would not keep these two dayes according to theyr appointed time every yeare. Why? Did any Scripture command this? No: but the Church did put this obligation upon it self. The Iewes (sayth the Scripture) took upon themselves and theyr seed. Christs Church hath no lesse autho­rity in this kind, then the Iewish Church had, to impose an obligation upon herself and her seed, and upon all that will be ioyned to her Religion. Wee read allso that, because the Church so judged it expe­dient, a perpetuall feast with an Octave (that is, lasting for eight dayes) was instituted Mach. 4.56. with out any peculiar warrant from Scripture, be­sides the common warrant of holding that war­rantable which the Church appointed. Now if the bookes of Machabees be not true Scripture (as we hold them to be) yet at least, according to our Adversaries, they conteyne a faithfull Ecclesiasti­call History, in which (in the place cited) it is re­corded. That they keept the Dedication of theyr Altar [Page 311] eight dayes. Moreover v. 59. Iudas (then high Priest) and his brethren, with the whole congregation of Israël ordeyned that the dayes of the Dedication of the Altar should be keept in theyr season, from year to year, by the space of eight dayes from the five and twen­tith of the Month Casleu (that is November) This Feast was keept by the Iewish Church untill our Saviours time, and that with out warrant of Scri­pture. Yea our Saviour himself observed it. For so wee read Io. 10.22. And the feast of the Dedica­tion was in Ierusalem, and it was winter. I know the feast of the Dedication of the Temple restored. 1. Esd. 6. Was in February, and therefore in winter. But this beeing the winter before his death, it could not be in that part of the winter which was spent as farre as February; because our Saviour is there by S. Iohn, and by the other Evangelists sayd to have done more then could be done between Fe­bruary and 25. of March upon which he suffered death. So that Beza himself in his Annotations u­pon this place of S. Iohn confesseth this feast (wich our Saviour keept) to have been the feast wee speak of. A great proof allso of using prayer for the dead. For had the Institutor of this feast (who in that book is recorded to have used prayer for the dead) had he (I say) been supersti­tiously given, Christ would never have keept a feast of his Institution. Note here allso the war­rant for feasts of Dedications so usuall in our [Page 312] Church, yet so unheard of among Protestants.

THE XLIV. POINT. That wee laudably observe Fasts, Saints Eves, and other dayes.

1. OVt of the former Point wee make this strong argument. The Church hath po­wer to oblige her subjects to keep such, and such Feasts, as hath been proved, therefore she hath the power to oblige her subjects to keep such and such fasting dayes, for the Scriptures speak univer­sally of this obedience, requiring of us carefully to hear the Church Matth. 18.17. and saying he that heareth you heareth me. He that despiseth you despiseth me. Luke 10. v. 16. As allso obey them that have the Rule over you for they watch for your soules. Hebr. 13.17. Yea though Scribes and Pharisees should (by lawfull succession) sit upon the chayre of Moyses. Christ himself will bid us Therefore to do all what­soever they command All therefore whatsoever they bid you observe, that observe and do. Matth. 23. v. 2. And if you say that wee must obey only, when they bring cleer Scripture, you are refuted by the for­mer point, where you see so many feasts com­manded with out cleer Scripture which did no where appoint those feasts: she then may com­mand [Page 313] fastes not commanded by Scripture.

2. And now I will shew you fasts to have been commanded by the Church upon a day not appointed in Scripture but only by the appoint­ment of the High Priest, or Church. So Iosaphat proclaimed a fast to all Iuda. 2. Chron. 20.3. So Ioel 1.14. exhortes the Church to command an extraordinary fast; sanctify ye a fast. Allso upon a day not commanded by Scripture, Esdras the High Priest commanded a fast. And I proclaimed a fast, that wee might be afflicted before Lord our God. 1. Esd. 8.21. And we fasted and besought our God for this, and he was entreated of us. v. 23. And Ester 4.16. To gather together all the Iewes, and fast ye for mee, and neither eat nor drink three dayes, night or day. And it was done according as it was comman­ded. And Hest. 9.27. The Iewes ordeyned and took upon them, and upon theyr seed, so as it should not fail that they would keep these two dayes (of feast) every yeare. And v. 31. They decreed for theyr selves, and for theyr seed, the fastings and theyr cry. For fasting and crying to our Lord were fitly then appointed to be observed in the Vigil or Eave of this feast, as we usually fast in the Vigils of our feasts; for devout fasting best disposeth our mind to devotion the next day. Moreover you Protestants teach there be no Counsels given us by God, but only pre­cepts; If this be so, God himself commands you to fast, when he sayeth Ioel 2 12. Turn ye to me with [Page 314] all your hearts ād with fasting, ād weeping, ād mourning.

3. Wee fast on Ember dayes because those dayes be deputed by the Church to ordaine and Consecrate new Priests and other Ministers of the Church. And it is Christs command Matth. 9.38. Pray the Lord of the Harvest that he send forth work­men into his harvest. To obey this command the more perfectly, and to make our Prayer, powred forth for so important a blessing, the more effe­ctuall, the Church with this prayer, ioyneth three dayes fast. So of the most primitive Church wee read, Acts 13.3. When they had fasted, and prayed, and layd theyr hands on them they sent them away (to witt Barnabas and Saul) se they beeing sent by the Holy Ghost departed. And Chap. 14.23. When they had ordeyned thē Elders (Priestes) in every Church, and prayed with fastings, they commended them to the Lord.

4. Moreover by our fastings in each one of the four seasons of the year, we consecrate those seasons, and our lifes to God, and more effectual­ly petition for his blessings in, and at, all seasons. We fast on Frydayes, because our Saviour dyed upon a Fryday. And because he remained dead all Saturday, wee abstaine from flesh upon Satur­dayes. Christ sayed expressely Matth. 9.14. That after the bridegrome should be taken from his Disciples (as he was at his Passion) then they should allso fast as much as the disciples of S. Iohn, and the Pha­risees did. And there the Seripture sayth they fasted [Page 315] often. And you know the proud Pharisee braggs that he fasted twice a week. No wonder then that the Church thought this measure at least expe­dient for us. Shee allso knew, by Scripture, that it was expedient to keep under our Body, and bring it into subjection. 1. Cor. 9.27. And to approve our sel­ves in watchings and fastings. 2. Cor. 6.5. And to gi­ve our selves to fasting. 1. Cor. 7.5. For this reason it was that S. Iohn, the greatest of Prophets, taught his disciples to fast often Matth. 9.14. Our new Prophets teach theyr disciples to scoff at fa­sters often. Moreover wee, who sinne dayly, have but to much need to fast weekly, so to satisfy for our sins, to which effect how much fasting, availeth I declared P. 24. n. 6. Now there beeing so great good in fasting and all Gods greatest Saints ha­ving practised it so much upon this account (as I shewed out of Scripture Point 23.) it is a wonder that, among our ungodly Saints, even good Fri­day it self (on which we receaved a greater bene­fitt then ever man kind received) should have no more notice commanded to be taken thereof then if Christ his death belonged not to us.

5. Wee fast the Eves of severall great feasts, so to be the better disposed to prayer the next day. By fasting allso we imitate and excite those Saints to help us whose feast wee solemnize, thus more honoring them, and more powerfully imploring theyr intercession by fasting ioyned with our [Page 316] prayers. Wee fast for 40. dayes in Lent for even the most ancient Fathers called this fast an Apo­stolicall Tradition. And surely if the Apostles had not, together with the other practises of our Reli­gion; delivered allso this practise of fasting for 40. dayes (the like may be sayd of fasting weekely) no man afterward could have had sufficient authori­ty, and this through the whole multitude of Chri­stians, to make them all believe themselves to be obliged to fast so often. Men love theyr belley to well to be brought so easily to such an insuffera­ble burthen as this seems to many. Nothing but a strict command of an undoubted authority could have made all Christianity accept of this great fast, with that rigour, which Luther found in the whole Church at his time. Some Protestants venture to say that Pope Telesphorus (who lived Anno Do­mini 141.) was the first that commāded this fast. They should have sayed he was the first that by written Law commanded the more exact obser­vance of this Apostolicall Tradition which, by so­me mens neglect, was grown to be lesse observed; if they make him the first Introducer of Lent, then they must be enforced to confesse that, in that primitive age, the Popes authority was known for undoubted, and reverently obeyed even over all Christendome at that time, and this in a matter which pincheth many so hardly that we see here in England neither the known Laws of the land, [Page 317] made by those of theyr own Religion, nor the Kings Proclamations pressing those Lawes, nor the Penalties enjoyned by them, can prevail half so much in this one nation, as the Authority com­manding Lent did, in those pure, and primitive ages, prevail through all Christian nations. I must not end this point without observing that the whole Church may stand obliged to observe such and such fasts, notifyed to her without any Scri­pture, by the sole attestation of Church Tradi­tion, delivering this obligation as imposed first by the Apostles, or such like lawfull authority. For, from the dayes of Noë untill Moyses (that is abo­ve a thousand yeares, all were obliged thus not to eat the flesh with the bloud. Gen. 9.4. (see Point 2. n. 2.) A Command made known to them only by Tradition.

THE XLV. AND LAST POINT. That wee laudably in our fasts abstayne from certaine meates.

1. OVr adversaries finding fasting so often, and so highly commended in Scripture, and not knowing well how to find fault with it, they turne to pick a quarell against our manner of fasting. For upon fasting dayes wee abstaine from [Page 318] flesh, and in Lent from eggs, yea from whitemeates also in some places: for wee hold that the more af­flictive, or laborious the fast is (so that it be dis­creet) the more perfect it is, of its own nature, as beeing more satisfactory for our sins past; and, by more taming of our flesh, more preventive of new sins, and conteyning a greater exercise of vertue to the greater encrease of merit. Not that God de­lights in our sufferings, as they are afflictive of us but because he highly delights in them, as they are so many wayes beneficiall unto us; hence Ioel 2.12. Turne ye unto me with all your heart and with fa­sting. Now to fast all day, with out eating any thing, is a thing over hard to be prescribed by preccpt, to such a vast eommunity as the Church is. The Church therefore, according to her pru­dent Charity, hath thus moderated the Matter. First that we should fast till noon, or there about with out eating any thing that may break out fast. Secondly that the meat wee then eat be not of flesh, which, beeing more nourishing, doth allso nourish temptations. Thirdly that at night wee eat no supper; but a slight collation is permitted for fear our nights rest should otherwise be lost, with prejudice of health. Other fasts be lesse strict, and be rather to be called dayes of abstinence, as Sa­turdayes are, on which we only abstaine from flesh. But other fasts we have yet more rigorous as from egges, and all that is made of egges; from [Page 319] whitemeat, which no one (who hath the sense of feeling) can deny to be a very considerable addi­tion to the austerity of fasting.

2. This abstaining from certaine nourishing and delightfull meates is peculiarly recommen­ded by Scripture as especially pleasing to God. First the Nazarites Num. 6. were obliged to ab­staine from wine: though wine were the usuall drink of theyr Country there beeing no beer. Se­condly Ieremy 35. The Rechabites in like manner, abstaining, upon command, from wine, are high­ly commended by God, and rewarded for it v. 18. Thirdly (S. Luke c. 1.15.) He shall be great be­fore our Lord, wine, and strong drink he shall not drink. Fourthly the same great Iohn Baptists ordinary food was Locusts and wild hony. Matth. 3.4. And, even of this course food, he did feed so sparingly, that Christ himself sayd he came neither eating nor drinking. Matth. 11.18. Fiftly S. Timothey could not be induced to drink a litle wine in the weaknes of his stomake and his often infirmities, untill S. Paul (for this reason) advised him not still to drink wa­ter. 1. Tim. 5.22. Sixtly I might adde that this kind of fast is the most effectuall to keep under our bodyes and bring them into subjection least we become reprobate as S. Paul sayd of himself. 1. Cor. 9.27. Daniel sayth allso of himself Flesh and wine entred not into my mouth for three weekes. Dan. 10.3.

3. Hence we may easily answer our Adversa­ries [Page 320] objections. First then they object Mark. 7.15. Nothing that is with out a man entring into a man can defile him. For the sense is this, no meat, of its own nature, is polluting, or defiling; though to eat meats that are forbidden doth pollute and defile the soul, as the Apple defiled Adams soul; as allso the taking of drink in excesse pollutes the Drun­kard. And even after our Saviour spoak these words, eating of Hoggs flesh would have defiled the soules of the Apostles. Yea and the first pri­mitive Christians should have been defiled by ea­ting bloud or meates strangled. Not because those meates were still uncleane but because the Church thought fitt, yea and necessary, to forbidd, at that time, the eating of those meates Acts 15.28. It hath seemed good to the Holy Ghost and us to lay no fur­ther burden upon you then these necessary things, that you abstain from meat offered to Idols, and bloud and that which is strangled. So Gen. 9.4. For above a thousand years before Scripture all were obliged not to eath the flesh with the bloud And this no Scri­pture then either commanded or testifyed; yet, even then, not the meat, but the breach of the Churches commandment would have defiled them, and still defileth us if wee eat what the same Church still forbids to be eaten at the times for­bidden.

4. Secondly you object 1. Cor. 10. v. 25. All that is sould in shambles eat, asking no questien for [Page 321] Conscience. I answer that the Apostle there only tells them, that, though to eat in the Temple of Idols, that which there is offered up to the Idol, be unlawfull v. 28. yet wee must not have a Scru­ple of eating what we see sould in the shambles, by asking questions (out of an over timerous con­science) whether that ox or Calf, or sheep, sould there, were not (before it was brought to the markett) immolated to some Idol? Now what is this to our purpose?

5. Thirdly it is objected Col. 2 16. Let no man judge you in meat nor drink, or in respect of a Holy day, or of the new Moon, or of the Sabboth. I answer by what is here added of a new Moon it is manifest this Text only speaks of fasts according to Iudaicall distin­ction between meat clean, and unclean, all meats beeing now clean to Christians still, as above, ex­cepting bloud and strangled meat though sold in the shambles, for this is not contrary to that S. Paul sayd: All that is sold in the sambles eat.

6. Fourthly, and chiefly they object. 1. Tim. 4.3. The doctrine of devils, forbidding to marrie and com­manding to abstaine from meates, which God created to receive with thanks giving. For every creature of God is good, and nothing is to be refused which is recei­ved with thanksgiving. For as much as concernes our doctrine of abstaining from marriage, we ha­ve all ready answered this Text in Point 20. n. 8. We must see now in what sense it is Devils doctrine [Page 322] to abstaine from meats, which God created. It can not be in that sense, in which the Nazarites, and Reca­bites abstained from wine, and S. Iohn Baptist from wine and strong drink and from all meats allmost but Locustes and wild hony coming neither ea­ting nor drinking: Or in which S. Timothy allso abstained from wine: or in which all Christians, as then, abstained from bloud and what was stran­gled or offered to Idols. The abstinence of the Ma­nichees was Devils doctrine: for they taught to abstaine from meats which God created. Because they sayd that the Devil, and not God, created some meates. Against such men S. Paul, of all meates without exception, sayth, God created them. To at­tribute such meates to the devils creation (and therefore to abstaine from them) is to teach the doctrine of the devils. This doctrine of the Mani­chees was held by divers more ancient Heretiks as the Rhemish Testament sheweth in this place. Again the doctrine of some Iewes was the Do­ctrine of Devils, who taught that still we must make a distinction between meates clean and un­clean, and abstaine from these because the Law was given by Angels, and they sayd that the Angels had revealed, that therefore this law was still to be keept, even by Christians. But these Angels were Angels of darknes, and this was truly the do­ctrine of Devils, though disguised in the shape of Angels of light. This is the Interpretation of the [Page 323] most learned Tertullian, as I allso shewed Point 36. n. 9.