THE PREFACE To the right well-beloved Christian Reader.  
ALL that bear the name of Christians, & seem 
Man was created apt for eternal glory.  to have any Religion at all▪ do agreed in these three general points. First that God creating 
Gen. 1. v. 26. 1. Tim. 2. v. 4. Math. 7. v. 13. 14.  man to his own image & likeness, a reasonable creature, thereby made him apt to participate eternal glory. Secondly, that notwithstanding man's creation 
More are damned then saved.  in so perfect estate, the greater part of mankind falleth into eternal perdition. Because (as our Saviour testifieth) Brode is the gate, and large is the way that leadeth to perdition, and many there be that enter by it. And narrow is the gate, & straight is the way, that leadeth to life, & few there are that find it. And thirdly 
True Religion is the only way to salvation.  that true faith and Religion, is the only way to 
Heb. 11. v. 6.  life everlasting. For without faith, it is impossible to please god.  
2 But the main controversy is, whether the Roman 
Al Christendom generally professing one Religion, Luther preached new doctrine.  Religion, commonly called Catholic, or rather some other, be the right way to salvation? Which question one Martin Luther, about an hundred 
1517. See Art 41.  years ago, raised amongst Christians. For when he first began to preach his new doctrine, there was no public pretence of any other Religion in the Christian world, but of that only which the Bishop of Rome believed and professed. Neither was 
Which was never approved in England.  Luther's doctrine at any time approved in England, nor elsewhere, save only in a small part of Germ any. And amongst many others, King Henry the 8. confuted him in a learned book. For which, his great 
1522.  zeal, he received of Pope Leo the Tenth, the renowned title (which his successors still enjoy) to be called, Defender of the faith. But shortly after, when 
The first breach in England was King Henry lus making himself head of the Church.  the same King Henry could not obtain the Pope's consent to put his wife Queen Catherine from him, and to marry an other, he, with advise of certain of his own subjects, Cranmer, Cromwell, & some others, abandoning the Pope's authority, made himself supreme 
1533.  head of the Church of England, and Ireland, in all spiritual causes, maintaining still in most other 
After which, came in Zuinglianisme in the time of King Edward.  points, the Roman Religion. Yet after his death, the Governors of his young son, King Edward the sixth, brought in the doctrine of Zuinglius; denying 
1548.  the Real presence of Christ in the Sacrament (which Luther acknowledged) and divers other new opinions, with a new form of public prayer. And withal, they laid also the Primacy of the Church, upon the King a child, scarce ten years of age. All which 
1553.  
Queen Mary restored Catholic Religion. Q. Elizabeth abrogated it again.  Queen Marie reforming, restored the Catholic Religion. And shortly again, Queen Elizabeth reassuming 
1559.  to herself, the spiritual supremacy (which no others in the world grant to Lay-men, much less to children, or women) abrogated the Catholic Rites: and in place thereof, renewed the form of common prayer, which is now in practice, much like to the former, but not in all points the same, which was in King Edward's time.  
3 This being done by force & power of the Queen, 
All the Bishops, and ●a●y others remaining Catholic, M. jewel challenged to try true Religion, not only by the holy 〈◊〉, but also by the ancient Fathers.  
Act. of Par. An. 1. Eliz.  and of such as consented thereto in Parliament: all the Bishops of the Realm, expressly disclaiming from it, not only all the same Bishops, but also many others, aswell of the Clergy, as Laity, both in word and fact, persevering in the Catholic faith: one M. john jewel, preaching at S. Paul's Cross in London, with strange audacity, challenged all Roman Catholics in the world, to try with him, by way of learning, the truth of Religion, now called into controversy: solemnly promising, that if any of his adversaries, should produce, any one sentence, or any one word, either of holy Scripture, or of authentical Council, or Ancient Father, within the first six hundred years of Christ, giving evident testimony, for any one of sundry Articles of the Roman Religion, there by him recited, that then he would recant his denial thereof, and subscribe to the Roman doctrine.  
4 Hereupon divers learned Catholics with great 
He was so confuted by Doctor Harding, & others, that his fellows say: his challenge was too large.  speed, some in brefer, some in larger Treatises, especially Doctor Thomas Harding, in an ample work clearly proved the same Articles, by abundance of such irrefragable testimonies of holy Script. approved Counsels, and ancient Fathers, as the challenger had demanded: And therefore required him, according to his so public promise, for his own soul's health and others by him deluded, to recant his errors, & to submit himself to the Catholic Church. But he Persisting wilful (though, many of his followers, by 
The Lord Copley; Doctor Richard Steuens; M. William Reynolds. And others innumerable.  God's grace, upon this occasion, became firm Catholics) replied against Doctor Harding, and the rest, using such poor shifts, frivolous evasions, and false sleights, that his own complices, namely Doctor Laurence Humphrey, in his Book, de praxi Romanae Curiae, plainly confessed, that his Challenge was inconsiderate, over large, and could not be maintained. And therefore our adversaries ever since, generally 
Generally our adversaries refuse all other trial, but by the holy Scriptures only.  refuse to try this cause by any other authorities, then by the only holy Scriptures. Neither will they submit themselves, to the Explications of the ancient Fathers, nor yet stand to the expositions of their fellow Protestants, further than every ones own spirit liketh. For when they are pressed with any such, either they appeal to some other of their own Doctors, on whom they more rely, or if themselves profess to be learned, and be urged with the Doctrine of others, they will not stick to say, that whosoever do teach otherwise then themselves, whether they be ancient, or late writers, do mistake the holy Scriptures. Yea, if they be further charged, that either they, or those others do err, because they avouch contrary doctrine, they say plainly, that all doctrine which is contrary to theirs, is contrary to the holy Scriptures. And then forsooth, do they most frivolously 
The true question is who best understand the holy Script.  pretend, that we must believe, the divine Scriptures, before all human judgements: as though any Christian ever doubted thereof, whereas the true question is, not between the divine Scriptures, and men's writings, but which men do best understand & expound the holy Scriptures? And in very deed, this is 
Protestants rely only, Catholics principally upon holy Scriptures.  the proper difference betwixt our adversaries and us, touching this point, that they by the holy Scriptures only, we by the same principally, profess to be instructed.  
5 Rightly then observing wherein the question consisteth; 
We agreed to try Religion with our adversaries, by the holy Scriptures, only.  whosoever willearne the true sense of holy Scriptures, and thereby know the true Religion, must resolve whether he will understand them as the ancient Fathers did whom all later Catholic Doctors do follow; or as some new Doctors expound them. And than which new Doctors he will prefer, Protestants, or Puritans, or what others. Or else, (which is an other new way) without binding himself to one sort or other, he will be his own chooser, following which sense himself shall judge best. To which newest manner of understading gods word, because many in these days, are so addicted, that they will not yield to any other, we condescend to join this issue with them, to try the true Religion, by the only written word of god, as each man's own judgement, by the grace which god will give him, shallbe able to discuss and understand it.  
6 And this we do, as willing to use all possible means 
Hoping that our endeavour will be profitable to many; being necessary for the deceived; and expedient for the more manifestation of truth.  to satisfy all: trusting, that as our endeavour seemeth necessary for those which will admit none other kind of trial, and for their better information, which think that we prefer any other authority before the holy Scriptures: so it may be also profitable to many, as being expedient for the more manifestation of truth (which can never be too much known) & must needs be well accepted of our adversaries, who so continually provoke us to this only trial; bearing the world in hand, that therein they have great advantage against us. Here therefore, beloved adversaries, to the more honour of god, and benefit of souls, & particularly, that you and we may be the sooner accorded, to our mutual comforth, & for the necessary reduction unto truth, of whosoever are presently in error, we do agreed to encounter you, not only principally, as we have continually done, but also with the only short and sharp weapon of the sacred Texts 
We require reasonable conditions.  of gods word, written in the holy Bible of the old & new Testament. Always presupposing, that reasonable conditions may be observed on both parties, without prejudice to either of both. 
First to be still remembered, that we do not exclude, but abstract from other proofs. And therefore if our adversaries will use others against us, they must admit the like against themselves.   
7 As first of all, it is still to be remembered, that albeit we thus condescend to encounter you, by only holy Scriptures; yet we do not thereby grant your exclusion of other proofs to be just or lawful. For we do hold it certain, that all Christian Doctrine, can not be expressly, and withal immediately proved by holy Scriptures only; & that other proofs are both necessary, & authentical, as we do undertake (in due 
Article 3. 41. 42.  places of this work) to prove, by the express written word of God. But we are content to abstract from them, with this proviso for your good, that if yourselves, upon trial of this proposed combat, shall found it necessary to use other means, for proof of some doctrine which you hold, and can not show immediately by the holy Scriptures; or, if at lest you shall think it needful to repair to the ancient Expositors, for better understanding the true sense of holy Scriptures; we will be no less ready, to return thereunto with you, than we are in the mean time content for your sakes to abstain from them. And therefore we will in this case agreed, that you may if you can, either produce approved Traditions, Definitions of authentical Counsels, Pope's Decrees, Uniform consent of the ancient Fathers and Doctors, General practice of the visible known Church, or any other substantial proof, & that you may allege the clear judgement of Ecclesiastical Interpreters, of any holy Scripture against us; so that you will allow us to use the same means, that each of us may indifferently defend ourselves, and assault the others, with the same kinds of defensive, and offensive, armour and weapons.  
8 In the mean while, so long as you will needs try 
2. Whiles our adversaries will admit no other proof but only holy Scriptures; they must also be limited there unto.  this cause by the only holy Scriptures, we must require this second condition, that seeing we refrain for your contentment, from other proofs; you must also be bound and limited to the same. For otherwise, it is unreasonable, & over partial dealing, that whatsoever you found in any authentical Council, Pope's decree, ancient Father, or Catholic Doctor, which may seem to make for you, or against us; should by and by, be taken for a wounding blow given to us, and neither the same, when it is rightly explained, nor the like, must touch you at al. Whiles therefore you debar us from all other kinds of proof, you must also contain yourselves within the same lists of holy Scriptures only.  
9 Nevertheless, the third condition may be, if you 
3. That it may in this combat suffice to either party to prove the thing itself, though the word be not expressed in the holy Scriptures.  please (for it will be as needful to you as to us) that it may suffice in some special points of Christian Doctrine, to prove the things themselves which we believe, by necessary conclusions deduced from the holy Scriptures, though the very words or terms be not there expressed: as the words Trinity, and Person, in the sense wherein we use them, in professing our belief of three divine persons in god. Also the consubstantiality of the same persons. The perpetual Virginity of the most B. Virgin Marie, the Mother of God. The name of Sacrament. And the like. 
4. That the more obscure texts may be explicated by the more cleate.   
10 The Fourth condition may likewise be, whereto we suppose you will also accord, that producing particular texts, for proof of particular points, searching the proper and usual signification of the sacred words, weighing the circumstances of persons, times, and places, with the occasion, intention, & drift of the Author: we may so regard gods holy word, conferring text with text, that we admit that to be the true doctrine, which shall be proved by the more evident words or sentences. For that in all reasonable pleas, especially in religious causes, the more clear texts, aught to illustrate the more obscure.  
In case also that any words or passages, may seem clear to one party, and obscure to the other, then doth reason dictate, to reasonable persons, to the lovers of truth, and studious of concord, that the more 
Or the fewer, by the more in number, considering that all are true.  places in number, being, or seeming, of like perspicuity, of obscurity, may justly prevail to explete the fewer: Still considering, that all and every parcel of holy Scripture, is absolutely true, whether we understand it or no; all being indicted by the holy Ghost, the Spirit of truth.  
11 Behold these are the conditions, which seem both 
The holy Bible is set forth in English, and this book is also written, that it may appear which Religion is best grounded in holy Scriptures.  reasonable and requisite in this kind of trial, undertaken for their contentment, that desire to be informed, who amongst divers pretenders of true Religion, are best grounded in the holy Scriptures. For whose sakes also, & for this very purpose, the whole sacred Bible faithfully translated into english, is lately set forth, with annotations, gathered especially out of the commentaries, and other writings of the ancient Fathers, and Doctors of the Church.  
And now this work is compiled more particularly, of the divine texts; agreeable indeed, to the same holy Father's sense and belief: but so connecting many concordant places, pertaining to the same points of doctrine, though not all that might be brought (for that would be too immense) yet so much as may abundantly suffice, aswell for decision of the chiefest controversies, of these times, as also for confirmation of most other principal articles, and divine mysteries of faith and Religion. 
The Sum of all Christian doctrine is here proved, because many points of controversy depend upon other Articles.   
12 Our reasons, why in this manner, we prove the whole Catholic doctrine, not only in matters at this time in controversy, but also in such others as have been in former ages, or may be in future, drawn into question, are especially these three. First because there is such connexion amongst many parts of faith and Religion, that divers which are or have been, called into controversy, can not be sully declared, without presupposed knowledge of other grounds, whereon they depend. For example, it behoveth all men, first to believe, that God is one in substance, and three in persons, before they can be well instructed, that according to the Catholic faith, all the three divine persons, are consubstantial, and coeternal. Likewise except we first confess, that God is omnipotent, it will be hard or impossible to believe miracles. So we must believe that there is a Church, else we can not know what proprieties, privileges, and power it haith. And so in many other controversies, it availeth much, to see the proofs of that which is confessed, because by the same oftentimes, that which is denied, may either wholly, or in some part be proved, and explained.  
13 Secondly we consider, that as we are presently 
secondly because new errors are still devised.  encumbered with the controversies raised by Luther, Zninglius, Cranmer, Caluin, Knox, Cartwright, and daily by new, and newer sectaries: so we may hereafter (we know not how soon) be put to prove, any other part of Christian Religion, not as yet denied. And therefore it shall be good, to see some grounds in the holy Scriptures, of all the principal points of our faith.  
14 Thirdly by this general proof, of all Christian 
Thirdly to show that old heresies had as great pretence of holy Scripture, as any new doctrine now haith.  doctrine, the diligent Reader may see, that many other greatest mysteries, which our present adversaries acknowledge to be true and certain, are as hard to be proved by express canonical Scripture, as any of those which they deny. Yea I dare avouch, that the holy Scriptures, do more clearly show, in plain terms, the chiefest points of the Roman doctrine, denied by Protestants and Puritans, than any express words do declare, the true Catholic belief against the Arians, Eunomians, Novatians, Pelagians, and the like. As therefore divers ancient Fathers and Doctors, have, not only confuted the adversaries of truth, living in their own time, and passed before them, but likewise have taught, and explicated the residue of Christian Religion: so we, according to our smallest talon, by gods gracious help, intend to make this summary proof of Catholic Religion, & that by the only written word of God, as a most firm and sacred Anchor of Christian Doctrine, against all impugners thereof, which refusing other Proofs, yet acknowledge the eminent authority of the holy Scriptures.  
15 For better ordering the whole work, we divide 
We follow the method of Catechismus ad Parachos. Dividing the whole work into four parts, and every part into special Articles.  it into four parts, and every part, into many particular Articles: after the method of the most authentical Catechism, directed to all Pastors of the Christian world, by the special ordinance of the late holy Council of Trent.  
In the first part, are contained many special Articles of faith, which are briefly comprised in the Apostles Crede. In the second are proved, and explicated, the seven holy Sacraments; with the dread Sacrifice of the Catholic Church, instituted by Christ. In the third are declared, the ten Commandments of God. And in the fourth part is showed, the necessity and efficacy of prayer, especially of our Lord's prayer, called the Pater noster. And also of prayers public and private.  
16 And so to end this Preface as I began, I heartily 
Two very necessary considerations.  wish all you that desire to be more confirmed in the way of salvation: and again I beseech you for gods more glory, & your own soul's health, well to ponder these two points. First, that our immortal 
Al of mankind must either be saved, or damned eternally.  
Math. 25. v. 32. Rom. 14. v. 10.  souls, after our temporal death, and our bodies also, at the general Resurrection, must either be eternally glorified with all the blessed Angels and other Saints in unspeakable joys in the kingdom of heaven: or else eternally damned with the devils, and all the reprobate in utter darkness, and inexplicable torment's. Secondly, that as the way to this intolerable 
The entrance,  everlasting misery, is large, the gate is 
Math. 7. v. 13. 14. Luc. 13. v. 23. 24.  
progress, and arrival to eternal life, is only by true Religion.  wide, and many do enter into it: and the way to eternal felicity, is narrow, the gate is strait, and few do ●inde it: Even so, the entrance into the right way is by true faith and Religion: the progress therein, is by such means as true Religion teacheth us; and the arrival unto eternal life, is by persevering to the end in that due service of god, which true religion 
Which of a● treasures, is most precious.  requireth. This true religion, is the hidden 
Math 13. v. 44. 45. Is. 64. v. 4. 1. Cor. 2. v, 9 Math. 10. v. 37. Luc. 14. v. 33. Deut. 32. v. 18. Prou. 5. v. 9 Rom. 8. v. 17.  treasure which, when you find, you will be glad. This is the precious Margarite to be desired of all men. This will bring us to those celestial joys, which neither mortal eye haveth seen, nor ear haveth heard, nor heart of man can conceive. For true Religion therefore, we must principally employ ourselves, our most diligent studies, our best labours, and all that we have. And ever be ready in preparation of mind, rather to loose temporal goods, lands, liberty, and life, then to leau● the right way of eternal life. That being made to the image of god, we be not injurious to our Maker, nor cruel to our own souls: But begin, proceed, and persever, to serve God rightly. So shall we be heirs of God, and felow-heyres of Christ in his Kingdom which haveth none end▪ To him be all glory for ever. Amen.  
Yours ever in Christ our Lord, Th. W.   

THE CONTENTS OF THE FIRST PART.  

ARTICLES Of Faith comprised in the Apostles Crede, and commonly divided into twelve, are in particular more in number. We purpose here to declare these following, as most principal, To which the rest may be reduced.  
Faith is necessary to salvation. Article 1. 
Credo.   
Man's wit, nor reach of natural reason, can not attain faith: Neither is man's testimony sufficient to assure it, but God's word only. Article. 2.  
God's word is partly written in the holy Scriptures: partly known and kept by Tradition. Article. 3.  
Some holy Scriptures are hard, and require authentical Interpretation. Article. 4.  
True miracles are an assured proof of faith, or of other truth, for the which they are wrought. Ar. 5.  
God is one, and there can not be any other God. Article. 6. 
In Deum.   
In God is Trinity of Persons, the Farther, the Son, and the holy Ghost. Article. 7. 
Partem.   
God is omnipotent. Article. 8. 
Omnipotentem.   
God knoweth all things. Article. 9  
God is absolute goodness, and all his actions are good. Article. 10.  
Angels, the first creatures, are (the most part) in glory. Crea Many are damned. Article. 11. 
torem Caeli.   
Holy Angels by their ministery and prayers, protect and help men. devils seek men's ruin. Article. 12  
Man at first received original justice, which he lost by transgressing Gods commandment: And thereby infected all his progeny with original sin. Art 13. 
Et terrae.   
Man's understanding and free-will, are weakened by sin, but not lost. Article. 14.  
After the fall of man, God promised a Redeemer: who was also foreshowed by many figures, and by all the Prophets. Article. 15. 
Et in jesum.   
Our Lord jesus of Nazareth, is Christ our Redeemer. Article. 16. 
Christum.   
Our Lord jesus Christ, is God, the Second Person of the B. Trinity. Article. 17. 
Filium eius. unicum.   
Our Lord jesus Christ, is truly man. Article. 18 
Dominum. Nostrum.   
Christ our Lord, from the instant of his incarnation, had fullness of grace, knowledge, and power. Article. 19 
Qui conceptus est de Spiritu Sancto.   
Christ our Lord, took all man's infirmities, not opposite to perfection. Article. 20. 
Natns.   
The B. Virgin Marie, is the Mother of God, and most excellent of all created persons. Article, 21. 
Ex Maria Virgin.   
Christ our Saviour, after thirty years private life, preached his Gospel, confirming it divers ways. Article. 22.  
Christ our Redeemer, suffered many grievous torments, death on the Cross, & was buried. Art 23. 
Passus sub Pontio Pilato, crucifixus, mortuus, et sepultus.   
The glorious soul of our B. Saviour, parting from his body, descended into hell. Article. 24. 
Descendit ad inferos.   
Our Saviour jesus Christ, rose from death the third day. Article. 25. 
Tertia die resurrexit a mortuis.   
Christ our Lord, appeared often after his Resurrection. And ordained divers things pertaining to his Church. Article. 26.  
Christ our Lord ascended into heaven, sitteth on the right hand of God. Article. 27. 
Ascendit ad caelos Sedet ad dexteram Dei Pat. omn.   
Christ our Lord Will come in Majesty, and judge the world. Article. 28. 
Ind vent. est ludic. vivos et mortuos.   
God the holy Ghost (with the Father & the Son) inspireth and sanctifieth the Church, and the members thereof. Article. 29. 
Credo in Spiritum Sanctum.   
The universal Church, consisteth of holy Angels, with other Saints in heaven; & the faithful in earth: Of all which, Christ, as man, is head. Art 30. 
Eccesiam.   
The Militant Church containeth two general members, the Clergy, and Laity, under one visible head. Article. 31.  
As well the Clergy, as laity, contain particular bodies, with several heads: all subordinate, in one whole body, to one supreme visible head. Art 32.  
The true Church of Christ, is known by special marks: The first of which, is Unity. Art 33.  
In the old Testament, there was ever one supreme visible head of the Church. Article. 34.  
Christ our Saviour, ordained Saint Peter, chief of the Apostles, and visible head of the militant Church. Article. 35.  
Christ our Saviour also ordained a continual Succession of S. Peter's Supremacy, to the end of this world. Article. 36.  
The true Church of Christ, is holy. Art 37. 
Sanctam.   
The true Church, is Catholic. Article. 38. 
Catholicam.   
The true Church is Apostolic. Article. 39  
The true Church is perpetual, from the beginning of the world, to the end. Article. 40,  
The true Church of God, ever hath been, & will be visible. Article. 41.  
The Church can not err in doctrine of faith nor of manners. Article. 42.  
In the whole Church is Communion of Sacrifice, Sacraments, Prayers, and other good works. Article. 43. 
Sanctorum comunionem.   
Souls in Purgatory, do participate of the Communion of Saints, receiving relief, by the holy Sacrifice, & other suffrages. Article. 44.  
Not Infidels do participate of the Communion of Saints. Neither is it lawful to communicate with them in practice of Religion. Article. 45.  
Excommunicate persons, are excluded from the Church, and Communion of Saints. Art 46.  
Whosoever fall into mortal sin, loose the participation of good works, until they be truly penitent. Article. 47.  
In the Catholic Church, is Remission of sins, and justification by grace. Article. 48. 
Remissionem peccatorum.   
All mankind shall rise from death, at the day of generalIudgement. Article. 49. 
Carnis resurrectionem.   
The blessed shall enjoy eternal glory according to their merit's Article. 50. 
Vitam eternam   
The wicked shall be in everlasting pain, for their fins. Article. 51.  
It was foreshowed, and there have been, are, and will be, heresies against the true faith. Article. 52. 
Amen.   
Antichrist the head of all heretics, is to come near the end of this world. Article. 53.    

The Printer to the benign Reader.  
It may please you to be advertised, that because the holy Scriptures, are very much cited in this Book, I have thought it better, with consent of the Auctor, not to print them in a distinct Character, as the more ordinary manner is, but rather to include them within two squadrons [] And to use most commonly but one sort of letters in the whole work. Only interposing a cursive letter, in some special words, or sentences, as more particular occasion may require.   

AN ANCHOR OF CHRISTIAN DOCTRINE. WHEREIN THE MOST PRINCIPAL POINTS OF CATHOLIQVE RELIGION are proved by the only written word of God Divided into four parts. THE FIRST PART CONCERNING FAITH.  

THE FIRST ARTICLE. Faith is necessary to salvation.  
AS in all other Arts and sciences; so most especially in Christian doctrine, certain principles 
Principles of Christian doctrine presupposed.  are presupposed, and must be admitted as an assured, true, and firm ground work, whereon the rest is founded & built. And the very first principle is, by consent of all men, which use discourse of 
That there is a God.  reason, that there is a God, who created heaven and earth, and all things therein contained. An other 
Gen. 1. Psal. 145. v. 6.  principle is, that God made Angels, and men, capable 
Angels & men were ordained for eternal glory.  of eternal glory; and all other creatures, as well for the greater ornament of the whole world, as also (most part of them) to serve the use of men. The third principle is, that God hath already establishedal 
As some are glorified, & some damned already; so all shall come to the one, or the oh.  the good Angels that rightly used the excellent gifts, which he gave them, in eternal glory, & damned the proud wicked spirits which rebelled against him, to eternal pains. And hath likewise already 
〈◊〉 of 〈◊〉 ●odes.  glorified many holy souls, and damned others, and so doth daily either reward, or punish souls departing from their bodies, that in the end of this world, every one of mankind, shall either possess eternal 
Mat. 16. v. 27. Apo●. 22. v. 12. Heb. 11. v. 6.  heavenly glory, or eternal hellish pain, both in souls and bodies, according to their divers and final deserts.  
2. These three principles S. Paul briefly compriseth in few words saying [He that cometh to God must believe that he is; and is a rewarder to them that seek him] A clear doctrine; First, that there is a God; Secondly, that he rewardeth some; Thirdly▪ that he rewardeth not all, but them that seek him; and consequently condemneth those which seek him not. Whereby the Apostle proveth, that to please God, and to receive his reward of eternal life, faith is absolutely necessary, because (as he affirmed immediately before) [Without faith, it is impossible to 
The necessity of faith is proved by ho●●e Scriptures.  
Ibidem.  please God] Which principles, albeit all well instructed Christians, will presently acknowledge: yet for our more confirmation and consolation therein, & further satisfaction to such as do not perhaps so expressly conceive the necessity of faith, before all other meritorious works: we shall more amply declare the same by many evident testimonies of holy Scriptures, beginning with those which the Apostle allegeth in the same Chapter.  
3 Where he first desctibeth faith thus: [Faith is 
The definition of faith.  
Heb. 11. v. 1.  the substance of things to be hoped for, the argument of things not appearing] The word substance here signifying the ground or foundation supporting other things, showeth, that as a house, temple, castle, or other edifice, can not be made nor stand, without a groundwork: so without faith there can not be any justification or salvation, nor true hope of eternal life, which is the reward of them that rightly seek God, and which all faithful just person● hope to receive. So the Apostle proceeding to demonstrate by examples, the use and necessity of this 
●. 2.  Theological virtue of faith, not only teacheth that [by faith we understand (which without it, the wisest Philosophers could never understand) that the 
●. 3. Gen. 1. ●. 1. 3. etc. Heb. 11. v. 4. etc.  worlds were framed by the word of God: that of 
Examples of faith in the old Testament.  invisible things visible things might be made] but also that faith is the ground of all perfect good works. 
Abel.  For [by faith (says he) Abel offered a greater host to God then Cain, by which he obtained testimony that he was just, God giving testimony to his gifts] which Moses recordeth by these terms, [Our Lord had respect to Abel and to his gifts, but 
Gen. 4. v. 4. 5.  to Cain and to his gifts, he had not respect] The cause of difference was, by the Apostles doctrine, for that Cain wanted such faith as Abel had. [By faith 
Gen. 5. v. 22.  
Enoch.  Enoch was translated, that he should not see death. For before his translation (saith the Apostle) he had testimony, that he had pleased God. But without faith, it is impossible to please God] or as Moses relateth the same thing. [Enoch walked with God] So doth the holy Ghost by divine Scriptures, connect these principles together, teaching, that without faith, none can offer grateful gifts to God, none can walk with God, none can please God, none can rightly seek God, none can receive the reward of eternal glory. To the very same effect he citeth more examples saying, [By faith, No having received 
Gen. 6. v. 14.  
No●.  answer concerning those things which as yet were not seen, framed the Ark for the saving of his house; by the which he condemned the world, and was instituted heir of justice which is by faith. By faith Abraham obeyed to go forth, not knowing 
Gen. 12. v. 14.  
Abraham.  whither he went. By faith, he abode in the land of promise as in a strange land, dwelling in cottages 
Ch. 15. v. 6.  with Isaac and jacob, the coheirs of the same promise. 
Ch. 22. v. 3.  By faith, Abraham offered Isaac when he was tempted, and his only begotten did he offer, who had received the promises (to whom it was said, that in Isaac, shall seed be called to thee) accounting, that God is able to raise up, even from the dead.] And more to this purpose doth the Apostle add, (who though he be very brief, yet we will be more brief in so clear a matter) [By faith, Sara, Isaac, 
Sara: Isaac: jacob: joseph: Moses. etc.  jacob, joseph, Moses, and his parents; also Rahab, Barac, Gedeon, jophte, Samson, Daniel, Samuel, and the other Prophets, did, and suffered marvelous 
Heb. 11. v. 33. etc.  great things, wrought justice, were needy, in distress, afflicted, of whom the world was not worthy.  
4 But as all these were approved by the testimony of faith: so others were reproved and rejected for want of faith. Which defect the Royal Prophet David taxeth in the multitude of the jews when they were 
Lack of faith is damnable especially in those that once believed.  
Psal. 77. v. 19 21. 22.  in the desert [They tempted God in their hearts, they said: Can God prepare a table in the desert? Therefore (saith he) our Lord heard, & made delay; and fire was kindled in jacob, and wrath ascended upon Israel. Because they believed not in God, nor 
Proved by the Prophets.  hoped in his salvation. They believed not his marvelous works. And their days failed in vanity, and 
David.  
v. 32. 33. Nu. 1. v. 46. Ch. 26. v. 65.  their years in haste] for being above six hundred thousand men able to bear arms, when they parted from Egypt, they were kept in the desert the space of forty years, where all died, except only two (joshua & Caleb) in punishment for their sins, which especially proceeded of incredulity. Some failing at one time, some at an other, upon divers occasions, but never all together, for some were still faithful and just, as the same Prophet David signifieth saying of some:  
[They believed God's words, & they sang his praise] 
Ps. 105.  And again; [They did not believe his word, and they 
v. 12. v. 25.  murmured in their Tabernacles.] Likewise Isaias 
Isaias.  the Prophet testifieth the necessity of faith, & actual belief, for receiving particular benefits at God's hands, saying to the King and people of juda, in distressed state, when they feared to be oppressed, by the Kings of Israel and Syria [If you will not believe, 
Isa 7. v. 9  you shall not be permanent.] And in general, forshewing the scarcity of believers among the jews when Christ's Gospel should be preached, saying, [Who hath believed our hearing?] because many of 
Is. 53. v. 1. Mat. 13. v. 15.  them would hear, and few believe [for the heart of this people (saith our Saviour) is waxed gross, and with their ears, they have heavily heard.] Of all 
Micheas  such, God by the mouth of his Prophet Micheas, saith [I will do vengeance in fury, and in indignation 
Mich. 5. v. 14.  among all the nations, that have not heard] which do not with heart hear and believe. Likewise saith 
Abacuc  the Prophet Abacuc [Behold he that is incredulous, 
Abac. 2. v. 4.  his soul shall not be right in himself, but the just shall live in his faith.] Which last words, S. Paul alleging, 
S. Paul expoundeth the Prophet's words in two senses.  expoundeth two ways in three of his Epistles. For to the Romans, and Galatians, he proveth by these Words, that not works, how good soever they seem, done by jew, or Gentil, without faith, can justify; but that faith is necessary, else there can not be spiritual life, and that therefore [by faith 
Rom. 1. v. 17. Gal. 3. v. 11.  the just liveth] because without faith, every one is spiritually dead; and by faith, such as the Prophets and Apostles teach to be requisite, the just man liveth. And writing to the Hebrews, to comforth them in their afflictions, he exhorteth them to persever constant, congratulating with them, their great progress in Christian Religion, [for you both had 
Heb. 10. v 34. 35. 36.  compassion (saith he) on them that were in bonds, and the spoil of your own goods, you took with joy, knowing that you have, a better, and a permanent substance: do not therefore lose your confidence which hath a great remuneration; for patience is necessary for you, that doing the will of God, you may receive the promise. For yet a little, and a very little while, he that is to come, will come, and will not slack.] Than concluding, saith [and my just liveth of faith.] Thus the great Apostle in the former 
37.  two places allegeth the Prophet's doctrine touching the necessity of faith, as it is the substance or ground of things hoped for, and in this last place, as it is the argument (or credible assurance) of things not appearing.  
5 But the testimonies of the new Testament do 
The same necessity of faith proved by the new Testam.  also abound, showing the necessity of faith, as well for obtaining particular benefits, by way of extraordinary miracles; as for justification, and eternal salvation. According to which distinction, we shall first recite examples of such faith, as at lest had the former effect, though most commonly, when our B. 
First concerning particular benefits.  Saviour cured by miracle, corporal infirmities, he also by the same divine power, remitted the sins of the parties cured; & so their souls were justified: And if they persevered in justice, were also eternally saved. Touching which last effect he expressly admonished one, that had been lame thirty eight years, saying unto him: [Behold thou art made 
Examples of faith required in miracles.  
joan. 5. v. 14.  whole, sin no more, jest some worse thing chance to thee] but for the present miraculous curing, faith of the patiented was specially required. So when he heard a leper say unto him: [Lord if thou wilt, thou canst make me clean (whereby the man professed 
Math. 8. v. 2. 3. Luc. 5. v. 12. 13.  his faith of Christ's power) he stretching forth his hand touched him, saying: I will: (and withal added his operative word, saying) Be thou clean. And forthwith his leprosy was made clean.] Likewise our Saviour much commending the Centurion's faith, said unto him [As thou hast believed, be it done to thee.] On the other side, he gently rebuked the 
Mat. 8. v. 13.  weak faith of his Disciples, distressed in a tempest on the sea saying, [Why are ye fearful, oh ye of little faith?] Again, he both remitted the sins, & cured 
v. 26. Luc. 8. v. 25. Mut. 9 v. 2.  the body, of one sick of the Palsy, in regard, not only of the sick man's own faith, but also of others that brought him in his bed. For [seeing their faith (so declared by fact,) he said to the sick of the palsy, have a good heart son, thy sins are forgiven thee] And to answer calumniators, that judged him to blaspheme; our Saviour said, [that you may know 
v. 6. Mat. 2. v. 10. Luc. 5. v. 20.  that the Son of man hath power on earth to forgive sins, (than said he to the sick of the palsy) Arise, take up thy bed, & go into thy house.] The like comforth and help he gave to the woman troubled with an issue of blood, that with great faith touched the hem of his garmenr saying to her; [Have a good heart daughter, thy faith hath made thee safe.] Of the Archisinagogue, whose daughter he raised 
Math. 9 v. 22. Luc. 8. v. 48. Mar. 5. v. 36. Mat. 9 v. 28. ●9. Mar. 9 v. 23.  from death, he required no more for this purpose, but that he should believe he could do it, and put away all fear and doubt, saying to him; [Fear not, only believe.] And to two blind men he said, [Do you believe that I can do this unto you? According to your faith be it done to you.] The same to an other that sought help to his son, our Lord said, [If thou canst believe, all things are possible to him that believeth.] To the woman of Chanaan, more instantly persevering in her suit for her daughter, and not ceasing for any repulse, he said, [O woman great is thy 
Mat. 15. v. 28.  faith, be it done to thee as thou wilt]. To that leper, more gratful than his neene fellows, who returned and gave thanks, he denounced a better sentence than the others deserved, [Thy faith hath made thee 
Luc. 17. v. 19 Ch. 18. v. 42. Act. 14. v. 8. 9  safe.] Also to an other restored to sight, he said, [Thy faith hath made thee whole.] So also S. Paul being requested to cure a lame man, [seeing that he had faith for to be saved, he said with a loud voice: Stand upright on thy feet. And he leapt up and walked.] In these and the like benefits, faith was only, or chiefly required.  
6. And that true and entire faith, is most necessary 
True faith is especially required in the visible head of the Church.  to the supreme judge in all doubts of faith and Religion, our Saviour, in his very last document before his Passion teacheth by his fact and word, when he declared that [he had prayed his heavenvly Father, that 
Luc. 22. v. 32.  Peter's faith should not fail, and that he, (& consequently his successors) should confirm his brethren,] whereof we shall say more in the proper Article 
Art 36.  pertaining to S. Peter's Successor, in the Apostolic Sea.  
7 Here we shall add more texts of holy Scripture which prove the necessity of true Christian faith to 
Faith necessity to justification.  justification. To this end S. john Baptist was sent, to give testimony of Christ, [that all might believe in 
joan. 1. v. 7. 12.  him] because [he giveth power to be made the sons of God, (not to all, but) to those that believe in his name.] Our Lord also himself beginning to preach, said [The kingdom of God is at hand: be penitent, 
Mar. 1. v. 15.  and believe the Gospel.] And when the pharesees carped him for permitting the d●uout penitent Marie Magdalen to touch him, and for saying, thy sins are forgiven thee,] he finally said to her, [thy faith 
Luc. 7. v. 48.  hath made thee safe,] that all might know faith to be necessary to salvation: still inculcating the same doctrine, [that every one that believeth in him, perish 
Io. 3. v. 16.  not, but may, (doing that which by his grace lieth in them) have life everlasting,] Contrariwise, [he 
v. 18. v. 36.  that doth not believe, is already judged. For he that is (& so persisteth) incredulous to the Son (of God) shall not see life, but the wrath of God remaineth upon him.] For this cause most especially, our Lord 
Together with temporal benefits Christ joined spiritual good.  wrought so many great Miracles (though he wrought them also to the particular benefit of many, that the faithful might receive, both temporal & spiritual good. For so he turned water into wine, whereby not only the want of wine was supplied, but also [he manifested his glory, and his Disciples believed 
joan. 2. v. 11. Io. 4. v. 53.  in him.] He cured a lords son by his only word, [& the man believed, & his whole house.] To an other that was borne blind, he gave sight, who for speaking well of CHRIST, was cast forth of the Synagogue by the pharisees. But thereupon being further instructed, more expressly [believed in the Son 
Io. 9 v. 35. 38.  of God and falling down, adored him,] our Saviour still admonishing the same wilful blind pharisees. [If I do not the works of my Father, belene me not; 
Io. 10. v. 37. 38.  but if I do, and if you will not believe me, believe the works.] Again, though our Lord wept for Lazarus his death, yet he was glad thereof [for his Disciples 
Io. 11. v. 15.  sake that they might believe] when they should see him raised from death. And therefore he also added prayer, with thanks to his heavenvly Father [And 
v. 42.  that I did (saith he) for the people that stand about, that they may believe that thou hast sent me.] For this purpose finally he appeared often after his own Resurrection, so checking some for not believing sooner, 
Luc. 24. v. 25.  that he not only well accepted of them that saw him and believed, but also more especially pronounced them [blessed that have not seen and have believed.] 
Io. 20. v. 29. v. 30.  
To this end also that all men might believe, Christ did more miracles, and many other things that a●e not written.  And here the holy Evangelist testifieth, that [our Lord jesus also did many signs in the sight of his Disciples, which are not written in this book] And that [many other things there are which jesus 
Ch. 21. v. 25.  did. And these are written (saith the same Evangelist, that you may believe that jesus is Christ the 
Ch. 20. v. 31.  Son of God, and that believing, you may have life in his name. All conformable to our B. Savioures perpetual doctrine, and last instruction before he ascended into heaven: when he again [exprobrated 
Mar. 16. v. 14. 15.  his Disciples (former) incredulity & hardness of heart, because they did not believe them that had seen him risen again.] And so concludeth, giving commission to his Apostles to preach the Gospel in all the world. And generally demonstrating to all men, [He that believeth, 
v. 16.  and is baptized, shall be saved,: but he that believeth not, shall be condemned.] Lo, both belief and Sacrament are required to salvation: but want of faith (for then all Sacraments & other works are unprofitable) is sufficient cause of damnation. Which clear sense so distinctly expressed in the sacred 
How faith is required in Baptism.  text, iustisieth the practice of the Church; which continually before Baptism (consequently before all other Sacraments) requireth faith, either actual, as in all that have use of reason, or else the confession of others for them, as in Infants. So after S. Peter's 
Mat. 19 v. 14. Act. 2. v. 41. Ch. 4. v. 4. Act. 8. v. 12.  first sermon, [they that received his word, were baptised] After these, others in like sort. And when certain had heard and [believed Philip (the Deacou) evangelizing of the kingdom of God, and of the name of jesus Christ, they were baptised men & women.] The self same disposition and preparation, the same holy Deacon required in the Eunuch, the treasurer of the Queen of the Ethiopians, requesting to be baptised. Unto whom he said, [If thou believest with all thy heart, thou mayst be baptized.] And so it was done. S. Peter likewise taught Cornelius, 
Act. 8. v. 37. Act. 10. v. 43.  the Centurion, the same thing, that by the testimony of all the Prophets, [all receive remission of sins, by jesus Christ his name which believe in him.] So the Gailor, and his family, at Philippi, were taught by S. Paul and Silas, first to believe in our 
Act. 16. v. 31. 33.  Lord jesus, & then were baptised incontinent.]  
8 I would be breefer, but I may not omit to recite something of S. Paul's Epistles, & the residue of the new Testament, that all may see, how abundantly holy Scriptures teach the absolute necessity of faith, & how some harder places are illustrated and expounded by others. Al indeed confirming each other. S. 
S. Paul teacheth very often, that faith is necessary: but never, that only faith doth justify.  Paul especially investeth upon this point, highly praising the Romans, & giving thanks to God in their behalf; [because (saith he) your faith is renowned in 
Rom. 1. v. 8. v. 16.  the whole world.] And to confirm them therein, affirmeth, that [the Gospel is the power of God unto salvation, to every one that believeth; to the jew, and to the Greek. For the justice of God is revealed, by faith, into faith, as it is written; And the just 
v. 17.  liveth by faith.] For faith in general, produceth faith in particular Articles, by his grace, as [a fountain of 
Io. 4. v. 14. Rom. 3. v. 22. v. 27.  water springing up unto life everlasting.] And [the justice of God, by faith of jesus Christ, unto all, and upon all, that believe in him.] without which no works avail to justification. For all such [boasting 
Faith without precedent works, but not without subsequent works justifieth. And so not faith only. jac. 2. v. 24.  is excluded, not by the law of deeds, but by the law of faith. For we accounted a man (saith the Apostle) 
v. 28.  to be justified by faith, without the works of the Law] that is, without Circumcision, or other works 
Gal. 2. v. 16 21. Gal. 5. v. 6. Gal. 6. v. 15.  of the Law of Moses, or of nature, or what works soever without faith. [For in Christ jesus neither Circumcision availeth aught, nor prepuce, but a new creature] So if Abraham (or any other) did works which were morally good, before he believed, he was not thereby justified: but [Abraham believed God and it was reputed him to justice.] So that by 
Rom. 4. v. 3. Gal. 3. v. 6. jac. 2. v. 22.  faith preceding his works he had life: for faith did work with his works: and [by the works (following) the faith was consummate.] Therefore [the Gentiles which pursued not after justice, have (by 
Ro. 9 v. 30. 31. 32.  Christ's grace) apprehended justice; but the justice that is of faith. But Israel in pursuing the Law of justice, is not come to the Law of justice. Why so? Because not of faith, but as it were of works] to wit, without faith in Christ. [Because of incredulity, 
Rom. 11. v. 20.  they (the jews) were broken from the olive tree (that is, from the Church) but thou by faith dost 
Special imagination of any man, that himself shall be saved, is not faith, but a vanie fantasy.  stand] not any man's private framed fantasy, that himself is just, or shall infallibly be saved, but [by 
Rom. 16. v. 26. 1. Cor. 13. v. 13.  obedience of faith, known in all Gentiles.] Nor by faith alone, for the same Apostle saith, [Now there remain Faith, Hope, Charity, these three] all necessary to justification and salvation. Again to show the invalidity of Moses' Law, he teacheth that [the 
Gal. 3. v. 24.  Law was our Pedagogue in Christ, that we may be justified by faith: But when the faith came, now we are not under a pedagogue, not the Children 
Gal. 4. v. 24. 31  of the bondwoman (Agar, signifying the old Testament) but of the freewoman] Sara, signifying the new Testament.  
9 And this faith being received, is no less necessary 
Faith is also necessary to perseverance in justice.  to be kept, as the same Apostle often admonisheth the Colossians, and all the faithful, that [they 
Colos. 1. v. 22. 23.  may be presented, holy, & immaculate & blameless before Christ, if yet ye continued (saith he) in the faith, grounded, & stable, & unmovable from the hope of the Gospel.] And in Turrian other Epistle. advertising that [we 
1. Thes. 3. v. 3. 5. 10. 2. Thes. 1. v. 3. 11. Ch. 2. v. 12. 1. Tim. 2. v. 15. Ch. 4. v. 6.  be made partakers of Christ, yet so, if we keep the beginning of this substance firm unto the end] exhorteth to proceed to perfection, [not again laying the fundaion of penance from dead works, (for such were the very best works before faith) & of faith towards God: but to approach with a true heart in fullness of faith, seek a Country, not terrestrial, but a heavenly. 10 And whereas the other four Apostles, which 
Other Apostles teach the same necessity of faith together with other good works.  
2. Tim. 1. v. 13. 14. Heb 3. v. 14. Ch. 6. v. 1. 12. Ch. 10. v. 21. Ch. 11. v. 14. 16. jac. 1. v. 2. 3. Ch. 2. v. 18. 20. 22. 26. 1. Pet. 2. v. 7. 8.  writ Epistles, do more especially teach the necessity of good works, as likewise S. Paul very abundantly, yet they first require faith, even as S. Paul and all the Evangelists do. And therefore S. james encoraging us [to esteem it all joy, when we shall fall into diue●s temptations] or persecutions: yieldeth this reason, [knowing (saith he) that the probation of your faith, worketh patience:] where he presupposeth faith most necessary, and the probation thereof, passing profitable. Yea he proveth the necessity of good works, that faith may be showed; that it [may not be idle (saith he) but consummate; that it may be living, not dead.] S. Peter also teacheth both the necessity and profit of faith, [to you that believe, is honour; but to them that believe not, the stone, which the builders rejected, is made into the head of the corner, and a stone of offence, and a rock of scandal, to them that stumble at the word, neither 
Ch. 4. v. 17.  do believe.] Again he saith, [the time is, that judgement begin at the house of God. And if first of us (saith he) what shall be the end of them that believe not the Gospel of God:] that is to say; If best Christians must pass through many tribulations, here called judgement, than such as believe not at all, shall be judged and punished without end. He again warneth all the faithful, not to follow private interpretation of Scripture, for [there shall be lying 
2. Pet. 1. v. 20. Ch. 2. v. 1. jud. v. 3. 4.  Masters, which shall bring in sects of perdition.] The very same S. Jude adviseth all, [to contend for the faith once delivered,] adding, that even then in his time, [there were certain men secretly entered in, which (saith he) were long ago prescribed into this judgement, impious, transferring the grace of our God, into riotousness, and denying the only Dominator, and our Lord jesus Christ.] For that in effect the denying of any point of faith, is denying Christ, who is truth itself.  
11 To conclude, therefore this first Article with S. john: He as well in his Epistles, as in the Apocalypse, 
S. john both in his Epistles and Apocalypse testifieth the same doctrine.  crieth unto us, that [this is God's commandment, 
1. Io. ●. v. 10. Ch. 3. v. 23.  that we believe in the name of his Son jesus Christ, and love one an other.] Writing to the seven Churches, and in them, to the whole Church militant, praiseth them which admit not the doctrine of heretics, but [tried them, which say themselves to be Apostles and are not, and found them liars.] And 
Apoc. 2. v. 2. 13.  especially such, as [dwelling where the seat of Satan is, hold Christ's name, and deny not his faith] but [such as had the name that they lived, and were dead, he threatened to punish severely.] And [the 
Apoc. 3. v. 1. 16. Ch. 14. v. 12.  lukewarm, the Holy Spirit vomiteth out of his mouth.] Elsewhere he addeth, that [in trial and tribulations, is the patience of Saints, which keep the commandements of God, and the faith of jesus.] For [he that shall overcome, shall possess all glorious things, and I will be his God (saith God almighty) 
Chap. 21. v. 7. 8.  and he shall be my Son. But to the fearful, and incredulous, their part shall be in the pool, burning with fire & brimstone, which is the second death.]  
12 I doubt not but some small part of these holy 
An advertisement, with a request to our adversaries.  Scriptures, might have sufficed to prove, and manifestly to show, not only the absolute necessity of the true Christian faith, but also that it is first of all required; as without which, no wotkes do justify, nor bring any to salvation. But I have collected thus much (omitting also much) to give more abundant satisfaction, ●ouching this first ground of all Religion: because our adversaries, often in their writings, & m●ch more in pulpits, and frequent discourses, untruly charge Catholics, to build their Religion upon their own good works, and to ascribe little to faith: whereas indeed, we do assuredly believe, and plainly profess, that as faith is dead without good works, so all works are dead without true faith. Wherefore we pray all Protestants and Puritans, in this point especially, to join right hands with us, that true faith is necessary to salvation, and that there is but one true Religion, for the reclaiming of all careless miscreants, & senseless wordlings, who frame to themselves a new paradoxical fancy, that men may be saved in any Religion: which you know is a most gross error; and that they which are indifferent to any Religion, have in deed no Religion, and so walking in the broad high way of perdition, draw over near to desperate Atheism.   

Man's wit, or reach of natural reason, can not attain Faith. Neither is man's testimony sufficient to assure it, but God's word only. ARTICLE. 2.  
BY the later part of the description of Faith, 
Matters of faith are not naturally demonstrable; but by God's word made credible.  where the Apostle saith. It [is the Argument 
Heb. 11. v. 1.  of things not appearing:] he teacheth, that it is not a sensible demonstration, but a credible assertion, neither of things evident, but of things not appearing to our senses, nor to natural reason, or understanding, and so is above nature: whereupon 
Faith is not contrary to nature: but abou● nature.  all matters of faith are called supernatural, yet not contrary to nature, or reason. For as Art doth perfect nature, and not destroy it: so divine Grace, excelling both nature and art, by faith which surmounteth the use of sense, and discourse of reason, supplieth their imperfections; because they are defective, and sometimes do err. For example. It seemeth to our eyes, that the Moon is as great as the 
As reason is above sense, so faitth is above reason.  Sun, and greater than any other planet, or Star, but reason considering the difference of their distance from the earth, judgeth otherwise. We can not bynatural 
And the light of glory is above faith.  reason conceive, that man's body dead & turned into dust, or other matter, shall rise again to life: but faith teacheth us, that it shall rise, by the omnipotent power of God, [to whom all things are possible.] 
Math. 1● v. 26.  And therefore points of faith, are not always proved and demonstrated, in such sort as may convince the repugnant understanding to yield assent thereto, but are proposed as revealed by God almighty, as being in him possible, in themselves convenient, & by his revealing who is truth itself, made credible.  
2. So the Royal Prophet testifieth, speaking unto 
All points of faith are made credible by Gods proposing them.  God in the person of all his faithful servants. [Thy testimonies are made credible exceedingly.] 
Psal. 92. v. 5.  Yea all points of faith, are so merely and only credible, and not demonstrable, that when they become clear, and evident to sense or natural reason, they are not then properly matter of faith, but of knowledge. And this is the reason why our B. Saviour, 
Christ had not faith but in Place thereof konwledge.  knowing perfectly from the first instant of his incarnation, all things past, present, & to come, had not this virtue of faith, but in place thereof, had knowledge of all divine mysteries, which to us are points of faith. Likewise Angels and other Saints, have 
Neither Angels and other Saints in heaven, have faith but knowledge.  not faith, because they now evidently know, by light of glory, the things which they believed before by light of faith, as S, Paul instructeth us saying. [When that shall come that is perfect, that shall be 
1. Cor. 13. v. 10. 12.  made void that is in part. We see now by a glass in a dark sort, but then face to face. In an other place he also saith, that [we walk by faith, and 
2. Cor. 5. v. 7.  not by sight.]  
3 The reason whereof, the wise man yieldeth saying That (whiles we are in this life) [The body 
Sap. 9 v. 15.  that is corrupted, burdeneth the soul, & the earthly habitation, presseth down the understanding that thinketh many things. And we do hardly conjecture 
Man can not attain faith by natural wit.  the things that are in the earth; & the things that are in sight, we find with labour: But the 
ib.  things that are in the heavens, who shall search out? And thy sense (saith he turning his speech to God) 
17.  who shall know, unless thou give wisdom, and sand thy holy Spirit from on high? And so the paths 
18.  of them that are on the earth, may be corrected, and men learn the things that please thee.] By which sacred doctrine, we are instructed, that in this life, we can neither know divine mysteries by discourse of reason, but only by faith; neither can we believe 
Faith is the gift of God.  them, until our understanding be elevated by God's grace, above natural capacity. And therefore faith can not be ascribed to man's natural wit, nor human reason, but to God's illumination, infusing the Theological virtue of faith into the soul. Neither 
It is rather given to the sincere of heart, then to the worldly wise.  doth God ordinarily choose, the wise of this world, but the plain and simple without guile. Cain doubtless 
Gen. 4. v. 8.  was not inferior to Abel in human wit, but being covetous of temporal riches, kept his better fruits to his own use, offering the worse to God; and circumventing his brother, drew him forth into the field, and there slew him. And afterwards [going 
v. 16.  forth from the face of our Lord] albeit [he dwelled as a fugitive on the earth] yet he so prospered in the 
Exampless thereof in the Scriptures.  world, that [he built a City, and called it by the 
v. 17.  name of his son Enoch.] Those of his race are noted also to be worldly wise. [jabel, was the inventor 
v. 20. 21. 22.  of Tents. jubal, of singing (or playing) on harp & Organs. Tubalcain of working in brass and Iron] 
26.  But [Enos the son of Seth, began to invocate the name of our Lord] in public and solemn manner, assembling many together, as is most probable. Forsome such visible distiction there was between those which were called [The sons of God, & 
Gen. 6. v. 2. Gen. 11. v. 4.  others called the sons, or daughters of men.] Nemrod and his complices, had wit enough, like worldly politicss, to devise and conspire, to build the Tower of Babel: but H●ber, and his family, believing gods promise', that [he would no more destroy all 
Gen. 9 v. 11.  flesh by waters] was free from their crime & punishment. Not the learned Egyptians, the subtle Assyrians, the wise Grecians, the puissant Romans; not not the renowned Philosophers, Pythagoras, Socrates, Plato, Aristotle,: 
Gen. 12. v. 22. 28.  but [Abraham, Isaac, jacob,] and their particular progeny, especially the children of the same jacob, were illuminated with true faith, & confirmed therein. This is it, whereof S. Paul admonished the Corinthians, according to the Prophet's doctrine: 
Testimonies of holy Scriptures.  [For it is written (saith he) I will destroy the wisdom 
1. Cor. 1. v. 19 Isa. 33. v. 18.  of the wise, and the prudence of the prudent I will reject. Where is the wise? Where is the Scribe? Where is the Disputer of this world? Hath not God made the wisdom of this world foolish?] For the same cause he also avoucheth, that his speech & [preaching 
1. Cor. 2. v. 4.  was not in the persuasible words of human wisdom, but in showing of spirit and power.] And why? [that your faith (saith he) might not be in 
v. 5.  the wisdom of men, but in the power of God.] 
God's grace being the principal means of believing: the lawful preaching, and diligent hearing of God's wo●d, is the secondary means.   
4 It is true also, that man's industry is required. For [faith is by hearing.] Therefore men must employ 
Rom. 10. v. 17.  their diligence, lending their ears to hear. And for this purpose, God provided that there were ever some that did preach his word [diversly, and divers 
H●b. 1. v. 1.  ways in times past, God speaking to the Fathers in the Prophets: last of all in these days, haveth spoken to us in his Son.] And his Son, our Lord and Saviour, still speaketh by his Apostles, and other preachers, to whom he said. [As my Father hath sentme; 
joan. 20. v. 21.  I also do● sand you.  
5 Yet here we must add one other necessary document, 
Faith is grounded in God's word only, not in any man's words.  that as only God's grace, doth dispose the souls of men to hear willingly, and illuminateth the understanding to conceive that which is proposed: so only God's word doth assure us of the truth, in all points of faith. Because all men (speaking of human 
Every man may be deceived or may deceive, but not God.  certitude) may in spiritual things be deceived, or being maliciously disposed, may deceive. But god who neither can be deceived, nor can deceive; doth by his word infallibly awarant our faith, more assuredly than we do, or can know any thing, by our experimental senses, or natural reason, or human 
Proved by testimonies of holy Scriptures.  report. In consideration whereof, S. Paul saith; [God is true, and every man is a liar] Yea in consideration 
Rom. 3. v. 4.  of the general insufficiency, of man, our Saviour Christ, God and man, who is truth itself, and 
And by our saviours procedings.  can not lie, yet to give men more satisfaction, challenged no more credit (as he is man) but as his doctrine is warranted by God. [For of myself (saith he) 
joan. 12. v. 49.  I have not spoken, but my Father that sent me, he gave me commandment what I should say, and what I should speak.] For God the Father, together with the Holy Ghost, gave him testimony sensibly, in the sight and hearing of men, when he was baptised by S. john Baptist: where S. john [saw the Spirit of 
Mat. 3. v. 16. 17.  God descending as a dove, and coming upon him. And behold a voice from heaven saying: This is my beloved Son in whom I am well pleased.] Again in his Transfiguration. [A bright cloud overshadowed 
Mat. 17. v. 5.  them, and lo● a voice out of the cloud saying, This is my well-beloved Son, in whom I am well pleased, hear him.] By which warrant, our Saviour conformably, sending his Apostles, and other Disciples, said to them in like clear words, [He that heareth you, heareth me.] So therefore, 
Luc. 10. v. 16.  Christ as man, spoke no other thing, but as God the B. Trinity gave him commandment. And so the Prophets, Apostles, and all true preachers, [draw 
Is. 12. v. 5. 2. Pet. 1. v. 21.  waters in joy, out of the saviours fountains.] So [the holy men of God, spoke inspired by the holy Ghost] Yea Balam, (though his intention was perverse, desiring to have pleasured Balac, was forced to speak true and good things of the Israelites, and for his excuse to Balac, uttered also this truth that [God is not as man, that he may lie, nor as the 
Nu. 23. v. 19 Ps. 88 v. 35.  son of man, that he may be chauged.] David reciteth God's speech saying. [The words that proceed from my mouth, I will not make frustrate. Once I have sworn in my holy, I will not lie to David. His seed shall continued for ever.] Our Saviour saith. [The words that I have spoken unto you, be spirit 
Io. 6. v. 43. Mat. 24. v. 35.  and life. Heaven and earth shall pass, but my words shall not pass.]  
6 Whether therefore God speak by his Son, by his Prophets, by his Apostles, or by other men rightly sent, his word is true, certain, and infallible, & so the people of Israel securely [believed our Lord, 
Exo. 14. v. 31. 1. Thes. 2. v. 12.  and Moses his servant.] So the Thessalonians, and other good Christians, [received the word of the Apostles, not as the word of men, but (as it is indeed) the word of God.] All which show this fundamental doctrine, that faith is grounded in the word of God. Now the next point is to know, which is the word of God.   

God's word is partly written in the holy Bible, partly known and kept by Tradition. ARTICLE 3.  
HEre our adversaries dissent from us: not 
Protestants not only deny many traditions: but also some parts of the Bible, which Catholics hold to be authentical.  only denying Traditions to be the word of God, but also refusing the Books of Toby, judith, Wisdom, Ecclesiasticus, The first and second of Machabies, and parts of Hester, and Daniel. Some also deny the prophesy of Baruch, with jeremies' Epistle. And Lutherans resist divers Epistles of the new Testament; all which, the Catholic Roman Church holdeth as Canonical Scriptures, no less than the others, which both we and they receive for the undoubted word of God. For proof of the Authentical authority of these parts called into controversy, I remit you to the Catholic Edition of the English Bible, & to the authors there cited.  
2 But the Controversy of Traditions, may not be omitted in this place, because not only some other points of Christian Faith, namely that our usual Crede, is authentical doctrine, but also the assurance which we have of the whole sacred bible, dependeth especially upon Tradition. For except we admit the testimony of our Ancestors, & predecessors, who say, that they received this book, of their elders, as the written word of God, and that it hath been so delivered and received, from one age, to an other, from the times when the several parts thereof were written, we should not have more certainty of any part of the holy Bible, then of the Gospels, which are said to be written by S. Peter, S. Thomas, S. Bartholomew, and Nicodemus. But by Tradition and judgement of the Church, we assuredly know, what Books are the written word of God: which otherwise the Scripture itself decideth not. Neither 
Which is no more inconvenient than that Christ was made known by S. john Baptist and the Apostles.  do we therefore say, that the Church maketh any book to be the word of God, but that the Church declareth it so to be. And this is no more inconvenient, then that Christ himself, was declared by S. john Baptist, and by the Apostles, to be our Redeemer. For even as Christ did not depend upon S. john, nor upon the Apostles, but they wholly depended upon him; yet he took testimony of them, and they declared him to be the Messiah sent of God: so the holy Scriprures in themselves, depend not upon the Church, yet are made known to us, to be 
Io. 1. v. 7. 32. 3● Luc. 24. v. 48. Act. 1. v 8. 21. 22.  the written word of God, by the testimony of the Church. And that the Church did so testify, we know by Tradition. Yea Protestants also, upon the same special ground, accept of the far greater part of the holy Bible. And it were very absurd, that leaving the common spirit of the Church, the private spirits of particular men should judge, which books are the word of God, and which are not: for so the contention were endless▪ as appeareth by Luther's rejecting of S. james his Epistle, and some other parts of the new Testament; which Caluin coming after him, and generally English Protestants, acknowledge to be the true word of God. By which, and other like examples, all men may see, how necessary the authority of Ecclesiastical Tradition is, for decision of this principal point, to know which Books are divine Scriptures.  
3 It is moreover to be observed, that as the will & word of God, was a long time known to the faithful people by only preaching and Tradition, without writing: so after that God gave also a written Law, 
Traditions did not cease when God's law began to be written. There was no Scriptute for the space of 2400. years. And 1000 years more, before the last part of the old Testament was written.  Traditions did not cease, but remained still in force, retaining their former authority. For all was not written, as we shall here show, by testimony of the written word. First than it is clear, the space of above two thousand, four hundred years, from the creation of this world, and beginning of the Church, there was no Canonical Scripture at all: till Moses writ the five first Books, called Pentatheucon; & as it is very probable, translated the Book of job, into Hebrew, written not long before in the Arabike tongue. And in the last prophesy of the old Testament which is Malachias, (for I will not give instance of other Books called into controversy) was written about the year of the world, three thousand, and five hundred: to wit, after the relaxation of God's people, from their captivity in Babylon. In so much, that if the means of knowing true Religion, be limited within the precincts of holy Scriptures, it was passing long without this means, and yet longer before it was complete.  
4 Likewise there passed some years, after the beginning of the Church of Christ, by preaching, and propagation of the Gospel in divers nations, before 
Neither was the new Testament written presently after Christ's Ascension.  any part of the new Testament was written. For S. Matthew writ the first part, about the eight year after our saviours Ascension: And the last part was written by S. john the Evangelist, near three score years after the first. This manifest truth convinceth you of error that say: All doubts in Religion, must be immediately tried, and finally decided, by only Scriptures. For needs you must first confess, that 
Before there were Scriptures, doubts were decided by the Church.  before the holy Scriptures were written, there was some other sufficient means of trial, & decision of doubtful cases. Secondly, you must tell us, when that former means seized, and this other of only Scriptures came in place. Whether so soon as any holy Scriptures were extant, or not until some great part, half, or more, or all, were delivered to the Church. If you say that before all was written, the rest sufficed for this purpose: then that which was written after, was needles: so the later Prophets in the old Testament, and S. john's Gospel, with the Apocalypse, are superfluous, or not necessary. If you say, that holy Scriptures alone, did not suffice till all were written, than you must grant, that all the time, between the first, and last writing of holy Scriptures, (which was above a thousand years in the old Testament, and about threescore years in the new Testament) some other means was also necessary together, with so much of them as was then written, to declare & determine questions rising in the Church of God.  
5 But after that all were written & published which 
Some Scriptures are now wanting which were sometime extant.  now we have, you will say: They are the only trial of Christian truths, and are sufficient without help of Traditions, or of interpretations, either of ancient Fathers, or the Church present. But that you may also see your weakness in this evasion, we demand of you, what supply you have of such Scriptures as were once written, and are long since perished. For there were some other parts of holy Scripture, which are not now in our Bible, as appeareth in the third Book of Kings, where it is written, that [Solomon 
3. Reg. 4. v. 32.  spoke three thousand Parables, and his songs were a thousand & five. And he disputed of trees, from the Cedar that is in Libanus, unto the Hissope which cometh out of the wall: And he discoursed of beasts, and fowls, and creeping worms, and fishes.] And by S. Paul's Epistle to the Colossians, where he signifieth, that he [written an Epistle to the Laodicians] 
Coloss. 4. v. 16.  which is not now extant.  
6 Moore particularly we require you to prove this assertion of yours by express holy Scripture, That all necessary points of Christian Faith and Religion, may be immediately proved by only Scriptures. And that none other authority is to be admitted. Let us see therefore by what holy Scriptures, you maintain 
The Scriptures which Protestants allege for their opinion do not prove it. The first place.  this your position. I will recite some texts for you, the very fittest you have, as I dare boldly presume. I know you use for this purpose, to allege the word of God written by Moses in the fou●●h Chapter of D●uterenomie saying you sh●l not add to the word 
Deut. 4. v. 2.  that I speak to you, neither shall you take away from it: keep the commandment of the Lord your God which I command you.] The most plain and literal sense of this precept is, that we must not by addition, nor by subtraction, altar or change God's word or commandment, neither must we call that God's word or commandment, which is not his word nor commandment. But deduction of one truth from an other, is not here, nor elsewhere forbidden. And whatsoever is deduced of the holy Scripture by the Church inspired and assisted by the holy Ghost, is God's word, in that is the word of the holy Ghost.  
7 An other like place is, in the twelft Chapter of 
The second place.  the same book [what I command thee, that only 
Ch. 12. v. 32.  do to our Lord: neither add any thing, nor diminish.] This is an admonition concerning Hosts to be offered in Sacrifices: commanding, that all those things should be offered, which are prescribed by the Law, & prohibiting other kinds of things. Neither was the ordinance of King David, contrary to these precepts, that [there was equal portion of him that went down, into battle & of him that abode at the baggage: for this was done from that day, & ever 
1. Reg. 30. v. 24. 25. joan. 10. v. 22. 23. Mat. 15. v. 3. 4. 9  after, it was decreed and ordained as a Law in Israel.] Neither was the institution of a new Feast, in the Dedication of an Altar, contrary to God's Law, but was very agreeable thereto, which Feast christ honoured and kept, as is clear in the Gospel, whereas otherwise our Saviour sharply reprehended and condemned the frivolous Traditions observed by the jews, & pretended by them as Traditions of the Ancients: and he likewise condemned the commandements of men, which were contrary to God's commandments.  
8 Also our Saviour willed the jews, to [search 
The third placce.  the Scriptures (that is, not only to read superficially, 
joan. 5. v. 59  but also to search the sense deeply) for (saith he) you thinkin them to have life everlasting, and the same are they that give testimony of me] but he doth not say, the same only, for besides the Scriptures, he alleged also the testimony of S. john Baptist, 
v. 33. 36. 37.  likewise his own works, and the voice of his Father, none of all which was as yet written. And afterwards he sent his Apostles to be [witnesss of 
Luc. 24. v. 48. Act. 1. v. 8. 2. Tim. 3. v. 15.  him in jerusalem, and in all jewrie, and Samaria, & even to the utmost of the earth.  
9 S. Paul also willeth his scholar S. Timothy, 
The fourth place.  to learn true doctrine in the holy Scriptures [because (saith he) from thine infancy, thou hast known the holy Scriptures, which can instruct thee to salvation, by the faith, that is in Christ jesus.] Than further showing the utility, and use thereof, he saith [All (or every) Scripture, inspired of God, is 
v. 16. 17.  profitable to teach, to argue, to correct, to instruct in justice, that the man of God may be perfect, instructed to every good work.] In all which passage, it is clear, that holy Scriptures are proposed, not as the only, but as one special means, to learn Faith, and other virtues, whereby to be perfect & instructed to every good work. But in no wise doth the Apostle detract from his other instructions, which 
v. 14.  he gave immediately before saying, [continued thou in those things which thou hast learned, & are committed to thee, knowing of whom thou hast learned.  
10 Finally S. john in the end of the Apocalypse, giveth 
The fift place.  this threatening charge, [I testify to every 
Apoc. 22. v. 18. 19  one, hearing the words of the prophesy of this book; If any man shall add to these things, God shall add upon him the plagues written in this book. And if any man shall diminish of the words of the Book of this prophesy: God shall take away his part out of the Book of life, and out of the holy City, and of these things that be written in this Book.] Which curse falleth upon those, whosoever by adding, or diminishing, corrupteth this prophesy. And no doubt, the same plague and punishment pertaineth also to whomsoever corrupteth any part of holy Scriptures: but maketh nothing at all against true expositions, nor against Traditions, agreeable to holy Scriptures, nor against writing more holy Scriptures after this Book. For the same S. john himself, writ his Gospel, after this prophesy of the Apocalypse: & concludeth the same Gospel thus. [But there are many other things also that jesus did, which if they were written, in particular, neither the world itself I think, were able to contain those Books, that should be written.] Thus much concerning those holy Srriptures, which Protestants commonly produce against the authority, & use of Traditions.  
11 Now let us further see some examples, and other 
The necessity of Traditions proved by express Scriptures. And first by examples.  testimonies of the written word of God for Traditions, which the Church calleth the unwritten word. 
Gen. 1.  It is clear in the beginning of Genesis, that God having created the world, according to Moses' his relation, 
Ch. 2. v. 2. 3.  in six days, [he rested the seventh day, from 
The Sabbath day instituted.  all work that he had done, and he blessed the seventh day and sanctified it.] Whereupon God's people observed the seventh day, resting from servile work, whereof it was called the Sabbath, which in English, signifieth Rest; and the same continued by Tradition, for there were as yet no Scriptures (as is already noted, till the written Law was given. And in the written Law it was continued and confirmed by 
Exo. 20. v. 8. 9 10. 11. Deut. 5. v. 12. 13. 14. 15.  special form of words, as a thing well known, & so is confirmed by these terms to the people. [Remember that thou sanctify the Sabbath day. (In deuteronomy) Observe the day of the Sabbath.] Also the manner of keeping it holy, is largely described, & the reason of it alleged, from the first institution. And scarce any other Precept, is so often inculcated in all the old Testament, as this of keeping the Sabbath, that is, the seventh day of the week, holy, and vacant from work. Nevertheless this seventh and Sabbath day, is now a work day, as the other five days of the week ordinarily are. And both the old Traditions of patriarchs, and the old precept of Moses' Law, are abrogated, without any express holy Scripture, for the omission thereof. Yet are all Christians well warranted herein, by Apostolical Tradition, to work on Saturday, which is the Sabbath day.  
12 And by the very same Tradition, the Sunday, 
Sunday called our Lord's day, kept holy day, by Ayostolical Tradition.  called the Dominical and our lords day, is made holy 
Mat. 28. v. 1. Mar. 16. v. 2. Luc. 24. v. 1. joan. 20. v. 1. 1. Cor. 16. v. 2. Act. 20. v. 7.  Day. Because on this day (called by all the Evangelists, the First of the Sabbath) our Lord rose from death. And it began first to be kept holy day in the Apostles time. For S. Paul calleth it, [the first of the Sabbath] in which Christians assembled together. And so doth S. Luke call it [the first of the Sabbath] when they were assembled to break bread (that is to minister the blessed Sacrament.) And shortly after, being already a holy day, it was called, our lords day. But the jews keep the seventh and Sabbath day still, as is to be seen at Rome, Venice, Amsterdam, Frankford, and wheresoever they dwell. And Protestants receive & observe in their manner, both these Tradations, aswell in working on Saturday, which is the Sabbath and seventh day, as in abstaining from work on Sunday, which is not the last but the first day of the week, now called our lords day. And that there was a day so called, before all the Apostles were parted from this world, appeareth by S. john, making mention thereof, in the beginning of 
Apoc. 1. v. 10.  the Apocalypse, but no express mention is there, nor elsewhere in all the holy Scriptures, that Saturday is now a day of work, nor that Sunday was made the holy day, both which we know and observe by Apostolical Tradition.  
13 A third example we have, in the observation 
What things were reputed clean and unclean, was known by tradition.  of things reputed [Clean, and unclean.] God 
Gen. 7. v. 2. 3.  commanded No to receive into the Ark [of all beasts that are clean, seven and seven, male and female, but of the beasts that are unclean, two and two, male and female] either by Tradition, as it might be revealed to his Ancestors, or else by particular instructions, No knew this difference of clean & unclean beasts, and from No to Moses, the same was known by Tradition. Afterwards by the written Law, it was largely expressed; Especially in the 
Levit. 11. v. 2. etc.  Book of Leviticus, with many other Ceremonial Precepts, which were of vigour and force till our lords Passion and death. And some of them were continued after his Ascension and coming of the Holy Ghost, the space of some years, and that by express Decree of the Apostles gathered in a solemn Council: where they definitively determined, that Christians should keep a certain Ceremonial precept 
Act. 15. v. 28.  of the old Law, in these words. [It hath seemed good to the Holy Ghost, & to us, to lay no further burden upon you, than these necessary things, that you abstain from things immolated to Idols, 
v. 29.  and blood, and that which is strangled, and fornication.] This prohibition of eating blood and strangled 
Astinence from eating blood of beasts sometime commanded, is now abrogated by Tradition.  meats, (as puddings, and rapets,) which were also forbidden long before the written Law, in the days 
Gen. 9 v. 4.  of No, and renewed by the Apostles, as necessary under the same tenure of words, with Idolatry and fornication (which too, always were, and are, grievous sins,) is since so evacuated, that now these meats are lawfully eaten in due times, as other things are: And that by custom and Tradition of the Church, else we should be bound to abstain from them still.  
14 A fourth example is, concerning the time, when the Sacrament of Circumcision, ceased to be lawful: 
Circumcision first observed, and afterward omitted by Tradition.  
Gen. 17. v. 10. Levit. 1● v. 3. joan. 7. v. 22. Mat. 7. v. 8.  which was first instituted in the time of Abraham, continued, & confirmed by the written Law: [Not that it is of Moses (saith our Saviour) but of the Fathers] whereof S. Stephen making mention, in his Apologetical Sermon, calleth it [the Testament of Circumcision, which God gave to Abraham.] For although Christians, whether they were borne jews, or Gentiles, were not bound to observe it, as we see by the Apostolical Decree even now recited; yet it remained lawful if any would use it. And so S. Paul knowing, and maintaining it, not to be necessary, nor in some persons cases and convevient, avoucheth that [Titus, whereas he was a Gentle, was not compelled 
Gal. 2. v. 11. Act. 16. v. 3.  to be Circumcised,] nevertheless [he Circumcised Timothee because of the jews that were in those places; for they all knew, that his father was a Gentle;] and returning after this to jerusalem, where it was reported that [he taught those jews, 
Act. 21. v. 21.  that were among the Gentiles, to departed from Moses, saying, that they aught not to circumcise their children, nor walk according to the custom.] 
v. 22. 26.  To purge himself of this suspicion, and [that all should know, that the things which they heard of him were false, & that himself also walked keeping the Law: he taking certain men unto him that had a 
Num. 6. v. 13.  Vow, was purified with them (according to the Law of the Nazarites) and entered into the Temple; showing the accomplishment of the days of the Purification, 
The vow of Nazaretus, made and accomplished by S. Paul, is now changed.  
v. 14.  until an Oblation was offered (particular Sacrifice of Holocaust, and sin, and a pacific Host) for every one of them.] Thus did S. Paul teach, both by practice and word, that circumcision, and other points of the old Law, were neither hurtful if they were observed, nor of themselves necessary to be observed. [As God hath called every one 
1. Cor. 7. v. 18.  (saith he) so let him walk, and as in all Churches I teach. Is any man called being circumcised? Let him not procure prepuce. Is any man called in prepuce? let him not be circumcised] But when, and by what authority this indifferency ceased, and that circumcision, and other observances of the old Law became to be utterly unlawful and damnable, as now they are, and have been many hundred years, is not expressed in any part of holy Scriptures. All that we know herein, is by only Tradition, practice and judgement of the Church. Many other examples occur 
The jews being bound by their Law not to mix their Tribes by marriage, yet the Tribe of Levi was exempted by Tradition,  in the Law of Moses, as the precept of marriages 
Nu. 36. v. 7. Luc. 1. v. 36. Heb. 9 v. 19 20. 21. 22.  within the same Tribes, written in the Book of Numeri. Yet Levites married with the Tribe of juda, as appeareth in S. Luke's Gospel. The Ceremonies recited by S. Paul in the ninth Chapter of his Epistle to the Hebrews, are not all expressed by Moses in the written Law.  
15 There be also divers other examples in Christian 
They observed some Ceremonies not written.  doctrine, yea even in those things, which our adversaries acknowledge to be matters of faith, and important points of Religion, which are not expressed 
Other examples in the new Testament. Baptisne & Eucarist Sacraments.  in the holy Scripture. Baptism, and the Eucharist, are nowhere called Sacraments, in all the holy Bible. Neither the Rites or manner of administrating them. In what manner those three thousand were baptised, whom S. Peter converted in his first sermon, 
Act. 2. v. 41.  is not set down. It is particularly related, 
R●●es in administration of them.  that Philip the Deacon, and the Eunuch, (a certain Queens three surer;) went out of the Chariot, into the water, and there Philip baptised the Eunuch. 
Act. 8. v. 38.  Christ our Lord commanded his Apostles to baptise, but the Rites how it is to be done, are no where expressed in holy Scripture. Our Lord instituted the 
Mat. 26. Mar. 14. Luc. 22. 1. Cor. 11. v. 20. 21.  B. Sacrament of his Body and Blood, and administered the same late in the evening after supper, wherein he and his Apostles had eaten the Paschal Lamb; And bade his Apostles [Do this etc.] The Christians at Corinth, coming together to eat our lords Supper, [every one took his own supper before] which was then lawful, so they had done it at home in their houses, but the Apostle reprehended the richer sort, for eating in the Church, with confusion of the poor; concluding his admonition, that [when he should come] to Corinth, [he would dispose] some things, which he did not then writ.  
16 Moreover English Protestants, acknowledge 
Other sacred actions acknowledged by Protestants. Confirmation, Confession, Ordination, Marriage, with their set form.  Confirmation after Baptism, Confession of sins in general, when people assemble together to common prayer; And in particular, for the sick. Also the ordaining of men to especial spiritual functions, & the public celebrating of marriages, with the set forms of administrating all the same, to be holy religious actions, not wholly expressed in the written word of God, but partly gathered of the words of holy Scriptures, and the rest they pretend to be agreeable thereto. By which man●r of proof, so approved by them, we prove the same four sacred actions, being rightly administered: and also Extreme Unction, (whereof they have no resemblance at all) to be indeed perfect Sacraments, some of them greater than Baptism; and all as properly, and certainly Sacraments, as it is. Whereas also Protestants have a 
A set form of Funerals, Feasts, Fasts, Canticles, Quicunque vult, Te Deum.  formal service for burials, and keep certain Feasts not only of our Lord, but also of S. Michael, & of Christ's Apostles, with some fasts; & read in their public service, the Crede of S. Athanasius, & Canticle of S. Ambrose & S. Augustine: we do by as good warrant of holy Scriptures, prove prayer for souls departed: Prayer to our B. Lady, and other Saints: All Fasts and abstinence decreed by the Church: The reading of Saints lives, & other writings of holy Fathers, and Prayers of Angels, and other Saints in glory, to be very profitable and necessary for supply of our weakness, daily infirmities, and defects.  
15 Now because we undertake, by holy Scriptures to prove all Christian Doctrine, more clearly, and certainly, than our adversaries can prove their own doctrine & practice, which indeed neither they, nor we can do in some points immediately, but must recurre unto approved Traditions: As well for their help herein, as our own, (for we all profess to rely principally upon holy Scripture) it remaineth, for compliment of this Article, that we set before your eyes, certain clear places, which expressly remit us for further instruction, to the testimonies, 
Holy Scriptures do expressly remit us to Traditions. For knowledge of the sacred History.  customs, and Traditions, of former times, & of our Predecessors, who testify the judgment of the Church in their times. The Royal Prophet, reciting some times in his Psalms, Gods works written in former Histories, addeth also some things, which he knew by Tradition. So he signify thin his Preface of an Historical Psalm saying. [How great things 
Ps. 77. v. 3. 4. 5. 6. v. 47.  have we heard, and have known them, and our Fathers have told us; they were not hid from their children, in an other generation; telling the praises of our Lord, and his powers, and his marvelous works which he hath done.] And so himself telleth there some things, which were not written before: But still exhorting the people, aswell to hear, as to read, [how great things our Lord commanded out Fathers, to make the same known to their children, that an other generation may know: the children that shall be borne, shall ●i●e up, and shall tell their children.  
18 Concerning Precepts of good life, King Solomon 
For precepts of manners.  admonisheth thus [Transgress not the ancient 
Prou. 2. v. 28. jere 6. v. 16.  bonds which thy Fathers have put.] Yea, [Thus saith our Lord, stand ye upon the ways, & see, and ask of the old paths which is the good way, and walk ye in it, and you shall find refreshing for your souls.  
19 Our Saviour advertiseth his Disciples, that he 
divers Divine Mysteries revealed to the Apostles.  omitted to teach them many things necessary to be known, which they should learn of the Holy Ghost. [Yet many things (saith he) I have to say 
joan. 16. v. 12. 13. ●● Ch. 21. v. 25.  to you, but you can not bear them now: But when the Spirit of truth cometh, he shall teach you all truth] S. Paul, as well in his preaching, as writing, often 
Which are not all written.  inculcated, the point of Apostolical Precepts and Decrees [He walked through Syria, and Cilicia, confirming 
Act. 15. v. 41. Ch. 16. v. 4.  the Churches: commanding them to keep the Precepts of the Apostles and the Ancients.] Also of Precepts not written, commending the Romans, [Thanks be to God (saith he) that whereas 
Rom. 6. v. 17.  you w●re the setuants of sin, but have obeyed from the heart unto that form of Doctrine, into the which you have been delivered.] which was a particular instruction in Religion, agreed upon and observed by the Apostes in cathechizing the people, called the [Rule of Faith] where he further admonished them, 
The Rule of Faith, a certain form of Christian doctrine.  
Rom. 12. v. 6.  having di●ers gifts of Grace, to keep unity, namely those that had the gift of Prophecy, that is of interpreting, to use it [according to the Rule of faith] And to the very same he remitted the Philippians, 
Philip. 3. v. 16. 17  exhorting them [to continued in the same Rule, where unto they were come.] And jest they might be seduced by false. prophets, he once more urged them, [Be followers of me Brethrens, and observe them that walk so, as you have our form,] as well in life, as in doctrine. The Corinthians, as his own proper spiritual children, he besought to be followers of himself, [and therefore (saith he) have I sent to you Timothee, 
1. Cor. 4. v. 17.  who is my dearest Son, and faithful in our Lord; who will put you in mind of my ways, that are in Christ jesus, as every where in every Church I teach.] Again praying them [Be ye followers of 
1. Cor. 11. v. 1. 2.  me, as I also of Christ,] praising them, for that in all things, they were mindful of him, and as he had delivered unto them, they kept his Precepts:] decideth the controversei by many reasons. Finally by 
Custom of Churches is a special rule.  this [But if any man seem to be contentious, we 
v. 16.  have no such custom, nor the Churches of God.] And after his reprehension of abuses; some things he ordaineth, & for some things, he remitteth them to that which he would ordain saying, [For the 
v. 34. Gal. 1. v. 14.  rest, I will dispose when I come.] To the Galatians he declareth, that [he had been more abundantly an emulator of the Traditions of his Fathers,] not of frivolous or wicked Traditions, which our Saviour condemned in the Scribes and pharisees, when they calumniated his Disciples: for S. Paul never followed such Traditions, as were contrary to God's commandment,] but of the Traditions (saith he) of 
Act. 24. v. 14. Ch. 26. v. 5.  my Fathers] agreeable to that he said [according to the most sure sect of our Religion, which they call heresy, I lived a Pharisee.] Such religious Traditions of the old Testament, S. Paul observed in judaisme. And being converted to Christ, and made an Apostle, though he learned the Gospel immediately of Christ himself, and not of the other Apostles 
S. Paul found it necessary for himself to confer with other Apostles by word of mouth.  yet he conferred with them [jest perhaps, he should run, or had run in vain,] and kept and 
Gal. 2. v. 2.  taught the same form and rule of faith as they did, both he and they teaching much more, & often more effectually by words present, then by writing absent. And therefore thanking God, and rejoicing for the conversion of the Thessalonians, he writeth thus unto them. [For what thanksgiving can we 
1. Thes. 3. v. 9 10.  tender unto God for you in all joy wherewith we rejoice for you before our God? night and day more abundantly praying, that we may see your face, and may accomplish those things that want of your faith.] In the mean time desired and besought them [as they had received, how to walk, and did walk, 
Ch. 4. v. 1. 2.  so to abund more. For you know what precepts I 
Precepts written, and not written, were to be observed.  have given to you by our Lord jesus.] Yet more expressly he exacteth, the observation of such Traditions, as he had delivered them, writing again to the same people thus: [Therefore brethren, stands, 
2. Thes. 2. v. 15.  and hold the Traditions which you have learned, whether it be by word, or by our Epistle.] And in regard that some false brethren, walking inordinately, endeavoured to seduce others [We denounce unto 
Ch. 3. v. 6.  you brethren (saith he) in the name of our Lord jesus Christ, that you withdraw yourselves, from every brother walking inordinately, and not according to the Tradition which they have received of us.] The self same in other terms, no less significant than Tradition, he commendeth to S. Timothy saying, 
Tradition is called Depositum.  O Timothy, keep the Depositum, avoiding the profane 
1. Tim. 6. v. 20.  novelties of voices, and oppositions of falsely called knowledge. Have the form of sound words, 
2. Tim. 1. v. 13. 14.  which thou hast heard of me, in faith, and in the love in Christ jesus. Keep the good Depositum, by the 
And, good depositum.  Holy Ghost which dwelleth in us. So all Prophets, 
2. Pet. 1. v. 21.  all Apostles, innumerable ● holy men of God, spoke inspired with the Holy Ghost. ● Many of them also writ, inspired with the same Holy Ghost. Some did both. And S. john was some time commanded by 
God's word is partly written, partly not written.  the Holy Ghost saying: [That which thou seest, 
Apoc. 1. v. 11.  writ in a Book.] And an other time, [Sign the things which the seven Thunders have spoken, & 
Ch. 10. v. 4.  writ them not.   

Some holy Scriptures are hard: and require authentical Interpretation. ARTICLE. 4.  
TO search the particular causes, why God 
Though we know not the particular cause, yet we see some Scriptures are hard.  would have some holy Scriptures to be more obscure, we do not presume, but leave the same with many other hidden Mysteries to his divine wisdom, contenting ourselves with that general reason, which we find more clearly revealed. Our B. Saviour rendered thanks to his heavenly 
Mat. 11. v. 25. 26.  Father, for that [he hath hid some things from the wise and prudent, and hath revealed them to little ones: yea Father (saith he) for so hath it well pleased 
Not only learning, but also humility of spirit, is required to understand high Mysteries, and the true sense of holy Scriptures.  thee]: Hereby instructing us to seek no further why this is done, but to know in general, that highest points of faith & religion, are hid from proud spirits which think themselves to be most wise & prudent, and are made known (so much as is requisite) to the humble which acknowledge their own insufficiency, & so become such [little ones] as our Saviour 
Mat. 18. v. 3.  requireth, though otherwise they be learned. For so the holy, ancient, and most learned Fathers, and Doctors of the Church, found many places of holy Scriptures over ha●d for them to interpret. And that nothing is more certain, then that the right, and assured true sense of some places is uncertain, till the Church which hath the spirit of truth declareth it.  
2 Their hardness is proved two ways: by experience, 
Experience teacheth that some Scriptures are hard. Examples, of the general  if any will diligently consider the letter as it is written, and by testimony of holy Scripture itself. For example. The very first words of Genesis: [In 
Gen. 1. v. 2.  the beginning God created heaven and earth] contain a doctrine very necessary for us to know; that heaven and earth, had a beginning when they were 
job. 38. v. 4. 5.  created of nothing, before which time, there was no creature at all, there was no time at all, a thing above man's natural capacity to conceive: Aristotle could not conceive it, and so erred, teaching that the world is eternal, aswell in respect of that is past, as of that which is to come. And this consisteth in the depth of 
Heb. 11. v. 3.  the Mystery, revealed by God, recorded by Moses, and believed by faith. Here is also an higher Mystery 
The B. Trinity insinuated.  insinuated, of the B. Trinity, three divine persons. The word, Created, appropriated to God the Father: Beginning, to God the Son: and the Spirit of God, to the Holy Ghost, alone God. An other difficulty followeth by and by in the letter, how we shall understand, in what subject or substance, was the Light, 
How there was light before the fourth day.  which was created the first day, until the fourth day, 
Ch. 1. v. 3. v. 14.  in which the Sun, and Moon, and all the Stars, were created? If we say with some interpreters, that the accident remained without subject, the thing is hard, yet may be true in this thing, and in some other Mystery, is most true, by the omnipotency of God. If we say with other Expositors, that the Sun, with the other Planets and Stars, and consequently all the first kinds of creatures, were created in one moment, or instant, than the text is h●●d to be understood, which relateth the creation of distinct things, as in 
Other difficulties in the text.  six distinct days. It is likewise a great question, how there be [waters above the firmament.] But 
v. 7.  let us pass over the rest of this first Chapter, wherein are divers other difficulties. It is also hard to resolve, 
Gen. 2. v. 8. Gen. 3. v. 1. 4. 13. 14. 15.  where the terrestrial Paradise is. It will be hard for a Protestant to show by express Scripture, that the Serpent that tempted and seduced Eve, was the devil For in all that passage, the devil is not expressly named. The devil hath no corporal members, no breast to go upon, no sensible head to be 〈◊〉, neither doth the devil eat earth, according as the letter soundeth. The first place of the whole Bible, that explaineth this History of the devil, is in the Book of wisdom, which Protestants deny to be Canonical Scripture: where it is said [God created man 
Sap. 2. v. 23. 24. An. mund. 3800.  incorruptible, and to the Image of his own likeness he made him, but by the envy of the devil, death entered into the world.] Before this Book of wisdom was written, this most certain truth was known, only by Tradition, that by the Serpent, is understood the devil, and seeing there is nothing in holy Scripture but that is of importance: we will not omit an other difficulty in the next Chapter, what 
Gen. 4. v. 23.  stripling young man was he whom Lamech slew, together with old Cain.  
3 But to our Adversaries, those espcially may seem 
All those places, may well seem hard to Protestants, which seem to affirm that which they deny.  hard places, by which we prove things that they deny: As that Enoch and Elias are yet living in their bodies, which we prove by Moses' saying that [Enoch 
Gen. 5. v. 24.  walked with God, and was seen no more, because God took him] affirming of the other neene first patriarchs, that they died. S. Paul saith, [Enoch was 
Heb. 11. v. 5.  translated that he should not see death: And he was not found, because God translated him.] Other Scriptures say the like of Elias, that [he ascended by a 
4. Reg. 2. v. 11. Mal. 4. v. 5.  whirlwind in a fiery Chariot, into heaven.] And [Behold I will, sand you Elias the Prophet, before the day of our Lord come, great and dreadful.] Of this sort, there be innumerable places, which would lead us into long digressions, and therefore I return to my present purpose.  
4 It is not easy to explicate that, which was said 
Other difficulties of matters, not now in controversy.  to No [Man his days, shall be an hundred & twenty 
Gen. 6. v. 3. v. 4. 15.  years.] There be divers difficulties also concerning [the Giants which were upon the earth in those days.] And concerning the Ark, and the bigness thereof. In the Genealogy of the patriarchs, after the flood. For Moses saith, [Arpharad begat 
Gen. 11. v. 12. Luc. 3. v. 36. Gen. 26. v. 34. Ch. 28. v. 9 Ch. 36. v. 2. 3.  Sale.] And S. Luke saith: Sale was the Son of Cainan, and [Cainan was of Arphaxad.] The names of Esau's wives, are different in the 26. Chapter of Genesis: and in the 28. and 36. only we are certain, that all is true, but how it is true, we are not certain. jacobs' prophesy, in most parts of it, is hard to be understood. It is certain also that [the heart of Pharaoh, was indurate] but it is hard to explicate the texts where our Lord said, [I 
Gen. 49. Exod. 4. v. 21. Ch. 7. v. 3. 13. 22. Ch. 8. v. 19 32. Item. Ch. 8. v. 15. 32. Ch. 9 v. 7. 35. Ch. 13. v. 15. Ex. 25. v. 8. 9 10. etc. Levit. 1. v. 2. 3. etc. 1. Cor. 10. Colos. 1. v. 17. Heb. 8. v. 5. Ch. 10. v. 8. Num. 1. Ch. 2. Ch. 3. v. 39 joan. 5. v. 46. Luc.  will indurate his heart.] For it is a blasphemous heresy to say, that God is the auctor of sin, or maketh man to sin. Yet it is clear, that obduration of heart, is a very great sin. Likewise how the Tabernacle, & things pertaining thereto, resembled the Church of Christ whereof they were figures: How the external Sacrifices, with other Ceremonies of the old law, (besides other spiritual profits) did signify & resemble greater Mysteries in the Law of Grace, as the Apostle testifieth that they did; is not easy to be declared in particular. The numbers of persons, and mansions, described in the Book of Numeri, are, besides the difficulties, in the literal sense, very mystical and profound. The Prophecies also concerning Christ, are very hidden to the judgement of men, especially in the Books of Moses, and yet our Saviour saith expressly, that [Moses had writer of him] And [interpreted from Moses and all the prophets, the things concerning himself]. Otherwise who would have thought, there had been so much in the Books of Moses, of Christ, as there is? Yea who would not have thought, that the promise of which Moses speaketh, saying to the people, when they desired a Successor after him [A Prophet of thy Nation, and of thy brethren, like unto me, will our 
24. v. 27. 44. Deut. 18. v. 15.  Lord thy God raise up to thee, him thou shalt hear] had been meant, only of joshua, or at furthest, of joshua, and other like Successors after him? as indeed it is the first and immediate literal sense; but it is most principally spoken, of our B. Redeemer and Saviour, as both himself insinuateth in the words now recited: and S. Peter most clearly expoundeth it saying: 
Act. 3. v. 22.  [Moses' indeed said, that a Prophet shall the Lord your God raise up to you, of your brethren, as myself, him you shall hear, according to all things whatsoever he shall speak to you.] These few particular examples, only of the Books of Moses, omitting many others, may suffice to show the hardness of some holy Scriptures, which need to be explicated by other places more clear.  
5 If we shall speak more generally, then must we 
It is no small difficulty to reconcile places, which may some contrary.  say, that no Book in the whole Bible, scarce any Chapters, are without special difficulties, even the Legal and Historical Books, which are ordinarily more easy, than the others, yet have some intricate hardness to be reconciled, in seeming contradictions: Namely the Books of Kings, and Paralipopenon. For the better soluing of doubts occurring the●in, 
See Annot. 1. Par. 1.  we have observed t●nne general rules, which may help, but not fully suffice for this purpose. 
The Sapiential & Prophetical Books, especially some parts of them do manifestly appear to be hard.   
6 The Sapiential Books, aswell of the old, as new Testament, require illuminating wisdom, to all that shall read them: much more to such as shall expound them. Among the rest, the Canticle of Canticles, and S. Paul's Epistle to the Romans, seem to be most profound. But the prophetical Books for the greatest part, especially some Psalms, the Lam●tations 
Psal. 1. 2. 3. 4. etc. 67. 118.  of jeremy, the three first Chapters, & neene last of Ezechiel; almost all the Apocalypse, seem in this point, of deep mystical sense, to exceed the rest: The proof whereof, I remit to the testimony of all that have made, or will make, trial by experience.  
7 Nevertheless, take also hear surer testimonies of 
Some Scriptures do expressly witness that some other Scriptures are hard.  the holy Scripture itself. King Solomon exhorting all to wisdom (wherein is comprised the whole frame of all virtuous, and religious perfection) showeth that parables are profitable for the attaining of wisdom, but not without interpretation, & therefore saith: [He that will learn wisdom, shall understand a Parable; 
Prou. 1. v. 6. Ch. 10. v. 1.  and interpretation, the words of the wise, and their dark sayings.] for so he calleth all Parables, 
Pa●ables are dark sayings.  dark sayings, to wit, his whole Book of proverbs and Parables: which kinds of speech, is also inserted in many other parts of holy Scripture, especially by our Saviour himself in his Gospel, professing that he spoke so of purpose, [Because (saith 
Mat. 13. v. 11.  he to his Disciples) to you it is given to know the Mysteries of the kingdom of heaven (according unto that which Solomon addeth in the same place, [The wise man hearing, will be wiser) but to them 
Pro. 1. v. 5. 13. Isa. 6. v. 9  (that were evil disposed) it is not given; therefore in Parables I speak to them, because, seeing, they see not, and hearing, they hear not, neither do they understand] Some Parables our Saviour expounded, leaving the rest to his Apostles interpretation, as to men of understanding, to take instruction thereby, & ●o teach others. And when sometimes they understood him not, he fatherly rebuked them saying, [Are 
Math. 15. v. 16.  you also as yet without understanding?] As if he should say. It is less to be marveled at, if the people understand not. Nay it were to marvel at, if any man by his own wit, could understand Parables 
Ordinarily men, otherwise prudent & judicious, do not understand Scriptures  or Prophecies. And therefore the Queen's treasurer of Ethiopia, being demanded whether he understood Isaias Prophesy, which he diligently read, answered, [And how can I, unless some man show 
Act. 8. v. 31.  me?] This same Prophet Isaias seemed to writ more 
without an Interpreter.  plainly than most other Prophets did: yet he saith, [his prophesy was to the people, as a sealed Book.] 
Isa. 29. v. 11. v. 12.  or else was to them, as [to men that can not read. And the vision of all (saith he) shall be unto you, as the words of a Book sealed, which when they shall give to him that knoweth letters, they shall say, read this: and he shall answer, I can not, for it is sealed. And the book shall be given to one that knoweth not letters, and it shall be said to him, read, & he shall answer, I know not letters.] Scribes and pharisees could read Isaias & other Prophets, but to them, the Books were sealed that the sense was not understood by them, so that they could not find Christ therein. The vulgar people could not read, much less understand without Interpreters, whereby neither the learned nor unlearned, reap profit, by the holy Scriptures, until the key of understanding, which is the holy Spirit of truth, promised and sent to the Apostles, doth open this holy Book.  
8 The Apostles are they, who first had Commission 
The Apostles & their successors are the proper, and necessary Interpreters of the holy Scriptures.  [to teach all Nations:] And their Successors have still 
Mat. 28. v. 29. joan. 14. v. 16. Mat. 28. v. 20.  the same Commission. For our Saviour provided, when he promised [to sand the Holy Ghost to be with them for ever.] And also signified, that himself, by the same Holy Ghost, will be with them [even all days, to the end of the world.] In like sort the Prophet Ezechiel, preached and writ, and was not understood, for his Prohhesie seemed to be as hard as 
Some prophecies as hard, as Parables. yea Prophecies are purposely shut up, till the time of performing them,  Parables: Whereupon he said; [O Lord God, they 
Ezech. 20. v. 49. Dan. 12. v. 4. 9 13.  say of me; doth not this man speak by Parables?] Daniel testifieth that to him it was said, [shut up the words and seal the Book, even to the time appointed; very many shall pass over, and there shall be manifest knowledge:] So hard are most Prophecies to be understood, till they be fulfilled: Even our saviours prediction of his own death, which he signified to his Apostles, that [all things should be consummate 
Luc. 18. v. 31. 32. 33. 34.  which were written by the Prophets of the Son of man. For he shall be delivered to the Gentiles, and shall be mocked, and scourged, and spit upon, and after they have scourged him, they will kill him, and the third day he shall rise again. Yet they understood none of these things, and this word was hid from them.] But after his Resurrection, he not only put them in mind what he had said before: but also then [He opened their understanding, that they 
Luc. 24. v. 45.  might understand the Scriptures.] Finally, that some other holy Scriptures besides Prophecies, and Parables, do also contain things hard to be understood: S. Peter witnessith, that [in the Epistles 
S. Peter's express testimony of this matter.  
2. Pet. 3. v. 16.  of S. paul are certain things hard to be understood, which the unlearned and unstable, deprave, as also the rest of the Scriptures, to their own perdition.] What then do we say, that holy Scriptures are insufficient? Not, God forbidden; for they are most s●ffi, cient, & do contain, either expressly, or implicitly, all doctrine necessary to salvation, yea incomparablie and by infinite degrees, more sufficiently, than any other written work or Book containeth, what Art or Science soever. This still we say, and withal, 
Act. 8. v. 31.  that it requireth interpretation, and sometimes the living voice of an authentical Interpreter.   

True miracles are an assured proof of Faith: or other truth, for which they are done. ARTICLE. 5.  
HItherto we have proved by holy Scriptures, 
Article 1.  that Faith is necessary to salvation, that it 
2.  is the special gift of God, and is grounded 
3.  in his word: either written, or delivered without 
4.  writing: and that the written word sometimes requireth interpretation. Now we are to speak of an other 
Miracles are an infallible proof of truth.  ground of faith more extraordinary, which is of miracles. For God Creator and Lord of all, so disposeth of his works, that some succeed according to natural causes, and efficacy which he giveth to creatures; some according to supernatural grace, which he also giveth of more abundant favour. And of this greater sort, some are by his goodness made ordinary, and so are become more familiar to his servants, as the benefits of holy Sacrifice and Sacraments, and other daily spiritual gifts: some are extraordinary, and therefore seem more marvelous, as miracles, which are works also done above the ordinary course, & natural power of all creatures, such as never 
Psal. 71. v. 18.  were, neither can be wrought, but by God only, giving supernatural force & efficacy, as pleaseth his divine goodness. And therefore true miracles, are an infallible ground of assured truth, of whatsoever is confirmed by them, Because God, who is truth itself, and can not lie, beareth witness by his fact that the thing is true which is so proved.  
2 This manner of proof we found in holy Scriptures, to 
Miracles are most necessary, when the external form of Religion is changed: and where it is to be newly planted.  have be●e practised by divine ordinance in divers cases: and in two more general. First when it pleased God according to his eternal will and decree, to change the external form of his Law, as he did by Moses; and again by our B. Saviour Christ: He gave his messenger's power to work miracles, in proof and confirmation of their several missions, agreeable to their different functions. Secondly in case, when any are sent to preach and plant Fairh & Religion in an●e Country, or among any people, where it was not before, as now in the East, and West Indieses, and other remote parts: God giveth power to his preachers to work miracles, for the better conversion of such Infidels to Christianity. Moore particular cases are, when it pleaseth God also in Christian Countries, to show his grace of miraculous power, either for proof of some special truth pertaining to faith, or of other thing in controversy; or for the greater consolation of his servants, or confusion of adversaries. But where Religion is once planted, well watered, and hath taken firm root, miracles are more rare, and not necessary for trial of truth in religious causes, because all doubts of that kind, may be in such places sufficiently solved, and decided by many other means, and amongst the rest, by diligent surveying of ancient miracles, if any have been wrought in confirmation of such points as are now called into question; or at lest by that Church which was approved and established by miracles, that is to say, by Gods own work, which in itself is all one with his divine word; but to men, his miraculous work may give more credibility, by how much it is to us more manifest.  
3 Wherefore to come to our present purpose, concerning the two more general cases, wherein miracles are most necessary, when the out ward form of Religion is changed amongst the faithful, & when preachers are sent to convert Infidels: we shall begin with Moses his mission, who being sent to deliver God's 
Moses' was confirmed by a miracle that God did speak to him.  people from Egypt, was first himself confirmed by miracle, before he was employed in that great Embassage. For when as yet he fed the sheep of jethro his 
Exod. 3. v. 2. 3.  fatherinlaw, [Our Lord appeared to him in a flame of fire, out of the midst of a bush: and he saw that the bush was on fire and was not burnt:] Whereat he admiring and going nearer to s●e the bush, Go● bade him not to approach but told him his will saying, [I am the God of thy Father, the God of Abraham, 
v. 6.  the God of Isaac, and the God of jacob. I have seen the affliction of my people in Egypt, and I have heard their cry, and I am descended to deliver them out of the hands of the Egyptians: but come and I will sand thee to Pharaoh, that thou mayst bring forth my people the children of Israel out of Egypt.] And after God's declaration of his divine name, and of his purpose in this behalf, as in the sacred text [Moses' answering 
Ch. 4. v. 1.  said: they will not believe me, nor hear my voice, but they will say; Our Lord hath not appeared to thee.] Whereupon our Lord showed to him 
And received power to work miracles, for proof of this mission.  two other miracles, turning a rod into a serpent: and making leprosy in his hand, and gave him power to work the same before the people, & if need required, a third in confirmation that our Lord had appeared to him, & that he was indeed sent of God. Neither did God admit other excuses of difficulties or impediments, but said: [Go on, I will be in thy 
v. 11. 12. v. 16.  mouth, and I will teach thee what thou shalt speak. This rod also (whereby God had already wrought a miracle) take in thy hand, wherewith thou shalt do the signs.] And further our Lord said: [See that 
v. 21.  thou do all the wonders which I have put in thy hand before Pharaoh.] This so strange and mighty power to work miracles, God gave to Moses, in place, as it were, of Letters of credit, & of a seal to his Commission, aswell to the Children of Israel, as to the king and people of Egypt. Which, when he performed in signs both great and evident: the Magicians using 
Ch. 7. v. 11. 22. Ch. 8. v. 7. v. 18. 19  
Magicians doing some prodigious things, could not work true miracles.  all their skill of enchantments by the devils power, wrought some false prodigious signs, but failing in the third attempt, confessed plainly, & [said to Pharaoh, Digitus Dei est hic. This is the finger of God.] And after ten great plagues miraculously inflicted upon the Egyptians, for their obduration and cruelty, whereof the last was [the death of all the first borne 
Ch. 11. v. 5. 7.  of men & beasts in the Egyptians; the Israelites (being 
Ch. 12. v. 29. Ch. 14. v. 21. 22. 28. 31. Ch. 15.  still free from all) then passed by dry ground through the read sea; where King Pharaoh and all his army following them, were drowned. Whereupon the people of Israel more firmly [believed our Lord & Moses his servant.] And so he and they sang a solemn Canticle of praise and thanksgiving to our Lord. And this was the first part of Moses his Commission, wherein miracles were necessarily required, and as effectually performed.  
4. The other part of this great Commission, was to 
His chief office being to receive and deliver Gods written Law, the same was also confirmed by miracles.  be the [Mediator between God and his people] in 
Deut. 5. v. 5.  that which God then intended to do unto them: which was to give them a written Law. And this was so great an office, and withal so new & strange, that it no less required confirmation by miracles, but rather more than the former of their delivery from Egypt. For here they received God's commandements written in two Tables, with a multitude of other Precepts▪ Ceremonial, & judicial, the one sort pertaining to the explication and particular instruction, how to put in practise those moral Precepts of the first Tabl●, containing their duties towards God: the other, for better performing the precepts of the second Table, concerning their duties each one towards others. And therefore to this purpose, that more respect might be in the people towards God the giver of this Law, and towards Moses by whom 
Exo. 19 v. 5. 6. 8.  they received it, and that the people might be stirred up to mature consideration, who were to give their consent and promise' to keep the same Law, as God in this mutual Covenant, promised his protection, assistance, and remuneration: extraordinary testimony was requisite of God's part, which he exhibited 
Exo. 19 v. 15. 16.  by great and unwonted miracles. For after their prescribed preparation, when ● the third day was come, and the morning appeared, behold thunders began to be heard, and lightnings to flash, & a very thick cloud to cover the mount, and the noise of the trumpet sounded exceedingly: and the people that was in the camp feared. And all the mount Sinai smoked, for our Lord was descended upon it in fire, and the smoke arose from it as out of a furnance, & all the mount was terrible. And the sound of the Trumpet grew louder by little & little; & was drawn out a length.] In this marvelous manner, our Lord beginning to deliver 
Exo. 20. v. 1. etc. v. 18. 19  his Law, [the people strooken with fear, said to Moses; Speak thou to us, and we will hear. Let not our Lord speak to us; why shall we dye, and this exceeding great fire devour us? For if we hear the voice of the Lord our God any more, we shall dye. Approach thou rather and hear all things that 
Deut. 5. v. 25.  the Lord our God shall say to thee, & thou shalt speak to us, and we hearing will do them.  
5 When also Moses had received the whole Law, 
It was yet more confirmed by other miracles, in punishing the transgressors.  & declared the same to the people, it was yet watered (as a new graffed plant) with more miracles, as occasion required in confirmation thereof, and namely in punishment of transgressors. For [Nadab and Abiu, 
I evit. 10. v. 1. 2.  priests, the Sons of Aaron, offering strange fire, which was not commanded,] other [fire coming forth from our Lord devoured them, and they died.] Again, 
N●. 16. v. 1. etc.  Core, Dathan, and Abiron, with two hundred fifty complices, rising against Moses and Aaron▪ pretending that [all the people being holy] they should not be lift up above the rest [Moses said to them. In the morning our Lord will make it known who pertain 
v. 5.  to him, and the holy he will join to himself.] And to the people (after other admonition) he said: [In this 〈◊〉 shall know that our Lord hath sent me 
v. 28.  to do a● things that you see, and that I have not forged them of mine own mind. If they die the accustomed 
29.  death of men, and if the plague wherewith others also are wont to be visited, do visit them, our Lord did not sand me: But if our Lord do a new 
30.  thing, that the earth opening her mouth, swallow them down, and all things that pertain to them, and they descend quick into hell: you shall know that 
31.  they have blasphemed our Lord. Immediately therefore as he ceased to speak, the earth broke in sunder under their feet, and opening her mouth, devoured them, with their Tabernacles and all their substance: and they went down into hell quick, covered with 
32.  the ground, and perished out of the midst of the 
33.  multitude.] Neither only the principal rebels thus suddenly perished: But [a fire also coming forth from 
v. 35.  our Lord, slew the two hundred fifty men that offered the Incense.] Nay yet more transgressing, were likewise punished, and the same also miraculously. For [all the multitude murmured the day following against 
v. 41.  Moses and Aaron saying: you have killed the people of our Lord. And when there rose a sedition, 
v. 42.  and the tumult grew further, Moses and Aaron fleeing to the Tabernacle of the Covenant, our Lord said to them: departed from the midst of this 
v. 45. v. 47. 49.  multitude, even now will I destroy them. And the burning fire did waste the multitude: and there were strooken fonrtene thousand and seven hundred men, beside them that had perished in the sedition of Core.] Whereto we may add a more comfortable, but no 
Num. 17. v. 8.  less potent miracle, in Aaron's Rod, flourishing & bringing forth fruit.  
6. Many other miracles were also done in the same 
Other miracles in bestowing benefits.  time of Moses, both for the people's confirmation in faith, and fear of God; and for their particular benefits. As [when bitter waters were made sweet; 
Exo. 15. v. 25. Ch. 17. v 5. Nu. 20. v. 11.  and waters drawn out of rocks. The continual provision of Manna for their sustenance, all the forty years in the desert. Flesh also was given them to 
Exo. 16. v. 15. et v. 12. Nu. 11. v. 18. Exo. 17. v. 11. Nu. 23. v. 8. 11. joshua. 3. v. 16. 17.  their fill. When Moses praying held up his hands, the people of Israel prevailed in battle, but if he let them down a little, than A●elec (their enemy) overcame. The evil purpose of Balac and Balam to have cursed them, was turned into blessing.]  
7. Again a new great miracle was wrought by joshua 
joshua his authority & actions were also confirmed by miracles.  in the River of jordan [the upper part standing and swelling up like to a mountain, the lower part descending in to the sea, that the priests, with the Ark, stood upon the dry ground in the midst of jordan, whiles all the people passed over through the dry channel.] Likewise the victories achieved by joshua 
Ios. 12. v. 24.  against many Kings; and conquest of the promised land, were all full of miracles.  
8 Some also in the times of the judges, and of the 
Iudi●. 6. v. 21. 36. 39  
divers miracles were likewise wrought, in the times of the judges, & Kings.  Kings, which are recorded in those Histories: Especially where more need required, in the ten Tribes called the Kingdom of Israel; where they made a notorious wicked schism, & many fell into Idolatry and infidelity. Eor whose reduction to true faith and unity in Religion, God sent them Prophets, which both by preaching and miracles, reclaimed & confirmed many. Elias the zealous Prophet among 
3. Reg. 18. v. 23.  other his heroical Acts, himself alone challenged four hundred and fifty Prophets of Baal, to try by 
Elias proved by a miracle that our Lord is the only true God.  miracle, who is true God, [they laying an ox upon wood for Sacrifice without fire, and he an other, he bade them invocate the names of their gods, and 
v. 24.  I will invocate (saith he) the name of my Lord, and the God that shall hear by fire, let the same be God.] which thing they attempting and not performing, [he dressed his ox, and (that the work of God might be more conspicuous) powered much water in a gutter which he made round about the Altar, and 
v. 36.  prayed saying: Lord God of Abraham, and Isaac, & Israel, show this day that thou art the God of Israel, and I thy servant, and that according to thy commandment I have done all these things. Hear me 
v. 37. 38.  Lord, hear me, that this people may learn, that thou art our Lord God, & thou hast converted their heart. And the fire of our Lordfel, and devoured the holocaust, and the wood, and the stones, licking also the dust, and the water that was in the water gutter. Which when all the people had seen, they fell on 
39  their face and said: Our Lord he is God, our Lord 
God permitted the devil to try jobs patience; but not to delude in trial of truth.  he is God.] Why could not the devil that procured 
job. 1. v. 3. 16.  fire to consume jobs seven thousand sheep, bring fire also to save the credit of his own prophets, but that God permitted the one for manifestation of jobs patience, and not the other when it should have hindered the manifestation of truth, and had been a witness of falsehood, Other miracles done by this 
Many miracles wrought by Elias, Eliseus, and others.  Prophet: his hindering of rain three years, then 
3. Reg 17. v. 1. Ch. 18. v. 41. Ch. 17. v. 6. 14. 19 Ch. 19 v. 8. 4. Reg. 1. v. 10. Ch. 2. ● v. 8. v. 11. Ch. 2. v. 14. etc. Dan. 3. v. 17. 23. 24. 91. Heb. 1. 2. & 10.  procuring it; His sustenance brought unto him by ravens; His multiplying of a poor widows meal, & oil; The raising of her son from death; His fasting from all meat and drink, forty days and nights together; His procuring fire, which burned two captains, and their hundred men; His dividing of the river of jordan, and passing through it in the dry channel; And his own taking away in a fiery choriot. And many other miracles done by Elizeus, & divers other Prophets and holy men. Also the children's delivery from fire in Babylon; do all show the assured truth of those things for which they were wrought. And these may suffice touching the old Testament, and the Law which was given by Moses. It resteth now to declare the same necessiti & use of miracles in the Law of Grace.  
9 How much Christ our Saviour, the very Son 
Our Saviour Christ wrought innumerable  of God, excelleth Moses, and all other Prophets of God; S. Paul teacheth largely in his Epistle to the 
miracles, to prove his mission. And most especially urged them amongst other proofs.  Hebrews, as also many other holy Scriptures. Yet [did not Christ (the creator of the world) glorify 
Heb. 5. v. 5.  himself (as the same Apostle witnesseth) but his Father that spoke to him.] For so likewise himself had said in his Gospel, [If I do glorify myself, my 
joan. 8. v. 54.  glory is nothing. It is my Father that glorifieth me] Therefore as Moses' coming to deliver the Israelites from the servitude of Egypt, and to give them a written Law, proved his Commission by sundry miracles: 
Act. 5. v. 31. 32. Io. 8. v. 14. 18.  so Christ our Lord coming to deliver all that will obey him, from seruicude of sin, and to give us his Law of Grace, besides his own testimony (which is also most true) useth other proofs, as the testimony of 
joan. 5. v. 33.  his Father; of S. john Baptist; of Moses & all the 
See Mat. 3. v. 17. Ch. 11. v. 21. Ch. 17. v. 5. Ch. 21. v. 26. Mar. 1. v. 7. Ch. 11. v. 31. Luc. 4. v. 18. Ch. 20. v. 5. joan. 1. v. 32. Ch. 12. v. 28.  Prophets. But amongst all, most urgeth the incredulous 
Luc. 24. v. 27.  with his miracles. [I have a greater testimony (saith he) than john. For the works which the 
joan. 5. v. 36. v. 46. 47.  Father hath given me to perfect; the very works themselves which I do, give testimony of me, that the Father hath sent me.] Again he inculcateth the same at other times saying: [I speak to you, and 
Io. 10. v. 25. 37. 38. Io. 14. v. 11.  you believe not: the works that I do in the name of my Father, they give testimony of me. If I do not the works of my Father, believe me not: But if I do, and if you will not believe me, believe the works, that you may know and believe, that the Father is in me, and 〈◊〉 the Father.] Thus doth our Saviour often signify, that he wrought his miracles principally for this cause, that they might believe in him. Which S. Paul much urgeth to the jews, that [they 
Heb. 2. v. 4.  should not escape severe punishment, if they neglected so great salvation, declared, not by Angels (as was the old Law) but by our Lord the only Son of God, God withal testifying by signs and wonders, and divers miracles, and distributious of the Holy Ghost, according to his will,] And particularly 
By miracles he also proved his doctrine; name lie his power to forgive sin.  that he came to deliver men from sin, he showeth in these express words [that you may know that 
Mat. 9 v. 6. Mar. 2. v. 10.  the Son of man, hath power in earth to forgive sins (than he said to the sick of the palsy) arise, take up thy bed, and go into thy house.] And after divers other miracles recited, the Evangelist thus conjoineth them with his preaching [He went about 
Mar. 2. v. 35.  all the Cities and Towns, teaching in their Synagogues, and preaching the Gospel of the kingdom, and curing every disease, and enerie infirmity.] Also to satisfy S. johnes Disciples (for S. john himself doubted not) our Saviour said to them, 
Mat. 11. v. 4. 5. Luc. 7. v. 22. 23.  [Go and report to john what you have heard and seen; the blind see; the lame walk; the lepers are made clean; the deaf hear; the dead rise again: to the poor the Gospel is preached.] Against calunniators he avoucheth [If I in the Spirit (or finger) 
Mat. 12. v. 28. Luc. 11. v. 20.  of God, do cast out devils, then surely is the Kingdom of God come upon you.] He showeth more over, that by the special providence of God [a certain man was borne blind; saying [that it was neither 
joan. 9 v. 3.  for his sin, nor his parent's sin, but that the works of God may be manifested in him.] The self same he teacheth of Lazarus his sickness and death; [this sickness is not to death, but for the glory of 
joan. 11. v. 4. 15.  God; that the Son of God may be glorified by it.] Lastly the very night of his Passion, speaking to his eleven Apostles of the jews obstinacy, he saith: [If I had not done among them works that 
joan. 15. v. 24.  none other man hath done; they should not have sin: but now both they have seen (my works) and they do hate both me, and my Father.] After his Resurrection, S. john testifieth generally to the whole world, to what end these signs are written, [that 
joan. 20. v. 31.  you may believe (saith he) that jesus is Christ, the Son of God, and that believing you may have life 
Neither Luther, nor Caluin, changing the form of Religion: have wrought any miracles.  in his name.] And thus much touching the necessity of miracles, when the outward form of Religion is changed, as it first was by Moses, and again by our B. Saviour Christ.  
10 Now concerning the second general case wherein miracles are required; when Christian Religion 
Miracles are likewise necessary where Christian faith is first preached.  is propagated, by preaching to such people as have not received it: holy Scriptures do testify, that God ever giveth this power to his preachers, when he sendeth them ●or this purpose, to prove thereby their mission, and that their hearts may believe their doctrine. So our B. Saviour sending his Apostles to preach his Gospel in other places where himself had not yet been, [gave them power over unclean spirits, 
Mat. 10. v. 1. 7. 8. Mar. 3. v. 15. Ch. 6. v. 7. 13. Luc. 9 v. 1. 2. Luc. 10. v. 1. 9 17. joan. 12. v. 28.  that they should cast them out, & should cure all manner of disease, & all manner of infirmity. Preach (saith he,) that the kingdom of heaven is at hand. Cure the sick, raise the dead, cleanse the lepers, cast out devils.] After this [our Lord designed also other s●auentie two Disciples, and he sent them two & two before his face, into every City and place, whether himself would come. And he said unto them, cure the sick, etc. And they returned with joy saying. Lord, the devils also are subject unto us in thy name.] When our Lord also [prayed that his Father's name might be glorified; a voice came from heaven; Both I have glorified it, and again I will glorify it: Our Lord said to the people that heard it; This 
v. 30. 32. 33.  voice came not for me but for your sake;] signifying, that after he should be exalted by death on the Cross, this miraculous voice should have more effect, because God's name should then be more glorified, by the conversion of all Nations. And therefore after his Resurrection, our Lord sent his Apostles [not only to the jews as before,] but [to preach 
Mat. 10. v. 5. 6.  penante, and remission of sins unto all Nations; beginning in jerusalem, and so into all jewrie, and Samaria, and even to the utmost of the earth. And they 
Luc. 24. v. 47. Mar. 16. v. 20.  (after his Ascension, and coming of the holy Ghost) going forth, preached every where; our Lord working withal, and confirming the word, with signs following] saith S. Mark.  
11 Yet first of all our Lord by visible miracles, confirmed 
First the Apostles with other faithful, were strengthened by the Holy Ghost coming upon them in visible signs.  aswell his Apostles, as the whole multitude 
Act. 1. v. 14. 15. Luc. 24. v. 49. Act. 1. v. 8. Act. 2. v. 12.  of persons persevering with one mind in prayer (almost an hundred and twenty) according as he had promised, and they now expected [with power from high] the virtue of the holy Ghost. For [when the days of Pentecost were accomplished, they were all together in one place; and sodanly there was made a sound from heaven, as of a vehement wind coming, and it filled the whole house where they were sitting. And there appeared to them parted tongues, as it 
v. 3. 4.  were of fire, and it sat on every one of them, and they were all replenished with the Holy Ghost, and they began to speak with divers tongues, according as the Holy Ghost gave them to speak, Magnalia 
v. 11.  Dei, the great works of God.] Here the Church of Christ, then so small a flock of an hundred and twenty persons, aswell by this visible miracle, as by S. Peter's 
v. 14.  sermon, but principally by the invisible power of the Holy Ghost, instantly so increased, that [there 
v. 41.  were added that day, about three thousand souls.] Thus [after the grain of wheat] our Lord jesus Christ 
joan. 12. v. 24. Mat. 13. v. 32. Act. 2. v. 43.  [died] on the Cross; [The grain of mustard seed] his Kingdom the Church, rose into a tree, our Lord confirming the word (as is said) with signs following. For so S. Luke testifieth, not only in general, that [many wonders and signs were done by the Apostles in jerusalem,] but also reciteth many in particular, almost in every Chapter throughout his whole Book of the Acts of the Apostles, which is a brief History of the beginning of the Christian Church.  
12 But omitting here other points, we shall as 
Sundry miracles are recorded, by which many were converted to Christ.  briefly as may be, only touch the miracles, as the particular motives, by which multitudes believed in Christ. [Peter and john went up into the Temple 
Act. 3. v. 1.  at the Ninth hour of prayer, and a certain man that was Lame from his mother's womb was carried and laid at the gate of the Temple to ask alms. S. Peter in stead of giving money which he had not, bade him [In the name of jesus Christ of Nazareth, arise and 
v. 6. 7. 8.  walk; And taking his right hand, he lifted him up, and forthwith his feet and soles were made strong; And springing, he stood and walked, and went in with them into the Temple, walking and leaping & praising God.] S. Peter also preached, that this 
12. Ch. 4. v. 4. v. 5. ad 21. 23. 29. 30. 31.  was done in the name of Christ. Many believed, & the number of believers, was made five thousand.]  
13 The high Priest, with the Ancients and Scribes, 
All the Apostles with others, prayed for miracles, & obtained their request.  threatening the Apostles: and they with other faithful, [praying for constant fortitude, & that God would extend his hand to cures, and signs, and wonders, to be done by the name of his holy Son jesus; The place was moved wherein they were gathered; & they were all replenished with the Holy Ghost. And they spoke the word of God with confidence.] In which good progress, whiles the Church did grow in number, and virtue, vice also crept in, as chaff groweth with good corn. A couple pretending perfection [Ananias with Saphira his wife, defrauded the 
Ch. 5. v. 1. 2. 3. 5. 10. v. 12. 14.  community, and for their lying to the Holy Ghost, were strooken dead with S. Peter's words of reprehension. And here again, the sacred Historiographer saith: [By the hands of the Apostles, were many signs and wonders done among the people] adding also the effect [And the multitude of men and women that believed in our Lord, was more increased.  
14 In particular, he especially reciteth S. Peter's 
In particular S. Luke reciteth many miracles wrought by S. Peter.  miracles, togetherwith the great faith of the people, who for their wondered estimation of his eminent power, & virtue, did bring forth the sick into the streets, & laid them in beds and couches, that when Peter 
v. 15.  came, his shadow at the lest, might overshadow any of them, and they all might be delivered from their infirmities. And there ran together unto jerusalem▪ 
v. 16.  the multitude also of the Cities adjoining, bringing sick persons, and such as were vexed of unclean spirits; who were all cured.] The enemies still 
17. 18. 19 20. 21.  raging, put the Apostles in the common prison [But an Angel of our Lord by night, opening the gates of the prison, and leading them forth said: Go, and standing speak in the Temple to the people, all the words of this life, who having heard this, early in the morning, entered into the Temple and taught, & aftermanie threatenings, that they should preach no more in the 〈◊〉 jesus: Peter answering and 
v. 28. 29.  the Apostles, said; God must be obeyed rather than men.  
15 Omitting here the History of the institution of 
Act. 6. 7. 8.  seven Deacons, the Martyrdom of S. Stephen; the preaching also of S. Philip, with singular good fruit, with special mention of sundry miracles: we come to the miraculous conversion of Saul afterward 
Act. 9 v. 1.  
In the mean time S. Paul was miraculously conuer●ed.  called Paul, and made an extraordinary Apostle, who as yet breathing forth threatenings, and slaughter, against the Disciples of our Lord, as he drawing to Damascus, ● suddenly a light from heaven shined ●ound 
3. 4. 5.  about him, & falling on the ground, he heard a voice saying to him: Saul, Saul, why persecutest thou me? who said. Who art thou Lord? And he; I am jesus whom thou dost persecute. It is hard for thee to kick against the prick.] This was S. Paul's miraculous conversion as you know. The fruit whereof, all Christendom reapeth, and rejoiceth therein. Of miracles also wrought by him, we shall see more by and by.  
16 For thus much being said by the way of S. 
Many other miracles wrought by S. Peter.  Paul's conversion; the sacred History reporteth more of S. Peter, who as yet conversing among the jews, converting and confirming all that he could: 
Cb. 9  so [came to the Saints (that is to the faithful) that 
v. 32. 33.  dwelled at Lidda; and he found there a certain man named Aeneas lying in his bed, from eight years before, who had the palsy. And Peter said unto him, Aeneas, our Lord jesus Christ heal thee; arise & 
34. 35.  make thy bed. And incontinent he arose. And all that dwelled at Lidda and Sarona saw him, and converted to our lord] Again in joppes, a certain woman named Tabytha, full of good works and alms deeds 
v. 40.  died. And Peter being requested by the Disciples, came thither, and falling on his knees prayed; and turning to the body he said; Tabytha arise. And she opened her eyes, and seeing Peter, she sat up, and 
41.  giving her his hand, he lifted her up. And when he had called the Saints, and the widows, presented her alive; and it was made known throughout all 
42.  joppes: and many believed in our Lord.  
17 The propagation of the Church to the Gentiles, 
Conversion of Gentiles began by miraculous visions.  began also by miraculous visions, and S. Peter's Ministry. For Cornelius a Gentle, was warned 
Ch. 10. v. 1. etc.  in a vision by an Angel, to sand into joppes for S. Peter; & S. Peter by warrant of an other comfortable vision, repairing to him, and preaching Christ unto 
v. 44. 45.  him, and other Gentiles, [as he was yet speaking, the Holy Ghost fell upon all that heard the word; & the faithful of the jews that accompanied Peter, were astonished, for that the grace of the Holy Ghost, 
46.  was powered out upon the Gentiles also. For they heard them speaking with tongues, and magnifying God] Whereupon they were all baptised. And by relating 
Ch. 11. v. 5.  these two visions, with the effect thereof, by coming of the Holy Ghost upon these Gentiles, as upon the jews in the beginning; S. Peter gave full satisfaction 
v. 15. v 3. v. 18.  to those Christian jews in jerusalem, which before disliked his dealing with the Gentiles; [and they glorified God saying, God then to the Gentiles also hath given repentance unto life.  
18 An other miracle pertaining to S. Peter, but not 
Ch. 12.  wrought by him, but upon him, by the prayers of the Church, for the common good, is this. For when King Herode had killed S. james the greater; & [apprehended and imprisoned S. Peter (within the feast of 
v. 2. 3. 4. 5. 6.  Pasch) meaning after the feast to bring him forth to 
S. Peter miraculously delivered out of prison.  the people: Prayer was made of the Church, without intermission unto God for him. And the same night he should have been brought forth, Peter sleeping between two soldiers, bound with two chains, & the keepers before the door keeping the prison, an Angel of our Lord (miraculously) delivered 
7. 11. 19 22. 23.  him out of Herodes hand, and from all the expectation of the people of the jews.] But Herod 
King Herod strooken by an Angel, died miserably.  not long after in Caesarea, puffed up with such pride that he refused not to be honoured as god, [was forthwith strooken by God's Angel, and being consumed of worms, gave up the Ghost.] And this miracle also, had great effect.  
19 For after this persecutors death, S. Luke addeth, 
24.  that [the word of our Lord increased and multiplied] still inserting among other things of his History, more miracles with their effects especially wrought by S. Paul, who with Barnabas, being 
Many miracles wrought by S. Paul, in the conversion of entiles.  
Ch. 13.  [scent of the Holy Ghost, sailed into Cypress. And when they had walked throughout the whole Island 
v. 4.  as far as Paphos, they found a Magician, a 
6.  false Prophet, a jew, with the Proconsul Sergius Paulus, a wise man. This Proconsul, desiring to hear 
7.  the word of God, and the Magician seeking to avert 
8.  him from the faith: S. Paul with a sharp reprehension, denounced unto him that he should be blind, not 
9  seeing the Sun until a time. And forthwith there 
11.  fell dimness and darkness upon him, and going about, he sought some body that would give him his hand. Than the Proconsul, when he had seen what was 
12.  done, believed, marveling at the doctrine of our Lord. At Lystra was [a man impotent of his feet, lame 
Ch. 14. v. 7. 8. 9  from his mother's womb, that never had walked; upon whom S. Paul looking, and seeing that he had faith to be saved (or healed) he said with a loud voice, stand up right on thy feet; And he leapt & walked. Whereupon the heathen people, & the priest 
10  of jupiter, would needs have offered sacrifice to Paul, and Barnabas, as to Gods.] Contrariwise some obstinate 
11.  [Jews stoned S. Paul almost to death:] But 
12.  the Disciples being edified by the miracle, rescued 
18. 19 Ch. 15. v. 12.  him from that fury. After this at jerusalem, the multitude 
Relation of God's works, doth much edify good people.  gladly heard Barnabas and Paul, telling what great signs and wonders God had done among the Gentiles by them,  
20 By a vision showed to S. Paul, they were willed 
Ch. 16. v. 9  to go into Macedonia, which they did, [being assured that God had called them, to evangelize unto that people.] Amongst other fruit, S. Paul expelled 
10.  a pythonical spirit out of a young woman, not 
17.  suffering her to give testimony, that [they were the 
18.  servants of the high God, which preach the way 
19  of saluatiou] whereof rose a tumult and persecution, S. [Paul and Silas were beaten with rods, cast into 
22. 23. 24.  prison, and put into the stocks; who praying, & praising God at midnight, suddenly there was made an earthquake, so that the foundation of the prison 
26.  was shaken, and forthwith all the doors of the prison were opened, and the bands of all were loosed,] the Gailor was converted, and [baprized, with all his 
33. 35. 39  house incontinent.] the Magistrate sending sergeants to deliver them, they expostulated the contumelious injury done to them, & did not part till [the Magistrates came and besought them, and brought them forth of the City.] In Athens also S. Paul's preaching of Christ, had wondered effect in the conversion of renowned S. Dionise, & other most learned Philosophers, who at first scornfully called him, [a Word s●wer, and preacher of new gods.] By warrant 
Temporal interest is the most common cause of persecution.  of an other vision, S. Paul stayeth at Corinth, a 
Ch. 17. v. 16. 17. 18. 19 33.  year and six months, teaching among them the word of God. At Ephesus, by S. Paul's imposition of hands upon twelve men newly baptised, the Holy Ghost came upon them, and they spoke with tongues, and prophesied. [There were also brought 
Confirmation of the Baptized by imposition of the Apostles hands  
Ch. 18. v. 9 11. Ch. 19 v. 6. 7. 12. Ch. 20. v. 9 v. 10.  from (S. Paul) his body, napkins or handcarchefes upon the sick, and the diseases departed from them, & the wicked spirits went out.] Whiles he preached long in the night, a young man oppressed with heavy sleep, sitting in a window, fell down from the third fit, and was taken up dead; to whom, when Paul was gone down, he lay upon him, and embracing him he said: Be not troubled, for his soul is in him. And (after the sermon was ended) they brought him 
v. 12.  alive, & were not a little comforted.  
21 It may seem to some perhaps, that thus many, 
God's singular providence in ordening that S. Paul the Doctor of the Gentiles, should preach in Rome the head City of the Gentiles.  and so excellent miracles already recited, may abundantly suffice, to show, both a necessity in some cases, & special fruit of these extraordinary works of God: yet may we not for all that slightly pass over God's singular providence of his extraordinary Apostle (so particularly ordained for the Gentiles) his going to Rome the head City of the Gentiles. In relating of which mystical History, the Evangelist S. Luke exactly recordeth both divers Divine visions, and other great miracles, with their admirable effects. For not only S. Paul himself being at Ephesus, uttered this ordinance of God by way of Prophecy saying: [after I shall have been at jerusalem, I 
Ch. 19 v. 21. Ch. 21. v. 10. 11.  
S. Paul himself saw it by the spirit of prophecy  must see Rome also] But likewise being at Caesarea, [a Prophet coming from jewrie named Agabus, took Paul's girdle, and binding his own hands & feet, he said: Thus saith the Holy Ghost; The man whose 
An other Prophet foretold the same.  girdle this is, so shall the jews bind in jerusalem; and shall deliver him into the hands of the Gentiles] to wit, into the hands of the Romans, to whom jerusalem was then subject; Whereunto did marvelously 
v. 12. 13. 14. 17.  cooperate his own settled purpose, to go nevertheless to jerusalem, his friends most vehemently dissuading him from it. And being come to jerusalem, his enemies there [laying hands upon him, 
v. 30. 31.  drew him forth of the Temple. But as they sought to kill him, it was told the Tribune of the band, that all jerusalem is in confusion. Who forthwith, taking 
32. 33. 34.  soldiers and Centurions, ran down to them; whereupon the jews ceased from striking him.] And the Tribune to appease them, apprehended him, and commanded him to be bond with two chains, and to be led into the castle, whither the multitude of the people followed crying, away with him.] Yet coming 
36.  
Ch. 22. v. 1. etc.  to the stars, [he was permitted to speak.] And so he told them particularly of his conversion. 
v. 19  And lastly of [a voice in a vision, saying unto him; Make haste and departed quikly out of jerusalem;] Again saying; [Go, for into the Gentiles a far, 
22. 23.  will I se●d thee.] Than they cried again: [Away with such an one from the earth, for it is not meet he should live. In the open court, before jews and 
Ch. 23. v. 7  Gentiles, there arose such dissension between the pharisees and Saducees, the whole multitude being divided, that the Tribune fearing jest Paul should be torn 
10.  in pieces by them, commanded the soldiers, to take him out of the midst of them, and to bring him again into the castle,] where the night following, our 
11.  Lord standing by him said; [Be constant, for as thou hast testified of me in jerusalem, so must thou testify 
God confirmed the same by an other vision.  
12.  at Rome also. The next day, more than forty jews 
13.  conspiring, vowed, that they would neither eat nor drink, till they killed Paul;] But God defeated 
16.  their wicked purpose; For this conspiracy was discovered, 
23.  and the Tribune sent away Paul at the third hour of the night, with a strong convey towards 
24.  Caesarea.  
22 Whereupon the jews (still persisting in their 
Ch. 24. v. 5.  malice) went thither, and afresh accused him before Felix the Precedent, but could not convince him of any crime. Neverth less the Precedent temporizing 
22.  differred them, and kept him prisoner two years, 
27.  and so left him to a new Precedent, Portius Festus; Before whom they accused him again; but proving nothing, [Festus willing to pleasure the jews, said 
Ch. 25. v. 7. 8. 9 v 10.  to Paul; Wilt thou go up to jerusalem, and there be judged of these things before me? And Paul said, At Caesar's judgement seat do I stand, where I aught to be judged. The jews I have not hurt, as thou very well knowest. For if I have hurt them, or done any thing worthy of death, I refuse not to die; But 
11.  if none of these things be, whereof these accuse me, no man can give me to them, I appeal to Caesar. 
S. Paul compelled by the jews importunity against him, appealed to Caesar.  Than Festus having conferred with the Counsel, answered; Hast thou appealed to Cesar? ●o Caesar shalt 
23. Ch. 26. v. 2. 32.  thou go.] Yet being brought before King Agrippa▪ he so fully satisfied them all, that this King said to the Precedent [this man might be released, if he had not appealed to Caesar.] Being therefore sent 
Ch. 27. v. 1. 2. 6. 9 14.  
S. Pau● and others with him, miraculously delivered in long & dangerous tempests on the se●.  towards Rome, arriving at divers places, [and sailing slowly, winter also growing on] many great difficulties and dangers happened in this journey: Sometime tempestuous winds drive them from their purpose. And [as the wind carried them, so were they 
15. 16. 17. 18. 19 20.  mightily tossed, in peril of Islands and quick sands, forced to cast forth their loading, even the taklinges of the ship. And neither Sun nor stars appearing for many days, and no small storm being toward: all hope was taken away of our saving (saith S. Luke) In this distress [S. Paul (notwithstanding 
v. 10. 21. 22. 23. 24. 25.  they had not followed his former counsel) exhorted all to be of good cheer, for there shall be no loss (said he) of any soul among you, but of the ship. For an Angel of the God whose I am, & whom 
An other vision.  I serve, stood by me this night saying: fear not Paul, thou must appear before Caesar, and behold, God hath given thee all that sail with thee. For the which cause be of good cheer ye men; For I believe God that it shall so be as it hath been said to me. And we must come to a certain Island.] Again assuring 
26. v. 34. 37. 40. 41.  them [that there shall not an hair of the head perish of any of you.] Than sailing towards a shore, [falling into a place between two seas, they graveled 
Moore dangers, but still God protecteth th● for S. Paul's sake.  the ship; the forepart sticking fast, the hinder part was broken, by the violence of the sea.] The soldiers gave counsel to kill the prisoners, jest any 
43.  swimming out, might run away. But [the Captain willing to save Paul, forbade it to be done. And he commanded them that could swim, to cast out themselves first, and escape, and go forth to land. And the rest, some they carried on boards, & 
44.  some upon those things that were of the broken ship. And so it came to pass, that all the souls escaped to land, being in all, two hundred, seventy six.] And the Island was called Mitilene, otherwise Melita, or Malta, where yet happened more miracles,  
23 For [whiles they made a fire, S. Paul laying some 
Other miracles wrought by S. Paul ●● Malta.  
Ch. 28. v. 3.  sticks on the fire, a Viper issuing out of the heat, ●●●aded his hand, and he shaking of the beast, into the fire, suffered no harm;] Whereupon the people first supposed him to be a murderer; but expecting a while and seeing no harm, changed in conceit, said he was a God. It chanced also, that a noble 
v. 6. v. 8.  man lay there vexed with fevers, and the bloody flux; unto whom Paul entered; & when he had prayed and imposed hands on him, he healed him: which 
9 11. 12. 13. 14. 15.  being done, all in the Island also that had infirmities, came, and were cured. Than after three months abode, winter being ended, taking ship again, they came by Syracuse, Rhegium, & Puteoli (near to Naples in Italy,) where finding Christians, and staying with them seven days, the report of their arrival running before them to Rome, other Christians came thence to meet them, unto Apii forum, & to the place called the three Taverns. And finally [coming to Rome, Paul was permitted to remain to 
S. Paul finding Christians in Rome, preached to them, and to others both jews and Gentiles.  
16.  himself with a soldier that kept him] which opportunity so provided of God, he fructfully using, declared to the jews the cause of his coming. And on a day by them appointed, to hear his judgement, 
v. 22. 23.  he preached to them the Kingdom of God, by jesus Christ, according to the Law of Moses, and prediction of the Prophets, from morning until evening.] And certain believed, certain believed not. 
28.  But to the Gentiles being willing to hear, he preached full two years in his hired lodging, to all that 
30. 31.  came; teaching the things that concern our Lord jesus Christ with all confidence without prohibition.  
24 This special note of S. Paul coming to Rome, 
Being most certain that Romans received the true Christian Religion, it can not be showed that ever they lost it.  together with his, & S. Peter, & others miracles, I could not omit in this place; because here it is 
Item. Rom. 1. v. 8.  evident by express holy Scripture (besides other places, and divers other assured proofs) that the Romans at first received and professed the true sincere Christian faith and Religion, which can never be showed that they lost, or changed at any time since. And this narration of S. Luke, may also serve, as a strong bulwark of defence, against impugners of other true miracles done afterwards, aswell by the same two chief Apostles, who lived and laboured in the same harvest, about fourteen years more after S. Paul's coming to Rome; wherewith this History ceaceth, as by all the other Apostles then dispersed, and working in all parts of the earth, though their particular acts be not written in the holy Scriptures; and by all other Apostolical men and Saints of God, both then and ever since, even at this present time, most necessarily and frequently, the countries where people are first converted to Christ. And 
Miracles wrought by other Saints, are no more impossible nor unprobable than these are in their own nature. And all alike possible to God. Psal. 71. v. 8.  sometime also in Christian Countries as it pleaseth God, miracles are still wrought and made manifest to innumerable eye witnesses: And so authentically testified, that it is mere obstinate wilfulness to deny or discredit them, or the like heretofore written in the several lives of Saints; seeing these so authentically recorded in the holy Scripture, are even as strange to sensual men, as any others which they reject, or deride. Whereas also God's providence and promise, was not only for the Apostles time, but also for all times so much as is necessary in everic Country, 
Rom. 15. v 19 2. Cor. 12. v 12.  this grace of miracles haveth been, and still is given. In so much, that it hath always been most truly said of some of the Church, that [by word and deeds [in virtue of signs and wonders, in the virtue of the Holy Ghost, they have preached, planted, 
Mar. 16. v. 20.  and wattered] the faith of Christ's Gospel [our Lord working withal, and confirming the word with signs that followed.]   

God is one, and there can not be any other God. ARTICLE 6.  
HAning already showed in general, the principles 
Henceforth we are to speak of special Articles in particular.  of Christian Doctrine: that faith is necessary to salvation; that it is the gift of God; grounded in his word; either written in Canonical Scripture; or delivered by Tradition, agreeable to the written word; and in some cases confirmed by his miraculous works: Now we are to declare in particular, the more especial points of Faith; that God is one in substance; three in persons; that he is omnipotent; knoweth all things; is goodness itself, with other attributes. Than the creation of all things, namely of Angels, & men; the Redemption of Man; by Christ; God and man; Man's sanctification; in the Catholic Church; and the last judgement, according to every ones final deserts, to eternal glory or pain.  
2 Concerning therefore the first point, all Christians, 
All Christians, jews, & Turks, acknowledge one God. Other Nations serve many false Gods.  yea also jews & Turks, do acknowledge, that there is one only God, the Creator, Conserver, and Lord of all things. But most Heathen Nations do think there be many Gods, and do severally serve divers Idols for God: Though God also among them, as S. Paul teacheth [haith not left himself without testimony, 
Act. 14. v. 16.  being beneficial from heaven, giving rains and fruitful seasons, filling our hearts with food & gladness.] And ever from the creation of the world 
Rom. 1. v. 20.  [his invisible things, his eternal power, and Divinity, are seen, being understood by those things that are made.] Which natural knowledge, either of jews, Turks, Heretics, or other infidels, maketh 
And are inexcusable.  them [inexcusable, not glorifying God as they 
Rom. 1. v. 20. 21.  know him] but doth not avail them to justification without true faith. For it is only the true Catholic faith, whereby we believe, not only that there is but one God, but also that all other things whatsoever he revealeth by his word, are likewise most assuredly true, even for his only authority, abstracting from all other reasons and persuasions, which may move us thereunto. For this only is the true faith, the same which is in the whole Church; whereas otherwise it were but our own private conceit, opinion, or persuasion.  
3 Albeit therefore, we nothing at all doubt in this point: yet if not for more confirmation, at lest for more actual exercise of our faith, I shall recite some 
Our faith in one God, is proved by holy Scriptures. And first by the books of the Law.  holy Scriptures, which expressly testify and admonish us, that there is but one only God. So doth Moses instruct us, writing that [God (our Lord 
Gen. 1. v. 1. 6. Ps. 145. v. 6. Deut. 10. v. 17. Gen. 14. v. 19 22. Exo. 3. v. 14.  God) created heaven and earrh, the firmament, the waters, and all things that are in them] visible & invisible, even the Idols, the false gods, whether they be devils, or men, or other things, are according to their natures, the creatures of God. Him Melchizedech calleth [God the highest, which created heaven and earth.] Of him Abraham saith [I lift up my hand to my Lord God most high, possessor of heaven and earth.] God himself saith [I am which am. Thus shalt thou say to the children of Israel; He which is, hath sent me to you] whereas all creatures, are those special things which they are made to be: some are Angels, some are men, some are stars, some are elements, and so of the rest; but [God is he which is] all in all, Immense, without limit. This is that name which God revealed to Moses when he said [I am the Lord, that appeared 
Exod. 6. v. 3.  to Abraham, to Isaac, and to jacob, as God almighty, & my name ADONAI: I did not show 
The name of God consisting of four letters (which the jews do not pronounce) signifieth: He which is.  them.] When he gave his Commandments, he began thus. [I am the Lord thy God: Thou shalt 
Exo. 20. v. 1. 2. Deut. 4. v. 35. Deut. 32. v. 39 Ios. 2. v. 11. Heb. 11. v. 31. Ios. 2●. v. 22. 34.  not have strange Gods before me;] which in the repetition of the Law, is more clearly expressed [Our Lord he is God, and there is none other besides him.] Again thus [Hear Israel; the Lord our God, is one lord] And in the summary conclusion of the same Law, it is thus explicated. [See ye that I am only and there is none other God besides me.]  
4 Rahab in jericho, endued with true faith, professed one God before the discoverers, whom joshua 
By the Histoircal books.  sent saying to them [The Lord your God, he is God in heaven above, and in the earth beneath.] The Tribes of Israel which dwelled in Galaad [called their Altar which they built by the banks of jordan; their [testimony, that our Lord he is God; the most mighty God our lord] King Solomon in the conclusion 
3. Reg. 8. v. 59 60.  of his devout prayer, in the first Dedication of the Temple [besought God to direct him and all his people Israel, day by day; that all the peoples of the earth may know, that our Lord he is God, and there is none other besides him.] The Prophet Elias with 
3. Reg. 18. v. 21.  great zeal, expostulated with the People of Israel, that would seem to temporize between God and Baal, rather wishing them to serve God only, (because there can be no more Gods but one) then to serve both him and God saving: [how long halt you on two sides? if our Lord be God, follow him, but if Baal, follow him.] Holy Tobias in captivity, 
Tob. 13. v. 3. 4.  exhorteth his brethren, to give thanks to our Lord, and in the sight of the Gentiles, to praise him [because he hath therefore dispersed you among the Gentiles, which know not him, that you may declare his marvelous works, and make them know, that there is none other God omnipotent besides him.] Achior an Ammonite, boldly reported to Holofernes, 
judith. 5. v. 9  that the [Israelites, (having long before departed from Mesopotamia where was multitude of Gods) worshipped one God of heaven.]  
5 The Royal Prophet esteemeth it the greatest ignorance 
Psal. 13. v. 1. Psal. 17. v. 32. Psal. 83. v. 10. Ps. 89. v. 2. Ps. 95. v. 5. 148. v. 13. 150. v. 6. Isa. 40. v. 12.  
By the Prophets.  that may be, to say [there is no God] and no less wickedness, to acknowledge any other God but one. [For who (saith he) is God, but our Lord? or who is God, but our God?] And therefore to God he saith [Thou only art God, from everlasting even to everlasting thou art God; because all the gods of the Gentiles are devils, our lords name alone is exalted. Let every spirit praise our lord] The same do all other Prophets very often urge against Idolaters. Let one or two sentences serve for example of many. Isaias thus writeth of the incomparable Majesty of God. [who hath measured the waters with his fist, and pondered the heavens with a span? Who hath poised with three fingers, the huge greatness of the earth, & weighed the mountains in weight, and the little hills in balance? Who hath helped 
v. 13. 14.  the spirit of our Lord, or who hath been his counselor and showed to him? With whom hath he taken counsel, and who hath instructed him, and taught him the path of justice, and taught him knowledge, and showed him the way of prudence? To whom 
18.  then have you made God like? Or what Image will you set to him? Hath the artificer cast a sculptile? or hath the goldsmith figured it with gold, or the siluer-smith with plates of silver? And to whom 
19 25. 26.  have you likenedme, & made me equal, saith the holy one? Lift up your eyes on high and see, who haveth created these things? He that bringeth out the host of them in number; and calleth them all by name. Thus saith our Lord the King of Israel; and 
Isa. 44. v. 6. Ch. 45. v. 5. 26. Baruc. 6. v. 2. 3. 4. 7. etc. joel. 2. v. 17.  the Redeemer thereof; the Lord of Hosts: I am the first, and I the last, and besides me there is no God. I the Lord, and there is none else; I the Lord, & there is none other.] jeremy in his Epistle to the jews in the time of captivity, forewarning them to avoid Idolatry, by many and great absurdities, in forging and adoring false gods: showeth how foolish and senseless they are, that serve Idols or any Images for gods.  
6 Moreover besides the zealous confessions, and 
By the confession of some Ethniques.  diligent instructions of Gods true servants, also his professed enemies, and notorious persecutors of his faithful people, have sometimes, either after chastisement, or being convinced by the sensible evidence of God's miraculous works, acknowledged him to be the only true omnipotent God, subjecting themselves, & commanding all under their obeisance, to fear and serve him, as the only eternal God. So King Nabuchodonosor, after that he had been seven years so frantic, that he imagined himself to be a brutish beast, and in all respects lived as a beast, among beasts, naked, going on his hands and feet as a four footed beast, gnawing the grass with his teeth, and eating it as an ox, or a horse: being again restored to use of reason, and to his former state of a King, he openly confessed God most just over all saying: [Now therefore I Nabuchodonosor, praise 
Dan. 4. v. 34.  and magnify, and glorify the King of Heaven; because all his works are true, and his ways judgments; and them that walk in pride, he can humble.] So also King Darius, after he had condescended (wicked counsellors importunely urging him) to cast Daniel into the lions den, and that Daniel by God's power was conserved without hurt, and delivered from the cruelty of his enemies. Then did this King [writ 
Dan. 6. v. 25. 26.  to all peoples, Tribes, and tongues dwelling in the whole earth. Peace be multiplied unto you. By me a Decree is made, that in all mine Empire, and Kingdom, they dread and fear the God of Daniel; for he is the living, and eternal God for ever; and his Kingdom shall not be dissipated; and his power even 
27.  for ever. He is the deliverer, and Saviour, doing signs and marvels in heaven, and in earth, who hath delivered Daniel out of the Lake of the Lions.]  
7 In the new Testament, and time of grace, which 
The same faith is confirmed in the new Testament.  pertaineth to all Nations in the world, this doctrine of one God is most necessary, to extirpate the general error of many gods. And therefore the Apostles, before all other points, most diligently preached this, and taught it by word, rather than by writing. For preaching, not writing, is the more ordinary means to convert Infidels. And this Article being once settled in the hearts of the faithful, the Evangelists and other Apostles, had less occasion to writ thereof, then of other points of faith and manners, wherein Christians oftener failed. Yet it is not only presupposed, but also expressly recorded by them in some places. By this doctrine, our B. Saviour 
By our saviours answers.  confuted and confounded the devil; citing and confirming by fact and word, the Law where it is written [The Lord thy God shalt thou adore, and him 
Den. 6. v. 13. Mat. 4. v. 10. Mar. 12. v. 29. 32.  only shalt thou serve.] The like our Lord answered to a Scribe which also tempted him, seeking a quarrel against his doctrine, repeating unto him these words of the Law [Hear Israel, the Lord thy God is one God.] Which the quarreling Scribe hearing, could not but confess it to be true, that there is one God, and there is none other besides him. 
By S. Paul, and other Apostles.   
8 S. Paul-amongst the learned Gentiles at Athens, 
Act. 17. v. 23.  took fit occasion of their own judgement, to disprove the multitude of gods whom they served. For that by their fact in dedicating an Altar to the unknown God; they showed the imbecility of all their supposed known gods; & that besides all them, there is some other most worthy to be served with an Altar, and consequently with Sacrifice, which is the proper homage due to supreme Dominion. Whereupon he preached to them, him whom they imagined, but knew not, to wit, [the God that made the 
v. 24. 25.  world, and all things that are in it, he being Lord of heaven and earth etc. giveth life unto all, and breathing, and all things.] After this, writing to the Corinthians (whom in the mean time he had converted to Christ) to show that it is unlawful wittingly to eat meats that were offered to Idols: he teacheth that [an Idol is nothing in the world, 
1. Cor. 8. v. 4.  (that is, haveth no manner of divine power in it as idolaters imagine) & that there is no God but one.] Again upon an other occasion, commending unity amongst Christians, he proveth the necessity thereof by this known and confessed principle; because [there is one Lord, one faith, one baptism; one 
Ephes. 4. v. 5. 6. 1. Tim. 1. v. 17.  God and Father of all, which is over all, and by all, and in all us.] The same Apostle also, by way of thanksgiving & praises to God, calleth him [the King of the worlds, immortal, invisible, only God. Who only (of himself) hath Immortality, and inhabiteth 
1. Tim. 6. v. 16.  light not accessible, whom no man hath seen, yea neither can see: to whom be honour and empire everlasting. Amen.] This is the God that said to S. john [I am Alpha & Omega, the beginning & 
Apoc. 1. v. 8. Ch. 21. v. 6. Ch. 22. v. 13.  the end, the first and the last.] This is the only God, whom heretics and devils can not deny, as S, james noteth, arguing the Solifideans [Thou believest 
Confessed by the devils.  (saith he to his adversary) that there is one God; thou dost well; the devils also believe and tremble] 
jac. 2. v. 19  So undoubted a truth it is, that jews, Turks, Heretics, and devils confess it, and in their manner, very unproperly, believe it.  
9 All which notwithstanding, if it were tolerable to stand upon the bore letter, without conference of places, contentious spirits that would prove plurality 
Some men are called gods.  of Gods, may find holy Scriptures which sound for their purpose, giving the name of God, to creatures. For [God himself (our Lord God) said to 
Moses' called God.  Moses; Behold I have appointed thee the God of 
Exo. 7. v. 1.  Pharaoh, & Aaron thy brother shall be thy Prophet.] Also in the judicial precepts of Moses' Law it is written. 
judges, Princes, & priests, called gods.  If a servant that may be made free, will of his own accord, remain bound [his Lord shall present 
Exo. 21. v. 6.  him to the gods] that is to civil, & temporal judges, that they may in a certain prescribed manner, ratify the covenant, and he shall be his bondman for ever. Likewise for trial of some kind of theft [the master 
Ch. 22. v. 8.  of the house (who had the custody of the thing that is stolen) shall be brought to the gods (meaning to the judges) and he shall swear that he did not extend his hand upon his neighbours good.] Another Precept providing that due reverence be observed to judges and Princes: is expressed in these words. [Thou shalt not detract from the gods: and the 
Ibidem. v. 28. Act. 23. v. 5. Ps. 49. v. 2. ps. 81. v. 1.  Prince of thy people, thou shalt not curse] which S. Paul applieth to the high Priest. The Royal Prophet in his psalens saith: [The God of gods our Lord hath spoken. God stood in the assembly of gods, & in the midst he judgeth gods.] Which can not be understood only of false gods, though he is also God and judge of them, but of men in eminent authority, who represent God, amongst whom God sitteth, & whom God will judge. For God himself saith to them in the same psalm. [I said; you are gods, & the sons of the highest:] By all which places a wrangler 
v. 6.  may contend, that there be many gods.  
10 But the true sense of them all, may be gathered 
This objection is answered, by conference of other 〈◊〉.  by the last cited, which our Saviour allegeth; making an Apology or defence of his own speech. For having said; [I and the Father are one (unum: 
joan. 5. v. 18. Io. 10. v. 30. 31. 33. etc.  one thing, one in divine substance:) the jews took up stones to stone him] as a blasphemer, [because (say they) thou being a man, makest thyself God.] Whereupon our Lord, not further explicating the high mystery of his true Godhead, to so unworthy audience, but equivocating In this case, answered them, 
Men in eminent authority do not only participate of God's power, but also of his name.  [Is it not written in your Law, that; I said, you are Gods? If he called them Gods to whom the word of God was made, and the Scripture can not be broken: 
Ps. 81. v. 6.  whom the father haveth sanctified and sent into the world, say you; that thou blasphemest, because I said, I am the Son of God.] By which answer, our Saviour insinuateth, that albeit God, signifying 
Sap. 14. v. 21.  the Divine nature and absolute Essense, is the incommunicable name that can not be given to any creature: yet if he were not God, he might without blasphemy be called the Son of God, or God, as some men by participation are called gods, to whom God's word is committed to teach others, and to whom God's authority is given to govern & judge others. [But such Gods shall die as men (saith the 
Ps. 81. v. 7.  psalmist) and (if they pervert God's word or will) shall fall as one of the Princes.] S. Paul also expoundeth all such speeches saying: [although there be, 
1. Cor. 8. v. 5. 6.  that are called gods, either in heaven or in earth, (for there are many Gods, and many Lords) yet to us there is one God the Father, of whom all things, and we unto him: and one Lord jesus Christ, by whom all things, and we by him.] So these holy Scriptures prove not plurality of Gods, against other holy Scriptures, which clearly show, that there is but one God, and that besides him, there is none other God, but show the excellent offices of God's Lieutenants in earth, with participation of his authority, 
The Scriptures above cited, do indeed prove the excellency of God's chief Ministers.  and also of his name. And all holy Scriptures are most true, & being rightly explained, have a true sense, and [are profitable (as the same Apostle avoucheth) 
2. Tim. 3. v. 16. 17.  to teach, to argue, to correct, and to instruct in justice, that the man of God may be perfect, instructed to every good work.   

In God is Trinity of Persons, the Father, and the Son, and the Holy Ghost. ARTICLE. 7.  
IN the old Testament, the children of Israel were 
The Mystery of the B. Trinity, must be believed, but can not be fully understood in this life.  commanded [to eat all the Paschal Lamb; the 
Exod. 12. v. 10.  head with the feet and entrails they must devour. Neither must there remain any thing thereof until morning. If any thing were left (not eaten) it must be burnt with fire.] In the new Testament Christ our Saviour commanded his Apostles [to teach all nations, 
Mat. 28. v. 19  baptizing them in the name of the Father, & of the Son, and of the Holy Ghost.] Where it is supposed that they must teach, and the people must learn the high mystery, of three divine persons in one substance, which hath this sense, that in all points of Christian doctrine, which our natural reason can not comprehend, we must by the fire of God's grace inflaming our hearts [captivate our understanding 
2. Cor. 10. v. 5.  unto the obedience of Christ, who so revealing, we must believe, that there is one Person of the Father, an other of the Son, & an other of the Holy Ghost: that every person is God, and yet but one God.  
2 And the same may, though not demonstratively or plainly, yet notwithstanding (as the Church speaketh) credibly, in some sort, be declared. For God being one, by understanding himself 
A brief declaration of three Duine persons in one substance.  begetteth himself, and is begotten; who in respect he begetteth, is God the Father, in repspect he is begotten is God the Son. Likewise this one God as being both Father and Son, loveth himself, and in respect he loveth, he produceth himself, in respect he is loved himself is produced; and so from the Father and from the Son, proceedeth an other person God the Holy Ghost. Thus we believe and confess three divine Persons, and one God. Again in respect of producing and not proceeding, the Father from whom, both the Son and the Holy Ghost, diversly proceed, is called the first Person. The Son proceeding from the Father by generation, and together with the Father, producing the Holy Ghost, is called the second Person. And the Holy Ghost no way producing, but only proceeding, and that by production, not by generation, is called the third Person. Yet must we not imagine, that this order in the divine Persons, of first, second, and third, importeth any thing at all, firster, or later, greater or less; neither may we think, that ever God was not the Father, or was not the Son, or was not the Holy Ghost. For as God in his substance wherein he is one: even so in his notional relations wherein he is three, is every way, and in all respects, eternal, immense, immutable, omnipotent, one & the self same God, and all the divine persons coeternal, of the same equal immensity, immutability, omnipotency, majesty, & consubstantiality. 
It must be humbly believed, not over curiously discussed.   
3 Nevertheless for so much as in none other Article of our belief, can be more grievous error, if any wilfully persist in false opinion, nor more difficulty, how to think, and how to speak, then in this highest point of the B. Trinity, it behoveth us in stead of sutle discussing that which we know exceedeth our capacity, rather to rely upon the Church's faith, then upon our own, or any other private conceit, and withal upon holy Scriptures, as the same [pillar of truth] understandeth & expoundeth 
1. Tim. 3. v. 15.  them. For so albeit the word Trinity, is not extant in all the holy Bible, neither the word Person, in this sense, to signify distinction of divine persons: yet the mystery itself is sufficiently proved to satisfy an humble Christian, but not so plainly as will convince an obstinate jew, a wilful pagan, or a wrangling Heretic, interpreting Gods word by his own private spirit.  
4 To begin therefore with the old Testament, this 
Plurality of Gods signified by holy Scripture must needs be understood of persons.  holy Mystery is proved by the hebrew text of the very first words of holy Scripture [In the beginning 
Gen. 1. v. 1. 2. job. 12. v. 4. Ch. 36. v. 2. Dan 2. 28. Hab. 1. v. 11. Ch. 3. v. 3. 1. Cor. 8. v. 6. Colos. 1. v. 16. 18. Io. 8. v. 25. Ps. 103. v. 30.  God created heaven and earth:] and in the next verse: [the Spirit of God moved over the waters.] The word God, in hebrew Elohim, is of the plural number (whereof the singular is Eloha,) and so signifieth plurality, and must needs be understood of persons, because God is only one in substance, the verb bara, in english created, is of the singular number, and by use of holy Scriptures is appropriated to the Father, of whom are all things, Likewise the word beginning, is appropriated to the Son, because in him were created all things in heaven and in earth, visible and invisible. [He the beginning, the first borne.] And the words Spirit of God, are appropriated to the Holy Ghost. As where the Prophet Daniel saith. [Thou shalt sand forth thy Spirit, and they shall be created.] So we have in the word Elohim, plurality, in other words, particular mention of the three divine persons mystically insinuated. A gain plurality of persons is signified, when God said, [Let us make man to our own image & likeness] the 
Gen. 1. v. 26.  words us & our importing more people, but image & likeness one in substance. The same doctrine is gathered in other places: God appearing to Abraham in form 
Gen. 18. v. 1. 2. 3. 4. 5.  of three men [Abraham saw three and adored] as appeareth by his words, but one. For so he spoke as to one [Lord if I have found grace in thy sight go not past thy servant:] and forthwith as to more, [wash ye your feet, and rest ye, for therefore are ye come aside to your servant.] So also Moses writeth in the same place, both as of more, and as of one saying: 
v. 9 13. 17. 33.  [When they had eaten, they said] a little after [he said, Our Lord said; and our Lord departed, after 
Sometimes but two People signified.  that he had ceased to speak unto Abraham.] 
Gen. 19 v. 1. 24.  Two Persons also of the B. Trinity seem to be signified, aswell by the two Angels coming to Lot, in the shape of two men, as by Moses' words writing, that [our Lord reigned brimstone and fire from our lord] But three persons are more distinctly understood by the ordinary solemn blessing prescribed 
Num. 6. v. 24. 25. 26.  in these words [Our Lord bless thee, & keep thee: our Lord show his face to thee, and have mercy upon thee: our Lord turn his countenance unto thee, & 
Three effects appropriated to the three Divine people.  give thee peace.] Where our Lord thrice recited, with the special desired effects, may very aptly be appropriated, the first to the Father, the second to the Son, and the third to the Holy Ghost. And by like special terms, job seemeth to distinguish the same divine persons, attributing to the Father strength & power, to the Son, wisdom, & spirit to the Holy 
job. 26. v. 12. 13.  Ghost saying thus of God: [In his strength suddenly the seas are gathered together; and with his wisdom he stroke the proud man; his Spirit haveth adorned the heaven.  
5 The Royal Prophet foreshoweth the Church of Christ praying for God's mercy, blessing, & illumination, three graces appropriated to the three divine persons; And concluding the psalm, thrice invocateth 
Ps. 66. v. 1. 8. Ps. 95. v. 1. 2.  
God thrice invocated in one brief prayer.  God the Blessed Trinity thus [God; our God bless us; God bless us.] In an other psalm he inviteth all Christians to tender praise to the B. Trinity, for the Incarnation of the Son of God saying: [Sing ye to our Lord a new song; sing to our Lord the whole earth; sing ye to our Lord, and bless his name.] In like manner prosecuting the same invitation saith: [Bring to our Lord ye Families of Gentiles; 
v. 7. 8.  bring ye to our Lord glory, and honour; bring 
Not three Lords but one Lord.  to our Lord glory unto his name.] In both places, our Lord is thrice named, to signify that everieperson of the B, Trinity, is our Lord, but concludeth in one name: because there are not three Lords but one Lord. At an other time he confesseth the same 
All works of God in creatures, are the works of all the B. Trinity.  inestimable benefit of the incarnation, to be the work of the whole Trinity, saying: [The right hand of 
Ps. 117. v. 16.  our Lord hath wrought strength; the right hand of our Lord hath exalted me; the right hand of our Lord haveth wrought strength] yet not three right hands, but one right hand. The Prophet Isaias saw 
Isa. 6. v. 3.  and heard in a vision, that [the Angelical Seraphimes cried one to an other and said, Holy, Holy, Holy, the Lord God of H●stes] reciting thrice Holy, to the three di●ine persons, all one God of Hosts.  
6 In some places, distinct mention is made of 
Sometimes mention is made of one Divine person, only of God the Father.  some one divine person, and not of the other. As in Daniels prophecy, the Father alone seemeth to be described thus. Thrones were set, and the ancient 
Dan. 7. v. 9  of days sat; his vesture white as snow, & the hairs of his head, as clean wool, his Throne flames of fire.] He is called ancient of days, not only because he is eternal, for so are also the Son and the Holy Ghost; but rather because in order of distinguishing the persons, he is first, from whom the other two persons 
Of God the Son.  proceed, and he from none. In an other part of the same prophecy, the Prophet praying, seemeth to direct his prayer to the Son, saying: [Now therefore 
Dan. 9 v. 17.  hear, oh our God, the petition of thy servant, and his prayers, and show thy face upon thy sanctuary which is desert, for thine own sake] that is, for thine own merits, which can only be understood of that divine person, which is incarnate, who by his humanity merited for the Church. And so must that necessarily be understood only of the Son of God which is written by Habacuc the Prophet in his Canticle [God will come from the South, and the holy 
Hab. 3. v. 3.  one from the mount Pharan;] a clear prediction of Christ's Nativity, who was borne in Bethelem, situated southward from jerusalem. As also it is the speech of God the Son, written by the Prophet Zacharie saying: [They shall look toward me whom they 
Zach. 12. v. 10.  pierced] verified when some jews were converted after they had crucified the Son of God. Of the Holy Ghost, Nehemias maketh mention as is very 
Of God the Holy Ghost.  commonly understood, where amongst other benefits bestowed upon the children of Israel, he recounteth divine inspirations, saying to God: [Thou gaue●● 
2. Esd. 9 v. 20. Ezech. 36. v. 26. 27. Zach. 7. v. 12.  them thy good Spirit, which should teach them.] By Ezechiel, God speaketh thus [I will put my Spirit in the midst of you.] And the Prophet Zacharie speaking of sinners which resist the Holy Ghost saith: [They made their heart as the Adamaut, jest they should hear the Law, and the words which the Lord sent in his Spirit by the hands of his former Prophets.] In which and the like places, the Spirit of God, is distinguished from God, as one person from an other.  
7 In the new Testament ●his mystery of three divine 
This highest Mystery is, more expressly revealed in the new Testament.  persons in one substance, is more expressly revealed. As when our Saviour was baptised, all the three 
Mat. 3. v. 16. 17.  persons severally appeared, the Father, by a voice from heaven, testifying that this is his Son which there appeared in humanity assumpted; and God the Holy Ghost appeared descending as a dove. Again 
Mat. 17. v. 5.  the Father appeared by the like voice in our saviours Transfiguration testifying the same, that this is his Son in whom he is well pleased; the Holy Ghost was represented in the bright cloud.] Moreover the Holy Ghost, as proceeding from the Father, and from the Son, is signified by our Saviour in one place saying: [The Paraclite the Holy Ghost, whom the 
joa. 14. v. 26. Ch. 15. v. 26. Ch. 16. v. 7. 14.  Father will sand in my name] In an other place [When the Paraclite cometh whom I will sand you from the Father] and as he addeth there [which proceedeth from the Father] so repeating afterwards [I will sand him to you] he addeth also [he shall receive of mine, and shall show to you.] But the most principal proof is by the form of Christian baptism prescribed by our Saviour to his Apostles in these words [Going teach 
Mat. 28. v. 19  all Nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost] expressing the three persons, not in the names, but singularly, in the name, because all three are one God. The next principal proof is by the words of S. john the Apostle saying: [There be three which give testimony 
1. joa. 5. v. 7. joan. 1. v. 14.  in heaven, the Father, the Word, and the Holy Ghost] by the Word, signifying the Son, the eternal word of the Father [the word which is made flesh.]  
8 That the Son is God equal and consubstantial 
Mat. 1. v. 20. Luc. 1. v. 35. Io. 20. v. 22. Act. 28. v. 25.  
All three people are equal, and consubstantial.  with the Father and the Holy Ghost, and that the Holy Ghost is also God, equal and consubstantial with the Father and the Son; is further proved by many holy Scriptures, where the Incarnation of Christ, the Remission of sins, sanctification of souls, and other works proper to God, are ascribed to the Soon, or to the Holy Ghost; and particularly S. Paul calleth the Holy Ghost [one Spirit, one Lord, 
Rom. 15. v. 16. 1. Cor. 12. v. 4. 5. 6. 11.  one God, one and the same Spirit.]  
9 Nevertheless, as the jews reject all the proofs 
Heretical objections.  which Christians make out of the old Testament, & scorn to hear any thing of the new: So Arrius, Eunomius, Macedonius, & their followers, not only found evasions against all that can be alleged of holy Scriptures, but also pretend and urge other apparent texts to prove inequality in these three Persons, and so contend that either there are three Gods, greater and less: or else that neither the Son, nor the Holy Ghost, is God. Against the Son of God, they allege his own words [the Father is greater than 
Io. 14. v. 28. Rom. 8. v. 26. 27.  I] Against the Holy Ghost, the words of S. Paul [the Spirit himself requesteth for us, with groanings unspeakable. And he that searcheth the hearts, knoweth what the Spirit desireth.] whereupon they infer,  the Father is greater, the Son is not equal; and seeing the Holy Ghost requesteth, and desireth, he can not be God; for God neither wanteth any thing, nor desireth, but hath all things.  
10 Holy Church answereth to the first, that our 
Answerr●.  Saviour Christ according to his manhood, is inferior to his Father: according to his Godhead, he is equal with the Father. To the second, that the Holy Ghost is said to desire and request, in that he maketh the faithful to desire and request good things. For when they pray or speak that which is to Godd●s 
Mat. 10. v. 20 Mat. 13. v. 11. Luc. 12. v. 12.  glory, it is [the Holy Ghost that speaketh in them] by teaching and inspiring them [what to pray, & what to speak] as the Evangelists report our saviours doctrine, appropriating the confession of truth and other good works, to the 〈◊〉 〈◊〉 〈◊〉 Holy Ghost: Who 〈◊〉 Father, and the Son, is one God. 
A general answer to all wranglers.   
11 But when any are contentious, opposing Scripture 
Rom. 1●. v. 6.  against Scripture, admitting no sense thereof but their own; then must we hold fast the Rule of faith and form of sound Doctrine, keep the good Depositum, 
2. Tim. 1. v. 13. 14.  believe and confess that faith wherein all nations are baptised [In the name of the Father, and of the Son, and of the Holy Ghost, one God; for of him, and by him, and in him, are all things. To 
Rom. 11. v. 36.  him be glory for ever. Amen.]   

God is Omnipotent. ARTICLE 8.  
THe natures of all creatures, are best known 
God being infinite, can not be defined, nor fully described.  by their definitions, consisting of their essential parts, or by their descriptions, which consist of some essential part, if any be known, & such particular proprieties, or other accidents, lesser, or more, as agreed to them only, and to none other thing. And so names are given them answerable to their natures; whereby one man understandeth an other, speaking of the same things. But the nature of the Creator being infinite, can not be defined, nor by any description, fully declared; nor comprehended by any creature. For neither can his proprieties be sufficiently conceived, nor any name accommodated to him, whereby like knowledge may be attained of him, as of his creatures, by reason of the infinite difference between him and them. Only we know obscurely, certain proprieties, and special names ascribed unto him, by which we conceive that one thing there is which created all other things, of whom all have their being, and on whom they all depend.  
2 Such proprieties, as we in some sort conceive, 
Certain proprieties of God, are gathered by considering his excellent perfection above all creatures.  are gathered out of the consideration, of his incomparable excellencies, above all creatures. For whereas all creatures (that is to say, all things but one) had a beginning, he alone had no beginning, but is eternal. Secondly all creatures have their limited natures; he alone is immense, without any limitation. Thirdly all creatures in their proper nature, are or sometime were mutable; he only is altogether immutable. Fourthly all creatures have some power given them more or less; he only hath all power, and that of himself. Fiftly certain creatures have some knowledge diversly, more and less; he alone hath all knowledge. Sixtly all creatures by their creation were good, some also by special grace, were, and some are good; the Creator only is absolutely, and of himself good, yea goodness itself. According to these, and the 
Names appropriated to God.  like most excellent proprieties: special names are given to this only Creator of al. Of which, the most proper name is that which himself showed to Moses [HE WHICH IS.] For so he called 
Exo. 3. v. 14.  himself saying: [I am which am] and commanded Moses to tell the children of Israel that [He which is had sent him to them:] who is also called Ens absolutum, or Ens entium. The absolute being; or the being of all things. But his most usual name is God, which in many tongues, and namely in ours, appeareth 
Exo. 33. v. 19 Luc. 18. v. 19  to be derived of Good; because he is all Good, & that of himself; and therefore is goodness itself: [For there is none other (absolutely) good but only God.] Many other names are also expressed in holy Scriptures, whereof learned holy men have 
S. Dionyse▪ S. jerom. S. Theodoret. S. Damascen.  written whole works, entitled, de Divinis nominibus; of God's names. To the which I remit the learned in sacred tongues.  
3. For our present purpose, it shall be more fit to 
Not Accidents are in God, but all in him is his Substance.  declare by holy Scriptures, the above mentioned proprieties; first of all noting, jest any mistake, that the same and all other attributes ascribed to God, as his justice, Truth, Mercy, Benignity, longanimity, and (which containeth all) his Charity, are not in God as qualities, and other accidents are adhering to, and existing in substantive creatures. For God admitteth no manner of mixture, nor accessary thing, nothing in himself, but himself; for all that is in him, is his own substance. [God is Charity] as S. john 
●. Io. 4. v. 8. 16.  teacheth us; and so God is omnipotency itself, wisdom 
Only God is omnipotent.  itself, Goodness itself, Truth itself, and the rest. Concerning therefore the omnipotency of God, which is peculiarly ascribed unto him, in all the three 
Proved by many testimonies, and confessed by all of any consideration.  Credes, of the Apostles, of Nicene Council, & of S. Athanasius, very often in holy Scriptures, and is so familiar with all Christians, to give to God the title almighty, that here one place may supply for an hundred. His self revealed this name to Abraham (when most men served many false gods) for distinction sake saying: [I am the God almighty.] And 
Gen. 17. v. 1. Exo. 7. v. 1. Ps. 81. v. 1. etc.  this title is so proper to him only, that albeit Moses was called the God of Pharaoh, and others also called gods for participation of power: yet none is called Almighty, but our Lord God only. And therefore Moses with the children of Israel, in their Canticle of thanksgiving, when they had passed the read sea, sang this title to God [Omnipotent, is his 
Exo. 15. v. 3.  name.]  
4 Which same thing, is manifestly showed by his works. As by creating all things of nothing, whereas 
Proved by his works.  no creature can created any lest thing of nothing. For Ex nihilo nihil fit, according to all natural power of creatures. And if God should communicate power of creating to a creature, as some subtle Christian Philosophers suppose he may (though the negative seemeth more reasonable) yet this also showeth that God only is omnipotent, for that without his gift, none hath, no● can have, this imaginary power. Likewise God's only omnipotency appeareth, by his conserving all things in their being; by changing them into what he pleaseth, and by destroying what he will into nothing. Because neither any creature can consist as it is, but by his power; nor be turned into an other thing, but by him as the first efficient cause, or be annihilated or brought to mere nothing, but by God's power only. For all that nature can work, is to deprive things of their forms, and so change them into other things, but to deprive them of all forms, to bring them to nothing, yea or to that which is called, Materia prima (which is next to nothing) is only in the power of God almighty. Again, his omnipotency is proved, by restoaring things destroyed, to their former natural state, to be the self same substance, and to have the same accidents which they had before their destruction, which is best exemplified, in the Resurrection of mankind after death. For God so raiseth and restoareth the dead, that the self same person which formerly lived, and afterwards died, is again living. Not as in natural and artificial works, where sometimes of the same matter (as of earth, wax, metal, or like substance) something is framed, afterwards defaced or unmade, and again repaired, which may seem to be the same thing; but indeed is an other thing of the same special kind, not the same individual. But the same soul of man, by God's omnipotent power, in the resurrection, shall receive 
job. 19 v. 27. Art 49.  & inform, the self same body, bones, flesh, blood, sinews, veins, skin, and all which it had before death. Whereof more in the Article of the Resurrection. 5 Gods power also reacheth over and beside all 
God's power is without limit  things that are, or have been, or shall be, even no things that never were, or ever shall be: Because they can be. And so God can make innumerable worlds, innumerable things, of incogitable perfection; because his infinite power, is without limit, bounden only by his divine wil [He hath done all 
Ps. 113. v. 11. Sap. 8. v. 1. Dan. 3. v. 17. 18.  things whatsoever he would: & disposed all things sweetly.] So believed the three children captives in Babylon, when they answered King Nabuchodonosor saying [Behold our Lord whom we worship, can save us from the furnace of burning fire, and out of thy hands, oh King, deliver us. But if he will not, be it known to thee oh King, that we worship not thy gods] So the Archangel Gabriel avouched [There shall not 
Luc. 1. v. 37. Mat. 19 v. 24. 26.  be impossible with God any word.] So our blessed Saviour teacheth, that [for a camel to pass through the eye of a needle, with men is impossible: but with God, all things are possible.]  
6 By this attribute of God's omnipotent power, 
The belief of God's omnipotency strengtheneth our faith in all other points of Religion.  so providently set down, in the beginning of our Crede; so clearly confirmed by holy Scriptures; & so universally confessed by all Christians: we are firmly strengthened in faith to believe whatsoever followeth in all Christian doctrine, how hard soever it otherwise seem, or impossible by nature, and by the power of all creatures. By the same also we are no less encouraged 
It also strentghneth our Hope.  and confirmed in the next Theological virtue of Hope, to pray with all confidence, and humbly to crave with assurance on God's part, that we shall obtain in due time, all necessary good things, which we shall ask of his bounty, who is all good, and almighty.   

God knoweth all things. ARTICLE 9  
Whosoever can make, or frame any thing, 
Ps. 93. v. 9 10. Ps. 135. v. 5. Ps. 138. v. 1. 2. Prou. 3. v. 19  necessarily hath a competent knowledge of the same thing: much more assuredly 
Only God, who is wisdom itself increated, knoweth all things.  God the principal maker of all things, doth perfectly know, not only all things, which are, and have been, and shall be, but also which can be, though actually, they never were nor shall be. This divine wisdom, Omniscience, and universal knowledge, is an other attribute of God, and so is God himself called the increated wisdom; so far excelling all created wisdom, whether it be natural and human, or the spiritual giftt of the Holy Ghost, as the Creator surpasseth his creatures. For all the wisdom and knowledge which either Angels or men have, or can have, is the gift of God, and the perfectest that is in them, is, as it were a sparkle, and (as holy Scripture calleth it [a vapour 
Sap. 7. v. ●9.  of the power of God, and a certain cincere emanation, of the glory of God omnipotent] and so is a participation of widome increated, limited within larger or straighter bonds, that no mere creature ca● know all things. 
Examples of Solomon and other.   
2 [It is the glory of God, to conceal the word] 
Prou. 25. v. 2. Eccle. 8. v. 16. 17.  (saith Solomon) signifying that all mysteries are not revealed. [There is a man (saith he meaning himself) that days and nights taketh no sleep with his eyes. And I understood, that man can found no reason of all those works of God, which are done under the son: and the more he shall labour to seek, so much the less he can find; yea, if the wise man shall say, that he knoweth, he is not able to find] that is if the wise supposeth that he knoweth all things, or any thing perfectly; even thereby it appeareth, that he knoweth not his own imperfection. King David his Father, most humbly acknowledged, that 
Prophets that kn●w many Mysteries, but not al.  God had revealed to him some Mysteries unknown 
Ps. 50. v. 8.  to others saying: [Hidden things of thy wisdom, thou hast made manifest to me] not all hidden things but some. Neither could he perfectly know them, but in part as in a glass. [For in part we know, 
1. Cor. 13. v. 9 12. 4. Reg. 4. v. 16.  (saith S. Paul) & in part we prophecy.] The Prophet Elizeus knew and foretold to the Sunamite woman, who had been long barren, that she should have a son, but knew not when the same afterwards died, till the mother was come to him for comforth, & lay lamenting at his feet; for than he said [Her 
v. 27.  soul is in anguish, and our Lord hath hid it from me, and hath not told me.] So all the Prophets knew more or less, as God revealed to them.  
3 He only knoweth all, who made all, disposeth all, 
God's infinite knowledge appeareth by his works.  and governeth al. As we may partly know by his works, if we consider but the works of nature, how admirable they are: for we easily conceive, that the auctor of nature, exceedeth all our admiration. If we then compare many things together, to see how diversly they represent the▪ wisdom of him that made them all, their manifold differences, with mutual correspondences and inexplicable powers, proprieties, and all their qualities, show that there is none end of God's knowledge, truly called Omniscience. Or if 
Example in ourselves.  we will also reflect into ourselves (for Angels are tooto excellent, and are placed above the celestial Spheres to us invisible) even man's person consisting of spirit the invisible soul, and earthly body; we found a little world, a small momentary parcel of the great world, framed by the infinite wisdom of God, made of nothing, by omnipotent power, ordained to eternal glory, and everlasting felicity, by his absolute goodness. And here I omit the highest consideration of the works of grace, as more properly pertaining to the next attribute of God's goodness, to be explicated in the next Article.  
4 In the mean season, let us recite some few texts 
Proved by testimony of holy Scriptures.  of many in holy Scripture, which testify Gods infinite wisdom, & universal knowledge of all things; especially exemplifying in things hidden from the natural knowledge of man; in things known to him before they come; and in things conditional which might be, & are not in themselves, yet are in God's knowledge. Of the first sort of things unknown to man, God himself giveth instance in the number of stars, when he blessed Abraham, and promised him the like innumerable progeny saying: [Look up 
Gen. 15. v. 5.  to heaven and number the stars if thou canst. And said to him: so shall thy seed be.] This place importeth, and experience must needs confess, that aswell the stars in the firmament, as the issue of Abraham, can not be numbered: much less may we imagine that any man can know either of both in all respects. But of God's perfect knowledge of both these things proposed, the Royal Prophet testifieth, that [he numbereth the multitude of stars: and giveth 
Ps. 146. v. 4.  names to them al.] which showeth, that he both exactly knoweth the number of all the stars, and so perfectly their nature, that he giveth to every one a proper name according to their singular differences and proprieties. As for the innumerable issue of Abraham, is not only most perfectly known to God every way: but further it pleased him to be called peculiarly [the God of Abraham. And of the seed of 
Ps. 46. v. 10. Ps. 104. v. 6. 8. 9  Abraham he hath been mindful for ever, of his Testament, of his word which he commanded unto a thousand generations, which he disposed to Abraham] with most great, marvelous, and continual benefits. [Because he was mindful of his holy word, which 
v. 42.  he had uttered to Abraham his servant.] But what shall any think God's knowledge to be of all the Issue of Adam? [Our Lord hath looked from heaven, he hath 
Ps. 32. v. 13. 14. 15. Ps. 43. v. 22. Ps. 93. v. 11.  seen all the children of men. From the prepared habitation, he hath looked upon all that inhabit the earth. Who made their hearts severally, who understandeth all their works. For he knoweth the secrets of the heart. Our Lord knoweth the cogitations of men, that they be vain. The heart of a wicked man is perverse, and (naturally to other men) unsearchable, who shall know it? I the Lord that search the heart, and prove the reins. Great is God in counsel, and incomprehensible 
jere. 17. v. 9 10.  in cogitation, whose eyes are open upon all the ways of the children of Adam. Thus saith our Lord; So have you spoken, oh house of Israel, and the 
jere. 32. v. 19 Ezech. 11. v. 5. Prou. 15. v. 3. Gen. 1. 2. 3. etc. 4. Reg. 6. v. 9 12. 17. Ezech. 8. v. 10. 11.  cogitations of your heart I know.] God also maketh 
God imparteth knowledge of some secret things to some persons.  some men, his servants, to see and know hidden things; so Moses saw things past, the creation of the world, and other things succeeding till his time, much more perfectly than any could have related. [Elizeus the Prophet saw and revealed to the King of Israel, the King of Syria his secret plots & purposes: Yea the Prophet's servant saw, a spiritual army of invisible Angels, as if they had been visible, and the mountain full of horses & of fiery chariots round about Elizeus.] The Prophet [Ezechiel in a vision saw abominable and secret Idolatries committed by seventy men, of the ancients of the house of Israel] Such examples abound in the holy Scriptures. Pagans also confess infinite knowledge to be in God. [King Artaxerxes, by public Edict, admonished all 
Esth. 16. v. 1. 4.  his Dukes, Princes, and Peoples of his hundred twenty seven Provinces, which obeyed his commandment, that they should fear the sentence of God who seethe all things.] Much more do the faithful know that [Great is our Lord, and great is his strength, & 
Ps. 146. v. 5.  of his wisdom there is no number.]  
5 Neither is God's wisdom limited in respect of 
All times are present to God.  time. For he being eternal, the things that with men are to come, are with him present. As also the things which to us are past, are to God present and permanent. For with him, there is no time nor mutation, but all eternity. Only in this transitory world [there is a time for all business (saith the wise King) 
Eccle. 8. v. 6. 7.  and opportunity & much affliction to man, because he is ignorant of things past, and things to come he can know by no messenger] In so much that amongst other proofs, it is an especial sign of a true prophet, to foreshow hidden things to come. And thereupon the Prophet Isaias, provoked the false prophets, and their false gods saying: [Let them come 
Is. 41. v. 22.  and tell us, what things soever are to come; tell the former things what they have been, and we will set our heart, and shall know the later ends of them, & 
v. 23. Is. 44. v. 7.  t●l us the things that are to come. Show what things are to come hereafter, and we shall know that you are gods. The same kind of proof God himself proposeth, to show the vanity of false gods saying: [Who is like to me; let him call and declare, and let him expound me the order since I appointed the ancient people; the things to come, and that 
Ezech. 37. v. 4.  shall be hereafter, let them show unto them.] Well did the Prorhet Ezechiel consider that only God knoweth what his divine goodness will bring to pass. When not able to answer the thing that God demanded of him [whether the dry bones which he saw, should live? he said: Lord God thou knowest] Whereupon God made him to know that they should live, showing the same to him in vision.  
6 And so from the beginning of this world, God 
God gave to divers Patria●●●es fore.  hath bestowed the Spirit of prophecy, upon some particular persons, for the benefit of the whole 
Knowledge of things▪ to come.  Church, imparting thereby the knowledge of sundry mysteries. Adam spoke many times in figure of 
Gen. 2. v. 19 23. jude. v. 14. 15. Gen. 6. v. 5. 6.  things to come, which are since performed. [Enoch prophesied (as S. Jude witnesseth) of the general judgement] which is yet to come. To No the preacher of justice, God revealed the deluge, commanding & instructing him to make the ark, more replenished 
And inspired many Prophets.  with sacred mysteries, then with mortal creatures. After the slo●●, No amongst other Prophecies in form of thanksgiving. said; [Blessed be the Lord 
Gen. 9 v. 26.  God of Sem: Chanaan be his servant] which being a Prophecy, was fulfilled according to the letter, when the children of Israel, of the prog●●ie of Sem, conquered the land of Chanaan, & particularly most of the Chananites being slain with the sword, [the 
josu. 9 v. 27.  Gabaonites (a people of the same generation of Chanaan) were glad to save their lives, with condition that they and all their posterity, should serve in the ministery of the people (of Israel) and of the Altar of our Lord, ●ewing wood, and carrying water.] To Abraham likewise God revealed the destruction of Sodom, with the other Cities near adjoined. [Can I (said our Lord) conceal from Abraham, 
Gen. 18. v. 17. ●0.  
† job. 24. v. 1. Ch. 28. v. 39 Isa. 44. v. 28. Ch. 45. v. 1. 2. Par. 36. v. 22. 1. Esd. 1. v. 1. 2. Esth. 11. v. 3. Sap. 4. v. 7. 11.  the things which I will do.] Many far greater mysteries, did God also reveal to Abraham, Isaac, jacob, and other patriarchs, and Prophets, whereof we shall speak in other places more proper. joseph also received the gift of Prophecy, to see in sleep, things to come, and to interpret other men's dreams. For that those dreams were revelations from God, is gathered by josephes' words saying to Pharaoh: [God hath showed to Pharaoh the things which 
Gen. 41. v 25. Dan. 2. Dan. 4. v. 5.  he will do.] So Daniel saw God's will, and interpreted King Nabuchodonosors' dreams, read & interpreted obscure words written in the sight of King Baltasser; by an invisible writer. All which, and 
Ch. 19 v. 17. Dan. 13. v. 42. Osee. 2. v. 10. Amos. 3. v. 6. Mich 3. v. 6. Nahum. 3. v. 5. Mat. 10. v. 26. Ch. 11. v. 25. 27. Act. 2. v. 23. Rom. 8. v. 30. Ch. 9 v. 11. etc. Ch. 11. v. 33. Ephes. 1. v. 5. Heb. 4. v. 13. Apoc. 1. v. 1. 2. etc.  † many the like, do declare, that as no man knoweth more of supernatural things than God reue●leth: so God doth absolutely know all things, aswell to come, as already past, being all to him present.  
7 And that God also knoweth all things that can be, or conditionally should be, in certain supposed cases which indeed shall not be; two or three places may sufficiently show. Holy David being in distress 
1. Reg. 23. v. 9 10. 11. 12.  and just suspicion, how the people of Ce●la (where he was entered) would deal with him, 
† God also seethe what should be conditionally, th●●g● the effect follow not.  consulted our Lord, by way of the high Priest, applying the Ephod, whether the men of Ceila, would deliver him into the hands of Saul? [And our Lord said; they will deliver thee.] Which answer was to be understood conditionally, if he tar●ed there. But parting from thence he was not delivered to Saul. King joas 
4. Reg. 13. v. 18. 19  being willed by Elizeus the Prophet, to strike the earth with a savelin [stroke it three times, and then stood still: the Prophet was angry with him & said: If thou had stricken five, or six, or seven times, thou hadst stricken Syria even to dest●ction; but now three times thou shalt strike it] The Prophet jeremy said to King Se●ecias [Thus saith the Lord of hosts, 
jere. 48. v. 17.  the God of Israel: If going forth, thou wilt go out to the Princes of the King of Babylon, thy soul shall live, and this City shall not be burnt with fire, and thou shalt be saife, and thy house: But if thou wilt 
v. 18.  not go out to the Princes of the King of Babylon, this City shall be delivered into the hands of the Chaldees, and they shall burn it with fire, and thou shalt not escape out of their hands.] The same Prophet uttered the like conditional Prophecy, to the people which desired to flee into Egypt from the danger of the Chaldees saying: [Thus saith our Lord 
jere. 42. v. 9 10.  the God of Israel; If resting you will abide in this land, I will build you, and not destroy you; I will plant you and not pluck you up; for now I am pacified upon the evil that I have done to you. But if you shall 
v. 13.  say; we will not dwell in this land, neither will we hear the voice of the Lord our God; saying Not, 
14.  not so, but we will go forward to the land of Egypt: If you shall set your face to go into Egypt, and shall 
15.  enter to inhabit there, the sword which you fear, 
16.  shall there take you in the land of Egypt: and the famine for which you are careful, shall cleave to you in Egypt, and there you shall dye.] S. Paul in like sort affirmed conditionally, when certain shipmen meant for fear of drowning, to flee out of the ship, [unless these tarry in the ship, you can not be 
Act. 27. v. 31.  saved.]  
8 In all which and the like, the assertion is as certainly true, and so kowne to God, which happeneth not, the condition failing, as is the contrary, which together with the condition, being performed, cometh actually to pass: whereby we learn, and may 
Gods fore knowledge doth not necessitate any thing that is voluntary or contingent.  clearly see that God's prescience, and our inscience of all things, also to come, and possible to come, and howsoever, doth no way, nor in any case, necessitate the thing that is to come, or not to come; but it remaineth free, & in itself indifferent, depending upon the proper causes, natural, or supernatural: As harvest upon sowing, with other husbandry; Salvation, upon faith and good works, with perseverance therein to the end; is in itself, and to us uncertain, notwithstandig Gods most certain foreknowledge of the very effect, which shall be. For still he seethe all together the end and the means whereby every thing cometh to any end: whereof we may for explication 
Example in man's knowledge.  sake propose example in our own knowledge; when we see a thing present we are certain that so it is, and that the contrary cannot be true: yet it is not our sight, nor knowledge, that maketh it true which we see, but the truth of the thing dependeth upon the proper cause thereof. And if we could as certainly know future things, yet that knowledge should not make the things necessary, but they are as their proper causes make them, according to their own nature, either necessary, or voluntary, or contingent.   

God is absolute goodness: & all his actions are good. ARTICLE. 10.  
GOds infinite goodness, which is Turrian other divine 
God's goodness appeareth in his creating all things good.  attribute, appeareth many ways: & is made manifest by all his works, if they be rightly considered. For all creatures in their nature, and essense are good. Even devils, and wicked men. There is nothing evil but sin, and that indeed is no creature, nor any way the work of God. For it is only a deforming privation, or want of that rectitude, which aught to be in every action, depraving the same, & making it faulty, against reason which requireth that all things should be done rightly. So that sin is an enemy to nature, the corrupter of creatures, audible to reason, contrary to all that is right, just, and good. And therefore 
By punishing sin.  by punishing sin, God's goodness is particularly declared; making it manifest, that his goodness loveth all creatures (in that they are his creatures) & hatteh that evil which defaceth & deformeth them. Wherefore as we have already seen in the former 
Art 8. 9:  Articles, that God's omnipotent power is showed 
In ordaining things to good ends.  in creating all things, and his divine wisdom shineth in disposing all: so his goodness is no less revealed in ordaining all the same to particular good ends, and most especially in designing Angels and Men to serve him in a higher degree, and so to be made participant of his own eternal glory: A benefit so much surmounting their creation, as grace excelleth nature, and more singularly abunding towards men, than Angels, in that all mankind sinning, yet his goodness recalleth them by new grace, to repentance, through the infinite merits of Christ our Redeemer, repairing the losses of all those which resist not, but accept thereof; with increase of more grace, & glory then other wise any could have merited.  
2 This immense and unspeakable goodness of 
God's goodness is abundantly testified in holy Scriptures.  God is most clear to all men of right understanding, and is testified every where in the holy Scriptures. Most frequently in the Psalms, all the faithful servants of God confessing their own pronnes to evil, and weakness to do good, beseek his most bountiful goodness to power upon them abundance of grace with remission of sins that they may rightly serve him, and duly tender all possible thanks and praises to his holy name. So the Royal Psalmist mindful of his daily necessities prayeth thus [Attend 
Ps. 5. v. 3. 4.  o Lord to the voice of my prayer, my King, and my God. Because I will pray to thee Lord in the morning, thou wilt hear my voice. In the morning I will stand by thee: I will sing to our Lord, who 
Ps. 12. v. 6. Ps. 50. v. 3.  giveth me good things, and I will sing to the name of our Lord most high. Have mercy on me oh God, according to thy great mercy, and according to the multitude of thy commiserations, take away mine iniquity. I will expect thy name, because it is good in the sight of thy Saints. I will confess to thy 
Ps. 51. v. 11. Ps. 53. v. 8.  name, because it is good. Once hath God spoken; these two things have I heard, that power is gods, and mercy oh Lord is to thee.] Sometimes in extases or trance, admiring Gods unspeakable goodness, 
Ps. 61. v. 6. 12. 17. Ps. 72. v. 1.  he crieth out [How good is God to Israel, to them that are of right heart.] And seeing how little able man is to tender due thanks, and praises to God: all must join in voice and jubilee, yea all creatures are invited to yield praises, testifying that [Our Lord is pitiful, and merciful, long suffering, and very merciful. Bless our Lord, all ye his Angels: Bless our Lord 
Ps. 102. v. 8. 20. 21. 22. Ps. 105. v. 1. Psal. 106. v. 1. Ps. 117. v. 1. etc. Ps. 118. * Ps. 134. v. 1. 3. Ps. 135. v. 1. etc. Ps. 144. v. v 10. Ps. 150. v. vlt.  all ye his hosts; Bless our Lord all ye his works, i● every place of his Dominion, my soul bless thou our Lord. Confess ye (with thanks and praise) to our Lord, because he is good: because his mercy is for ever. O Lord thou art good, and in thy goodness, teach me thy justifications. Praise ye our Lord, because our Lord is good: sing to his name, because he is sweet. Our Lord is sweet to all: & his commiserations are over all his works.] The seven last psalms are wholly composed of God's praises, for his infinite goodness, excellency, mercy, benignity. [Let all thy works oh Lord, confess 
All creatures are good, & all considered together are very good.  to thee: and let thy Saints bless thee] with heart, lubilie, voice, instrument. [Let every spirit praise our lord] God hath made all things good, and therefore all must praise him, for his absolute goodness, whereof he hath made them participant. [For 
Gen. 1. v. 31.  God saw all things that he had made, and they were very good:] only sinner's persisting in sin, are excluded from praising God. To such God saith: [Why dost thou declare my justices, and takest my 
Ps. 49. v. 16.  Testament in thy mouth?]  
3 And for this cause God often expostulated with 
God would have all sinners to be converted and saved.  sinners for degenerating from that goodness wherewith he endued them, saving to his peculiar people: [I planted thee an elect vineyard, all true seed.] 
jere. 2. v. 21. v. 30.  That God also punisheth offenders, it is for their amendment, But [many will not receive discipline.] Therefore God disclaiming from being the cause, or auctor of their sin and ruin, again expostulateth saying: [Why is the death of a sinner my will, saith 
Ezech. 18. v. 23. Ch. 22. v. 13.  our Lord God, & not that he convert from his ways and live?. etc. Behold I have wrong my hands upon thy covetousness which thou hast done, and upon the blood which hath been shed in the midst of thee. Say to them, live I, saith our Lord God: I will not the death of the impious, but that the impious convert from his way and live.] And so crieth unto them [Convert, convert ye from your most 
Ch. 33. v. 11. Osee. 13. v. 9  evil ways. And why will you dye, oh house of Israel? Perdition is thine, oh Israel: only in me is thy help.]  
4 Our B. Saviour confirmeth all this goodness, as 
Christ and his Apostles confirm the same.  pertaining, not to the jews only, but to all mankind, for that God is Creator of al. [Our Father in heaven 
Mat. 5. v. 45.  (saith he) maketh the sun to rise upon the good and the bad; and raineth upon the just and the unjust. Rejoiceth with his Angels upon every lost 
Ch. 18. v. 14. Luc. 15. v. 10. Rom. 12. v. 2. 1. Tim. 2. v. 4. 2. Pet. 3. v. 9  sheep that is found again. Even so it is not the will of your Father which is in heaven that one perish of these little ones.] Likewise S. Paul urgeth all sinners saying: [Be reform in the newness of your mind, that you may prove, what the good, and acceptable, and perfect will of God is. God will (or of his part would) have all men to be saved, and to come to the knowledge of the truth. Our Lord slackeneth not his promise, as some do esteem it, but he doth patiently for you, not willing that any perish, but that all return to penance.] To conclude this point that god's goodness is absolute, and infinite, and all his actions good: The two great Apostles, S. Peter, and S. Paul, show, that even his delays, omissions, and expectations are good. [The longanimity 
2. Pet. 3. v. 15.  of our Lord, do you account salvation] saith S. Peter, which S. Paul had also written before [Dost thou contemn the riches of his goodness, 
Rom. 2. v. 4. Ch. 12. v. 2. v. 3.  and patience, and longanimity, not knowing that the Benignity of God, bringeth thee to penance?] Therefore willeth all, to [be reform in newness of mind, that you may prove, what the good and acceptable, and perfect will of God is. For I say by the grace that is given to all that are among you, not to be more wise, then behoveth to be wise: but to be wise unto sobriety.  
5 As for certain places of holy Scriptures, which 
No place of holy Scripture is contrary to any other place. Therefore such as may seem contrary must be explicated, & so reconciled.  may seem to contentious people; perhaps also unto weak minds, or scrupulous persons, to sound, as if God were rigid, rigorous, or desirous to punish; they are in true sense, conformable to other Scriptures (for all are most true) importing no action of God concurring, nor cooperating to sin, but his permission only: And that for the good of the same sinners if they will: As also (and that always infallibly) for the good of all that love him, & rightly love their own souls. As where it is written, 
Places alleged by Adversaries.  that God said to Moses [I will indurate Pharaoh 
Exo. 4. v. 21. Ch. 7. v. 3. Ch. 9 v. 12. 16. Ch. 11. v. 27. Rom. 9 v. 17. 1. Reg. 2. v. 25.  his heart] And to Pharaoh himself (by the mouth of Moses) God saith: [Therefore have I set thee, that in thee I may show my might, and my name may be told in all the earth:] which S. Paul thus citeth: To this very purpose have I raised thee, that in thee I may show my power: and that my name may be renowned in the whole earth.] It is written by the Prophet Samuel, that [Ophni and Phinees, the sons of Heli the high Priest, heard not the voice of their Father, because our Lord would kill them.] King David being egregiously calumniated, by wicked Sime●, said: Our Lord hath commanded 
2. Reg. 16. v. 10. 11.  him ●o curse David; and who is he that dare say; why hath he so done? Let him alone, that he may curse according to the Precept of our lord] Concerning David's sin, in numbering of the people: it is written [The fury of our Lord added to be angry 
2. Reg. 24. v. 1. 3. Reg. 22. v. 23. Ps. 104. v. 25. Isa. 63. v. 17.  against Israel and juda.] Micheas a Prophet, said to King Achab: [Behold our Lord hath given the spirit of lying in the mouth of all thy prophets.] The Royal Prophet saith [God turned the hearts of the Egyptians, that they hated his people, and to work guile towards his servants.] The Prophet Isaias praying for the people, saith to God [Why hast thou made us err, oh Lord, from thy ways, hast thou hardened our hearts that we feared not thee?] S. Paul in his profound discourse of god's election, exemplifying in jacob, & Esau, saith: that [when they were not yet 
Rom. 9 v. 11. 12. 13.  borne, nor had done any good or evil, that the purpose of God, according to election, might stand, not of works, but of the caller, it was said to Rebecca their mother, that the elder shall serve the younger: as it is written; jacob I loved, but Esau I hated.] These especial places, and 
* judic. 9 v. 23. 3. Reg. 1●. v. 15. Ch. 22. v. 20. 2. Par. 25. v. 20. Ch. 35. v. 22. judith. 9 v. 13. job. 1. v. 12. Ch. 2. v. 6. Ps. 103. v. 27. jere. 35. v. 23. Amos. 4. v. 4. Mat. 4. v. 12. Luc. 2. v. 34. Mat. 6. v. 12. Io. 12. v. 39 Act. 2. v. ●3. Rom. 1. v. 24. Ch. 3. v. 5. Ch. 11. v. 8. 2. Thes. 2. v. 11. Apoc. 17. v. 17.  some others, make at 
Mal. 4. v. 2. 3.  first sight, apparent show, for Zuinglius, Caluin, and Beza, teaching that God maketh men transgressors: that he moveth them, driveth them on, and enforceth them to do that which is sin (as themselves speak) which is indeed to commit sin, and by necessary consequence, they teach, that God should be cause and auctor of sin.  
6 
† A brief answer concerning the places alleged, which is more largely explicated in the Catholic Edition of the English Bible.  But because most English Protestants, either deny this sequel, endeavouring to excuse their foreign Masters, or else disclaim from their doctrine: it shall not be needful further to explicate the places which they allege for their purpose, then is already done in the Catholic Edition of the English Bible, especially upon the seventh Chapter of Exodus: and the ninth of S. Paul's Epistle to the Romans: Considering withal, that the words of Zuinglius, Caluin, and Beza saying, that God maketh men transgressors, moveth them, driveth them on, enforceth them to do that which is sin: are no where to be found in the holy Scriptures. Remember also that both God and men, are some times said to do those things, which they only permit. And consider likewise aswell the places here cited, which testify Gods inexplicable goodness; as also other holy Scriptures, which in express terms, not only exclude all sin and iniquity from God: but also testify, that his divine will is, that no sin should be committed. For it is not only said by Moses, that [the 
Deut. 32, v. 4.  works of God are perfect, and all his ways judgements; God is faithful, and without any iniquity, just & right] but also it is said by David speaking to God, [thou art not a God that wilt iniquity.] S. 
Ps. 5. v. 5.  Paul doth not only confute the imagination of such as should think God were unjust or partial, in that he calleth some to his mercy, and leaveth others in their sin, being all equally in the mass of damnation, jest any should so misunderstand his discourse, he addeth, demanding of himself [what then, is there 
Rom. 9 v. 14.  iniquity with God?] and thereto answereth resolutely [God forbidden] but he also teacheth, that God of his part, if men will themselves [will have all men 
1. Tim. 2. v. 4.  to be saved.] And S. jam s not only presupposeth that God is no way the cause, nor hath a will that any be overcome in tentation; but also teacheth, 
jaco. 1. v. 13. 14.  that no man is tempted of God [for God is not a tempter of evils; and he tempteth not man. But every man is tempted of his own concupiscence, abstracted and alured.] Our Saviour saith, that [the 
Mat. 13. v. 25. 39  enemy which oversoweth cockle upon the good seed, is the devil.] 
God's goodness is also declared in permitting sin.   
7 In that God suffereth sin to be committed, he is also good, because he draweth good of it, turneth turneth it to good. Holy joseph the Patriarch with this consideration, comforted his brethren, when it repent them, that they had betrayed, & sold him. [Let it not some to you a hard case (saith he) that 
Gen. 45. v. 5.  you did sell me into these Countries; For God sent me before you into Egypt, for your preservation.] Again after their Father's death, [he said unto them: 
Gen. 50. v. 19 20.  Fear not: Can we resist the will of God? You thought evil against me, but God turned that into good, that he might exalt me, as presently you see, and might save many people's.] This express distinction, that they thought evil, and God turned their fact to good, showeth, that sin is wholly of the sinner, and that God hath no part therein, but turneth it to good. And so out of every evil, draweth good, by his omnipotent Power, infinite Wisdom, and absolute Goodness. 
Though divers divine Attributes be appropriated to the three divine persons; yet all do agreed to every one.   
8 Which three divine attributes, I have rather explicated in this place, than the others, because they are more often mentioned in Christian Doctrine, & are commonly appropriated to the three divine persons: Power, to the Father, Wisdom, to the Son, and Goodness, to the Holy Ghost. Albeit, aswell these three, as all the rest; God's Eternity, Immensity, immutability, justice, Truth, Mercy, and all virtues in God; being, not qualities, nor accidents, but God's proper substance (as was noted before) do equally agreed to the whole B. Trinity, and to 
Article. 8. nu. 2.  every person thereof. Now we are to speak of his creatures, and of the means, whereby man may be saved, and eternally glorified.   

Angels the first creatures which God made, are, the most part in eternal glory. Many also are damned devils. ARTICLE. 11.  
ALL the works of God are admirable; but a 'bove all others, Angels do excel in natural 
Angels excel all other creatures in natural gifts.  gifts, and none but Angels and men, received supernatural grace: by right use whereof, they were all ordained to enjoy eternal glory. It far exceedeth man's natural capacity, perfectly to know the nature of Angels, being pure spiritual substances, void of all corporal mixture, and imperceptible to our external senses. The nearest in likeness to them, are men's souls, in that they also, are spiritual substances, endued with reason, and free will, immortal, and capable of eternal felicity, or misery, as Angels first were. But this is one great difference, (besides others) that souls have a natural disposition, inclination, and desire, to their proper bodies, whereof they are the essential forms. In so much, that neither the soul nor the body, separated the one from the other, is perfect in their specifical nature, neither of them is a man, being separated, but being actually united as matter and form, do constitute a reasonable or rational person; whereas Angels are naturally perfect, without all composition, for they are not, neither can be, the forms of any body.  
2 Of these excellent Spirits, certain Philosophers 
Heathen Philosophers have divers errors concerning Angels.  conceiving some thing, call them Intelligentias seperatas. Intelligences separated from bodies, at lest from earthly bodies. For most heathen Philosophers by occasion of apparitions in visible shape, and suddenly vanishing out of sight, erroneously supposed that they had aerial bodies. Such Philosophers, had also other gross errors, that Angels are coeternal with God, yea that they are gods, some greater, and some less. Plato calleth them Demons, not distinguishing between holy and wicked Angels; teaching to offer Sacrifice to them, which no good Angels, but only devils, accepted.  
3 Of this heathenish doctrine, it seemeth, Simon Magus, 
An old heresy; that Angels should be mediators, & little gods.  and others drew their heresy, that Angels are our Mediators, not Christ; of which, both heathenish and heretical doctrine, S. Paul warneth Christians to beware, saying: [let no man seduce you, willing 
Colos. 2. v. 18. 19  (or self-willed) in the humility & religion of Angels, not holding the head] Christ our only Medidiator and Redeemer. For those heretics contemning Christ, kept conventicles, in the name of spirits, and Idols; and taught the Colossians, to keep the old Law, and to honour Angels, as the givers of the same, and as less gods, prescribing sacrifices to be offered unto them, calling such service, humility, that they might bring them to the great God. So they mixed falsehood with truth. For the old Law 
Gal. 3. v. 19 Heb. 2. v. 2.  was indeed the Law of God, and was delivered by Angels to Moses, and by Moses, to the people; & so not only Angels, but also Moses, was in a true sense, called, the Arbiter, & Mediator, betwixt God, and the people. But after that Christ our Lord was 
Deut. 5. v. 5.  crucified, dead, risen from death, and ascended into heaven; the old Law ceased, and, the new Law came in place. And of the new Law, Christ is the Mediator, being our only Redeemer. And therefore the Apostle 
Colos. 1. v. 15. 16.  taught these deceived Colossians, that Christ is God, the creator of Angels; the head of the Church, and that by him, we must go to God. And in other places also proveth, that Christ so far excelleth Angels, as the very Son of God, is greater, than his best and most holi● servants. And it is Gods express commandment [Let all the Angels of God 
Ps. 96. v. 8. Heb. 1. v. 5. 6.  adore him.]  
4 The same true faith teacheth us, that God only, 
Angels, and time itself ●nd all creatures had a beginning.  is from all eternity, without beginning; that all other things, namely Angels, were created by God, in time, or together with time (which is also a creature) & had a beginning. But whether long or short time before man, and the rest of this world, the holy Scriptures do not express, neither hath the Church hitherto declared; neither will we here discuss it further. Moses w●i●eth in general thus [In the beginning 
Gen. 1 v. 1.  God created heaven and earth] then in particular describes, that he made light & other several things; Lasly man, not there naming Angels: Of 
v. 3. 27.  whom nevertheless, both he, and other sacred writers, do very often make mention, as of principal 
Angels are innumerable.  creatures of God. And that they are innumerable, may be gathered in divers passages of holy Scriptures. When jacob returning from Mesopotamia, saw the Angels which met him; he called them [the Camps of God] because they were many; & 
Gen. 32. v. 2. Ps. 67. v. 18.  doubtless they were a very small part of the whole host of heaven. The Royal Psalmist calleth them the [Chariot of God] insinuating their inexplicable multitude, by the greatest usual number of thousands, saying: [The Chariot of God, is ten thousand fold, thousands of them that rejoice.] Which the Prophet Daniel also describeth by the universal numbers of ten, and hundred, and thousand, multiplied thus, [thousands of thousands, ministered to him, and 
Dan. 7. v. 10.  ten thousand, hundred thousand, assisted him. giving us to understand, that their number exceedeth our capacity. Whereto agreeth that of S. john in the Apocailps: [I heard the voice of many Angels, 
Apoc. 5. v. 11.  round about the Throne, and of the living crearures, and of the Seniors: & the number of them was thousands of thousands.] Likewise that discourse of one of jobes' friends saying [Power, and terror is 
job. 25. v. 2. 3.  with God, that maketh coucord in his high ones.] And [Is there any number of his soldiers?] meaning that they pass all numbers which we can express. Yea as Divines do probably think, they exceed the number of all corporal individual living creatures. 
Angels are disstinguished into three Hierarchies: & nine Orders.  5. But this is more certain, and proved by holy Scriptures, that they are distinguished into certain Hierarchies or sacred subordinations, & into special orders, according to these nine particular Titles, ascribed unto them [Angels, Archangels, Powers, 
Angels. Archangels. Powers.  Potestates, Principalities, Dominations; Thron●s, Cherubims, and Scraphimes.] The name Angel being common to all, is appropriated to the lowest 
Potestates. 2. Principalities. Dominations.  Order, because ordinarily those are sent, as messengers in particular affaves, and to particular persons. Of which sort holy David saith [God maketh spirits 
Ps. 103. v. 4. Gen. 16. v. 7. Ch. 19 v. 1. Ch. 22. v. 11. Tob. 3. v. 25. Luc. 1. v. 26. jud. v. 9 1. Thes. 4. v. 16. Rom. 8. v. ●8. Eph. 1. v. 21.  his Angels] that is, his messengers. As to Abraham the Pathiarch; to Let a just man, to Agar in 
Thrones. 3. Cherubims. Seraphims.  her affliction; to holy Toby and others. Thesecond Order called Archangels are sent in greater affairs, pertaining to the whole Church, and concerning more principal mysteries: As S. Gabriel (who was sent to the B. Virgin Marie to declare God's will, that the Son of God should be incarnate, the Redeemer of mankind) is universally said to be an Archangel. S. Michael is expressly called an Archangel, by S. Jude the Apostle. And S. Paul saith that our Lord will come to judgement in the voice of an Archangel. The third Order is called Virtutes, Powers; of which the same S. Paul maketh mention together with Angels, and Principalities, in his Epistle to the Romans; and the Ephesians. And in his Epst●e to the Colossians nameth other four orders, 
Colos. 1. v. 16.  for example, to show that all were created by Christ▪ whether Thrones; or Dominations; or Principalities; or Potestates. Of Cherubimes, is oftener 
Ex. 25. v. 18. Nu● 7. v. 89. Gen. 3. v. 34. 3. Reg. 6. v. 23. Is. 6. v. 1● 6.  mentioned in the books of Moses. And of ●●e S●raphimes, is only mention in the Prophec●e of Isaias, which make in all nine Orders.  
6 An other principal point for us to observe is, 
The greater part of Angels being established in eternal glory; contin ●ally praise God.  that all Angels being at their creation endued with g●ace, most of them using it rightly, were confirmed therein, and established in eternal glory. Others, and those also many, proudly averting themselves from God, their Creator, and Lord, are damned to everlasting torments. For as they have received diversly according to their works; so shall men also finally be judged, and either rewarded, or punished eternally. The B. Angels, have the fruition of God, and perpetually praise him. As the holy psalmist signifieth, who finding himself, and all mortal men unable to tender due thanks to God for his benefits; imitateth these glorious Citizens of heaven, to assist men herein, saying: [Bless our Lord all ye his Angels; mighty in power, doing his word. Bless 
Ps. 102. v. 20. 21. Ps. 148. v. 1. 2.  our Lord all ye his hosts: you his ministers, that do his wil Praise ye our Lord from the heaven's: praise ye him in the high places. Praise ye him all his Angels: praise ye him all his hosts.  
7 Contrariwise. the wicked spirits [not standing 
Apostata Angels wicked devils, continually blaspheme God, and are eternally damned.  in the truth, but striving [to ascend, and to be like 
Io. 8. v. 44. Is. 14. v. 12. job. 4. v. 18.  the Highest] being cast into hell, do continually curse, and blaspheme God, in their torments, which th●y suffer. For as it is written in the book of job that [God in his Angels found wickedness:] So S. Peter teacheth that [G●● spared not Angels sinning▪ but with the ropes of hell being dr●wne down into hell, 
2. Pet. 2. v. 4.  delivered them to be tormented, that they should be reserved unto judgement.] S. Jude also repeating 
jud. v. 6.  the same fall and punishment of the devil, & his complices, faith, that [the Angels which kept not their Principality, but forsook their own habitation, God hath reserved under darkness in eternal bonds, unto the judgement of the great day] that is, the general day of judgement; signisying, that then also they shall eternally remain in the same [execrable judgement against them] as S. Peter speaketh: Yea 
2. Pet. 2. v. 11.  
Devils (at lest some of them) shall suffer greater torments then as yet they do.  with increase of torment, as those devils feared whom our Saviour cast out of men, and permitted to go into hogs, when they cried saying to him [art thou 
Mat. 8. v. 29.  come hither to torment us before the time?]   

Holy Angels by their ministery and prayers, protect & help men. D●●els seek their ruin. ARTICLE. 12.  
SO doth our heavenly Father's providence, govern 
The inferior world participateth of the influence of the planets, and other stars.  the universal world, that therein appeareth a most admirable correspondence, by continual imparting, and receiving of benefits amongst his creatures; all proceeding from his incomprehensible goodness, the Auctor, and first cause of all that is good. The lower elemental bodies, as●el of men, as of other things, receive and enjoy, more or less, natural vigour, strength, and perfection, by the influence of the celestical planets, and other s●arres, which is found to be true, by diligent observations of learned men; is approved by experience, and credited by all persons of better understanding. The same divine providence, 
So may the souls of men receive benefit by the glorious spirits in heaven.  hath also ordained, that men's souls may receive spiritual good by the mediation of celestial spirits; and by their ministery, protection, & prayers, prospero more in their daily affairs, corporal, & spiritual: Namely by the help and assistance of B. Angels. A point of doctrine well known to the ancient holy patriarchs, Prophets, Apostles, and other servants of God; confirmed by frequent examples; believed by all Catholics, and clearly proved by holy Scrptures, as well of the old, as new Testament.  
2 For albeit certain works, as the creation of all things, the Incarnation of Christ, the infusion of grace, Institution of Sacraments, and some others, 
God imparteth many benefits by the ministery of Angels.  are immediately performed by God himself; Yet most other Benefits, both natural, and supernatural, proceed from God, by secondary causes. And amongst the rest, it pleaseth his divine goodness, to impart many things, to men by the administration of Angels. All the apparitions made unto Adam, No, Abraham, and others, in the name of God; were accomplished in the persons of Angels sent by him, and speaking as if God himself had spoken, and conversed with men. Which is certainly proved by the answer made from God to Moses, when he so fervently 
Exo. 33. v. 20. judic. 13. v. 22. Gen. 2. v. 16. 19 Gen. 3. v. 13. Gen. 4. v. 6. Gen. 7. v. 16. Gen. 19 v. 24.  desired to see God [Thou canst not see my face, for man shall not see me and live.] Whereas therefore it is recorded, that God brought Eve, and other creatures unto Adam, spoke to him, and also to Eve, to Cain, (and very like also, to Abel, Seth, Enos, Enoch. though it be not expressed) and afterwards, to No, Abraham. Isaac, jacob, Moses, and other patriarchs, and Prophets: all the same was done by Angels. So doubtless an Angel by God's ordinance [sh●tte the door of the ark on the out side] when No with his family▪ and other living creatures, were entered in. An Angel (representing God) reigned fire and brimstone, upon Sodom and Go●orha, & the like.  
3 But to satisfy all doubts, we will recite some special 
Holy Scriptures expe●ly witness that God employeth Angels in the affairs of men.  Scriptures, which make express mention of apparitions, protections, ministries, and prayers of Angels. When Adam had transgressed, and was cast out of Paradise [God placed there Cherubimes with 
Gen. 3. v. 24. Gen. 19 v. 1. 13.  a flaming and burning sword, to keep the way of the tree of life] jest any man should eat thereof. [Two Angels came to Sodom, and said to Lot; we will destroy this place, for their cry is waxed loud before our Lord, who hath sent us to destroy them.] [An Angel of our Lord, finding Agar in the wilderness, 
Gen. 16. v. 7. 9 Gen. 21. v. 17. 18.  bade her return to her mistress] Again afterwards called to her from heaven saying [what dost thou Agar? Fear not, for God hath heard the voice of the boy: Arise, take up the boy, & hold his hand, for into a great Nation will I make him.] So the Angel promised; which he could not otherwise say, nor perform, but as the minister of God. When Abraham was ready to kill & sacrifice his Son Isaac [an 
Gen. 22. v. 11. 12.  Angel of our Lord from heaven cried saying; Abraham, Abraham; Stretch not forth thy hand upon the boy, neither do thou any thing to him] and by & by, added, as if God himself had spoken saying; [By mine own self have I sworn, saith our Lord: 
v. 16.  because thou hast done this thing, and hast not spared thine only begotten son for my sake: I will 
v. 17  bless thee, and I will multiply thy seed, as the stars of heaven.] After this, Abraham sending his servant into M●sopotamia, & assuring him of good success, said, [Our Lord God of heaven, shall sand his 
Gen. 24. v. 7. 40.  Angel before thee, and with thee and will direct thy way, and thou shalt take a wife for my son, of mine own kindred, and of my Father's house.] jacob in vision ● saw Angels ascending, and descending by 
Gen. 28. v. 12.  a ladder, that reached from the earth to heaven.] And when he had served his uncle Laban twenty years, and was to return to his Country [an Angel of God appearing to him in sleep said: I am the God 
Gen. 31. v. 11. 13. Gen. 32. v. 1. 2.  ●● Bethel, where thou diddest anoint the stone, & diddest vow the vow unto me.] And [in the way Angels met him, whom (because they were many) he called Ma●●●●im, that is Camps.] And he prayed that his nephews, the sons of joseph, might 
Gen. 48. v. 18.  be blessed of one peculiar Angel, as himself was by him protected, saying: [the Angel that delivereth me from all evils; bless these children.] It was an Angel that guided the Israelites, parting from Egypt, and remaining in the desert, by a pillar of a cloud in the day, and in the night, by a pillar of fire. For so Moses expressly signifieth saying: [the Angel of 
Exo. 13. v. 21. Exo. 14. v. 19 Gal. 3. v. 19  God that went before the camp, removing himself, went behind them.] That the Law was delivered by Angels, S. Paul affirmeth saying: [It was ordained by Angels, in the hand of a mediator.]  
4 Likewise, after that the Law was given, God 
The ministery of Angels continued also after the law was received.  promised still the protection of an Angel, with admonition to the people, to respect and obey him. [Behold (saith God) I will sand mine Angel, which 
Exo. 23. v. 20. v. 21.  shall go before thee & keep thee in thy journey, & bring thee into the place that I have prepared; observe him, & hear his voice; neither do thou think him one to be contemned, for he will not forg●ue when thou hast sinned, & my name is in him. But if thou wil● he are his voice, and do all that I speak; I will be enemy 
v. 22.  to thine enemies, & will afflict them that a●●●ct thee. etc.] An Angel also appeared to joshua in shape of 
Ios. 5. v. 14.  a warrior, who avouched himself to be ●a Prince of the host of our lord] After joshua his death, an Angel appearing to the people assembled together, 
judic. 2. v. 14.  when they were afflicted, admonished them of their sins. Whereupon they repent, and were delivered from their enemies. In like sort, falling often to sin, and in affliction repenting: God raised up judges, and warriors, which delivered them from invasions. Amongst which, Gedeon was sent by an Angel, 
judic. 6. v. 11. 12. 14. v. 37. v. 39 40. judic. 13. v. 3. 4. 7.  confirming his mission to be from God, by two miracles [in a sleece of wool, which was moist with dew, when the ground where it lay, was dry; and again was dry, when the ground was wet with dew.] To the Mother of Samson [an Angel of our Lord appeared and said; thou art barren and without children, but thou shalt conceive and bear a son] warned her to abstain from wine, sicer, and unclean things, [because the child should be a nazarite all his life.] Appearing also to Manue her husband, confirmed 
v. 13. 4. Reg. 6. v. 16. 17.  the same. When [Elizeus was beset in the City of Dothan, with troops of men: he not only saw, but also obtained by prayer, that his servant likewise did see the mountain full of horses, and of sirie chariots round about] which were Angels; by whose 
4. Reg. 7. v. 6.  protection, he was delivered. Being also in Samaria when it was besieged, and in extreme distress: he saw and prophesied, the fleeing away of their enemies, 
v. 7.  which was wrought by [Angels terrifying the Assyrian Camp, by a sound of chariots, and horses, and of a very great army; whereupon they fled in the dark, and left their tents, and their horses, and asses in the camp, desirous to save their lives only.] When jerusalem was distressed by Sennacherib, King of the Assyrians, after that the Prophet Isaias, and King Ezechias had prayed, [an Angel of our 
4. Reg. 19 v. 35. 2. Par. 32. v. 2●. Isac. 33. v. 3. Is. 37. v. 36.  Lord came, and stroke, in the camp of the Assyrians, an hundred eighty five thousand.] What pro●it, & protection, Tobias, and his Son, and daughter in law, received by the ministery of S. Raphael, the Angel of our Lord, is written at large in the book of Tobias, from the third Chapter, to the twelft. Holy Iudi●h also, was protected and guided, by an Angel of our Lord, in her heroical, and admirable exploit, for the safety of her country. As I cite not 
Tob. 3. v. 25. ad. cap. 12. v. 21. 21. judith. 13. v. 20. job. 9 v. 13. Ps. 33. v. 8. Ps. 90. v. 11.  these books for want of others: so I would not here omit them, being also Canonical. It seemeth by the 
It is probable that the celestral spheres are moved by Angels. ministery of Angels is often testified by the Propeths'.  doctrine of holy job, that Angels are the movers of the celestial Spheres, where he saith: that [under God they stoop, that carry the world.]  
5 The Royal Psalmist clearly saith: [The Angel of our Lord shall put in himself about them that fear (our Lord) and shall deliver them. Because he ha●th given his Angels charge of thee, that they keep thee in all thy ways.] In respect of Angel's presence, Solomon adviseth all men, to govern well their speech 
Eccle. 5. v. 5. Baruc. 6. v. 6.  saying: [give not thy mouth to make thy flesh to sin; neither say thou before the Angel; there is no providence.] jeremy the Prophet, in his Epistle to the jews, reciteth God's admonition saying: [Mine Angel is with you: and myself will ask account 
Dan. 3. v. 49. 50.  of your souls.] Daniel recordeth, that [the 
Dan. 3. v. 49. 50.  Angel of our Lord descended with Azarias and his fellows into the furnace, and he shook the flame of the fire out of the furnace, and made the midst of the furnace, as a wind of dew blowing, and the fire touched them not at all, nor pained them, nor did them any grevance] which was so clear, that King Nabuchodonoser, having put three men into the furnace [saw also a fourth person walking with them] 
v. 92. v. 95.  and confessed, that [God whom they served, had sent his Angel, and delivered his servants that believed in 
Dan. 6. v. 22. Dan. 14. v. 30. 31. ●ach. 1. v. 11. 12.  him.] Daniel himself being cast into the Lion's den, and there protected, saith [My God hath sent his Angel, and hath shut up the mouths of the Lions, & they have not hurt me.] An Angel also carried Habacuc, from jury, into Babylon, with meat for Daniel, when he was at an other time, six days in the den of seven hungry Lions. And as the Prophet Zacharie writeth [an Angel said (and prayed) i● 
Z●ch. 3. v. 7.  these words. O Lord of hosts, how long wilt thou not have mercy on jerusalem, and on the Cities of juda, with which thou hast been angry.] God also 
Angels assist the Prelates of the Church.  promised, that Angels shall assist the Prelates of the Church saying to them [I will give thee walkers of them that now assist hear].  

Angel's protectors of countries and kingdoms: And do pray for them.  6 That Angels have protection of Countries, appeareth by the relation of the same Prophet Daniel, whose Angel said to him, that whiles he prayed for the delivery of the jews [the Prince (saith he) of the 
Dan. 10. v. 13.  Kingdom of the Persians', resisted me one and twenty days. And behold Michael, one of the chief princes, came to aid me:] And being strengthened 
v. 19 20. 21.  and going forth, there appeared the Prince of the 
S. Michael the protector of the Church in the old Testament: and also of the Christian Church.  Greeks' coming. (And Gabriel the Angel said) [But yet I will tell thee, that which is expressed in the Scripture of truth; and none is my helper in all these, but Michael your Prince.] And again, foreshowing to Daniel the persecutions of Antiochus, and of Antichrist, signifieth plainly, that S. Michael is the special protector of the Church, saying: [But in that 
Dan. 12. v. 1.  time, shall rise up Michael the great Prince, who standeth for the children of thy people.] In part fulfilled, when judas Machabeus, with a small army visibly encouraged, and invisibly assisted by the Angel that appeared, going before them as [an horseman 
2. Mac. 11. v. 6. 8.  in white clothing, with armour of gold, shaking a spear] so overthrew Lysias with his army of fourscore thousand footmen, and a great band of horsemen, that Lysias was forced to seek peace: and Antiochus 
v. 22. 27.  constrained to grant it, by his several letters presently sent, both to Lysias and to the jews themselves; with pretence of great good will towards them. 
God still useth the ministery of Angels, in this time of grace.   
7 In the new Testament also it is clear, that God useth the ministery of Angels, and that we receive many gracious benefits, by the same ministery, & mediation of the holy Angels. The Archangel [Gabriel, was sent from God (to declare his Divine will) 
Luc. 1. v. 26. 28.  to the most B. Virgin] and taking her submissive consent thereto, the Son of God was incarnate and made Man, our Redeemer. [An Angel signified to 
Mat. 1. v. 20.  joseph her spouse, that she had conceived, not of man but of the Holy Ghost.] An Angel declared the joyful birth of our B. Saviour, to shepherds: and 
Luc. 2. v. 10. 14.  a multitude of Angels, praised God for the same saying: [Glory in the highest to God: and in earth peace to men of good wil] An Angel admonished 
Mat. 2. v. 13. 19 Mat. 4. v. 11.  joseph, to slay with the Child, and his Mother into Egypt. An Angel recalled them from thence. Angels ministered to our Saviour in the desert. Our Saviour threateneth the scandalisers of little ones, subnecting this reason, why such should fear revenge, [Because their Angels in heaven, always see the face 
Every one hath a proper Angel Guardian.  
Mat. 18. v. 10.  of his Father] which importeth that Angels are Guardians, and protectors of men. He also affirmeth, that [there shall be joy before the Angels of God, upon 
Luc. 15. v. 10. Luc. 16. v. 22. joan. 5. v. 5. Luc. 22. v. 43. Mat. 28. v. 5. Io. 20. v. 12. 13. Act. 1. v. 10. Act. 5. v. 19 Act. 12. v. 7. 15.  one sinner that doth penance] which could not be, except they knew when sinners repent. [The soul of poor Lazarus was carried by Angels into Abraham's bosom.] The Pond of Probatica [the water being stirred by an Angel] had virtue to heal any corporal infirmity. [Our B. Saviour vouchsai●ed to receive comforth of an Angel, when he was in agony.] The night of his Passion [Angels declared his Resurrection.] Angels appearing at his Ascension, [warned us to expect his coming ● to judge. An Angel delivered the Apostles out of prison, when they were imprisoned: And particularly S. Peter, when Herodement to have s●ine him. And when he repaired to his faithful friends, they hearing suddenly of his being at the door, thought it had been [his Angel] so firmly they believed, that he had an Angel his proper Guardian. An Angel signified to Corne●us, 
Act. 10. v. 4.  that his prayers & alms deeds, were ascended into heaven. An Angel told S. Paul [that he must appear before Caesar (at Rome) and that [God 
Act. 27. v. 23. 24. 1. Cor. 11. v. 10. Heb. 1. v. 14. Apoc. 1. v. 1. etc.  had given him the lives of all those that ●ailed with him.] S. Paul teacheth that [it is meet for women to be covered, in respect of Angels] which are present in the Church. He affirmeth that [Angels are ministering Spirits, sent to minister for them that shall receive the inheritance of salvation.] An Angel [revealed to S. john, the high and hard mysteries] written by him in the Apocalyps. Finally, in the end of this world, an Archangel shall call all men to judgement, sounding his Trumpet. And then Angels as [the reapers (of God's corn) shall gather the good 
Mat. 13. v. 30. 39 40. 44.  (as his wheat) into the barn (the glorious kingdom of heaven) And shall cast the wicked into the furnace of fire.] In the mean time, Angels, and other Saints in heaven, [do present before the Lamb (Christ) the odours (that is the prayers) of the faithful 
1. Thes. 4. v. 16. Apoc. 5. v. 8. 2. Pet. 2. v. 19  in earth.]  
8 Contrariwise, devils, of mere malice and envy, 
devils do tempt men by suggesting evil motions.  tempt men, and seek their ruin, to bring them by offending God, to be bondslaves to sin [For wherewith a man is overcome, of that he is the slave also] saith S. Peter. And our Lord said to certain reprobate jews [you are of your father the devil, & the 
joan. 8. v. 44.  desires of your father you will do. He was a mankiller from the beginning] that is, a destroyer of spiritual life in man, when he overcame our first Parents, 
Gen. 3. v. 4. 6. joan. 13. v. 2.  tempting them to break God's commandment. So also [the devil put into the heart of judas Iscariote, to betray Christ.] This inveterate adversary the devil [as a roaring Lion, goeth about, seeking whom he may devour.] It is most true & confessed by all, that devils can, and do, suggest, by secret internal motions, to men's hearts, all kinds of sin. And it is no less certain, both in reason, & Catholic faith (though the devil have bewitched some not to believe it) that holy Angels, can, & do, suggest good motions, to the secret minds of men: not by corporal tongues, ears, nor eyes (for this is as frivolous an imagination in respect of devils, as of holy Angels) but by other means to us insensible, or at lest inexplicable. And it is tooto absurd, to 
It is very absurd to deny, that good Angels can suggest good 〈◊〉.  deny that power and ability, to be in the B. Angels; which can not b● denied to be in wicked devils. And how like in this respect, glorious souls are to 
part 4. Article 44. 45.  holy Angels, is to be showed in the Articles of praying to Saints.   

Man at first received Original justice, which he lost by transgressing Goddiss Commandment, and infected all his Progeny, with Original sin. ARTICLE. 13.  
AFter Angels, Man is the most principal creature, 
Man made to the image and lik●tes of God.  whose body being form of the sl●me of the earth, his soul was created immediately by God; not produced of any thing preexisting. For as holy Scripture saith: [Our Lord breathed 
Gen. 2. v. 7.  into his face the spirit of life, and man became a living soul.] Not as the soul or life of beasts, and plants, but a living soul for ever immortal; endued with understanding▪ and free will; a rational creature [made to the Image and likeness of God] capable of the vision of God, which is eternal glory. His Body perfected with health, strength, beauty, egilitie, and other excellent qualities, with admirable disposition of parts, and members apt for all human functions. His soul was adorned further, not only with all natural knowledge, but also with supernatural grace. And so man was placed in the Paradise of pleasures, and had Dominion over all the earthly and corporal creatures of this lower world. in divers respects participant of the natures of all other creatures. And therefore is aptly called Michrocosmos: 
A little world.  A little world within himself. All which is testified, and proved by holy Scriptures.  
2 When God had made heaven and earth, & other 
Man's excellent knowledge in his state of innocency.  particular creatures, behooful for man's use: then 
Gen. 1. v. 26.  he said [Let us make man to our Image & likeness; and let him have dominion over the fishes of the sea, and the fowls of th'air, and the beasts, and the whole earth, and all creeping creature, that month upon the earth.] Such was then man's natural 
Gen. 2. v. 19 20.  knowledge, that when [our Lord brought unto him all beasts of the earth, and fowls of the air, that he might see what to call them, he called them all by their names; for as Adam called any living creature, the same is his name] that is, the same is the Etymology or brief description of their several natures. And 
v. 21. v. 22.  when [God had cast a dead sleep upon Adam, & had taken one of his ribs, and built (or framed) the same into a woman, and brought her to Adam] he 
v. 23.  said [this now is bone of my bones, and flesh of my flesh. she shall be called woman, because she was taken out of man]: As the original tongue signifieth which in latin is interpreted virago, that is, virum agere, or virum representare, to act or represent a man. 
He was more excellent in supernatural grace.  Much greater, were his spiritual graces, original justice, pure innocency, from all fault and sin; habits of all virtues, theological and moral, in that perfect rectitude of mind, that his reason and will were readily subject to Gods will; the inferior powers of his soul subject to reason; and also all elemental living creatures; even the terrible Lions, the cruel Tigers, the great Elephants, wildest birds, most hidden and huge fishes, were obedient to his commandment.  
3 In this so happy state, whiles man knew and enjoyed 
God gave man a particular precept, for excereise of obedience. And so to merit more grace.  much good, and neither knew not felt any evil; God who is goodness itself, for man's more good, for his exercise in virtue, that he might merit and receive more grace, & persevering therein should never have died, but have been translated to eternal glory: gave him a particular precept, not to eat of the fruit of a cettaine tree (upon this occasion afterwards called the tree of knowledge of good and cuil) with charge and forewarning, that if he should transgress this commandment [what day soever he 
Gen. 2. v. 17.  should eat of it, he should dye the death.]  
4 But the serpent (the devil in form of a serpent) 
The devil deceived Eve, by sutletie, and three egregious lies.  malicious against God, and envious of man's good, suttly assaulting the woman, said unto her: [why 
Gen. 3. v. 1.  hath God commanded you that you should not eat of every tree in paradise?] added also to his subtle and calumnious demand, three most pernicious lies: that by eating of this fruit, they should not incur 
v. 4. v. 5.  death; that they should become as gods; & that God therefore forbade them to eat thereof, l●st they should be as gods. Which she hearing, and not suspecting the devils craft, no● malice, and s●ing withal 
v. 16.  the tree, and fruit to be good [fair to the eyes, 
She alured Adam & so they, and all mankind, l●st original iust●●e; incurred sin & death.  and delect●ble to behold, t● be of the fr●●e thereof, 
v. 7  and did ●●●e, and gave to her husband, who did eat. An● by and by, they were ashamed, perceiving their own nakedness ● which before had no deformity. But their disobedience to God, all was changed, innocence, with all virtues l●st; nature corrupted; a●● they made slaves to the devil, subject to sin and death, with other losies pertaining to all mankind.  
5 All which holy David amongst other Prophets & 
God's wondered mercy in redeeming man, and recalling him to repentance.  godly persons, considering, and admiring the goodness of god, who after so great benefits bestowed upon man, and his ingratitude in so transgressing; yet recalled him to repentance, and promised a Redeemer to deliver him from thraldom; crieth thus unto God 
Ps. 8. v. 2.  our so merciful Saviour [O Lord our Lord, how marvelous is thy name in the whole earth?] Marvelous in very deed in all things, aswell in heaven, as in earth: but to mankind, above all, most bountiful, in first and last benefits, who deserving nothing, receiving much good, and rendering evil; is not for all that utterly rejected, as he justly deserved, but eftsoon 
●. 5.  recalled to new grace, and to eternal glory [what is man (saith the same Royal Psalmist to our Lord God) that thou art mindful of him; or the son of man that thou visitest him] then describing his first 
v. 6.  dignity and happy state, addeth [thou hast minished him a little less than Angels: with glory and honour thou hast crowned him, and hast appointed him 
v. 7. v. 8.  over the work of thy hands. Thou hast subjecteth all things under his feet: all sheep and oxen; moreover 
v. 9  also the beasts of the field. The birds of the air, and fishes of the sea, that walk the paths of the sea.] In fine, because God's love lasteth to the end, redeeming and saving his servants persevering in grace, concludeth the psalm as he began [O 
●. 10.  Lord our Lord, how marvelous is thy name in the whole earth?]  
6 The same Prophet in an other psalm affirmeth, 
That all mankind was infected with sin by Ada●es fall, is 〈◊〉 by ●olie Scriptures.  
Ps. 13. v. 1.  that all are become abominable, there is not one that doth good, ●o not ●●●. And so bewailing man's doleful sta●e after sin, saith in the name of all mankind. ● The soro●●● of death ha●● con passed ne: & torments of iniquity have troubled me. The sorrows of hell have compassed me; the snares of death have prevented me.] And exhorting penitents to sin no more; putteth us in mind, that lack of consideration, 
Ps. 17. v. 5. 6.  brought our first parents to sin, who having reason and understandiug, did not use it in time of tentation [Man (saith he) when he was in honour, 
Ps. 48. v. 13. 21.  did not (actually) understand (was so negligent, & so alured with vain and false imagination, as if he had been without understanding) he was compared to beasts without understanding, and became like to them.] Signifying that not actual understanding and considering, when present use thereof is requi●ed, maketh a man like to beasts, which indeed have no understanding.  
7 Now that this great alteration of man's state, & 
Not God, but man himself, by the devils tentation was the cause of sin, & death.  
v  cause thereof, proceeded from himself, (yielding to tentation) and not of God: Solomon briefly teacheth after a large discourse of man's present infirmity, in these few words [only this (saith he) I have 
Eccle. ●. v. 30.  found, that God made man right, and he hath entangled himself with infinite questions.] Of all questions, that first was most hurtful to mankind, which was propounded by the devil [why God commanded abstinence from one tree?] wherewith our first parents aught not to have entangled themselves. for that true obedience performeth whatsoever is commanded, without ask, or answering, but leaving to God the reason, why he hath so commanded. conformably 
v●  to Solomon, the authors of the books of Wisdom and Ecclesiasticus, speak of the alteration of man's state, and of the cause thereof proceeding from himself, by yielding to tentation, and not from God [For God created man incorruptible (saith the 
Sap. 2, v. 23. 24.  sacred text) and to the Image of his own likeness he made him. But by the envy of the devil, death entered into the world] In the former verse showing, that God made man according to his own Image, without corruption, that he might have escaped death, if he had refrained from sin: in the next verse he ascribeth the cause of death to the devil, as first auctor of man's sin, by which death entered upon man, who leaving God's commandment, followed the persuasion of the crafty envious serpent. And so this divine writer addeth in the last verse; [that they 
v. 25.  follow him (the devil) that are of his part] that is, those that embrace the devils suggestion, and join party with him, are the followers and the servants of the devil. Which same doctrine, the other holy writer explicateth somewhat more largely saying: [God 
Eccle. 15. v. 14. 15. 16.  from the beginning made man; and left him in the hand of his own counsel. He added his commandments and precepts. If thou wilt keep the commandment, and keep acceptable fidelity; for ever they shall preserve thee. He hath set before thee 
17.  water and fire, to which thou wilt, stretch forth thine hand. Before man there is life and death, good and 
18.  
God's wisdom requireth man's cooperation to merit. His power draweth good of evil. His Goodness hateth sin  evil, what pleaseth him, shall be given him.] And the reason why God left man in his free choice, is here ascribed to his divine wisdom, power, & goodness [because the wisdom of God is much, and he 
v. 19  is strong in might, seeing all men without intermission. The eyes of our Lord are towards them that fear 
20. 21.  him, and he knoweth all the work of man. He hath commanded no man to do impiously, and he hath given no man space to sin. For he desireth not a 
22.  multitude of faithless and unprofitable children.] Again the same is inculcated for better impression thereof in our minds. [God created man of the earth, 
Eccle. 17. v 1. 2.  and after his own Image he made him. And again he turned him into it, and conformable to himself, clothed him with strength.] For man at first received original justice, and strength of grace, whereby he might if he would, have resisted all temptations. He received also other power and dominion in the earth as followeth in the text. [God gave him a number of 
v. 3.  days, and time; & gave him power of those things that are upon the earth. He put his fear over all flesh 
v. 4. 5.  and he had dominion of beasts, and fowls. He created of him an helpe● like to himself; he gave them counsel, and tongue, and eyes, and ears, and heart to devise: and he filled them with the discipline of understanding. He created in them the knowledge of 
6.  the spirit, he filled their heart with understanding, & evil and good he showed them. He set his eye upon 
7.  their hearts, to show them the great things of his works; that they might praise the name of sanctification; and glory in his marvelous works, 
8.  that they might declare the glorious things of his works. He added discipline unto them, (giving 
9  them a precept for exercise of their obedience, thereby to merit reward) and made them inherit the Law of life. He made an everlasting Testament with them; 
10.  and he showed them justice, and his judgements.] Thus writeth the wise man concerning the first state and fall of mankind. In all his book teaching, and exhorting all men, to serve God, and to contemn this world. [Who is proved therein (saith he) and 
Eccl. 31. v. 10.  perfect; shall have eternal glory.] In sum he defineth who it is that shall be so happy; to wit, [he that could transgress, and hath not transgressed; & do evils, and hath not done.]  
8 Wherein we may easily consider, not only the 
The merit & glory of the just is by reason of their free choice, not to do evil when they could do it.  wisdom, power, and goodness of God; but also the everlasting joy of the B. Saints to be herein declared, that tho●e do merit and receive eternal glory, which could transgress and did not, whereas if God had made man so, that he could not transgress; there had not been this just cause of merit, nor of reward. Yea albeit man by the abuse of this power, fell from God, and from his first happy state: yet God turneth this evil, both to his ownemore glory, & to the greater good of all those, that will receive and rightly use his new grace, then if Adam had not fallen.  
9 For his sin had (as is revealed in holy Scripture) 
Adam's sin had two effects. One evil of the nature of sin. The other good, by the goodness of God.  two far different effects, the one proper and connatural to his offence, which was the infection of all his progeny, borne (by natural generation) with original sin; the other effect, was also by occasion of this infection of all mankind; but properly of the inexplicable goodness of God, ordaining for remedy of this universal evil, the incarnation of our B. Saviour Christ; by whose superabundant grace, his faithful children are cleansed from all sins, original, and actual; and made participant of greater grace, and consequently of greater glory, than otherwise they should have been. Both which effects, S. Paul 
The first effect: infection of all man with sin.  teacheth: Especially in his Epistle to the Romans. Of the former writing thus. [As by one man sin 
Rom. 5. v. 13.  entered into this world, and by sin death: so unto all men death did pass, in which all sinned.] Which he confirmeth answering to an objection, that it might seem, there was no such general sin in all men, seeing before the Law, it did not so appear in all; therefore he saith, [that also in that former time, 
v. 13.  even unto the Law, sin was in the world; but sin was not imputed (or did not appear) when the Law was not. But death (which is the effect of sin) 
v. 14.  reigned from Adam unto Moses; even on them also, that sinned not, after the similitude of the prevarication of Adam] to wit on those more just persons also, that did not actually transgress as Adam had done, yet they died, because they were originally sinners. And so the Apostle concludeth this first point with an appendix that [Adam is a figure of him to come] signifying that as by the sin of Adam we all dye; so by the grace of Christ, all his children live. 10 Touching the other effect, he addeth the great 
The other effect; abundance of grace by Christ.  difference, saying: [But not as the offence, so also 
v. 15.  the gift. For if by the offence of one, many died: much more the grace of God, & the gift in the grace of one man jesus Christ, hath abounded upon many. [And not as by one sin, so also the gift; for judgement 
16.  indeed is of one to condemnation: but grace is of many offences to justification. For if in the offence 
17.  of one, death reigned by one: much more they that receive the abundance of grace, and of the donation, and of justice; shall reign in life, by one jesus Christ. Therefore as by the offence of one unto all 
18.  men, to condemnation: so also by the justice of one, unto all men to justification of life. For as by the disobedience 
19  of one man, many were made sinners: so also by the obedience of one, many shall be made just.] Thus S. Paul in that place. By which doctrine of the Apostle, is verified that which the Church so solemnly singeth in the festivity of our Redemption: O certe necessarium Adae peccatum, quod Christi morte deletum est! O faelix culpa, quae talem et tantum meruit habere Redemptorem. Whereto agreed many other passages in the rest of S. Paul his doctrine. And the same is briefly comprised, in that which S. john Baptist denounced of Our Saviour, saying: [Behold 
joan. 1. v. 29.  the Lamb of God; behold him that taketh away the sin of the world.] That is, Principally Christ came to take away that general sin, which being actual in Adam, is original in the whole world; and thereof called The sin of the world. And the same is the general doctrine of S. john the Apostle and Eua●gelist, saying: [If we walk in the light, as God 
1. joan. 1. v. 7.  also is in the light; we have society one toward an other, and the blood of jesus Christ his Son, cleanseth us from all sin] first from Original, then also from actual.   

Man's understanding & free-will, are weakened by sin, but not wholly lost. ARTICLE. 14.  
A Certain man (saith our Saviour in a Parable) 
All mankind was spoiled of grace, & wounded in natural faculties by Adam's fall.  
Luc. 10. v. 30. etc.  went down from jerusalem into jericho, and fell among thieves, who spoiled him, and giving him wounds, went away, leaving him half dead.] Of no particular man, can this parable be so properly expounded, as of all mankind in general, contained in Adam our first Parent: who being endued with all necessary gifts, natural, and supernatural, going from God's commandment, yielded to false imagination of bettering his state, as it were descending from jerusalem, the vision of peace, to jericho, signifying the moon (which is unconstant, and mutable) fell among thieves, the devils, who spoiled and wounded him, & left him half dead. For so Adam by sinning, and all men in him, were spoiled of original justice, and supernatural grace, and wounded in natural powers of understanding, and freewill: not wholly deprived of all, but spoiled of the best part, and wounded in the rest: spiritually dead, and subject, both to temporal & eternal death: yet not actually dead in body, nor desperately in soul, but s●miuiuo relicto, left half dead, & half alive, though left without help by the Priest, and Levite, the Sarifices, and other ministries of the old Law; yet relieved by the merciful Samaritan, our Saviour Christ, by him brought into the Inn the Catholic Church; whereal spiritual wounds are curable, and losses recoverable, by God's grace strengthening, and inhabling man to cooperate therewith, by faith and good works. For as it is impossible for any man, without grace, either to do, or to think any good thing: 
2. Cor. 3. v. 5. Phil. 4. v. 13.  so by grace, mannes understanding is illuminated, & his will is inclined, to believe, and to keep Gods Law. And as for the power of understanding, no 
Protestants acknowledge that man was not wholly deprived of understanding. Yet Manichees and Protestant's deny free-will to remain in man.  man is altogether so sottish, but he supposeth & confesseth, that he hath the same in his soul, else he were a mere brute beast, not a man, if he had no reason, nor understanding at all, actually, or potentially, as we speak in schools. But touching the other connatural power of free-will: some men have so little reason left, that they deny it to be in man, since the sin & fall of Adam. So fantastical were the Manichees, an old infamous sect of heretics. And so senseless was Luther, the father of all Protestautes, that he could not brook, the very name and word Liberum arbitrium, but changed it into the contrary term servum arbitrium. And so being moved to writ against free-will, entitled his brutish work; De servo arbitrio, of servile, or slavish wil For so much therefore, as most Protestants hold with Luther in this doctrine: I shall here recite such holy Scriptures, as most plainly show, that every man, whether he be just, or wicked, if he have the use of reason, hath also freedom of will to consent, or not to consent, to those things, thoughts, words, and deeds, which his understanding cenceiveth. For even as the conceit, is the proper act of the understanding: so is consent the proper act of the wil  
2 To begin therefore with the state of wicked men, 
That free-will remaineth in sinners is proved by holy Scriptures.  more enormous sinners, whereof ther●may seem to be more doubt: it is clear, that Cain having concei●ed malice and envy against his brother Abel; when he was exceeding angry, and his countenance abated; [Our Lord said unto him; why art thou angry? & 
Gen. 4. v. 5. 6. 7.  why is thy countenance fallen? If thou dost well, shall thou not receive again? but if thou dost i'll, shall not thy sin forthwith be present at the door? But the lust thereof shall be under thee, and thou shalt have dominion over it.] Which last words, do so invincibly prove free-will to remain in a wicked sinner (the lust of sin being under him, and he having dominion over it) that our adversaries to avoid the force of so manifest conviction, have corrupted the holy text in their English translations, making it to say 
Eulish Bibles. An. 1579. 1603  thus. Unto thee his desire shall be subject: and thou shalt rule over him. Absurdly referring that to Abel (who is not at all named in God's expostulation with Cain) which is directly spoken of the lust or concupiscence of sin. As if God had said, that the desire of Abel, should be subject to Cain; and Cain, should have dominon over him. An other example is in the case of Pharaoh being indurate in heart. In whom yet remained free-will, as plainly appeareth by God's admonition, which Moses declared unto him saying: [This saith our Lord: Dismiss my people 
Exo. 8. v. 20. 21.  to sacrifice unto me. And if thou wilt not dismiss them, behold I will sand in upon thee, and upon thy servants, and upon thy people, and upon thy houses, all kind of flees] which conditional threatening of punishment, if pharaoh would not dismiss the Israelites▪ showeth that it was in his choice, whether he would dismiss them or no. Neither could God have justly punished him, if it had not been in his choice & power.  
3 Gods covenants also made with his people, do 
That men have free-will is proved by the covenants made between God and his people.  prove the same liberty of will, to be in all men. For unless men have fee will, to break, or not to break God's precepts, the covenant were in vain, and the precepts should not have been given in such form of words as they are, with express terms of conditions, to be rewarded or punished, accordidg as they would keep, or not keep, God's commandment. As when Moses prared God to remain, & go with the people, and [take away their sins & 
Exo. 34. v. 9 v. 10.  iniquities, and possess them: our Lord answered; I will make a covenant in the sight of all] which being made by the people's good liking, and free consent, that none afterwards should pled ignorance, or pretend oblivion for excuse: Moses repeateth it unto them, and left it written in these words. [Thou hast chosen our Lord this day to be thy God 
Deut. 26. v. 17. v. 18. v. 19  and to walk in his ways, and keep his ceremonies, and precepts, and judgements. And our Lord hath chosen thee this day, that thou should be his peculiar people: and he will make thee higher, than all nations which he created, that thou mayst be a holy people of our Lord thy God:] But ever with this condition [If after thou hast heard these judgements, 
Deut. 7. v. 12. Deut. 11. v. 16.  thou keep and do them: the Lord also thy God will keep the covenant unto thee, and the mercy which he swore to thy Fathers.] And for that there can be no doubt on God's part: that the people should not fail; Moses again and again warneth them saying [Beware jest perhaps your heart be deceived, & you departed from our Lord, and serve strange gods, and adore them.] Yea if they fall, they have still, through grace which God will give them, power to return if they will, and then God will again rejoice upon them [Yet so (saith he) if thou hear the voice 
Deut. 30. v. 9 10. v. 15.  of our Lord thy God, and keep his precepts. Consider that I have set before thee this day, life & good; and contrariwise, death and evil.] 
* v. 19  I call for witnesses this day heaven and earth, that I have proposed to you, life and death; blessing and cursing: Choose therefore life, that both thou mayst live, & thy seed.] joshua in the very same manner, a little before 
joshua. 24. v. 14.  his death, so iterateth these admonitions, as he mu●t needs suppose, that it is in man's free-will, to break, or not break, God's commandments saying: [Now therefore fear our Lord, and serve him with a perfect and very true heart: and take away the gods which your fathers served in Mesopotamia, and in Egypt, and serve our Lord. But if it like you not to serve 
v. 15.  our Lord, choice is given you; choose this day that which pleaseth you etc. And the people answered 
v. 16.  and said: God forbidden we should leave our Lord, & serve strange gods.] Whereupon joshua, to ratify the covenant, concludeth it, saying to the people: [you are witnesses, that yourselves have chosen unto 
v. 22.  you, our Lord for to serve him. And they answered witnesses. Now therefore (quoth he) take away 
v. 23. v. 24. v. 25.  strange gods out of the midst of you, & incline your hearts to our Lord the God of Israel. And the people said to joshua, we will serve our Lord God, & will be obedient to his precepts. joshua therefore that day made a covenant, and proposed to the people precepts & judgements in Sichem.] After all which good purposes, and solemn promises, this people fell often from God, and were punished: repenting also were relieved; as is recorded in the Histories following, of the judges & Kings.  
4 In which mean time, many Prophets, with great 
Proved by the admonition of Prophets, & other godly men.  zeal and diligence admonished sinners, as having power of the will, to sin, or not to sin. David cried [Do not become as horse and mule, which have 
Ps. 31. v. 9  no understanding.] Arguing, that seeing they have understanding, whereby they excel horse and mule, and all brute beasts; it behoveth them not to become in life and manners, like to brute beasts, but doing that which reason directeth, show themselves by right use of their will, that they therein also excel beasts. And because wilful obstinacy doth obscure the understanding; he imputeth affected ignorance to the will saying of such a one [he would not understand 
Ps. 35. v. 4.  that he might do well.] And for that no man can without special grace, do that is right, as the Prophet jereremie affirmeth saying: [I know Lord, 
jeremies' words do not disprove free-will, but testify the weakness thereof without God's grace.  
jere. 10. v. 23.  that man's way is not his own, neither is it in a man, to walk, and to direct his steps:] So much the more man is bond, not to resist grace, being often offered by God; which holy David calleth making of the way, whereof he saith: [Make way to him 
Ps. 67. v. 5.  who mounteth upon the west] that is, resist not, but joyfully with consent of will, receive the inspirations of God. Which sense is confirmed by that the same Royal Prophet, showing the cause why some perish, to be their refusing to approach to God, & fleeing from him [For behold (saith he) they that 
Ps. 72. v. 27. Ps. 80. v. 9  make themselves far from thee, shall perish.] Therefore also God himself saith [Hear, oh my people, and I will contest thee (most seriously admonish thee) Israel, if thou wilt hear me.] Again the same prophet crieth unto the Israelites [To day if you will 
Ps. 94. v. 8. Heb. 3. v. 8. Prou. 1. v. 24. 25. 26. 29. 30.  hear his voice, harden not your hearts.] Of the same wilful resistance, wisdom admonisheth, and threateneth ruin for this contempt [Because I called (saith wisdom) and you refused; I stretched out my hand, and there was none that regarded; You have despised all my counsel, and have neglected my reprehension: I also will laugh in your destruction, and will scorn, when that shall come to you, which you feared. For they have hated discipline, and not received the fear of our Lord, nor consented to my counsel.] Likewise on the other side, wisdom promiseth 
Prou. 2. v. 1.  all good things to those that will hear & consent to good inspirations. [My son, if thou wilt receive my words, and wilt repose my commandments with thee, that thine ear may hear wisdom, incline thine heart to know prudence.] Again, [If wisdom shall enter into thine heart, and knowledge 
v. 10.  please thy soul: counsel shall keep thee, & prudence shall preserve thee.] Yea the whole tenure of all the Sapiential books is, to teach and persuade man, to use rightly the two powers of his soul, understanding, and free will, by most wholesome and divine precepts, which may illuminate the understanding, to see that is right and just, and inflame the will, and internal affection, to desire, lo●e, choose, & prefer, the right path of God's Law, before whatsoever otherwise seemeth pleasant, or profitable.  
5 Nevertheless, let us add some few sentences of 
Moore testimonies of the Prophets.  other Prophets, to the same purpose. Isaias, as in the behalf of God, promiseth the people, both remission of sins, and relaxation from captivity, with this perpetual condition, if they be willing, and will hear him: then [If your sins (saith he) shall be as scarlet, 
Isa. 1. v. 18. v. 19  they shall be made white as snow; and if they be read as vermileon, they shall be white as wool: If you be willing, & will hear me, you shall eat of the good things of the earth. But if you will not, and will provoke 
v. 20.  me to wrath: the sword shall devour you, because the mouth of our Lord hath spoken.] Towards the end of his prophecy, foreshowing the reprobation of the jews; he signifieth the cause thereof to be, their wilful refusing, to hear God calling them; and wilful choice of things which God would not. [You shall all fall by slaughter (saith he) because I called, 
Is. 65. v. 12.  and you have not answered; I spoke, & you have no● heard; and you did evil in mine eyes; and you have chosen the things that I would not.] The Prophet jeremy in the very same phrase saith [If 
jere. 4. v. 1.  thou wilt return, oh Israel saith our Lord, return to me: if thou wilt take away the stumbling blocks from my face, thou shalt not be moved. Because you 
jere. 7. v. 13●  have done all these works, saith our Lord, and I have 
14.  spoken to you early rising, & speaking, and you have not heard, and I have called you, and you have not answered: I will do to this house (the Temple) as I did to Silo. And they heard not, nor inclined their 
v. 24. jere. 21. v. 8. jere. 22. v. 4. 5. Ch. 26. v. 3. 4. 2. Esd. 9 v. 16. 17.  ear, but have gone in their pleasures, and in the perversity of their wicked heart.] In an other place, he reciteth and urgeth the Law, where our Lord saith. [Behold I give before you the way of life, and the way of death.] Not God, but themselves, hardened their own necks, as is written by Esdras [And they would not hear, and they remembered not thy marvelous works which thou hast done to them. And they hardened their necks, and gave their head to return to their servitude, as it were by contention.] So all the Prophets in their admonitions, and comminations, still ascribe the calamities, invasions of enemies, and the captivities of God's people, to their wilful revolting from God. As having free will 
free-will with God's grace can merit: and can do i'll, notwithstanding Gods grace offered.  and power, through God's grace, which is never wanting to do well, and also power to do evil notwithstanding God's grace which forceth not with necessity, but draweth sweetly, as God himself speaketh by Osee his Prophet saying: [In the cords of 
Osee. 11. v. 4.  Adam I will draw them, in the bands of Charity. And I will be to them as listing up the yoke upon their cheeks, and I declined to him that he might eat.] 6 This is the sweet yoke of Christ, by which Gods 
The same doctrine is confirmed by testimonies of the new Testament.  
Mat. 11. v. 30.  grace, and man's free-will, draw together. And this is the light burden of God's commandments, & sweet means to obtain remission of sins. For what can be sweeter, lighter, or more reasonable, than the condition proposed by our B. Saviour [If 
Mat. 6. v. 14. 15.  you will forgive men their offences: your heavenly Father will forgive you also your offences. But if you will not forgive: neither will your heavenly Father forgive you your offences.] Showing that it is in our will, to forgive, or to desire revenge. And to jerusalem he said: [How often would I gather 
Mat. 23. v. 37.  together thy children, and thou wouldst not?] Plainly signifying, that their will resisted his wil Yea though [the houshoulder bade his servant go forth 
God doth not otherwise compel, but by good motions: as a friend effectually persuadeth by earnest invitation.  into the ways, and compel them, whom he should 
Luc. 14. v. 23.  found to enter, that his house might be filled] it was not properly by compulsion, but by ●arnest and friendly 
Luc. 24. v. 29.  invitation to his feast. As when [the two Disciples going to Emaus forced (or constrained) our Saviour, to tarry there with them.] S. john saith: [As many as received Christ: he gave them power 
joan. 1. v. 12. Act. 5. v. 4.  to be made the Sons of God.] S. Peter said to Ananias that [it was in his power] to have offered, or not offered his goods to be in common, signifying that his sin proceeded merely from his free-will.  
7 In all good works it is most certain, that God's 
In all good works God's grace being the principal cause: Yet free-will is the secondary cause of merit.  grace, is the first and principal cause, and free-will the secondary cause, according to that which S. Paul saith of himself [By the grace of God, I am that 
1. Cor. 15. v. 10.  which I am, and his grace in me hath not been voided, but I have laboured more abundantly than all they: yet not I, but the grace of God with me:] Neither the Grace of God alone, but the grace of God with me. Both together do effectually inhable men, to make themselves vessels of salvation, as the same Apostle likewise writeth to Timothy [if any man therefore 
2. Tim. 2. v. 21.  shall cleanse himself from the vessels of contumely: he shall be a vessel unto honour, sanctified and profitable to our Lord; prepared to every good work] Because he would that Philemon should have 
Phile. v. 14.  occasion to merit, by giving his free consent to a good work, he saith to him [Without thy counsel I would do nothing (touching Onesimus) that thy good might be, not as it were of necessity, but 
Heb. 12. v. 15.  voluntary.] He exhorteth the Hebrews to [follow peace and holiness; looking diligently jest any man be wanting to the grace of God.] S james willeth all to [be subject to God, and to resist the devil, 
jac. 4. v. 7. 8.  and he will flee from you; approach to God & he will approach to you. Cleanse your hands you sinners, and purify your hearts.] S. john saith [Every one that hath hope to see God; sanctifieth 
1. joan. 3. v. 3. Apoc. 2. v. 21. Apoc. 3. v. 20.  himself] even [jezabel (or the most wicked) hath time given her, that she might do penance, & she will not repent. To all without exception God saith. [Behold I stand at the door and knock: If any man 
God offereth grace to all, sometimes knocking at the door of their hearts.  shall hear my voice, and open the gate, I will enter into him; and I will sup with him, and he with me.] Thus much, yea any one of these so clear texts of holy Scripture, may suffice all men that have any consideration, to show, that as they have reason, they have also free-will, to open, or not to open the door of their heart, when God knocketh by good inspirations.   

After the fall of man, God promised a Redeemer: who was also foreshowed by many figures, and by all the Prophets. ARTICLE. 15.  
WHen man had forsaken God by yielding 
God of his mere mercy decreed to sand a Redeemer of mankind.  to the suggestion of the devil, who by falsed and subtlety, seduced our mother Eve; and by her allurement overthrew Adam: yet God 
1. Tim. 2, v. 14.  forsook not man, but by new grace, recalled him to repentance, and for his Redemption, promised a ransom, in rigour of justice superabundant. For whereas no men nor Angels, nor any other creatures were able, in this case, to satisfy God's justice: God himself ordained to sand his only Son, to be made man, and by dying temporally for all mankind, to pay man's debt of eternal death, and so to reconcile man to his eternal Father, that all, which will cooperate with his grace, may be reduced to eternal life; conquering death, sin, hell, and the devil. All which we shall, God willing, clearly show by holy Scriptures, in the Articles following.  
2 First therefore that God decreed to sand a Redeemer 
God promised this Redeemer to divers patriarchs.  of mankind, is proved by his promise made to certain patriarchs; also by sundry figures, and by all the Prophets of the old Testament. But first of all, this verity is manifest by that which God denounced 
First denounced to the devil, that the seed of a woman should overcome him.  to the old serpent the devil (when he called our first parents to accounted for their sin which they committed, being deceived by the devil) saying: [I 
Gen. 3. v. 15.  will put enmities between thee and the woman; & thy seed, and her seed: She shall bruise thy head in pieces.] Signifying that notwithstanding the devil had prevailed by deceiving Eve, yet he should not still triumph for that victory, but enmities now unhappily begun, should continued between them; and between his complices, and her progeny: and that she should overthrow him, with all his power, & so man should be set free from his thraldom, by the seed of the woman, that is by a Redeemer of mankind. This Redeemer, God more expressly promised to Abraham, 
Pormised it expressly to Abraham.  that he should be borne of his seed saying to him: [In thee shall all the kindreds of the earth 
Gen. 12. v. 3.  be blessed.] God also revealing to him his determination to destroy Sodom, giveth this reason of 
Gen. 18. v. 18. Gen. 22. v. 18.  that familiar dealing, for that [in him are to be blessed all the nations of the earth.] Again to him after his prompt obedience (being read●e to have sacrificed his son Isaac) God said: [In thy seed, shall be blessed, all the Nations of the earth; because thou hast obeyed my voice.] God renewed and confirmed the same promise to Isaac saying: [In thy 
To Isaac. ●  
Gen. 26. v. 4. Gen. 28. v. 14.  seed shall be blessed all the Nations of the earth.] Likewise the very same to jacob [In thee, and thy 
To jacob.  seed, all the Tribes of the earth shall be blessed.] The same promise was also iterated and confirmed to King David, as himself witnesseth saying: [Our 
To David.  
Ps. 131. v. 11.  Lord hath sworn truth to David, and he will not disappoint it: of the fruit of thy womb, I will set upon thy seat.] These special promises, are accounted very authentical by the jews, whereupon they also expect a Redeemer, of the seed of Abraham, Isaac, and jacob: and the same to be the son of David, but grossly erred, and still err, in not receiving him being now come, as in the next Article is to be proved against them.  
3 He was also prefigured by divers persons, and 
Ou● redeemer was prefigured by divers persons, & things.  other things, according to his manifold power and qualities; which can not be sufficiently signified by few, not nor by many similitudes, which as they are like in some respects, so they are all unlike in many other points. And therefore we must always esteem the 
Colos. 2. v. 17. Gen. 4. v. 8.  thing prefigured, far to excel the figure; even as a body is more perfect, than the shadow thereof. So 
By Abel.  Abel being unjustly murdered by his brother Cain, was a figure of our Redeemer, who was persecuted, condemned as worthy to die, and delivered by his own nation the jews, to be crucified: though actually they did not kill him, as Cain did kill Abel, for they deny to have so done; and so Cain being demanded where his brother Abel was, answered, [I know not] yea expostulating with God, demanded 
v. 9  again saying: [Am I my brother's keeper?] No in that he was just and perfect according to the 
By None.  
Gen. 6. v. 9  perfection of this life, was an other figure of our Saviour, who is absolutely perfect, of whose fullness of grace, all other just receive. Also in that No prepared 
Gen. 7. v. 23.  the ark, in which, and no where else, was safety from the flood: So our Saviour hath prepared his Church, out of which is no salvation. Melchizedec 
Gen. 14. v. 18. Gen. 17. v. 5. Gen. 26. v. 28. Gen. 27. v. 15. Gen. 37. v. 4. Gen. 38. v. 1. etc. Gen. 41. v. 45. Exo. 3. Nu. 13. judic. 17. Exo. 12. ●6. et 25. 1. Cor. 10. v. 11.  
By Melchisedech  was a notable figure of our Redeemer; both a King and a Priest. Abraham the Father of many Nations; 
By Abraham, Isaac: & jocob.  Isaac, overcoming his adversaries with patience; jacob clothed with Esau's Garments, & kids skins, were figures of Christ, redeeming all Nations by his Passion, in his assumpted humanity: joseph being 
By joseph.  envied, betrayed, and sold by his brethren; But advanced, & called the Saviour of the world; prefigured him who by his humiliation, overcame all injuries, and saveth his people from spiritual famine. So Moses, 
By Moses, joshua, Samson, Samuel, David, Solomon.  joshua, Samuel David, Solomon, and other Prophets, judges, and Kings, were in divers respects, figures of the singular Prophet, judge of the world, and King of kings; the promised Messiah; who was also prefigured by the Paschal Lamb; by Manna 
By the Paschal Lamb: Manna, the Ark: Brazen serpent.  from heaven; by the ark of the Testament; brazen Serpent, and many other things. Briefly the whole Law of Moses, yea and the former state of God's people, from the beginning of the world, did obscurely contain & signify Christ, and his Church, hidden in the old Testament, and revealed in the new.  
4 Prophecies are yet more abundant, and more direct 
All the Prophets foretold of our Redeemer.  testimonies of the same coming of our Redeemer, not only in the books properly called prophetical, but also in the other parts of the old Testament. But because we shall have occasion to produce more in divers mysteries of Christian Religion; here it may suffice to recite a few. jacob blessiing his sons, prophesied 
jacob prophesied of him.  much of Christ our Saviour. Amongst the rest, speaking of judas, of whom Christ should be borne, saith thus: [The Sceptre shall not be taken 
Gen. 49. v. 10.  from judas; and a Duke out of his thigh, till he do come that is to be sent; and the same shall be the expectation of the Gentiles.] That which was literally 
In the figures were incl●uded prophecies.  said of the Paschal Lamb [You shall not break 
Exo. 12. v. 40.  a bo●e of him] was prophetically foretold of Christ, & fulfilled, when the soldiers breaking the legs of the other two, crucified with him; broke no bone of him, but pierced his side with a spear, fulfilling also an other prophecy which said [they shall look 
Zach. 12. v. 10. Levit. 9 v. 3. et 15. 16. v. 27. Heb. 9 10. et. 13.  on him whom they pierced.] The sacrificing of Goa●es, oxen, & other things, and the kill of hosts for sin, with the carrying of their bodies without the Camp; did prefigure and prophecy the crucifying of Christ without the gate. It is a clear prophecy 
Prophesied by Balaam.  which Balaam uttered (though himself was wicked) saying: [I shall see him, but not now; I shall behold him, but not near▪ A star shall rise out of jacob, 
Num. 24. v. 17. Deut. 18. v. 15. 18. Ch. 33. v. 2.  and a rod shall arise from Israel; and shall strike the Dukes of Moab, and shall waste the children of Seth.] Moses saith expressly: [A Prophet of thy Nation, 
By Moses more directly.  and of thy brethren, like unto me, will our Lord thy God, raise up to thee, him thou shalt hear.] Of the same Prophet he saith: [Our Lord came from Sinai, and from Seir, is he risen to us. He hath appeared 
Num. 13. v. 17. Ios. 3. etc. judic. 2. v. 16. Ch. 3. v. 9 etc.  from mount Pharaan, and with him thousands of Saints: in his right hand a fiery Law.] joshua, in name and office, was a figure foreshowing our Saviour jesus Christ, who bringeth his people from the desert of this world, into the land of promise, the Kingdom of Heaven. All the valiant judges were 
joshua and all the judges were prophetical figures of our Redeemer.  prophetical figures of our Saviour, in that they delivered & saved the Israelites from their enemies. And namely Samson a professed Nazarite, killing his adversaries by his▪ own death. Holy Anne, the Mother of Samuel, in her Canticle of thanksgiving, prophesied of Christ our Redeemer saying: [Our Lord 
1. Reg. 2. v. 10.  
Anna prophesied of 〈◊〉  shall judge the ends of the earth, and shall give empire to his King, & shall exalt the horn of his Christ.] In all the historical books, are not only inserted divers prophecies of Christ, but also the Histories them 
The Sacred Histories are prophetical. Al●● the Sapiential Books.  selves are prophetical, foreshowing Christ, and mysteries of the new Testament. So likewise the Sapiential 
Prou. 3. v. 19 Ch. 9 v. 1. Eccle. 1. v. 1. 2. etc. Cant. 1. v. 1. 2. 3. etc. Ps. 2. 8. 13. 16. 20. 21. 33. 34. 39 40. etc.  books, contain some prophecies of Christ, the eternal increated wisdom, the Son of God, [who by wisdom founded the earth, established the heavens by prudence] who taking flesh of man [built an house, cut out seven pillars] teacheth to contemn all transitory things of this world, and to seek the kingdom of heaven, which our Saviour teacheth; Especially the Canticle of canticles, is a most divine 
Especially the Canticle of Canticles. Many Psalms describe our saviours Incarnation, Passion, Resur●ction etc. All the Prophets foreshow our Redeemer. See the inner Margin. And if any desire to have more testimonies of the Prophets may see.  Bridal song, showing the eternal marriage of Christ and his Church. As for the whole divine Palter of David, very many psalms, are properly of Christ our Redeemer, Saviour, judge, and remunetator; the rest are full of other mysteries, incomparably more pertaining to the new Testament, then to the old.  
5 And albeit the other Prophets do treat of particular things belonging to the jews, and their state in the old law, sometimes also of other nations, yet most especially they foreshow what should come to pass, aswell touching the Gentiles of all nations, as the jews, by Christ the promised, and expected Redeemer. 4 All that they say of Christ, if it should be gathered into a compendium would make a competent volume by itself. And therefore we will only here take out as it were of every one some one special 
Luc 24. v. 27. 44. Act. 3. v. 18. 24. Ch. 10.  Prophecy of Christ, for brevity sake, because 
4 Isa. 8. v. 13. etc. Ch. 9 v. 1. 6. Ch. 10. ●3. Ch. 11. v. 2. Ch. 12. v. 6. Ch. 16. v. 1. Ch. 19 v. 1. Ch. 32. v. 1. Ch. 40. v. 3. 9 Ch. 42. v. 1. 2. 3. Ch. 45. v. 8. Ch. 46. v. 10. 11. Ch. 50. v. 4. Ch. 61. v. 1. Ch. 64. v. 1. Ch. 65. v. 1. Ch. 66. v 5. jere. 11. v. 18. Changed 23. v. 5. Ch. 33. v. 14. Ezech. 34. v. 26. Ch. 37. v. 25. Ch. 41. v. 19 Ch. 43. v. 2. 5. Ch. 44. v. 2. Dan. 7. v. 13. Ch. 9 v. 26. 27. Osee. ●. v. 11. Ch. 11. v. 2. 9 jon. 1. v. 15. Mich. 2. v. 12. 13. Ch. 4. v. 13. Ch. 7. v. 20. Habacuc. 2. v. 3. Zach. 4. v. 2. Ch. 12. v. 10. Mal. 4. v. 1. 2. 2. Mach. 14. v. 41.  our Saviour himself testifieth that all the Prophets spoke of him. First then out of Isaias who is by some called the evangelical Prophet, because his book in some places seemeth rather to be a Gospel then a Prophecy, let this sentence stand for many, where 
v. 43. Isa. 7. v. 14.  he saith [Behold a Virgin shall conceive, & bear a son: & his name shall be called Emanuel] which signifieth [God with us.] The like sentence hath I remie saying [Our Lord hath created a new thing 
jere. 31. v. 22.  upon the earth: A woman shall compass a Man,] most mature in virtue, & judgement, though an Infant. The Prophet Baruch, after the acknowledgement 
Baruc. 3. v. 38.  of God's benefits, in the old Testament, saith [After these things, he was seen upon the earth, & was conversant with men.] So Prophets often speak of things to come, as if they were already come. Ezechiel denounceth that our Lord saith [Behold I myself will seek my sheep, and will visit 
Ezech. 34. v. 11. 23.  them: And I will raise up over them one Pastor, who shall feed them, my servant David▪ to wit Christ the Beloved, for this Prophecy mass uttered above four hundred years after king David's reign. Daniel describeth the time when our Redeemer should come as the Angel had declared to him, saying [seventy weeke● are abridged upon thy people, & 
Dan. 9 v. 24.  upon thy holy city, that prevarication may be consummate, and sin take an end, and iniquity be abolished, and everlasting justice be brought, and the vision be accomplished, and prophecy, & the Holy one of holies be anointed.] Osee reporteth 
Osee. 13. v. 14.  God's promise saying, [out of the hands of death I will deliver them, from death I will redeem them, I will be thy death oh death, thy bit will I be oh hell.] joel biddeth the children of Zion [rejoice and be 
joel. 2. v. 23. Amos. 4. v. 12. 13.  joyful in the Lord your God, because he hath given you a Doctor of justice.] Amo●●arneth the jews [to be prepared to ●ete their God. Because he that for●eth them 〈◊〉, & 〈◊〉 the wind, declareth his 〈◊〉 to 〈◊〉: our Lord the God of 〈◊〉 is his name.] A●dias saith that [in mount 
Abd. v. 17.  Zion shall be salvation, and it shall be holy: and the house of jacob shall possess those that had possessed them.] jonas not only in word but also in act, or 
jonas. 2. v. 1.  rather in passion, prophec●ed our Redeemer in that he [was in the belly of the fish three days and three nights.] Micheas showeth the place of our saviours 
Mich. 5. v. 2.  nativity, saying [Thou Bethlehem Ephrata, art a little one, in the thousands of juda, out of thee shall come forth unto me, he that shall be the dominator in Israel: and his coming forth from the beginning, from the days of eternity.] Nahum foreshoweth 
Nah. 1. v. 15.  the destruction of Idolatry, by our Saviour saying; [Behold upon the mountains, the fe●te of him that Euangelizeth, and preacheth peace: celebrated oh juda thy festivity, and tender thy vows; because Belial shall no more add to pass through thee, he is wholly perished.] Habacu● in his Canticle describeth 
Hab. 3. v. 2. 3. etc.  Christ's Incarnation, Nativity, Doctrine, Miracles, Passion, and Resurrection, & other mysteries [God (saith he) will come from the South; and the holy one from mount Pharon.] Sophonias 
Sopho. 3. v. 8. 9  telling the jews of their reprobation for their wickedness, prophesieth the vocation of the Gentiles by Christ saying: [Wherefore expect me saith our Lord in the day of my resurrection, till hearafter, because my judgement to assemble the Gentiles, and to gather kingdoms, & to power upon them mine indignation, all the wrath of my fury. Because than will I restore to the people's a chosen lip, that all may invocate in the name of the Lord, and may serve him with one shoulder] that is with Christian fortitude. Aggaeus persuading the people to prosecute the building again of the Temple, after their relaxation 
Aggae. 2. v. 8.  from captivity, encourageth them with hope of their much desired, and long expected M●ssias saying: [The desired of all Nations shall come, and I will fill this house with glory, saith the Lord of hosts.] Zacharias admonisheth the high Priest (called jesus) 
Zach. 3. v. 8.  of his negligence, in not urging forwards to build again the Temple saying: [Thus saith the Lord of hosts. Hear oh jesus thou grand Priest, thou and thy friends that dwell before thee; because they are portending men. For behold I will bring my servant the Orient (Christ in his manhood) the Orient of all grace and salvation, who from on high visiteth us.] And so the same Prophet describeth [the rising kingdom] 
Ch. 6. v. 12.  and Priestly power of Christ in his Church. [Thus saith the Lord of hosts. Behold a man Orient is his name; and under him shall spring up and shall build a Temple to our Lord. And he shall build a Temple 
v. 13.  to our Lord; and shall bear glory, and shall sit and rule upon his Throne, and he shall be a Priest upon his Throne, and the counsel of peace shall be between them two.] In all which power, he foreshoweth that the same Redeemer is also most meek saying: [Rejoice 
Ch. 9 v. 9  greatly, oh daughter of Zion, make jubilation oh daughter of jerusalem; behold thy King will come to thee, the just and Saviour himself, poor and riding upon an ass, and upon a colt the fool of an ass.] Malachi, the last that writ prophecy in the old Testament, joining together, the precursor, and the Master, first telleth of S. john Baptist (who was more than a prophet, in that he did not only foretell of our Redeemer to come, but also with voice & finger showed him present) and then immediately addeth of our Messiah, relating what God said of them both [Behold I sand mine Angel (messenger & precursor) 
Mal. 3. v. 1.  and he shall prepare the way before my face, and forthwith shall come to his Temple the Dominator, whom you seek, and the Angel of the Testament whom you desire (He that reconcileth man to God, making covenant of peace) Behold he cometh saith 
Luc. 24. v. 27.  the Lord of hosts.] And this may suffice for declaration 
Act. 3. v. 18.  that [God by the mouth of all the Prophets] foreshowed that he would sand a Redeemer of mankind into the world.   

Our Lord jesus of Nazareth, is Christ our Redeemer. ARTICLE. 16.  
Having now declared by holy Scriptures of 
Presupposing that the holy Bible is the true written word of God: it is proved thereby that our jesus of Nazareth is the promised Messiah.  the old Testament, that God decreed & promised a Redeemer of mankind, as also both jews and Turks acknowledge: we are consequently to prove, which they deny, that this divine promise, is long since performed, in JESUS of Nazareth, the Son of the most Blessed Virgin Marie. Which most important point of Religion, & ground of all Christianity, is principally testified by the New Testament. But for somuch as the jews utterly reject it, as they did the Auctor thereof, persecuting him to death; and albeit the Turks acknowledge him to be an excellent Prophet, sent, and approved of God: yet for somuch as they prefer their false prophet Mahomet above him, and esteem their Alcheron before all holy Scriptures, we must in this, and in most other divine mysteries against these adversaries, necessarily recurre to Traditions; to confessed Histories; to Miracles, and other proofs of the Catholic 
Article 3. and 5.  ever visible Church. By which means, the whole sacred Bible, aswell the old, as the New Testament, being first proved to be the assured true written word of God, at lest, being undoubtedly accepted by all Christians, (for whom this small work is specially intended:) we shall here against these, and all other adversaries, briefly sh●w by a competent number of correspondent places of both Testaments, that (as all Christians profess) the promised Redeemer is indeed come into the world, the very same in whom we believe, and by whom we hope to be saved.  
2 First therefore concerning the time of his coming, 
This truth is proved by consideration of the time of coming.  the prophecies of jacob and of Daniel, do clearly agreed with the Evangelists narration. For whereas jacob said [The ●●epter shall not be taken from judas, 
Gen. 49. v. 10. Dan. 9 v. 24.  and a Duke out of his thigh, till he do come that is to be sent.] And whereas Daniel wrote the Angel's declaration that [seventy weeks (that is to say, seventy times seven years, counting as all understand it, years for days) are abridged, that prevarication may be consummate etc. and the holy one of holies may be anointed] agreeable to both it came to pass, when Herod (Ascalonita) a stranger, his father an Idumean, his mother an Arabic, was made king of judea, and so all Royal title of King or Duke wholly taken from the jews. And when these seventy weeks mentioned by Daniel, were near expired; even than we see it came to pass, as S. Matthew 
Mat. 2. v. 1. v. 2. 3. Luc. 1. v.  writeth, that [JESUS was borne in Bethelhem of juda, in the days of Herod the king.] And not only borne, but also confidently proclaimed by the [Sages, and feared by king Herod, to be the true king of the jews.] S. Luke also writeth, that [S. john Baptist was conceived, and borne in the days of the same Herode king of Iu●ie. and our Saviour six months 
5. 16. Ch. 2. v. 6. ●. Ch. 3. v. ●.  after.] Moreover adds, that [In the fifteenth year of the Empire of Tiberius Caesa● (king Herod being dead) and the kingdom of jury more alienated from Royal state, for it was then divided into Tetrarchies, of four governors: Pilate, an other Herod, Philip, and Lysanias. [S. john was sent to preach and baptise] which concurring with the seventy weeks near about complete, all men so assuredly then expected the promised Messiah, that [they 
joan. 1. v. 19 21. Deut. 18. v. 15.  sent from jerusalem priests and levites to him, to ask him, not only if he were Elias, but also if he were the Prophet] that is the especial Prophet Messiah showing themselves most willing and ready so to accept, if he would have agreed thereunto: yea this circumstance of time, with other things agreeable, was so pregnant a proof of the Messiah, that the former Herode wanted not sycophants which held opinion, that he was the Messiah; whereof arose the sect called Herodians; those that joined with the 
Mat. 22. v. 15. 16. Mar. 3. v. 6. Lu●. 20. v. 20.  pharasies to have entrapped our B. Saviour in his speeches. All which manifestly detecteth, the wondered blind folly of the jews, expecting their M●ssias as yet to come they know not when, after their long deprivation of king or Duke, more than three other such seventy weeks, as were declared to the Prophet Daniel.  
3 To this purpose we may also observe, the like 
The sum is p●●●ed by the exact noting of the Genealogies of patriarchs to David, & so forwards.  concordance of Genealogies, in both Testaments. Moses' after his narration of the worlds beginning, and mannes fall, as one well understanding, and rightly considering, of God's ordinance to restore man; 
Gen. 5. Ch. 10. Ch. 21. v. 2. Ch. 25. v. 25 Ch. 38. v. 29. Ruth. 4. v. 18. etc.  amongst other passages of his History, inserteth the Genealogies of certain first patriarchs, from Adam to No; and again from No, to Abraham; and from Abraham, by his Son Isaac, and Nephew jacob; to jacobs' twelve sons, who were, the heads of the twelve Tribes, the selected peculiar people of God, to whom, and of whom, he promised that a Redeemer should come. Likewise he recordeth the particular birth of Phares, and Zara, sons of juda, one of jacobs' sons: the lineal progeny of which Phares, is afterwards set down in the History of Ruth, till it come to King David. As in like sort for an other mystical purpose, the Genealogy of Levi 
Exo. 6. v. 20. 23. 25. 1. Paral. 2. 3. 4. 6.  (an other of jacobs' sons) is expressed so far, as to Aaron, & Moses & to Aaron's s●n Eleazar, & Eleazar's son Phinees. Which two Genealogies, are most especially among many others, repeated, & prosecuted in Paralipomenon, and so forwards partly by the written holy Scriptures, the rest by Tradition, even to jesus Christ, the omnipotent King, and eternal Priest. All which diligence was doubtless employed by the providence of God, to the very same end and purpose, to which the Evangelists do use it: to show that our Lord jesus, the Son of the B. Virgin Marie, is that son of David, and of Abraham, which was so singularly promised to them, that Son in whom all Nations should be blessed. And therefore S. Matthew not only reciteth the generations from Abraham, to King David, and so to joseph, the spouse 
Math. 1. v. 1. etc. v. 16.  of the B. Virgin Marie, of the same house and family of David, and so by his pedigree showeth also the pedigree of the B. Virgin his Spouse, of whom was borne jesus; but also thereupon inferreth this necessary consequence, that [this jesus is he who is called Christ] In Greek, ho Christos, In Hebrew, Messiah, In Latin, unctus, or rather, Ille singularitor unctus, In English, The anointed. As elsewhere may be more 
Art 20.  fully explained, as also the B. name jesus.  
4 Further touching his Genealogy, S. Luke also 
His singular manner of generation of a Virgin, not by man, but by the Holy Ghost, showeth him to be the Messiah.  though in other manner, ascending by his legal parentage, 
Luc. 3. v. 23.  from joseph to David and Abraham, and so upwards to [Adam, who was of God] declareth him to be come into the world, whose generation, reduceth us again to God. Wherefore both the same Evangelists, exactly declare withal, that his generation 
Mat. 1. v. 18. 20. 23. Luc. 1. v. 24. 26.  being of man, yet was not by man, after the ordinary natural manner of all others from Adam & Eve: but that he was supernaturally both conceived and borne of a Virgin by the Holy Ghost] agreeable to the Prophecy of Isaias saying: [A Virgin shall conceive 
Isa. 7. v. 14. Ch. 9 v. 6.  and bear a Son, and his name shall be called Emanuel, that is, God with us.] Again he saith: [A little child is borne to us, & a Son is given to us.] 5 The very same agreement is also in all other 
It is further proved by the place of his Nativity.  points of this Mystery betwixt the Prophets, & livangelists. Concerning the place, the Prophet Micheas 
Mich. 5. v. 2.  said: [This Duke or Dominator, which should govern Israel, should come out of Bethlehem.] His name JESUS, was prefigured, by the changing of 
Nu. 13. v. 17.  Osee, into joshua, or jesus, which in the original tongue 
By his Name:  is the same, & was prophesied in the Canticles where the Spouse saith: [Oil powered out, is thy name] 
Can. 1. v. 3.  signifying his superabundant mercy, in spending himself, to save others. His adoration by the Sages, 
His Adoration.  (commonly called the three Kings) was foretold in the book of Numeri, by strange instinct, against 
Nu. 24. v. 17.  the mind of him that uttered it, which was Balaam saying: [A Star shall rise from jacob] Moore plainly by King David, and by Isaias the Prophet [The 
Isa. 60. v. 6. Ps. 71. v. 10.  Dromedaries of Madian & Epha, all of Saba shall come, bringing gold and Frankincense, and showing forth praise to our lord] His presentation in the Temple 
His presentation.  was prophesied by Malachias saying to the jews, [Forthwith (after the birth of his precursor) shall 
Mal. 3. v. 1.  come to his Temple the Dominator whom you seek, and the Angel of the Testament, whom you desire.] His fleeing into Egypt was prophesied by Isaias saying: 
His flying into Egypt.  [Our Lord will ascend upon a swift cloud, & 
Isa. 19 v. 1.  will enter into Egypt.] The slaughrer of the Innocent 
The murder of the Innocentes.  children Martyrs, in and near Bethlehem, was prophesied by jeremy saying: [A voice of lamentation 
jere. 31. v. 15.  is heard on high, of the mourning and weeping of Rachel weeping for her children, and refusing to be comforted for them, because they are not.] Also our saviours returning from Egypt after the death 
His return from Egypt.  of King Herode, was prophesied by Osee, comprising his prophecy in his recital of a former benefit of all Israel's delivery from Egypt saying of them both (the one being a figure of the other) [Out of Egypt 
O see. 11. v. 1.  I called my Son.] His dwelling thenceforth in 
His dwelling in Nazareth.  Nazareth, whereof he was called, jesus Nazerenus; was prophesied by the uniform descriptions of all the Prophets, that he should be [a Nazarite] which 
Ps. 126. v. 1. Ps. 145. v. 7. 9 Ps. 83. v. 12.  signifieth a keeper, a young spring and a flower, most eminently verified in our Saviour, the faithful sure keeper of his City the Church, and of all that rely on him: the fruitful young spring, whence all grace proceedeth, and flower of glory, whereto all the godly tend. He that giveth grace and glory. He that far passeth all other professed Religious Nazarites in excellent 
Cant. 2. v. 1. Num. 6. v. 2. etc.  purity, and holiness of life. Of other particulars in the residue of our saviours acts and passions, we shall have more occasion to speak, in the Mysteries following.  
6 These now rehearsed, pertaining to his first entrance 
Though some of these proofs may seem not to convince: Yet all together do confirm the faithful in belief of this truth.  into this world, may serve for proof, that the Evangelists reports are all conformable to the prophecies, figures, and promises of the old Testament. If perhaps some texts be more obscure, or not so manifest as may convince the contradicting spirits of jews, or others; yet many other sentences are more clear, and may suffice, aswell to explain the rest; as to satisfy the well disposed minds, of all that sincerely love and seek the truth.  
7 For howsoever we are able, or not able, to understand 
Faith helpeth the undrstanding in things which to Infidels seem very hard.  divine mysteries: we Christians must hold fast our faith, which [is the substance and ground, of 
Heb. 11. v. 1.  all spiritual hopes (not of things seen by corporal eyes, or perceived by outward sense, but) of things not appearing.] We must hold fast our faith which exacteth not sensible demonstrations, but is content with convenient Arguments, proofs, and declarations, of credible documents: we must hold fast our faith which telleth us, that the new Testament is the assured true word of God. Than shall we be infallibly warranted, that all points of doctrine, and manners, particular, and general, expressed, and necessarily implyied therein, are most true, and most certain.  
8 Namely touching this present particular, we shall 
Act. 9 v. 22.  
That our Lord jesus, is Messiah, is clearly avouched by holy Scriptures and believed by Christians.  hold fast our faith, that as S. Paul affirmeth [JESUS of Nazareth, who was crucified, whom he had persecuted, is Christ] the Messiah, the anointed of God, the Redeemer of man. And as S. Peter teacheth, that [to this jesus, all the prophets give testimony] 
Act. 10. v. 43. Act. 4. v. 12.  to be the Saviour [by whose name, all receive remission of sins, which believe in him.] For neither is there (saith he at an other time) any other name under heaven given to men, wherein we must be saved] then may we securely believe, as S. Paul again preached 
Act. 13. v. 23. 30. 37. Rom. 1. v. 3.  at Antioch, to the jews and Gentiles, that [of the seed of David, God according to his promise, hath brought forth to Israel, a Saviour jesus, whom God raised from death the third day; whose body saw no corruption, according as David had written in the psalms, thou shalt not give thy holy one to 
Ps. 15. v. 10.  see corruption] And as the same Apostle [with vehemency convinced the jews, openly showing by the Scriptures, that jesus is Christ:] we will therefore, 
Act. 18. v. 28.  omitting other testimonies, conclude with S. john, that he erreth damnably, and is a pernicious [liar, that denieth jesus to be Christ: In this (saith he again) is the Spirit of God known. Every spirit, 
1. Io. 2. v. 22. 1. Io. 4. v. 2. 3.  that confesseth jesus Christ to have come in flesh, is of God; and every spirit that dissolveth jesus (separating jesus from Christ, or from being God, or from being man) is not of God.] This was then a note, & one special mark, to discern the spirits of truth, 
Ch. 5. v. 1.  and of heresy, as it is still the principal difference between Christians, & jews.   

Our Lord jesus Christ, is God, the second person of the Blessed Trinity. ARTICLE. 17.  
BEsides the jews infidelity, denying that Christ our Redeemer is come into the world: there be other impieties no less damnable of 
divers old heresies touching Christ.  old Heretics, dissolving jesus Christ (as the Apostle 
1. Io. 4. v. 3.  speaketh in the place before alleged) that is losing asunder things united in our Saviour, as are his deity, humanity, soul, & Body, all subsisting in his divine Person, the true natural Son of God, the second Person of the B. Trinity: Contrary to which Catholic faith and doctrine, Cerinthius, Ebion, and their followers, denied Christ to be God: the manichees denied him to be man, imagining that he took not a real human soul, and body, but fantastical. Nestorius' denied, that human nature, is assumpted into the divine person, by Hipostatical, or Personal unity, but as by way of an instrument, and so denied Christ to be the very Son of God, but his instrument. Fotinus denied Christ to be God, by nature, but by grace, and adoption, only by more abundant grace, than other Saints. Eutiches, Appolinaris, and others, coined an other heresy, that there be two persons in Christ. Arrius denied the Son of God, to be equal and consubstantial to the Father. All which, and the like heretics, our holy mother the Catholic Church, hath justly condemned: And many ancient Fathers, and learned doctors, have confuted their errors by these especial sacred Scriptures, which here we shall recite, understanding and expounding them, not by private, 
2. Pet. 3. v. 20.  but by the common spirit, of the same universal Church.  
2 To this purpose it is especially requisite to prove 
For refutation of all which heresies, it is proved that jesus Christ is both God & man.  two principal points of faith, in which divers other particulars are comprised, and thereby all the ahove mentioned heresies are refuted. The first is, that jesus Christ is very God. The other, that he is also perfectly and truly man. And albeit most places that prove the one, do also prove the other: yet for more explication of both, we shall distribute them into two Articles. God's first promises, to sand one of woman's seed, that should [bruise the serpent's head] and that 
Gen. 3. v. 15. Ch. 12. v. 3. Ch. 26. v. 4. Ch. 28. v. 14. Ps. 44. v. 7. 12.  [in the seed of Abraham, (and of other patriarchs) all Nations should be blessed] do show, that he must needs be a man, being the Issue of man, and also must be God, because only man could not perform those promises which were to be accomplished. Moore clearly 
Proved by the Psalms.  the Royal Prophet in plain terms, speaking in spirit to the Messiah, calleth him God saying: [Thy seat oh God for ever & ever: a rod of direction, the rod of thy Kingdom.] And speaking to the Church his Spouse saith [The King will conet thy beauty, because he is the Lord thy God, and they shall adore him] Which words S. Paul applieth to 
Heb. 1. v. 8.  our Saviour Christ, proving thereby his excellency above the Angels, so far also preferring him before all patriarchs, Prophets, and Angels, as the Son 
v. 2. 5. Ps. 46. v. 5. 6.  of God excelleth his creatures. Again the Psalmist saith of Christ [He haveth chosen his inheritance in us, the beauty of jacob which he loved. God is ascended in jubilation, and our Lord in the voice of Trumpet.] In commendation of the Church, firmly founded by Christ, he saith [The Highest himself founded 
Ps. 86. v. 5.  her.] If Christ were not God, he could not truly be called the highest. Inviting all to praise Christ, he saith [Exalt ye the Lord our God: and adore 
Ps. 90. v. 5.  his foot- stool because it is holy.] Of the same Christ our Redeemer, and of God the Father, with distinction of divine persons, which are one God, he 
Ps. 109. v. 1.  saith [Our Lord said to my Lord: sit on my right hand, till I make thine enemies the footstool of thy feet.] Of which speech, when our Saviour proposed a question to the pharisees, demanding; How 
Mat. 22. v. 43. 44.  he is both Lord, and son of David? they could not, or else would not answer; because they would neither confess him to be Christ, nor Christ to be God. Of both which he convinced them, and put them to silence. What can be more manifest, then that which the same Psalmist, in the person of the 
Ps. 117. v. 28.  Church of Christ, saith unto him: [Thou art my God, and I will confess to thee: thou art my God, and I will exalt thee. I will confess to thee, because thou hast heard me: and art become my salvation] Even he whom the jews rejected [the stone which 
v. 22.  the builders rejected, the same is made into the head of the corner.] The same is our Saviour, the same 
Ps. 145. v. 5. 10.  is God [Blessed is he, whose helper is the God of jacob. Our Lord will reign for ever; thy God oh Zion in generation and generation.] To this second 
By the book of wisdom.  Person of the B. Trinity, by the title of wisdom, his proper attribute; the Auctor of the Book of wisdom, ascribeth the Redemption of Adam our first 
Sap. 10. v. 1.  parent saying [Wisdom kept him that was first made of God, father of the world, when he was created alone, and she brought him (Adam) out of his sin.] The Prophet Isaias describeth our Redeemer, to be [a 
By other Prophets.  child borne, and a Son given to us] with divers excellent names, or rather one name framed of mavie titles, all above the dignity of all creatures. Amongst the rest, expressly called him God [A little 
Is. 9 v. 6.  Child (saith he) is borne to us, a son is given to us: and principality is made upon his shoulder, and his name shall be called, Meruclous, Counseler, God, strong, Father of the world to come, Prince of peace.] In an other place he giveth us to know, that albeit our Redeemer be a Son, yet he is of inexplicable generation. Wherefore he saith, or rather negatively demandeth [Who shall declare his generation?] 
Isa. 53. v. 8.  Signifying that none shall, yea that none can declare it. Especially his eternal generation of God the Father. Not nor perfectly explicate his temporal generation, of his Virgin Mother, without Father in earth: and that he speaketh of one only person, who both is of eternal, and ineffable generation, and who also by his Passion, should Redeem mankind; is manifest by his next words adjoined saying [Because he is cut out of the land of 
Act. 8. v. 35.  the living (which the seventy interpreters translate; From the earth shall his life be taken) for the wickedness of my people, have I stricken him.] From this Scripture, S. Philip the Deacon beginning to instruct the Eunuch of Ethiopia [Euangelized unto him jesus.] jeremy prophesying the jews relaxation from 
jere. 30. v. 18. 19 20. 21.  their captivity in Babylon; and withal of the Redemption of man from the captivity of sin by Christ; showeth the restoration of the City, and Temple of jerusalem; and of the prosperous foundation of the Church of Christ; then addeth, that [the Duke and Prince (Christ the founder thereof) shall be of himself] that is of jacob, and of their own kindred; and also shall be nevertheless near to God. [For 
v. 18. v. 21.  thus saith our Lord: Behold I will convert the conversion of the Tabernacles of jacob etc. And his Duke shall be of himself, & the Prince shall be brought forth from the midst of him] which is necessarily understood of Christ's humanity. And touching his Divinity, God the Father saith in the next words [And I will bring him near, and he shall come to me] which our Saviour explaineth saying [that he is in the 
joan. 14. v. 10. 11.  Father, and the Father in him.] The Prophet Baruch declaring that all man's true wisdom, proceedeth from wisdom increated; affirmeth the same to be God saying [This is our God; and there shall none other be 
Baruc. 3. v. 25.  esteemed against him] And likewise teacheth, that the same person is also man saying [After these things he was seen upon the earth; and was conversant with men.] Micheas foreshowing, that Christ [should 
Mich. 5. v. 2.  come forth of Bethlehem] according to his humanity, addeth [And his coming forth, is from the beginning, from the days of eterritie] signifying his Deity. So other Prophets which we here omit, all do teach against the jews, that Christ is God.  
3 As for the heretics, albeit the same convince 
proved by sextes of the new Testament, as the Church understandeth them.  them, we have yet more manifest testimonies in the new Testament. We will only recite the words, of which together with ●he explanation of the Church, every faithful Christian, may readily inserre, the Catholic conclusion. First, the Archangel Gabriel 
Luc. 1. v. 35. 47. v. 69. 76.  in his divine Message from God, to the B. Virgin, declared both these points of faith; that she should have a son, the Saviour of mankind, who should therefore be called jesus: And that the same her Son is also God. And therefore (said the Angel) [that 
Luc. 2. v. 30. 31. 32.  which of thee shall be borne Holy; shall be called the Son of God.] The same was shortly after, testifiied again, in the several Prophecies of our B. 
Mat. 16. v. 16.  Lady, of Zacharie, and of Simeon. Yet more plainly by others. Our Saviour himself, to establish this fundamental doctrine, demanded of his Apostles; first what ordinary men, the vulgar sort, thought him to be, and divers judging diversly, but not rightly: secondly he asked what themselves his chosen Apostles thought thereof. And Peter answering said: [Thou art Christ the Son of the living God] which most  answer, he not only approved, but also highly commended: and presently promised, upon this confession, and upon this confessor (as upon the principal point, and chief visible pastor of Christian faith) he would build his Church. For here is confessed, that [jesus is Christ the expected Redeemer, & that he the same, is also the very true & natural Son of God.] The self same doctrine was again confirmed in his Transfiguration, by the voice of God the Father saying: [This is my well beloved Son (which 
Mat. 17. v. 5.  showeth him to be God the Son) in whom I am well pleased] which showeth him to be the Redeemer, by whom man is reconciled to God; who only, and none other was able to please God, and appease his just wrath against mankind. Thus much may well suffice against all miscreants, that deny Christ jesus to be God.  
4 Yet for our more consolation against all adversaries 
S. john of purpose writeth much in proof of Christ's Godhead, against heretics which denied it.  of Christ, we will add more. S. john writing his Gospel more amply than the other Evangelists, touching this point of Christ's Deity, to confute certain heretics risen in his time, beginneth with the eternal generation of the Son of God, who is called the Word (that is, the mental conception of God, understanding himself. For as God so produceth himself, he is God the Father, and as he is so produced, he is God the Son; therefore called the eternal word.) And therefore the same Evangelist saith [In the beginning was the word, and the word 
joan. 1. v. 1. 2.  was with God, and the word was God. this was in the beginning with God] signifying that this divine word, the Son of God, was in eternity before any time, or any creature was [All things, even 
v. 3.  time itself, Angels, and whatsoever created thing) were made by him, & without him nothing was made] And so testifying Christ's Godhead, applieth his narration to his purpose saying [the word was made 
v. 14.  flesh] all one as if he should say, God the Son was made man [and dwelled in us (a man among men) the 
5. 18.  only begotten of the Father, the only begotten, which is in the bosom of the Father.] Whereunto pertaineth also the testimony of the Precursor S. john Babtist saying [This (jesus) is the Son of 
v. 34.  God] which verity moreover the same jesus Christ God and man, upon sundry occasions, affirmed, and confirmed. In his discourse made to Nicodemus, teaching 
Ch. 3. v. 5. 9 10. 11.  him, that Baptism is necessary to salvation, which, whiles he understood not, our Lord telleth him further, that he must believe it, as being taught, and testified by him that is come from heaven, and is in heaven saying [Not man hath ascended into heaven 
v. 13.  (and so no man can by terrestrial means know heavenly Mysteries) but he that descended from heaven (knoweth and teacheth them) the Son of man which is in heaven] giving hereby to understand, that he himself the same person jesus Christ, is both in earth, & in heaven, being the Son of man, & the Son of God. To the jews that persecuted him, he said, [My Father worketh until now, and I do work] 
Ch. 5. v. 16. 17. 18.  which they understood to signify, that he said [God was his Father, making him equal to God] Neither did he forbear to utter this truth for their malignity, but manteyned the same saying [What things soever 
v. 19 v. 21.  my Father doth, those also the Son doth in like manner] Yea exemplifyeth in particular [As the Father doth raise the dead & quikneth: so the Son also quickeneth whom he wil] And when they demanded of him, who art thou? he answered [I am 
Ch. 8. v. 25.  the beginning, who also speak to you] that is the efficient cause of all creatures, even I who also speak now to you. And they preferring Abraham 
v. 33. v. 58.  before him, he answered saying [Amen, Amen I say to you, that before Abraham was made, I am. They took stones therefore and cast at him.] In an 
v. 59  other conflict with this obstinate people, he said in plain terms [I and the Father are one] unum sumus, 
Ch. 10. v. 30.  we are one in substance, one and the same God. Nevertheless in respect of his humanity (for in that respect, he is our Mediator) he declared to his Apostles, comforting them for his departure, and that they should be glad that he went to the Father, & that he would intercede for them, [because (saith he) 
Ch. 14. v. 27. 28.  the Father is greater than I] upon which words, the Arrianes stand very peremptorily, not admitting the true sense, which is, that God is greater than man, necessarily deduced, by conference of so many other places, as show that Christ is God: and that there is but one God, and there Divine persons, coeternal, and consubstantial; and yet as man, is inferior to God.  
4 If any desire yet more proof, let him repair to 
The same is further proved by S. Paul's doctrine.  S. Paul, who sometime impugned Christ, as if he had been neither God nor good man: but being once converted, he preached with great zeal, & diligence, that [this jesus is the Son of God.] Writing 
Act. 9 v. 20. Philip. 2. v. 6. Colos. 1. v. 15.  to the Philippians, he averreth, that [Christ jesus thought it no robbery, himself to be equal to God.] And to the Colossians affirmeth, that [in him were created all things in heaven and in earth, visible and invisible; And that in him dwelleth all the fullness of the Godhead corporally.] In his Epistle to Titus, presupposing it to be a known doctrine of faith, he joineth, as in appositive terms belonging to the same 
Ch. 2. v. 9  person, [our Savour God. Christ jesus our Saviour.] Likewise to the Hebrews he saith that whereas [God in former times, spoke to their fathers in the Prophets; 
Tit. 1. v. 3. 4. Ch. 3. v. 4. Heb. 1. v. 1. 2. Ch. 1. 2. 3. et 4. Ps. 2. v. 7.  last of all in these days hath spoken to us in his Son, whom he hath appointed heir of all (according to his humanity) by whom he made also the worlds] which must needs be understood of his Deity. And consequently the Apostle proveth his incomparable excellency, above Angels, Moses, joshua, and all other Prophets, by the express word of God 
2. Pet. 1. v. 17. 18. 1. joan. 1. v. 1. 2. 3. Ch. 5. v. 1. 6. 13. Apoc. 1. v. 4. 8. Ch. 21. v. 6. Ch. 22. v. 13.  the Father, saying to him [Thou art my Son, to day have I begotten thee.] And again saying: [Let all the Angels of God adore him.] And so let us acknowledge, and adore him, omitting more proofs of S. Peter, S. john, and other holy Scriptures.   

Our Lord jesus Christ, is truly Man. ARTICLE. 18.  
BEcause many of the sacred texts, recited in the former Article, which show that our Saviour Christ is God, do also Prove that he is Man; not repeating the same, I will also add a 
Relying upon private spirit, is cause of errors, and heresies.  few more, which especially declare the same truth against the Manichees, fantastically imagining that Christ took a fantastical, not a true and real soul or body. And against Eutiches, Dioscorus, and other old heretics, denying that there be two natures (divine, and human) in Christ, falsely supposing, that as there is but one person, so there should be but one nature, and consequently seeing Christ is God, he should not be man. Thus heretics discussing high Mysteries by their own imaginations, run into many absurdities, for one being grannted a thousand do follow. But whosoever will avoid all errors in faith, aswell concerning the B. Trinity, and this of the Incarnation of Christ, as all others which exceed the capacity of our understanding, must confidently rely upon the Church, which hath that [spirit of truth to interpret the holy Scriptures, 
2. Pet. 1. v. 20.  by which the same were written †. And with this resignation of our private opinions, and resolution to follow the Church's interpretation, we may with more spiritual profit and comfort, search the true sense of such places, as are commonly, or may be probably alleged, for confirmation of any truth.  
2 As to this present purpose, amongst other more 
Exo. 12. v. 6.  
Christ's true humanity is proved, by the Paschal Lamb, and other things.  evident proofs, the figure of the Paschal Lamb, being indeed a very Lamb truly and really sacrificed by the jews; importeth that Christ thereby prefigured, is in very deed, that he appeared to be, a very man, consisting of soul and body, and was really sacrificed, and that to greater effect infinitely, than was that lamb, and all other figures. he being the Son of God, and in unity of the same Person, being [the Lamb of God, which taketh away 
joan. 1. v. 29.  the sin of the world.] And briefly all the other old Sacrifices, bloody, & unbloody, of Abel, No, Melchizedech, Abraham, Isaac, Israel, and all Sacrifices 
Levit. 1. v. 2. Ch. 2. v. 12. 14. ● Ch. 6. v. 14. Ch. 7. v. 29. Deut. 18. v. 15. Act. 3. v. 22.  prescribed by Moses' Law, in catle, birds, fruits, and whatsoever, with their libaments, do undoubtedly show, that Christ our Saviour by them prefigured, is absolutely a real, and not an imaginary man, really sacrificed, really accomplishing, all that which they foresignified.  
3 In like sort all the Prophets do plainly describe 
By many Prophecies.  a real man, as Moses said to the people [A Prophet of thy Nation, and of thy brethren, like unto me, will our Lord God raise up to thee] which S. P●ter teacheth to be performed in Christ. King David, amongst many particular things done to our B. Saviour in his Passion, showeth that his persecutors would abuse him so cruelly, and contemptibly, as if he were [a wo●me, and not a man, a reproach of 
Ps. 21. v. 7. 17.  men, and an outcast of the people] Nevertheless, whiles [many dogs compassed him, and the counsel of the malignant besieged him] yet his wisdom overreached and overthrew their counsel, as the same Psalmist also prophesied saying [Man shall come 
Ps. 63. v. 8.  to a deep heart] even then fuffilled, when the wicked bragged most against him, when his most deep wisdom suffered himself to be apprehended bound, led away, beaten, derided, spit upon, whipped, and crucified in his human flesh and body. All which had been no real suffering, no real satisfaction for sin, no real Redemption of mankind, no real victory, if he were not really a man. Neither were Christ our Lord truly [raised up to the 
jere. 33. v. 14. 15.  house of Israel (as God promised by his Prophet jeremy) and to the house of juda: the spring of justice had not truly budded forth unto David] if he were not indeed, and really of the seed of Israel, juda, and David, a very man. Neither should he 
Mal. 1. Ch. 22.  more pertain to them, then to others in kindred of blood, if he were no man at al.  
4 It may therefore suffice, for confirmation of this 
By his frequent title of the Son of man.  truth, against all heretical fancies, that holy Scriptures every wh●●● call Christ [the Son of David, 
Rom. 1. v. 3. Heb. 2. v. 16. Act. 7. v. 56.  the Son of Abraham] and that most frequently he calleth himself [the Son of man.] S Stephen also after Christ's Ascension, in his own last conflict at the point of death, called him the Son of man saying, that [he saw the heavens opened, and the Son of man standing on the right hand of God.  
5 S. Paul expressly teacheth, that God s●nt his 
By S. Paul's doctrine.  Son, made of a Woman] and calleth Christ as absolutely a man, as he calleth Adam a man saying, [By the offence of one (man Adam) many died: 
Gal. 4. v. 3.  much more the grace of God, and the gift in the 
Rom. 5. v. 15.  grace of one man jesus Christ, hath abunded upon many.] Again he saith [By a man death: & by 
Cor. 15. 21. 22.  a man, the Resurrection of the dead. As in Adam all die; so also in Christ, shall all be made alive. The first man of earth earthly, the second man from heaven heavenly] still showing, that Christ our Lord, in substance of human nature, differeth not from Adam & other men: but in many qualities, he infinitely excelleth all others, and in many, is also like unto other men; as we shall declare in the next Articles.   

Christ our Lord, from the instant of his Incarnation, had fullness of grace, knowledge, & power. ARTICLE 19  
TOgether with human nature, Christ the 
Our Lord assumpted such qualities as were agreeable to his perfection, and mane redemption.  Son of God, assumpted such qualities in soul and body, as were most requisite and withal agreeable, both to his divine person, and to the work of our Redemption, for which he came into this world. For so his sacred soul at the very first instant, was endued with all sorts of grace, all manner of knowledge, and all kind of power. Concerning grace, none can be greater than to be united in person to God, whereby this singular man jesus Christ is God, in that his human nature is united to divine nature, in divine person, in that very act and instant, when the word was made flesh. Also habitual grace, that superexcellent spiritual quality, which maketh the subject grateful to God; was even then, & ever after, most eminently in the same most holy soul, as more than all others participating divine influence; by how much it is nearer joined in personal union, which none other is, nor ever shall be, by how much it is more noble, than any other is, or can be; and by how much the springing fountain excelleth the pound therehence dinersly replenished. So that he is the endless and indeficient Thresurie of all virtues, and of all other graces, and of all gifts for the assistance and enriching of al.  
2 For whereas all virtues, which do perfect and adorn 
He had all spiritual graces incomparably above all other men.  souls, consist in two special points, in declining, and hating of sin, and in loving and doing justice: the Royal Psalmist contemplating the perfection of all the same in our Saviour, saith unto him in prophetical spirit [Thou hast loved justice, 
Ps. 44. v. 8. jac. 1. v. 16.  and hast hated iniquity: therefore God (from whom every good and perfect gift descendeth) thy God (peculiarly thy God by personal union) hath annomted thee with the oil of gladness, above thy fellows] above all other participantes, which are more or less endued with like divine inspiration, but he far above all, as also Isaias denounceth saying [The Spirit 
Isa. 11. v. 2. 3.  of our Lord shall rest upon him: the Spirit of wisdom and understanding, the Spirit of counsel and strength, the Spirit of knowledge and piety, and the Spirit of the fear of our Lord shall replenish him.] And so describing other streams of grace, in his Kingdom the Church, showeth that all are derived from him, saying to all the faithful [You shall draw 
Isa. 12. v. 3. joan. 1. v. 14. Luc. 4. v. 1.  waters in joy, from the saviours fountains.] And accordingly the Evangelists writ, that [he is full of grace and verity, full of the Holy Ghost, that God did not give him the Spirit by measure] signifying that some others are full of grace, receiving answerable measure thereof to their capacity. But our Saviour received superabundance for all, whereupon S. 
joa. 3. v. 3. 4. joa. 1. v. 16.  john Baptist said [Of his fullness, all we have received] S. Paul saith, that [to every one of us, is given grace according to the measure of the gift of Christ.  
3 In like sort even from his incarnation, Christ 
Christ as man had all knowledge e●en from his Incarnation.  our Lord had all knowledge, not only by his personal union, but also his glorious soul, by fruition of God pectfectly seeing all things, that ever were, are, or shall 
3. Reg. 4. v. 30. 31.  be. A figure hereof was [the wisdom of Solomon, which passed the wisdom of all them in the cast, & of the Egyptians. And he was wiser than all men: wiser than Ethan the Ezralite, and Heman, & Chalcol, and Dorda, the sons of Mahol. And he was 
v. 34.  renowned in all nations round about. And there came from all people to hear the wisdom of Solomon, & from all the Kings of the earth which heard his wisdom. 
3. Reg. 10. v. 1. v. 5. 6.  The Queen of Saba came and proved his wisdom: and seeing and hearing him, she had no longer breath: And she said to him. The report is true which I heard in my Country, concerning thy wisdom, and I did not believe them that told me, till myself came, and saw with mine eyes and have proved, 
v. 7.  that the half hath not been told me; greater is thy wisdom, and thy works, than the rumour which I have heard.] This and much more is recorded of King Solomon; and all is but a dark shadow of our Saviorus wisdom. Himself avoucheth plainly to 
Mat. 12. v. 42.  the proud Scribes and Pharisees, that [this Queen shall rise in the judgement, and shall coudemne them, because she came from the ends of the world, to hear the wisdom of Solomon, & behold (saith he) more than Solomon here.]  
4 Moses, and many other Prophets by inspiration, 
Proved by the Prophets.  saw this wisdom of Christ, and were thereby 
joan. 1. v. 9 jere. 31. v. 22.  illuminated. For [he is the light that lighteneth all other lights that come into this world.] jeremy saw this perfection of all grace, virtues, and knowledge, to be in our B. Saviour, whilst he was yet in the B. Virgin's womb, when he said [Behold our Lord hath created a new thing, a woman shall compass a man] circundabit virum, not only hominem, which might be a child aswell in sense and understanding, as in bodily stature, but virum, a mature man, of virile judgement, in the state of an infant newly conceived, not borne into the world. Whereto holy Simeon agreeth, singing in his Canticle, when he joyfully held the same infant in his arms, at his presentation in the Temple, being the fourtith day from his birth, pronouncing him to be [the light to the 
Luc. 2. v. 32.  revelation of the Gentiles: and the glory of the people of Israel.]  
5 His first manifest revelation recorded in the holy 
The first manifestation of his wisdom was at the age of twelve years.  Scriptures, was at the age of twelve years, when he was found in the Temple of jerusalem, sitting in the 
Luc. 2. v. 42.  midst of the Doctors hearing them, & ask them questions. Showing so profound knowledge, that as the Evangelist writeth [all were astonished that heard him, 
v. 46. 47.  upon his wisdom and answers.] What more he 
From the age of thirty years, he showed more and more wisdom.  did, is not written; till he was about thirty years old, when he came to S. john Baptist, causing S. 
Luc. 3. v. 23. Mat. 3. v. 15. Mat. 4. v. 1. 2. 3. v. 17.  john otherwise unwilling, to baptise him [for so it becometh us (said he) to fulfil all justice] to participate and perform all good work, though to them not needful, for edification to others. Thence he passed into the desert, fasted forty days and nights, was tempted, and overthrew the tempter. Than called disciples, preached the kingdom of heaven. Al with such manifestation of knowledge, and wisdom, that the jews strooken with admiration, said each to other wondering [How doth this man know letters 
joan. 7. v. 15.  whereas he hath not learned any] For all the neighbours and Country knew that he had not gone to school: That he had still lived with his parents, joseph (whom they supposed to be his father) and Marie his Mother, and was subject to them. And so accounting him the son of a Carpenter, unlearned, and of the same trade of life. [How came this 
Mar. 6. v. 3. Mat. 13. v. 54. 55. 56.  man (say they) by this wisdom and virtues, as are wrought by his hands? Is not this the carpenters son? (a carpenter as Saint. Mark relateth) Is not his Mother called Marie? (perhaps joseph was now departed this life) and his brethren james and joseph, and Simon, and Jude, and his sisters are they not with us (for such indeed were his cousins by blood) whence therefore haith he all these things? And they were scandalised in him. But wisdom 
v. 57 Mat. 11. v. 19  is justified of her children.] Further he showed his wisdom and inscrutable knowledge, by detecting the secret cogitations of his adversaries, & answering thereunto [jesus seeing their thoughts, said: wherefore 
Mat. 9 v. 4.  
He knew the secret thoughts of men's hearts.  think you evil in your hearts?] Again, to prove his forgiving of sins, to be no blasphemy as they thought [he said to the sick of the palsy, arise, take up thy bed, and go into thy house.] 
v. 6.  And when many believed in his name, seeing the miracles which he did, yet he did not commit himself unto them [For he knew all (saith the Evangelist) 
joan. 2. v. 24. 25. Mat. 16. v. 8. Luc. 9 v. 47. Mat. ●4. v. 36. Mar. 13. v. 31.  and because it was not needful for him, that any should give testimony of man, for he knew what was in man.]  
6 Of which his universal knowledge, the Apostles 
He knew the day of judgement but would not reveal it.  having good experience, both in themselves and others [asked him when jerusalem should be destroyed, and when the general judgement should be?] of both which he gave them certain sigues, but the very time and day, he would not tell them saying, [that no body knoweth it, neither the Angels in heaven, but the Father alone, nor the Son, but the Father] which last words, the Arrians allege, for their heresy, to prove that the Son of God is inferior and inequal to the Father. And other heretics called Agnoites, urge the same, against the universal knowledge of Christ as he is man. But one answer of the Catholic Church serveth to both the errors, that our Saviour, whose office is to reveal all things that are needful, and conu●nient to be known, hath not in commission to reveal the last day of general judgement, and so he knoweth it not to tell it to others; But that himself knoweth it no man of understanding can doubt, seeing he is the judge of all, and therefore knoweth all things pertaining thereto: Else he were not a competent judge, if he knew not, aswell the time, as all other points belonging to that office. Neither can that prophecy of Zacharie be well understood of any other day, than the day of general judgement, where he saith: [There shall be one day, which is known to our Lord, 
Zach. 14. v. 7.  not day nor night, and in the time of the evening, there shall be light]: Much less as he is the Son of God can he be ignoraut (as the Arrians said) of this or any other thing, that either shall be or can be. As for other objections made by the same Agnoites upon the words of S. Luke [jesus proceeded 
Luc. 2. v. 52. Mat. 8. v. 10.  in wisdom, and age, and grace, with God, and m●n:] And that he marveled at the great faith of the Centurion, which (say they) imporreth that he was ignorant of the cause of the Centurions great faith; is as clearly answered. For those words of 
He proceeded in experimental knowledge. He would seem to marvel though he knew the same thing before.  S. Luke import only experimental knowledge, & in this our Saviour proceeded, having before habitual knowledge of the same things. And whereas he marveled at the Centurion's faith; he thereby gave all to understand, that the jews faith was d●●ectiue, and this Gentiles faith admirable, and wor●●ie to be admired, and imitated by the jews. And so by this, and by other continual occasions, he more and more made known, that he ever from his Incarnation, had all knowledge. And so S. Peter professed saying, [Lord thou knowest all things: thou knowest that 
joa. 21. v. 17.  I love thee.] Neither did he learn any thing of men, nor of Angels, but is the absolute Master and Doctor of all, as the Prophet joel calleth him: willing [the children of Zion to rejoice in our Lord, 
joel. 2. v. 23. joa. 13. v. 13.  because he hath given you a Doctor of justice.] So also his Apostles rightly called him Master, which title himself approved and ratified, saying to them [You call me Master, and Lord, and you say well, for I am so] As also before this he had taught them saying [One is your Master Christ] Not that there 
Mat. 23. v. 8. 10. 2. Tim. 1. v. 11.  may not be other masters under him (for S. Paul was appointed a master of the Gentiles) but because Christ is the eminent and principal Master of all: He is only absolute Master, independent of others; He [whom God hath set on his right hand in celestials, 
Ephs. 1. v. 20. 21.  above all Principality and Potestate, and Power, & Domination, and every name that is named in this world, or in the world to come.]  
7 Finally Christ's incomparable power, which is 
Christ's omnipotent power is signified by the name JESUS.  an other principal excellency, is also proved by many holy Scriptures. For first his holy name JESUS, that is Saviour, importeth his singular power, that by him and by no other there is salvation, as S. Peter avouched to Caiphas, and other rulers among the Iew●s, saying: [Be it known to all you, 
Act. 4. v. 10.  and to all the people of Israel, that in the name of jesus Christ of Nazareth this man (who hath been lame from his mother's womb) standeth before you whole. For neither (saith he) is there any name 
v. 12.  under heaven, given to men, wherein we must be saved.] And S. Paul teacheth that [in the name of jesus 
Phil. 2. v. 10.  every knee bow, of the celestials, terrestrials, and infernals.]  
8 Also the name CHRIST, that is the Anointed 
Also by the name CHRIST.  showeth to us his three singular offices; that he is the Prophet, of whom all the other Prophets did foretell: 
joan. 1. v. 22. Ps. 109. v. 4.  the Priest for ever according to the order of Melchisedech, and the King of kings, whose kingdom shall have no end. Of him therefore all true Prophets, priests, and Kings, have both their title, & power of persons anointed. This his power he expressly 
Luc. 1. v. 33. Mat. 28. v. 18. 19 joan. 20. v. 22. 23.  signified to his Apostles as his patents of commission saying: [All power is given to me in heaven, and in earth: going therefore teach ye all nations. As my Father sent me, I also do sand you, whose sins you shall forgive they are forgiven them, & whose you shall retain, they are retained] signifying as well that he had received power as man, from God, as that his power extendeth itself, to give and confer power to other men, his Ministers: whereof is more frequent mention than I shall need here to recite.  
9 In way also of correction our Saviour temporally 
He had also temporal power.  punished offenders: as [when he found in the 
joan. 2. v. 14. 15.  Temple some that sold oxen, and sheep, & doves, and the bankers sitting, he made as it were a whip of small cords, and drove them all out of the Temple 
And practised the same in correcting faults.  with their sheep and oxen, and the money of the bankers, he powered out, and overthrew the tables] which was one of the first things he did, in manifesting himself to be Christ our Redeemer. Again in the same kind, not long before his Passion, on Palm Sunday [when he was received with joyful 
Mat. 21. v. 12.  acclamations into jerusalem, he entered into the Temple of God, and cast out 〈◊〉 ha'▪ sold and bought in the Temple and the tables of the bankers, and the chairs of them that sold pigeon, he overthrew.] So 
Which power is universal over all persons, and all things.  without limitation of things or persons [God hath 
joa. 3. v. 35. Ephes. 1. v. 22.  given all things in his hands] as the Evangelist testifieth, and as S. Paul also writeth [God hath subdued all things under his feet, and hath made him head over all the Church, which is his body] not of part, but of all the Church: Angels and men, Clergy and Laity, Princes and People's: not only a 
joa. 13. v. 13. 1. Tim. 4. v. 10.  Master to teach, and to instruct, but also a Lord to command, and to correct [He only the Saviour of all men, especially of the faithful] to wit of the faithful, as of members actually united to the head, and of all others living in this world, as of those that have it in their power, through his grace, which is wanting to none, that they may be united if they will, and be saved. Which universal power, of Chtist, the same Apostle again avoucheth and proveth by David's Prophecy, that Christ's dominion is over al. [For in that (saith the Apostle) God subjecteth all 
Ps. 8. v. 7. 8. Heb. 2. v. 8.  things unto him, he left nothing not subject to him.]   

Christ our Lord took also man's infirmities, not opposite to perfection. ARTICLE. 20.  
AS our Lord in human nature, had even from 
Christ subjecteth himself to death and penalties of this life, but not to sin.  his incarnation, all qualities of perfection: so he also took all man's infirmities not contrary thereunto. subjecting himself to death and other penalties as the debts of man's sins, for the which he came to satisfy. But to sin itself, he was in no wise subject. As all the Prophets and Apostles teach us, he ever most perfectly [loved justice, and 
Ps. 44. v. 8. Is. 53. v. 9 1. Pet. 2. v. 23. joan. 8. v. 46.  hated iniquity. He did no sin, neither was there guile found in his mouth.] Wherefore himself most worthily challenged his adversaries, to charge him therewith if they could [Which of you (saith he) shall argue me of sin?] Neither had he, nor could have any inclination to sin (called foams peccati, food or nourishment of sin) being the holy one, 
Mat. 1. v. 18. Luc. 1. v. 35. Io. 14. v. 30. Io. 8. v. 12. Luc. 1. v. 79.  conceived by the Holy Ghost, united in person to God the Son, and having fruition of God in his ever blessed soul. He was ever so wholly free from all spiritual defects, that [the Prince of this world had not in him any thing at al.] Neither could he be 
Nor to ignorance. Nor to any deformity.  ignorant of any thing, who is [the light of the world sent to illuminate all that sit in darkness. Neither in body was he subject to any deformity, monstruousitie, or unaccustomed natural diseases, as lameness, blindness, deafness, palsy, leprosy, or the like. For of him is verified also, according to his corporal constitution, that saying of the Psalmist [Goodly 
Ps. 44. v. 3.  of beauty above the sons of men; grace is powered out in thy lips.]  
2 Other general infirmities common to all mankind, 
He took all other infirmities.  for the sin of Adam; our celestial Adam Christ, voluntarily admitted, and undertook in himself. He would be passable and mortal; that he might suffer and dye for all men: [he was wounded (saith Isaias 
Isa. 53. v. 5. 7.  the Prophet) for our iniquities; he was broken for our sins. the discipline of our peace upon him, and with the wail of his stripe, we are healed. And he was offered, because himself would] Yea his Passion exceeded all others, whereupon he saith in the Lamentations [O all ye that pass by the way, attend 
Lamen. 1. v. 12.  and see, if there be sorrow like unto my sorrow] Because he suffered for all, he would suffer most of al. [Because the children (saith S. Paul) have communicated 
Heb. 2. v. 14.  with flesh and blood, himself also (that is Christ) in like manner hath been partaker of the same] hath also taken flesh like to the flesh of sinners, passable and of the same kind that sinners have, which in an other place, he calleth [the similitude of the 
Rom. 8. v. 3.  flesh of sin [For others having flesh of sin, he had the like flesh, but without sin [that by death he might destroy him that had the Empire of death] that is to say the devil. For seeing he hath taken the seed of man [he would in all things be like unto his brethren, that he might become a merciful and faithful High Priest before God, that he might repropitiate the sins, (or make a reconciliation for the sins) of the people.]  
3 Neither did he only take this mortality, and passibility 
He suffered to make our suffering acceptable.  in flesh that he might thereby dye, but also that he might therein suffer other penalties for our sins, and to make our suffering acceptable & fruitful [yet if we suffer with him, that we may also be 
Rom. 8. v. 17. 2. Tim. 2. v. 12. Mat. 4. v. 2. joa. 4. v. 6. joa. 19 v. 28.  glorified with him.] For our benefit therefore, & for our example, he would be hungry after forty days fast in the desert. He would then also be tempted, to teach us to resist tentation. He would be wearied of his journey and sit down to rest him by a fountain in the Country of Samaria. He would be thirsty on the Cross; and innumerable the like. [For in that wherein himself suffered, and was proved, he is able to help them that are tempted & proved.]  
4 Likewise in his soul, to wit, in the inferior 
He also suffered in the sensitive power of his soul.  sensitive part or power thereof, our Saviour assumed our infirmities. For albeit his B. Soul was ever glorious, seeing God most perfectly of all the blessed, yet the influence of his soul, which should otherwise redound even to the body, was by God's disposition, for more merit, and our greater benefit, suspended, that not only our saviours body, but also the sensitive power of his blessed soul, was subject in this life to ordinary afflictions of other souls. Hence it was that by the Prophet David our Saviour said [My soul is replenished with evils] with 
Ps. 87. v. 4.  great tribulations. For so was his soul afflicted in the garden of Gethsemanie, the first night of his passion when [he began to wax sorrowful, & to be 
Mat. 26. v. 37. 38. Mar. 14. v. 33.  sad;] when he also said to his Disciples [My soul is sorrowful even unto death] And as S. Mark relateth [began to fear, and to be heavy] which motions in Christ our Lord, were real afflictions, infirmities of human nature, and called in him Prop●ssions; 
Our Lord had not passions, but propassions.  whereas the like in us are real passions preventing the order of reason, but in him following the order of reason, for that his reason so directed, & his will subjecting itself to God's will, so ordained, that the sensitive power of his soul, should be subject to fear, sadness, and sorrow: but withal, still 
Mat. 26. v. 39 42. Luc. 22. v. 42.  subject subject to reason, and his will submitted to God's will: As in the same Agony he absolutely prayed [Father not as I will, but as thou wilt, not my will, but thy will be done.] All which infirmities voluntarily assumpted, with the unspeakable dolours thereby even as willingly sustained, did not deprive his soul of glory. 
He was both viator, & comprehensor.  For he was still, aswell in the time of his Passion, as all the rest of his temporal life, both Comprehensor, & Viator, to wit, he was both in possession of eternal glory, and also in the way to eternal glory: both in heaven, as himself said [the Son of 
joan. 3. v. 13. jere. 14. v. 8.  Man which is in heaven] and also traveling in the way to heaven, as jeremy the Prophet signifieth, admiring thereat, and demanding of him [Why wilt thou be as a sojourner (or stranger) in the land, & as a wayfaring man, turning into lodge] or tending towards lodging place?   

The blessed Virgin Marie, is the Mother of God: and most excellent of all created persons. ARTICLE. 21.  
BEfore we proceed further to speak of particular 
It pertaineth to all Christians to believe, that the B. Virgin Marie, is the Mother of God.  things which our B. Saviour did, and suffered in this transitory life: it resteth for compliment of the third Article of the Apostles Crede, to declare briefly, a special point of the Christian doctrine, that the B. Virgin, Mother of jesus, is thereby also MOTHER of God. And consequently, by the same exaltation and pearls dignity, is the most excellent of all created persons. I say of all persons created, because Christ our Saviour, is a Divine Person Increated. Concerning therefore the former point, that she is truly the Mother of God, although it be not expressly said in the holy Scripture, that the B. Virgin is the Mother of God, as the heretic Nestorius objected: yet is it necessarily deduced from holy Scriptures; and the denial thereof is condemned to be heritical, by the holy Ephesine Council. Which yet we urge not in this present trial, but according to our purpose, prove it by the confessed written word of God.  
2 The Evangelist S. Matthew writeth, that [of this 
It is proved by necessary consequence of holy Scriptures.  
Mat. 1. v. 16. v. 23.  B. Virgin Marie, was borne JESUS, who is called CHRIST: who is also called EMANVEL, (which being interpreted, is) God with us] Alleging against the jews, that Isayas so prophesied, and so called the child her son. S. Luke writeth, that 
Isa. 7. v. 14.  [S. Elizabeth, being replenished with the Holy Ghost, (admiring the B. Virgin's humility) cried out with a loud voice and said, [Whence is this to 
Luc. 1. v. 41. 42. 43.  me, that the Mother of my Lord doth come to me.] It is true, that Christ, not only as God, but also as man, is our Lord: yet here the title of Lord, importeth the greater cause of admiration, rather than the lesser, and she speaking by the inspiration of the Holy Ghost, rather meant our Lord God, than Lord as he is man. Which is also confirmed by he● next words explicating such an effect, as importeth divine power in the Virgin's Son saying [For behold 
v. 44.  as the voice of thy salutation sounded in mine ears, the infant in my womb did leap for joy.] And therefore she might well call her, the Mother of our Lord God, from whose Son, her own son received such grace, as could not proceed from any other, then from God. S. Paul also testifieth, that God was borne of the Issue of David, saying [Christ, 
Rom. 9 v. 5. Ch. 1. v. 3.  who is above all things GOD, blessed for ever, was borne of the jews, according to the flesh; & of the seed of David] which was by his Mother the B. Virgin. And therefore she, of whom God was borne, is as properly called the MOTHER of GOD, as is said, [God is borne of the jews.] Likewise S. john saith expressly [jesus is the Son of God: This 
1. joan. 5. v. 5. 20. Article 17.  is the true God] which is already declared by many other sacred texts. Upon all which premises, is necessarily inferred, that the B. Virgin, being the Mother of jesus, who is God: is the Mother of God; even as certainly and demonstratively, as it is inferred that she is the Mother of Christ. For neither had jesus his anointing, or offices, of Prophet, King, and Priest, whereof he is called Christ, from his Mother.  
3 As likewise neither had he his soul from his Mother, 
Proved by a clear example and proper speech of all men.  nor any other men have their souls from their parents: and yet is not she, nor any other mother, called the Mother of the flesh of her child, but of the child consisting of soul and body, and subsisting in human person (speaking of all other mothers and children) so our B. Lady the Virgin, Mother of jesus her Son, consisting of distinct natures, divine and human; and his humanity consisting of soul and body, and all the three natures, Deity, Soul, & Body, subsisting in divine person; most truly & is most properly called the Mother of God. An other 
An other example; illurating this point of faith.  example, though it doth not prove our purpose, yet to illustrate this truth, is in a Queen, the wife of an absolute King, bearing a Son, is truly the mother of a Prince. And when this Prince her Son cometh to be King, she is truly the mother of the King. And it were too nice, too precise, yea, an unproper and false speech, to say, she is not mother of the king, but only of that man who is king, though he had not his kingdom by his mother. So the B. Virgin, bearing her Son jesus, who is Christ, & who is also God: is no less truly the Mother of God, than she is the Mother of Christ, and the Mother of jesus. Because God, the most B. Trinity, vouchsaifed to make her the Mother of jesus, who is Christ & God.  
4 In that therefore this most blessed Virgin is so 
The B. Virgin mother of God is most excellent of all creatures, except only the humanity of Christ.  exalted as none can be higher to be the Mother of God, it necessarily followeth that she excelleth all other human, and Angelical persons, in grace and glory: and after the most sacred humanity of Christ her son, is most excellent of all other creatures. For further declaration whereof we have abundance of figures, prophecies, testimonies, & other proofs 
Proved by God's promise that the devil should be overcome by the seed of a woman.  in the holy Scriptures. First of all that decree of God to sand a redeemer of mankind revealed strait after our fall, includeth this B. Virgin as principally cooperating with our B. Saviour, in the combat against 
Gen. 3. v. 1. 6.  the devil. For whereas the devil first assaulted our mother Eve, and then by her means overcame our father Adam; our merciful God in examining this 
v. 9  transgression, began with Adam, whose sin, and not eves, infected and overthrew us al. But upon 
12. 13.  his answer, alleging eves allurement, whereunto he consented; God also hearing her excuse, and accusation of the serpent (the devil) that had deceived 
15.  her; premonishing them, and in them us all, that this enmity begun between the serpent and the woman [should continued between them, and between the serpent's seed (followers or adherentes) and the woman's seed, and that she and her seed, should bruise the serpent's head in pieces] Signifying, that as the devil by the cooperation of a woman, overcame man: so by cooperation of a woman he should be overcome, his head bruised in pieces. Neither can the jews deny, but that this prediction pertaineth to the Mother of Messiah, who indeed is the B. Virgin Mother of God.  
5 To whom also pertained, that Adam called the 
The same was prefigured by the name of Eua.  name of his wife Eve [because (saith the holy text) 
20.  she was the mother of all the living] for so Eve signifieth. And most properly agreeth to the Mother of God, truly called the mother of all the living; being Mother of life itself, jesus Christ, God, and Man: [who is the way, the verity, and the life] 
joan. 14. v. 6.  whereas the other Eve was to be mother of us all, as we are mortal and continually dying. But was called mother of the living, in figure of her that most especially and most nearly, should cooperate to the incarnation of our Redeemer Christ, by whom all men should recover life.  
6 As will also more evidently appear if we consider 
Other figures of the old Testament of the most blessed Virgin were these.  the special graces of certain other renowned holy women, & compare them with the Mother of God. For so we shall easily see, that they were indeed, some in one respect, some in an other, significant figures, or shadows foreshowing this supereminent Virgin, who by many degrees excelleth them al. Sara the wife of Abraham when by special grace she had 
Gen. 11. v. 29. Ch. 17. v. 17. Ch. 18. v. 11. Ch. 21. v. 2. Ch. 24. v. 67. Ch. 25. v. 24. Ch. 39 v. 32. Ch. 30. v. 22. Exo. 15. v. 20. judic. 4. v. 4. 17. 1. Reg. 1. v. 2. Ch. 2. v. 1. etc. judith. 15. v. 10. Est. 9 v. 1. Luc. 1. v. 5. Ch. 2. v. 36, 37.  
Sara.  been long barren, & nature was deficient; conceived & bore a son in her old age of ninety years. Rebecca 
Rebecca  the wife of Isaac, and mother of Esau & jacob, twins. Lia, and Rachel wives of jacob, mothers of 
Lia. Rachel.  the more principal heads, of the Tribes of Israel. Marry the sister of Moses and Aaron, a virgin Prophetess. 
Marie. 〈◊〉  Deborah the wife of Lapidoth, a Prophetess, that directed Barach the judge, or Capi●ane general of the Israelites army. I●●el that killed Sisara 
I●●el. Anna.  their invading enemy. Anna, the wife of E●cana, and mother of Samuel the Prophet, and she also a Prophetess. judith a widow: And Esther, a▪ 
judith. Esther.  Queen, who upon several occasions, and by divers means, delivered the whole people of Israel, from▪ great distresses, and imminent dangers of ruin. Lastly, 
Anna, her own▪ mother. Elizabeth & a● other Anna, a▪ Prophetess.  S. Anne, o●r B. Ladies own mother; and S. Elizabeth, the mother of S. Ioh● Baptist: and an other holy Anne, a Prophetess, the daughter of Phanuel, a religious old widow; were all endued with manifold graces, most of them more by miracle, then by the ordinary power of nature, became mothers of most renowned children; one of them a Virgin, and two widows, and the rest wives: by their many noble virtues, and sundry heroical acts, did well foresignify, but none of them, nor all together, if they had been joined in one person, could match this singular spouse of God, the Tabernacle of the Holy Ghost, some time a wife, and afterwards a widow, but still a perpetual Virgin, and the chosen Mother of God: which is the greatest pre-eminence that could be given her.  
7 An other very great pre-eminent grace, was her 
Her singular privilege to be both a perpetual Virgin, & a Mother, was prefigured by the bush burning, and no● consuming.  singular privilege, to be both a Virgin, and a Mother; which besides the examples of barren women, by God's power made fruitful, was further signified by other miraculous operations, very aptly resembling this particular mystery. As when our Lord 
Exo. 3. v. 2.  appeared to Moses in a flame of fire, out of the midst of a bush: he saw that the bush was on fire, and was not burnt. which as a figure, did well represent 
Luc. 1. v. 35.  the most B. Virgin, who being overshadowed with the flaming fire of the holy Ghost, did conceive and bear a son, her most pure Virginity still conserved. Also Aaron's dry rod, bringing forth 
Aaron's ●odde.  
Num. 17. v. 8.  flowers and fruit, was a like figure of the same immaculate Virgin, made fertile above all course of nature. So likewise Gedeons' wool fleece, at one time 
Gedeons' fleece.  
judic. 6. v. 38. 40.  found full of dew, all the ground being dry about it; an other time found dry, all the ground being wet, prefigured the self same fertile Mother of God, still remaining a pure and perpetual Virgin.  
8 To all which and the like prophetical figures 
The same privilege foretold by the Prophets: David, Isaias.  rightly agreed the predictions of prophets. For the Royal Psalmist said, that Christ by his incarnation 
Ps. 71. v. 6. Isa. 11. v. 1. Ruth. 4. v. ●2.  should [descend as rain upon a fleece, & as drops of rain falling upon the earth] Isaias the prophet affirmed that [a rod should come forth out of the root of jesse (who was otherwise called Isai the father of David) and that a flower should rise up out of this rod.] Which rod none but jews deny, to be the B. Virgin; & that the flower is the Messiah the same jews willingly confess. And more expressly Isaias saith: [A virgin shall conceive & bear 
Isa. 7. v. 14. Ezech. 43. v. 2. 5.  a son] whom also Ezechiel seemeth to prophecy, 
Ezechiel.  though under the shadow of the Temple, saying [the earth shined at his Majesty, and the house was filled with the glory of our lord] For so was the B. Virgin more and more replenished with grace, by conceiving Christ the fountain of grace and glory. And concerning her perpetual Virginity, the same Ezechiel saith more plainly (if by the ●ast part of the Temple, we understand, as all Christian writers do, the Mother of Christ) that [this Gate shall be 
Ezech. 44. v. 3.  shut, & it shall not be opened.]  
9 Of her singular spiritual perfection, above all others, 
Her singular p●●fect●●●● all virtues.  King Solomon haveth many goodly sentences in his Canticles, by which God himself testifieth all her virtues in general, saying [as the Lily among 
Cant. 2. v. 2. Ch. 4. v. 1. Ch. 7. v. 6.  the thorns: so my love among the daughters. How beautiful art thou oh my love, & how beautiful art thou. How comely my dearest in delights?] and innumerable the like. Which albeit they are spoken also of the whole Church, the general spouse of God, and of every faithful soul his particular spouse: yet singularly pertain to the most excellent, and most eminent of al. Especially that praise which comprehendeth all sanctity, together with all purity: [Thou art all fair my love, and there is not a spot 
Ch. 4. v. 7.  in thee.] Moore fiigures and prophecies might be recited, of the old Testament, but these may suffice.  
10 Now let us more particularly touch, the sacred 
It is most probable that our B. Lady was preserved from original sin.  history of her most blessed life, whereof▪ be many worthy works extant, and therefore I will here only name the especial hyades. Whether this chosen Vessel of God, being ordained before all worlds, and in the fullness of time, prepared to be the Mother of God, was ever subject to original sin, or rather prevented by sanctifying grace, is a question disputable, which I will not discuss. Only this we may say as certain, that Christ her Son, is also her Saviour, for so he is of all mankind, which he performed to her in such manner, as was most to his ow●e honour, as he was both God and Man; which should also be to her most merit, and most glory. But 
That she was sanctified before her birth is a point of faith.  that she was sanctified before her birth, is a point of faith, believed and defined by the Church, though it be not expressed in the holy Scriptures. As neither is there any mention at all of her Parents nor of the time nor place of her birth, nor education: which yet are known by Tradition. And to all persons of reasonable understanding, & discourse, it is sufficiently credible, that the Mother of God had, not less, but greater Privileges in her manner of sanctification, than any other servant of Christ: and namely greater prerogative therein, than the Prophet jeremy, or her Sons Precursor S. john Baptist, 
The prophet jeremy, & S. john Baptist were sanctified before their births.  both which were sanctified before they were borne, in their mother's womb; as holy Scriptures testify. Of jeremy thus before I form thee (saith 
jere. 1. v. 5.  God) in the womb, I kn●w thee, and before thou camest forth of the matrice, I sanctified thee.] Of S. john Baptist, the Angel said to Zacharie his father [He shall be replenished with the Holy Ghost, 
Luc. 1. v. 15.  even from his mother's womb.] Much more the elected Mother of God was sanctified, and replenished with the Holy Ghost, either in the same instant, or presently after, that her B. soul informed her natural body. And so the Church celebrateth her immaculate coming into the world, with two solemn feasts; the one of her Conception, or first sanctification; 
And that she never committed any sin is also a point of faith.  the other of her holy Nativity. By which sanctification she was so confirmed, and established in grace (as the pillar of truth believeth) that in all 
1. Tim. 3. v. 15.  her life she never committed any actual sin at all, neither mortal, nor venial: but made continual progress in all virtues. 
She was espoused to joseph, by God's ordinance for divers reasons.   
11 At the age of three years, as constant Tradition teacheth, she was presented by her parents, to be instructed amongst virgins in the Temple: and 
Mat. 1. v. 18. 20.  there remained, till she was espoused to holy joseph by God's especial ordinance, for divers great reasons; aswell in respect of our B. Saviour, whom she 
Sap. 4. v. 3.  should conceive and bear, jest he might have been 
1.  reputed of illegitimate birth; and that some besides 
2.  his Mother, might take a fatherly care of him in his infancy; as in respect of the holy Virgin, jest she 
3.  might have been defamed, or punished as a fornicatrix; 
Deut. 22. v. 21. Mat. 2. v. 13. 14. 20. Mat. 1. v. 19  and that she might have comfort and help 
4.  of her spouse in all difficulties, fleeing into Egypt, remaining there, destitute of other friends, returning thence, and in other necessities. As also her 
5.  marriage was requisite, in respect of others, that they might have the confident and irrefragable testimony of joseph, that Christ was borne of a Virgin, because in this case, his only Mother's assertion, might seem suspected & insufficient. 
She vowed perpetual virginity.   
12 That her Virginity, was confirmed & consecrated to God by vow, is invincibly proved by her prudent reply to the Angel, demanding of him by what means she must conceive, as he had told her that she should, not expressing the manner how. And therefore she said not; How can this be done, as doubting, but [how shall this be done?] and withal yielding her reason, why she inquired [because (saith 
Luc. 1. v. 34.  she) I know not man] which necessarily implieth her vowed state of life never to know man. Else this reason should have had no ground, if she had been in state to have known man afterwards. But because 
Num. 30. v. 14.  she had by God's will, & her spouses' consent, vowed perpetual Virginity, the Angel made not answer that she might know man, and so conceive & bear a Son; but he answered [the Holy Ghost 
Luc. 1. v. 35.  shall come upon thee, and the power of the most high shall overshadow thee. And therefore also that which of thee shall be borne Holy, shall be called the Son of God; because there shall not be any thing 
v. 37.  impossible with God.] By whose omnipotent power, perpetual virginity could not hinder his will, & decree, to be borne of a Virgin.  
13 Wherefore being by the will of God, both a wife, 
As her dignity exccelleth all others: so her fullness of grace excelled, by which God made her worthy to be his Mother.  and a vowed Virgin, and in all other respects, made a fit Habitacle for the Son of God: the most B. Trinity addressed unto her a Legate from heaven, the Archangel Gabriel, who accordingly saluted her [Hail full of grace, our Lord is with thee: blessed 
Luc. 1. v. 28.  art thou among women.] Full indeed, even so full, of grace, as made her most worthy before all other women, that ever were, or shall be, to be God's Mother. For it is a general and infallible rule, that to what purpose, office, or function soever God calleth any person, he withal giveth answerable grace to perform the same, if the party so called, hinder it not. So saith S. Paul of himself and other Apostles, [God hath made us meet Ministers of the new Testament.] 
2. Cor. 3. v. 6.  Even so she being chosen to the highest dignity that can be in any degree of Motherhood, was replenished with correspondent grace to the purposed effect. By virtue whereof, her virtues still increased. 
Whereby she still proceeded in all virtues.  Not sooner did she understand, that she was chosen to be the Mother of God, but she professed 
Luc. 1. v. 38.  herself his meanest servant [Behold (saith she) the handmaid of our Lord] and with most prompt obedience to God's will, addeth [Be it done to me according to thy word.] Not sooner doth she hear of her old Cousin Elizabeth's estate, being six months gone with child, but [with speed rising up, 
v. 39  she went into the hill Country] from Nazareth in Gallilie, into juda, to visit and serve her aged Cousin, abiding with her the other three months, with much and mutual congratulation of each to other, for so unspeakable works of God performed in them both. Where also at the very first salutation of the B. Virgin imparted to S. Elizabeth [the child (S. john) in his mother's womb, did leap] for joy. [Elizabeth also replenished with the Holy Ghost, 
v. 41. 44. 42.  cried out with a loud voice] with the same words uttered before by the Angel [Blessed art thou among all women] adding thereto the ground & cause of all blessedness [and blessed (saith she) is the fruit of thy womb] which is jesus Christ. Again, expressing her hearty joy [And blessed is she that believed: because those things be accomplished, that 
45.  were spoken to her by our Lord. Where we also 
She was also an especial Prophetess.  may observe, that our B. Lady's belief & consent cooperated to the accomplishing of our B. saviours Incarnation. In this most holy Visitation also, the B. Virgin Mother, uttered the Divine Canticle, MAGNIFICAT, containing no fewer Mysteries 
46.  than words.  
14 After her returning from her Cousin, divers afflictions 
divers tribulations happened unto her for increase of merit, mixed with comforthes, and continual spiritual joys.  happened to the same most B. Virgin, for exercise of her prudence, patience, humility, and all her virtues. Just joseph her dear Spouse, now perceiving her to be with child, not yet knowing the Mystery, which God had wrought in her, is so troubled, that to avoid perplexity in this case to him as yet 
Mat. 1. v. 19 v. 20.  doubtful, he resolved to departed from her. But the God of all comfort is at hand [An Angel of our Lord appeared unto him in sleep saying: joseph son of David, fear not to take Marry thy wife, for that which is borne in her, is of the Holy Ghost.] Again, shortly after this, they undertake no small journey, from Galilee into juda, to be enroled there in 
Luc. 2. v. 4.  Bethlehem, according to the emperors Edict, in the place of their proper Lin●age [being of the house & famil●e of David.] There our B. Saviour is borne in poverty [wrapped in clotheses, and laid in a manger] 
v. 7.  for want of a cradle. But Angels sing praises, Glory in the Highest to God, and in earth peace to 
v. 14. v. 15. 20.  men of good wil] shepherds visit the Infant, glorify and praise God. E'er long, there came also from 
Mat. 2. v. 1. 2. v. 11.  far Countries [Sages (or Kings) led by a star] the first fruits of Gentiles, with their rich & Mystical offerings [of Gold, Myrrh, and Frankincense.] In the mean season (so were afflictions still mixed with joys) [the child was circumcised the eight day] 
Luc. 2. v. 21.  from his birth, shedding his first precious blood for our sakes [and was called JESUS] that is to say, SAVIOUR. The fourtith day also from his birth, he was by his parents [Presented in the Temple] & 
v. 22. Exo. 13. v. 2.  the most immaculate Virgin Mother, although exempted from the bond of the Law, because she conceived not by seed of man, yet for humility and edification [offered, as the Law (of others) required, 
Levit. 12. v. 2. 8. Luc. 2. v. 24.  a pair of Turtles, or two young pigeons] where she was admonished by old holy Simeon, of future great tribulations: whereof some presently ensued, being forced to flee into Egypt. Neither at their return from thence, could they dwell in any part of juda [fearing 
v. 34. 35.  Archelaus] the Son and successor of that Herod which killed all the male infants of two years old and under, in and near to Bethlehem, and therefore retired again to Nazareth. In the residue also of her cohabitation with her B. Son, we may consider, that interchanges of sorrows and gladness, continually occurred, though one only is recorded, from their return out of Egypt, till the thirtieth year of our Saviour his age. That one was, when she & joseph unwitting, left the child [jesus of the age of 
Luc. 2. v. 43.  twelve years in jerusalem, and not finding him (as they thought they should) amongst their kinsfolk, and acquaintance; with great grief returned seeking, and the third day (with joy) found him in the Temple, 
v. 46.  
By our B. Lady's example we are admonished, to meditate holy Mysteries.  sitting amongst the Doctocs'.] All which, aswell written as not written, she still kept in mind, [concerning them in her heart] as the Evangelist twice 
Luc. 2. v. 19 51.  recordeth upon occasions of the Angels and shepherds, first rejoicing at her sons Nativity, and of this absence and conference of the child jesus with the said Doctors in the Temple: which may suffice to admonish us by so devout example, to consider & meditate these and the rest. For of the rest of her most pious life, after the coming of the Holy Ghost upon her with the Apostles; and others and of her death▪ happy and glorious assumption, nothing is written in holy Scriptures, but very much in authentical Histories, to which we remit you.  
15 And so with the zealous devout woman described 
●or her nearness in nature to our B. Saviour, and for her many most eminnet graces, all faithful generations accounted the glorious virgin mother, most blessed.  in the Gospel, we may say, as she did with heart and voice [Blessed is the womb that bore this Son 
Luc. 11. v. 27. 28.  of God, and blessed are the breasts that gave him suck: yea, and most blessed is she above all other women] and men, and Angels, next after her Son, because she above all the other [herd his word, and 
Mat. 12. v. 50.  kept it.] She the Mother of grace, the Mother of mercy, the Mother of life, the Mother of Christ jesus, God and Man, who [on the Cross, commending 
joa. 19 v. 26. 27.  her to the provident care of S. john the Evangelist peculiarly beloved, commended him also reciprocally to her, and in him, all the faithful to her potent intercession. She whom [all generations (that is all true 
Luc. 2. v. 49.  servants of God worthily) call blessed: because (saith she) he that is Mighty, hath done great things to me, & holy is his name. Amen.   

Christ our Saviour, after thirty years private life (when S. john Baptist had first begun) preached his Gospel: confirming it divers ways. ARTICLE. 22.  
WE may not well otherwise begin, to recite 
S. john Baptist endued with many spiritual graces, prepared the way to our saviours manifestation.  the acts and sufferings of our B. Saviour, then by touching first briefly the principal things which his precursor S. john Baptist, did and suffered; who prepared the way to his manifestation, and so proceed by way of an Epitome, according to the larger narrations of the Evangelists. When therefore S. john was conceived, more by miracle, then by course of nature, of 
Luc. 1. v. 7. 15.  a mother both [long barren, and become old; he was replenished with the Holy Ghost (and sanctified) in his mother's womb] as the Gospel expressly testifieth. And it is most probable, that the same was done, when the B. Virgin having conceived, and then bearing our B. Saviour in her womb, visited and saluted Elizabeth her Cousin his mother. For [then the same child (as is before said) did leap 
v. 41. 44.  for joy, in Elizhbethes' womb; and she also was replenished with the Holy Ghost.] Whether this use of reason was accelerated, that he could then understand Christ to be present; is not certain to us, nor necessary to be discussed. For it sufficeth that his soul was sanctified, whether it actually understood or not, as infants are sanctified in baptism, and receive faith in habit, but not in act, till they come to the use of reason. In his young age being a child, 
He lived from his childhood in the desert an austere li●e.  both very virtuous and 〈◊〉, as may be clearly unstoode, by the sequel of his life, related by the Evangelists, he retired into the desert, there, as the sacred History expressly reporteth, he lived so austerly, that he had his garment (not many, but one garment) 
Mat. 3. v. 4. Luc. 1. v. 80. Luc. 7. v. 33. 34.  of Camel's hair, and a girdle of a skin about his loins: and his meat was Locusts, and wild honey.] He came [neither eating bread, nor drinking wine] so abstineous, that the caviling calumniators, neither liking of his hard life, nor of our saviours familiar conversation, said [the one had a devil, and the other was a gurmander, a drinker of wine, & a friend of publicans & sinners.]  
2 At the age of near thirty years, coming by direction 
He afterwards preached penance, baptised, and gave testimony, that by Christ, is remission of sin, and salvation.  
Mat. 3. v. 1. Mar. 1. v. 4. Luc. 3. v. 3. Mat. 3. v. 8.  of the Holy Ghost, from the inner desert, to the desert of jury, near to jordan [he preached the Baptism of Penance unto remission of sins, to do penance, and to yield fruits worthy of penance] and baptized in warer saying [there cometh a stronger than I, after me, whose lachet of his shoes, I am not worthy, stooping down, to lose. I baptize you in water, but he shall baptize you with the Holy Ghost.] Yet would our Saviour, amongst others, receive the baptism of john, who otherwise thought it not meet. And by voice of God from heaven saying [this is my well-beloved Son, in whom I am 
v. 14. 17. joa. 1. v. 27. 30. 36.  well pleased] S. john's testimony was confirmed; given by him, aswell to the Legates of the jews, sent of purpose; as to the people, and also to his own Disciples: he still avouching, that not he, but jesus, is the Messiah. For [his disciples having emulation for him] when many resorted to our Saviour, they came to him and said [Rabbi, he that was with thee 
joan. 3. v. 26.  beyond jordane, to whom thou diddest give testimony, behold he baptizeth, and all come to him. S. john answered and said: A man can not receive any 
v. 27. 28.  thing, unless it be given him from heaven yourselves do bear me witness that I said, I am not Christ, but that I am sent before him. He that hath the 
29.  Bride (to wit the Church) is the Bridegroom: but the friend of the Bridegroom, that standeth and heareth rejoiceth with joy, for the voice of the bridegroom: this my joy therefore is filled. He must increase, 
30.  and I must diminish.] Thus did S. john most faithfully discharge, the high office of precursor, committed unto him from heaven, in no wise arrogating more to himself, then truly belonged unto him. And 
Mat. 11. v. 7.  
Our Saviour also gave testimony, and great commendation of S. john.  so our B. Saviour mutually gave him testimony with singular commendations and praises, that [he was indeed a Prophet, and more than a Prophet] a most constant witness of the truth [not clothed in soft 
v. 8. 9 10. 11.  garments] like to courtiers; for [there hath not risen among the borne of women (Christ borne of a Virgin, excelleth all) a greater than john the Baptist] As an Angel in purity, and office of his mission, in spirit Elias. He failed not to tell the Pharisees, and 
Mat. 3. v. 7. Mat. 14. v. 3. Mar. 6. v. 14. 18. 27.  Saducees, that they were vipers brood. He spared not to rebuke Her●d the Tetrarch of Galilee, for incestuous adultery: keeping the wife of his brother Philippe, an other Tetrarch of Itur●a, and Trachonitis. For which his just admonition, Herode incensed also by the barlot whom he kept, picking an occasion by the frivolous pretence of a sacrilegio as oath, beheaded S. john.  

† An Epitome of Christ's Actions from his Baptism to his passion: the space of three years.  3 In the mean season, whiles S. john did preach, 
Mar. 1. v. 12. 13. Mat. 4. v. 1. 2. 3,  and baptize, our B, Saviour immediately after his own Baptism, going into the desert, fasted there 
Which being almost all in the words of the sacred text, we here omit to include them in the form of Our Saviour being baptised of S. john went into the desert, fasted forty days, & suffered himself to be tempted. In presence of many turned water into wine.  forty ●aies, and forty nights; in the end whereof, suffering the devil to tempt him, ouerc●me the tempter. Than calling, or rather admitting some Disciples, and himself ●ith them being invited to a 
joan. 2. v. 2. 8. 9  marriage in Cana of Galilee; wrought his first pulique miracle, by turning water into wine. A figure, and an example of transubstantiating bread into his own body, and of wine into his blood. [At the feast of Pasch, going to jerusalem, and finding in the Temple some that sold oxen, and sheep, & doves, & 
joan. 2. v. 13. 14. 15. 18.  the bankers sitting, he drove them all out with a whip & the money of the bankers he powered out, and overthrew their tables.] And some expostulating, by what authority he did these things] requiring a sign or miracle, he not vouchsaising to do any other miracle at that time, (the effect indeed declaring his power) he obscurly insinuated his death and Resurrection: which some not understanding, calumniated 
19 23. Io. 3. v. 1. 3. 5. 22. 26.  his speech. Nevertheless [many believed 
Moore publicly he corrected disorders in the Temple.  in his name, seeing the signs which he did. Than came Nicode●ns, a Pharesee and Prince of the jews to him by night, whom he instructed of the necessity of Baptism, and in other points of faith. 
Than he preached much.  And as he taught, he also practised, baptizing many by the ministery of his Disciples; S. john, as yet 
joan. 4. v. 2.  baptizing in the same Country of jury, in Enon, beside Salm●.  
4 But when S. john was cast into prison by Herod, 
Wrought many miracles & became famous.  and the Pharisees understood that our Saviour made many Disciples, or had many followers, he left jury and went again into Galilee. 
* joan. 4. v. 3. v. 4. ad 43. Mat. 4. v. 13. Io. 4. v. 46. Isa. 9 v. 1. joan. 4. v. 50. 53. Mat. 4. v. 13. Mat. 4. v. 18. Mar. 1. v. 16.  In which journey, 
His discourse with Samaritans.  passing through the Country of Samaria, he made a large and divine speech, to a Samaritane woman, which came to draw water at jacobs' fountain where he sat. Henceforth, leaning Nazereth, he made his special abode in Capharnaum, a sea-town of Galilee, 
His habitation in Capharnaum, & Acts in other parts of Galilee.  bordering upon the Tribes of Zabulon & Nepthali. There he first healed a lords son of an ague by his word, absent, not going to him as the noble man requested. Whereupon he, and his whole house believed. So he preached publicly in Galilee, and became famous. Than he called Disciples to remain with him, as of his retinue and family, which hitherto had not left their former trades, and states of life. The first was Simon (whom he had already 
Luc. 5. v. 10.  purposed to call Peter, as afterwards he did) and Andrew his brother; james and john also brethren; all four fishers. When he called the other Apostles, 
Mat. 9 v. 9  excepting S. Matthew, whom he called from the bank of money or custom house, is not recorded in holy Scripture. Neither as yet did he make any of them 
Mar. 1. v. 25. Luc. 4. v. 35.  Apostles, till about a year after: But proceedeth in work and doctrine. In the Synagogue at Capharnaum, he expelled a devil out of a man; and taught the people as having power (working in their hearts) not as the Scribes, only filling their cares with vain 
Mat. 8. v. 14. 15.  sound of words. Going into Peter's house, he cured his mother in law of a fever, by touching her hand, so presently, that she arose and ministered unto him. In like manner he cast out devils, and cured all diseases, even of all that came, or were commended unto him. He refused two that offered to follow 
Mat. 8. v. 19 22. joan. 2. v. 25. Mat. 8. v. 26. 28. etc.  him; and advised an other to stay with him, that offered to go bury his father, for reasons to himself olny known: for he knew what was in e●erie man. On the sea he appeased a great tempest by his only word, commanding the winds and the sea, and they obeyed him. He expelled more devils out of two men, in the Country of Gerasens, and permitting them to enter into swine, the whole heard ran with violence headlong into the sea, and so were drowned; that all might know the malice of devils against men, if they were permitted: And with al●●● Christ's dominion 
Christ's power over men's temporal goods, for their spiritual good.  over all wicked spirits and power over men's temporal possessions, for their spiritual good, though 
v. 34.  these worldly Gerasens did not make that fruit of it; but contrariwise came and besought our Saviour Christ, that he would pass from their quarters.  
5 Taking therefore a boat and returning to Capharnaum, whiles he preached in a house, there came 
Mat. 9 v. 1.  so many together to hear the word, that there was 
Mar. 2. v. 1.  no place, not not to enter in at the dote, and four men crying one sick of the palsy in his bed, when they could not enter by the door for the multitude, they uncovering the roof did let down the couch wherein the sick man lay. And our Lord jesus seeing their faith, said to the sick of the palsy; Have a good heart son, thy sins are forgiven thee. Which when certain Scribes and Pharisees there present heard, they thought in their hearts, that he spoke blasphemy. But he seeing their secret thoughts, detected them saying: wherefore think you evil in your hearts? And to make them know, that the Son of man 
Christ declared his power to remit sins by a visible miracle.  hath power in earth to forgive sins; he said to the sick man: arise, take up thy bed, and go into thy house. And forthwith rising before them, he took up his bed and went into his house, magnifying God. And all the multitude seeing it, glorified God, 
Mat. 9 v. 8. Mat. 9 v. 14. 15. Mar. 2. v. 18. Luc. 5. v. 33. Mat. 9 v. 23. Mat. 9 v. 35.  that gave such power to men. After this, he instructed S. johnes Disciples concerning fasting, which they and the Pharisees practised, more than his Disciples, yielding them a reason, why his Disciples as yet fasted not, but should do afterwards. He also raised the Archisinagogues daughter from death, cured a woman of a bloody flux; healed two blind men; and dispossessed an other of a devil which had made him blind, and dumb, and so was restored both to sight and speech. All which, the Evangelists relate 
Though many of our Soviours' miracles be recorded, yet not all in particular.  of his actions, the first year of his preaching, adding in general, that he went about all the Cities & towns, teaching in their Synagogues, preaching the Gospel of the Kingdom of Heaven, and curing every disease, & every infirmity.  
6 At the Feast of Pasch, in the beginning of the second 
Christ's Acts in the second year.  
joan. 5. v. 8.  year, coming to jerusalem, he healed a man by his only word, that had been thirty eight years sick, and was come to the pond of Probatica, to get 
Virtue of miracles is sometimes given to creatures, especially to such as belong to sacred uses. The Scribes & Pharisees were very superstitious in keeping the Sabbath day, which is now abrogated by Christ.  health, but others still preventing him, could not enter first into the water, after the motion thereof by an Angel. Whereupon the jews picking a quarrel, because it was the Sabbath day, persecuted our Saviour, & 
Io. 5. v. 17. 18. Mat. 12. v. 3.  the more, because in justifying his fact, he insinuateth, that God is his Father. He also confuted the Pharisees, which blamed his Disciples, for bruising the ears of the corn on the Sabbath day, and told them plainly, that the Son of man, to wit himself, is Lord of the Sabbath also: foreshowing (which by his Resurrection is effected) that the Sabbath 
8. 11.  day should cease to be the holy day. And as for such necessary works, to draw a sheep or other cattle out of a ditch; much more to cure a man in body or soul, is good and lawful any day. And on another Sabbath day, preaching in the Synagogue, where 
Mar. 3. v. 5. Luc. 6. v. 8. 10. Mat. 12. v. 12.  was a man with a withered hand, looking round about upon them with anger, being sorrowful for the blindness of their heart, he said to the man that had the withered hand, arise and stand forth into the midst: Stretch forth thy hand. And he stretched his hand forth and it was restored to health, even as the other. Whereupon the Pharisees replenished with madness, commoned one with an other, what they might do to jesus: And going forth, made consultation against 
Mat. 12. v. 14. Mar. 3. v. 6. Luc. 6. v. 12. 13. Mat. 10. v. 5. Mar. 6. v. 7. Luc. 9 v. 1.  him, not only amongst themselves but also with the Herodians, how they might destroy him.  
7 But our Lord jesus ascending into a mountain, passed the whole night in prayer, and when the day 
Our Saviour out of all his disciples made twelve Apostles.  was come, he called his Disciples, and chose & made twelve of them Apostles. Their names be these: The first Simon (to whom, saith S. Mark, he gave the name Peter) and Andrew his brother: james of Zebedee, and john his brother: Philippe▪ and Bartholomew: Thomas, and Matthew: james of Alpheus, and Thaddeus: Simon Chananeus, and judas Iscariot, who betrayed him. These twelve our Saviour sent to the jews only (the time being not yet come to call the Gentiles) to preach, that the Kingdom of Heaven is at hand. Also to cure the sick, raise the dead, cleanse the Leepers, and to cast out devils, all free cost, saying to them, gratis you have received, gratis give ye.  
8 In the same mountain before that his Apostles 
Our Lord's S●rmon in the mount containeth a perfect form of good life.  went with their great commission, he made that divine 
Mat. 5. v. 1. 2. etc. Luc. 6. v. 20. 21. Mar. 4. v. 21. 24.  Sermon, called the Sermon of our Lord in the mount, containing the perfect pattern of a Christians life, as well of the Clergy as Laity, showing that the Scribes and Pharisees justice (which was then counted most perfect) was unsufficient: namely touching the precepts against Murder, Adultery, Avarice, Swearing, Revenging, Usury, & Hatred, o● Enemies. Teaching likewise that the Pharisaical 
Not only saith, but also other good works not in outward show, but sincere from the heart, are necessary to salvation.  pretended justice was also unsufficient in other works 
Mat. 6. v. 1. 2. etc. Mat. 7. v. 1. 2. etc.  of justice concerning Alms, Prayer, Fasting, and care of temporal necessaries: warning to be ware of rashly judging other men's intentions, and small imperfections. Nevertheless to take notorious wicked persons (whom he called dogs, and swine) for such as they plainly appear.  
9 Finally he exhorteth to frequent & servant prayer, 
v. 7. 8. etc.  for God's grace; to do to all as we would they should do to us: labouring to enter in by the narrow gate, and strait way that leadeth to life. Because only hearing and saying well, without doing the will of God, sufficeth not to salvation. which Sermon S. Matthew compriseth in the fifth sixth and seventh chapters of his Gospel. S. Mark & S. Luke touch some points of it more briefly. After these so full instructions the Apostles proceeded in there mission.  
10 Our Lord so prosecuting his works, & multitudes 
Christ's most excellent zeal was counted madness by worldly men.  so resorted unto him, that they could not have leisure to eat, insomuch that some of his kinsfolk thought he was become mad. But the Scribes 
Mar. 3. v. 20. 21.  more maliciously said: that in Beelzebub prince of devils, he cast out devils. In particular so soon as he was descended from the monntaine he cleansed a 
Mat. 8. v. 3. Mar. 1. Luc. 5. Mat. 8. v. 13. Luc. 7. v. 14. 15. etc. Mat. 11. v. 2. 4. 5.  Leper that professed belief in his only word, and touch, saying: Be thou clean; and he was clean. With like expedition, yea absent from the sick party, he healed a centurions servant of the palsy: And raised a widows son of Naim, only saying, young man, I say to thee, arise. And he that was dead, sat up and began to speak; and he gave him to his mother. S. john in prison, seeing his Disciples not yet satisfied, that our Lord jesus is Christ, sent two of them unto him; and they see, and hear, that he made the blind to see, the lame to walk, the lepers clean, the deaf to hear, the dead rise again. 
v. 7. etc.  And when they were departed, our Saviour highly praised S. john as is before related. Than a Pharisee 
Parag. 2.  inviting Christ to dinner, the renowned penitent 
The renowned penitence of S. Marie Magdalene.  Marie Magdalene, watered his feet with tears, wiped 
Luc. 7. v. 36. etc.  them with the hairs of her head, kissed them often, and anointed them with ointment. which the Pharisee disliking, despised her. But our Saviour preferred her much before him: And invited all to true repentance, with promise to remit their sins saying: Come ye to me all that labour and are burdened, 
Mat. 11. v. 28. 29.  and I will refresh you▪ take up my yoke upon you, and learn of me, because I am meek and humble of heart, and you shall found rest to your souls: For my yoke is sweet, and my burden light. Neither 
Mat. 12. v. 28.  did he only relieve their souls, but also their bodies from sickness and vexations of devils, as hath been said, and yet more follow. For even in the presence of calumniators, he cast out a devil which made a man blind and dumb, that he forthwith spoke, & saw. 
Luc. 8. v. 2.  And taught expressly, that the hearing and keeping of 
Our B. Lady more happy for hearing & keeping God's word, then for nearness in blood to Christ our Lord.  God's word, far excelled kindred of mother, brothers, and sisters; and that those kindsfolke were more blessed for doing the same, then for their nernes 
Ps. 77. v. 2. Is. 6. v. 9 Mat. 13. v. 4. 24. 31. 33.  to him in blood. 
† The Church is compared to divers things.  But in regard of many untoward and reprobate hearers, he spoke many things in parables, as the Prophets had foretold, comparing the Kingdom of heaven, that is the militant Church and the means of ateyning erernal salvation, unto visible known things. So he proposed a parable of one that sowed seed, which fell on sundry sorts of ground; of one that sowed good seed, and of his enemy sowing cockle upon it: others, of mustard 
44. 47. Mat. 13. v. 54. 55.  seed, of leaven, of treasure hid in the field, of the precious stone, and of the net. Returning to Nazareth, 
S. john Baptists martyrdom in the second year of our saviours preaching.  he preached in the Synagogue, and did some miracles; but few believing, not esteeming him, as knowing his parents and private education; there he blamed their incredulity, and parted from thence. Hearing then that Herode had beheaded S. john, to give example of convenient mourning for the departed, and to show horror of so execrable murder, he retired by boat with his Apostles, into a desett, place of Tiberias. 
Mat. 14. v. 16. Mar. 6. v. 37. Luc. 9 v. 13. Io. 6. v. 5. 6. etc. Mat. 14. v. 29.   
11 Wither notwithstanding great multitudes followed 
Acts of the third year. Our Saviour fed five thousand men, with five loaves.  him on foot out of the Cities, whom, besides spiritual food, he fed also corporally; five thousand men, besides women and children, with only five barley loaves, and two fishes; who having eaten so much as they would, the twelve Apostles filled twelve baskets of the fragments that remained. The night following, he spent in prayer in the mountain, whilst his Disciples were tossed on the sea, sailing with a contrary wind till the fourth watch of the night. For than he came to them walking on the water, & 
He walked on the water▪ and gave S. Peter power to walk on the water. Manna being a figure of the B. Sacrament, Christ promised to give the thing prefigured far more excellent than Manna.  gave Peter also power, to walk upon the waters. Much people again slocking to him at Capharnaum, 
Io. 6. v. 30.  some required of him a further sign, alleging that their fathers did eat Manna, in the desert (a bread from heaven.) Whereupon our Saviour said to them: Moses gave you not the bread from heaven, 
32.  but my Father giveth you the true bread from heaven. And avouched to them that he would give, (not the figurative, but) the true bread, his own flesh to eat, which far excelleth Manna. And 
51.  the more they replied, and murmured, the more he affirmed, and confirmed his speech saying: My flesh 
55.  is meat indeed, and my blood is drink indeed. With the like assertions in plain terms, without parable; which discourse happened about Pasch, in the beginning of the third year of his preaching.  
12 Than came to him from jerusalem, Scribes and 
Christ reproved frivolous traditions which were contrary to the Law.  
Mat. 15. v. 1. 2. 3.  Pharisees, saying: Why do thy Disciples transgress the traditions of the Ancients? For they do not wash their hands when they eat braed. To which cavil our Saviour answered, not by rejecting lawful Traditions, but by showing this which they alleged, to be a frivolous tradition; and withal convinced them of transgressing God's commandment for their own tradition, and temporal lucre. Which manifest difference, between Authentical, & 
Did many miracles, & continued his divine doctrine.  
Mat. 15. v. 21. 28.  Pharisaical Traditions, is declared before. Art 3. Briefly we here recite his actions only, and so remit you to the sacred text. In this third year he healed the daughter of the Cananite, woman most earnestly craving the same. Cured a man deaf & dumb, 
Mar. 7. v. 32. 33.  using ceremonial Rites of spittle, putting his fingers into the man's ears, touching his tongue, looking up unto heaven, groaning, and saying Epheta. Fed 
Mat. 15. v. 29. 30. 32. etc.  four thousand men, besides many cures in the desert mountain near to the sea of Galilee, with seven loves, and a few little fishes, after three days abode there, all other victuales being spent; & there remained seven baskets full of fragments. Denied 
Mat. 16. v. 4.  to give any other sign to the temptimg Pharisees, and Saducees, but the sign of jonas the Prophet, who was thr●e days and nights in the whales bely. But willed his Disciples, to beware of their leaven, 
6. 12. Mar. 8. v. 23. 25. Mat. 16. v. 13. 15. 16. etc.  that is their corrupt doctrine. Healed an other blind man in Bethsaida, by spittle, and imposition of hands, and that by degrees, making him first to see a little, and then perfectly. Demanding of his Apostles first, what they his Apostles said of him; and Simon Peter answering: thou art Christ, the Son of the living God; he said: Blessed art thou Simon Bariona. And I say to thee, thou art Peter, 
He declared S. Peter to be a Rock, promising thereon to build his Church.  and upon this Rock, I will build my Church. He 
Mat. 16. v. 21. 24. 25. Mat. 17. v. 2. Mar. 9 v. 24. Luc. 9 v. 28. 2. Pet. 1. v. 18. Mat. 17. v. 21. 27. Mat. 18. v. 1. 6. 10. 21. 34.  told them also that he should be slain in jerusalem, and rise again the third day: and admonished them that all must be ready, in preparation of mind, and resignation of themselves to suffer, and to dye if need shall require for him, then, for theirs, & all others encouragement, to suffer with patience, in hope of glorious reward. He was transfigured in mount Thabor, called by S. Peter, the holy mount; but would not have it known till after his death & Resurrection. In the mean time, he prosecuted his accustomed works, cast out a devil which his Disciples could not do, for which were required Prayer and Fasting. Paid Tribute for himself, and for Peter though they were free. Taught Humility against ambition: Threatened the seandalizers of little ones, admonishing that their Angels guard them. That it is necessary to forgive each other from the hat.  
13 At the Feast of S●enopegia, or Tab●rnacles (in 
The time of his passion drawing near, our Lord repaired to jerusalem, where ● he would suffer death.  the seventh month) he leaving Galilee, went into 
Io. 7. v. 2. 10. Luc. 9 v. 53. Luc. 17. v. 11. 15. joan. 7. v. 14. joan. 8. v. 4. 11. 31. 40. 59 joa. 9 v. 1. 6. 7. 40. 41. joa. 10. v. 1. 2. etc.  jewrie toward his Passion. In this journey, the Samaritans, not affording him lodging, yet he taught mildness to be used towards them. In the way, he healed ten lepers, of which, one only showed himself gratful, and the same was a Samaritane. Coming to jerusalem, he taught openly in the Temple: And 
Still teaching and working miracles.  great dispute arose amongst the people, some defending, others impugning him. He absolved a woman taken in adultery, not favouring sin, but joining mercy with justice. After much divine doctrine, some endeavouring to kill him, he hide himself, & went out of the Temple. Presently after he gave sight to a man that was borne blind, by anointing his eyes with clay and spittle, and by the man's washing in Siloe: and charged the Pharisees with wilful blindness. Continuing his speech to them, taught the true office of good Pastors, and duty of good sheep. Than he sent also seventy two Disciples, to preach 
Sent other senentie two disciples with power to preach, and to work miracles.  saying: the harvest truly is much, but the workmen 
Luc. 10. v. 1. 17. Luc. 10. v. 30. 38. 42.  few. And they returned with joy, showing that the devils were subject unto them in his name. By a parable of a wounded man relieved by a Samaritane, he taught that all men are neighbours, and to be helped in their necessities. Martha enterteyning him, he preferred Mary's contemplative life, before her active: And taught the force of prayer: Reprehended 
Luc. 11. v. 1. 2. 38. Luc. 12. v. 4. 15. 35. 36. Luc. 13. v. 1. 4. 5. 6. 7.  the preposterous cleans of the Pharisees, denouncing woe to them, & to the Scribes, for many faults. He taught his Disciples, not to fear the killers of the 
Encoraged his Disciples not to fear persecution not death.  body: To cast away care of riches: And watch as faithful servants, the coming of our Master. By occasion of pilate's cruelty, kill certain in Galilee, and of the fall of the Tower of Siloe: he admonished all to have repentance, jest they also perished suddenly: Declared God's patience by the Parable of a fruitless fig tree, suffered to stand one year more. Healed a woman that had been crooked eighteen 
v. 10. 11. 12. 14. 15. 32. Luc. 14. v. 2. 26.  years, justifying the doing thereof on the Sabbath against a calumniator, & contemned the threats that Herode would kill him. Again on the Sabbath day, he healed one sick of the dropsy. And again taught all the faithful, to renounce all they had even their life, to follow him. In the feast of Dedication, 
Io. 10. v. 22. Luc. 15. v. 3. 8. 11.  some attempting again to apprehended him, he went forth of the Temple, and passed over jordan. Against the Scribes and Pharisees, he justified the admission of publicans and sinners, by the parables of a lost sheep, the lost groat, and of the prodigal son. Advised to do alms and good deeds, for gaining 
Luc. 16. v. 1. Mat. 19 v. 3. Mar. 10. v. 2. Luc. 16. v. 18. Mat. 19 v. 10. 12. Luc. 16. v. 19 Luc. 17. v. 1. 2. Luc. 17. v. 6. Mar. 17. v. 20. Luc. 18. v. 10. Mat. 19 v. 14. Mat. 20. v. 1. 7. 8.  everlasting life, by the parable of a prudent, though unjust balife. To the tempting Pharisees, seeking to draw something from his Doctrine against Moses, he answered, that Marriage is indissoluble. And thereupon commended single life, for the better attaining of heaven. Against unmerciful rich men, 
Proposed evangelical counsels without precept.  he proposed an example, of a rich glutton, and poor Lazarus. Foretelling that scandals will be, pronounced woe to the scandalisers. showed the source of Faith, even to remove trees with a word, and mountains if need be. Taught humility by example of a publican, and a Pharisee, praying with divers dispositions of minds and opinions of themselves. He received and blessed little children. And exhorted a rich young man, to forsake all, and become perfect. By a parable of a householder, hiring workmen into his vine-yerd, he showed, that God never ceaseth, from the beginning of the world, unto the end thereof, to call men into his Church, to work there, and to have eternal life for their wages.  
14 In Bethania (not full two miles from jerusalem) 
joa. 11. v. 1. 39 44. 47. 51.  
The raising of Lazarus from death, with all other actions and doctrine, so vexed the malignant that they ceased n●t till they had procured our saviours death upon the Cross.  he raised Lazarus from death, when he had been four days buried. Whereupon the chief priests & Pharisees gathered a Council against him: and Ca●phas being high Priest, prophesied, that jesus should die for the Nation. Our Saviour also himself more 
Mat. 20. v. 18. 19  plainly foretold to his Apostles, that he should very shortly be delivered to the chief priests, & Scribes, and by them to the Gentiles, and be mocked, scourged, and crucified. And the third day should rise again. 
Luc. 18. v. 42.  After this, going to jericho, he healed a blind man, before he entered into the town. In the town he lodged with Zacheus a publican: and against 
Luc. 19 v. 1. 10.  murmurers, justified his fact. Going out of the town, healed other two blind men. Being returned to Bethania, and sitting at supper in the house 
Mat. 20. v. 29. Mat. 26. v. 6. 7. 12.  of Simon the Leper: Marry Magdalene powered a box full of precious ointment upon our saviours head, whereat some murmured, counting it waste: pretending that it might have beve sold, and given to the poor; but our Lord commended her act, as a 
Mar. 14. v. 3. 8.  good work, and done in good season, anointing his body, for his future burial, the which he knew to be near at hand.  
15 In the mean time, he conversed as publicly 
Christ entered into jerusalem with great solemnity, a little before his death.  
Mat. 21. v. 7. 8. 9 Mar. 11. v. 1. 7. 10. Luc. 19 v. 35. Io. 12. v. 13.  as before, yea with more solemnity than hitherto, he came riding on an Ass into jerusalem, his Disciples spreading their garments, and the people with Palms in their hendes, going forth to meet him; st●owing bows in the way saying: Osanna, Blessed is he that cometh in the name of our Lord. Blessed is the Kingome of our father David, 〈…〉 na in the highest, the King of 〈◊〉. When he was Gloriously entered, the whole City was 〈◊〉. 
He not only 〈◊〉 his doctrine, but also 〈◊〉 his 〈◊〉 in 〈◊〉 abuses.  And c●●ning into the Temple, he cast outed that 
Mat. 21. v. 12. L●c. 19 v. 45.  bought and sold in the Temple, and overthrew the 〈◊〉, of the ●ankers, and chairs of them that sold pigeons, as he had three years before corrected the same abuse. He also healed all the blind and lame. Gentiles sought also to see him. He cursing a fig tree, it presently withered. To his enemies he avouched, 
Mat. 21. v. 20. Luc. 20. v. 2. 3. 9 18. 19 Mat. 21. v. 23. 33. Mat. 22. v. 21. 30. 41. Mat. 23. v. 3.  his power to be of God. Foreshowed by parables, their reprobation, and vocation of the Gentiles. As of the husbandman that killed both the servants, and the son of the Landlord. Of the king that invited guests, to the marriage feast of his son. He defeated their malice, answering the question of paying tribute to Caesar. Stopped also their mouths, by answering the Sadduces question, concerning the Resurrection. And the Pharisees, touching the greatest Commandment. And by demanding of them, how Christ is both the son, and the Lord of David? He taught his Disciples and the multitudes, to do as they teach which sit in Moses' chair, but not as they do. He preferred a poor 
Mar. 12. v. 42.  widows offering of two mites, before the offering of the rich. He foretold to some of his Disciples, the destruction of the Temple, and of jerusalem. And 
Mat 24. v. 4. etc.  by that occasion, of the coming of Antichrist in the end of the world; and of his destruction, and consummation of the world. And by parables of ten 
Mat. 25. v. 3. 14. 31.  virgins, & of talents delivered to servants, showed how it shall be with the faithful at the day of judgement; but without parables, that they which do not good works, shall be damned. judas bargained with the high priests, to betray our B. Saviour.  
16 And our Saviour eating the Paschal Lamb 
Mat. 26. v. 14. Mat. 26. Mar. 14. Luc. 22. 1. Cor. 11. joa. 14. 15. 16. 17.  
Our Lord instituted his everlasting testament in the Sacrifice & Sacrament of his own body & blood: concluding with exhortation & prayer.  with his twelve Apostles, washed their feet, instituted the B. Sacrifice, and Sacrament, of his Body and Blood in forms of bread & wine; made them priests to consecrated and offer the same. judas went forth; and our B. Saviour, made a long Sermon to the rest, and his Prayer to God for them, and for all the elect.   

Christ our Lord suffered most grievous torments: Death on the Cross: and was buried. ARTICLE. 23.  
ALL Christians know, that Christ our Saviour, 
That God would be made man, & dye on the Cross for man, was to the jews a scandal: and seemeth to the Gentiles foolishness.  besides his manifold labours, suffered great persecutions; & finally death on the Cross. But many either do not know, or do not duly consider, the cause why God would not only be made man, but also dye on a Cross for man: which mystery, is so strange to man's conceit, that [to 
1. Cor. 1. v. 23.  the jews (expecting a Redeemer worldly potent) it was a scandal: to the Gentiles (seeking human wisdom) it seemed foolishness.] Nevertheless [God 
27.  haveth chosen the foolish things of the world, to confounded the (worldly) wise: and the weak things of the world hath God chosen, that he may confounded the strong] For this is the true wisdom, and mighty power of God, as S. Paul teacheth [Because 
21.  (saith he) in the wisdom of God, the world did not by wisdom (by consideration of God's works) know God: it pleased God by the foolishness (as it seemeth to worldly men) of preaching Christ crucified, to save them that believe in him] Because the world would not, by consideration of Gods so admirable works (as the heavens, the earth, Angels, Men, Planets, Stars, Elements, and all other creatures) know and rightly serve the Creator: it pleased the same Creator of all [to exananite himself] to become man, yea, a very poor man; to undertake great travails, to suffer most spitful reproaches, and most cruel torments, to be nailed upon a Cross, and so to dye: thereby to save all mankind, if themselves will, that is, effectuallly to save all them that believe in such a one, and withal duly serve him [by taking up each one their own Cross and following 
Mat. 16. v. 24.  him.]  
● Seeing therefore this is the only means ordained 
God did ma ni ways foreshow this Mystery.  for man's Redemption & salvation, than the which, no other point of faith, can seem more strange; our Lord God hath never ceased, since the fall of man, to make this mystery known, by signs, preachings, examples, and in the appointed time, by real performance thereof in his human nature, to the full accomplishing of all that was thus decreed to be done, and suffered by Christ our Redeemer. To this purpose, 
It was presigured by Adams and ●ues penalties and death.  God gave notice to Adam and to Eve, with grace of repentance for their transgression, that they, and all mankind, nor here in excepting that seed which should bruise the serpent's head; must both dye, and also suffer, other penalties of mortal flesh, exemplifying in these, that [Adam with much toiling, should labour 
Gen. 3. v. 16. 17. 18.  the earth, and in the sweat of his face, should eat bread, till he returned again to earth: and that eves travails should be multiplied in children bearing] and the like. A more proper example of our 
By the death of Abel.  saviours death, was in just Abel, the very first that died of mankind. For as he being innocent, and his works good, was slain by his natural brother Cain, 
Gen. 4. v. 4. 8. 1. Io. 3. v. 12.  not for any other reason, but because [Cain his works were wicked, and his brothers just] so the just one Christ, God and man, was persecuted to death, by the jews his brethren in flesh [because his life and doctrine, was contrary to their works.] An other figure of our saviours death was showed in [Isaac, the beloved son of Abraham] together with 
Sap. 2. v. 12. Gen. 23. v. 2. 10. 13.  [the ram that was sacrificed in his place.] For so 
By Isaac & the Ram.  Christ our Redeemer offered himself in Sacrifice, dying on the Cross, not in his divinity, being impassable, represented by Isaac remaining alive, but in his Humanity, signified by the ram, that was slain in the Sacrifice. joseph the son of jacob, besides 
By joseph.  
Gen. 37. v. 4. 27. 28.  other respects, in that he was for his innocent life hated, sold for money, & betrayed by his brethren, prefigured our B. Saviour, hated by the jews, betrayed and sold by judas, for thirty silver pieces. The which is more plainly prophesied ●y Zacharie, who 
Zach. 11. v. 12. 13.  foretelleth of Christ, speaking thus [They weighed my hire (or price) thirty pieces of silver: cast it forth to the statuary; a goodly price that I was priced at by them.] The Paschal Lamb, very particularly, 
By the Pascal Lamb and other sacrifices.  
Exo. 12. v. 3. 6. 18.  and all bloody Sacrifices generally, were figures of the Lamb of God, sacrificed upon the Altar of the Cross, though also in many respects, they did withal signify the self same Sacrifice offered 
Exo. 24. v. 8. Levit. 1. v. 3. Nu. 19  daily in unbloody manner, in the Catholic Church of Christ. Holy job, in his great afflictions (a pattern 
By jobs suffering.  of patience) was so express a fignre of our saviours sufferings, that not only all the worldly and bodily calamities, which fell upon him, were more eminent in Christ, but also some things were affirmed 
job. 6. v. 2. 3.  of job, which are only verified in our Lord. As his speech, that if [his sins and calamities were weighed in a balance, according to the number of the sand of the sea; his calamity would appear heavier] which can not be otherwise expounded but by understanding it of Christ, who had no sin at al. And so between much, and nothing, is an infinite comparison. Whereas job also saith, that [his adversaries 
job. 30. v. 10. Mat. 26. v. 67. job. 2. v. 7. Mat. 27. v. 30. 39 40.  were not affrayed to spit in his face] he doth not say that they so did to him, but the Evangelists writ, that the rabble of cruel torments, did spitefully spit, in our B. saviours face. [job was stricken by Satan, with a very sore boil, from the sole of the foot, even to the top of his head.] Our Lord and Saviour, was tied to a pillar, and beaten with whips, from the feet, to the head, crowned with thorns, & his hands and feet stricken through with nails, were made fast to the Cross; and then 
job. 2. v. 9 judic. 16. v. 30.  was also reproached by the Synagogue of the wicked, much more than job was by his wife. Strong Samson, 
By Samson.  was an other figure of our Saviour, especially in his death, making greater slaughter of his enemies, thereby, then by his life.  
3 Moreover all the Prophets, were not only, by 
It was often foretold by the Prophets.  their great and many tribulations, some also by their deaths, figures of our saviours afflictions & death but also prophesied expressly, that he should both suffer many torments and despites, and finally dye for man's Redemption. The Royal Prophet David in sundry persecutions, resembled greater which happened to Christ our Saviour. As when fleeing from Absalon, he cried to God [why are they multiplied 
Ps. 3. v. 2. Ps. 7. v. 2.  that trouble me? many rise up against me. O Lord my God, I have hoped in thee: save me from all that persecute me] and often the like in other distres●es. He prophesieth also of Christ's Passion, expressing divers particular parts, even as the Evangelists have written them, since they were accomplished. As be those words of his [God my God have respect to 
Ps. 21. v. 1. Mat. 27. v. 46. Mar. 15. v. 34.  me, why hast thou forsaken me?] signifying, that by the will and power of God, the glory of Christ's soul should not redound to his release of pains on the Cross, but that he should suffer as if his soul had not been glorious, or not united to his Divinity, yea more than any other servants of God. Whereupon he saith [In thee our fathers have hoped: they 
Ps. 21. v. 5. 6.  hoped, and thou diddest deliver them; they cried to thee, and were saved (were temporalie delivered or redeemed) they hoped in thee, and were not confounded] (not denied particular consolation) [But I am 
v. 7.  a worm and no man, a reproach of men, and an out-c●st of the people. All that see me, have scorned me, 
v. 8. 9 et Sap. 2. v. 12.  they have spoken with the lips, and wagged the head saying [He hoped in the Lord, let him deliver him; let him save him, if he will have him.] Further 
Mat. 27. v. 39  he addeth [Many dogs have compassed me, the counsel of the malignant, hath besieged me.] Speaking of the reproaches, he saith [They have divided my garments amongst them: and upon my vesture, they have cast lot.] Likewise of judas the traitor 
Io. 19 v. 24. Ps. 40. v. 10. Io. 13. v. 18. Act. 1. v. 16.  he saith [The man also of my peace (one of his particular family) in whom I trusted, who did eat my breades, hath greatly trodden me under foot. Let their habitation be made desert: & in their Tabernacles, let there be none to dwell] fulfilled in judas, and those that plotted the treason, and barganed with him. Of judas his desperate sudden destruction, and of supplying the place and office of his Apostleship, the same Prophet saith [Let his days 
Ps. 68 v. 26. Act. 1. v. 19  be made few (fulfilled in that he hanged himself the same day) and let an other take his Bishopric] performed in S. Mathias. Again the Royal Prophet, as in Christ's speech saith [They gave mygale 
Ps. 108. v. 8. Act. 1. v. 1. Ps. 68 v. 22. Mat. 27. v. 48. Io●. 19 v. 29. Ps. 30. v. 6. Luc. 23 v. 46. Cant. 1. v. 13.  for my meat, and in my thirst, they gave me vinegar to drink] fulfilled when gale and vinegar were given to him on the Cross. And presently was fulfilled that which the same Prophet foretold, that our B. Saviour should finally say in the instant of his death [Father into thy hands I commend my spirit.] The Spouse also in the Canticles, meditaring our B. saviours Passion and death, compriseth much in few words saying [A bundle of Mithe my beloved is to me, he shall abide between my brest●s] as if she should say I need not say more by words, but I will ever meditate of his Passion in my heart. As briefly the Prophet Isaias describeth our saviours state in the time of his death [as one despised, and 
Is. 53. v. 3. 12.  most abject of men: a man of sorrows, and knowing infirmity. He hath delivered his soul unto death: and was reputed with the wicked.] And by the same Prophet our Lord himself speaketh thus [I have trodden 
Is. 63. v. 3. Lam. 3. v. 30. Mat. 26. v. 67.  the press alone, and of the Gentiles, there is not a man with me.] By jeremy thus [I as a mild lamb that is carried to a victim] Conformably thereto saith the same Prophet jeremy [He shall give the cheek to them that strike him] as the Evangelists record, that all was fulfilled. Daniel also telleth the time, [from the going forth of the world (from the time 
Dan. 9 v. 25.  that the promise shall be performed that jerusalem be built again after the captivity) unto Christ the Prince, there shall be seven weeks, and sixty two weeks. And after sixty two weeks, Christ shall be ●laine. And Zacharie insinuated, that he should be nailed on the Cross [for it shall be said to him: 
Zach. 13. v. 6.  what are these wounds in the midst of thy hands? And he shall say; with these was I wounded in the house of them that loved me foretelling withal, that his dearest friends, all his Disciples, should flee for fear, in the instant of his apprehension [Strike the Pastor, 
v. 7. Mat. 26. v. 31.  and the sheep shall be dispersed.]  
4 After all these, and other Prophets, Christ himself 
Christ himself did foreshow his death on the Cross.  amidst his works and doctrine, premonishing his Apostles, foretold them that [he must go to jerusalem 
Mat. 16. v. 21. Ch. 17. v. 12. Ch. 20. v. 18. 19 Mar. 8. v. 31. Ch. 10. v. 33. 34. Luc. 9 v. 22.  and suffer many things, of the Ancients & Scribes, and chief priests, and be killed, and the third day rise again. And as they had done to john Baptist: so also the Son of man shall suffer of them] Again almost a year after he foretold them the same thing [Behold (saith he) we go up to jerusalem, & the Son of man shall be delivered to the chief priests and to the Scribes, and they shall condemn him to death, and shall deliver him to the Gentiles to be mocked, & scourged and crucified.] He also insinuated to his enemies, which sought to kill him, that indeed 
Ch. 18. v. 31. Io. 7. v. 6. 8. Io. 10. v. 15. 18. Mat. 21. v. 35. 36.  they should have their will therein, but not so soon as they desired [My time (saith he) is not yet come: but your time is always ready my time is not yet accomplished.] Again he said to them plainly [I yield my life, for my sheep. No man taketh it away from me: but I yield it of myself.] The same also by a parable of husbandmen, that killed both the servants, and son of their Lord. By all which it is manifest that the death of our Redeemer was ordained by God, and revealed to the patriarchs & Prophets; & by them, as also by himself, foretold to others, even as it is come to pass, and largely written by the Evangelists, which may suffice against the jews, and pagan Infidels.  
5 But against some other Infidels which bearing 
The Cross whereon Christ died, is thereby made holy & honourable.  the name of Christians [are enemy of the Cross 
Phil. 3. v. 18.  of Christ] disdaining & condemning the holy sign thereof as if the kind of death which our B. Saviour sustained, had added nothing at all worthy of special consideration, and grateful memory: it resteth to be declared, that not by chance; nor by the only malice of the jews, but by divine ordinance, for important reasons, the Cross was chosen rather than any other manner of death, because it was most painful, most reproachful, and most odious. For [the law 
Deut. 21. v. 23. Gal. 3. v. 13. Colos. ●. v 14.  denouncing him accursed of God that hangeth on a tree] our Saviour [would be made a curse, to deliver us] from other curses of the law [wiping out the hand writing that was against us, fastening it to the Cross] And that with this divine promise, that it should become most honourable & comfortable to true Christians, terrible to the devil, & forcible against all 
Phil. 2. v. 8. 9 10.  spiritual enemies. For as S. Paul expressly teacheth that because Christ our Lord humbled himself made obedient unto death: even the death on the Cross: For this thing God also hath exalted him, and hath given him a name which is a 'bove all names; that in the name of jesus every knee bow of the celestials, terrestrials, and infernals] wherefore as the name of jesus Christ is the more exalted because he died on the Cross: so the Cross itself whereon he died is singularly esteemed amongst special Relics, as an instrument of his more glory, & of our Redemption.  
6 And also the sign thereof worthily kept, and used 
Also the sign-of the Cross ● profitable to the faithful, & terrible to the devil.  in memory of his so glorious and triumphant victory, and of the inestimable benefit, which we receive by this occasion; as also to the greater confusion of the devil who was thereby overthrown; the wisdom and power of God so placing the salvation 
God's wisdom ordained like instruments of our spiritual good, as had been occasion of our shall.  of mankind in the wood of the Cross, that from whence death did rise, thence also life might rise again: and he that did overcome in wood, in wood also might be overcome through Christ our Lord dying thereon. Which most ancient and universal doctrine of the Church, is grounded in the holy Scriptures. jacob the holy Patriarch form a 
The Cross was presigured in the old Testament.  Cross by laying his hands upon the heads of joseps' two sons, the one arm crossing the other. For when joseph had set his elder son to the right hand of jacob, and his younger son to the left hand; [jacob changing hands, put his right hand upon the younger, and his left hand upon the elder] and that wittingly, contrary to josephs' mind, because his blessing given to those children was mystical, signifying not only that the younger of those brethren should be preferred before the elder, but also that in time of grace and new testament, the Gentiles being younger people of God, should excel the jews; which should be effected by our Saviour Christ dying upon a Cross. Otherwise if jacob would not have represented the Cross, he might either have laid his right hand first upon one, and then on the other, or else have caused them to change places. It is true that the mystical sense doth not always demonstratively prove that thing which is otherwise doubtful: yet it doth well illustrate, and make that more credible which is more obscure in Christian Religion. And that the crossing of jacobs' arms so wittingly done, was mystical, is confessed by all Divines, and all Cotholiques generally understand it to be a mystery of the Cross of Christ. [The piece of 
Exo 15. v. 25.  wood also which Moses by God's commandment cast into the bitter waters, werby they were made sweet] doubtless was mystical & doth aptly resemble the daily benefits which we receive by the holy use of the Cross, in Sacraments and other blessings. Likewise when [Moses lifted up his hands praying] 
Exo. 17. v. 11. 12. Levit. 9 v. 22.  for the arm which fought against Amelech: and [Aaron stretching forth his hand when he blessed the people] well prefigured the sacred hands of Christ, lift up and stretched out on the Cross. And as the rock in the desert yielding plenty of water, signified Christ giving abundance of grace; so [the 
Nu. 20. v. 11. Nu. 21. v. 9 Io. 3. v. 14. Ch. 12 v. 32.  rod wherewith it was strooken] represented the Cross made of two pecces of wood. As for the brazen serpent, which hath no more resemblance in itself then the other things had: yet is proposed for an example, and similitude by our Saviour, that [as Moses exalted the serpent in the desert, so must the son of man be exalted] to wit on the Cross.  
7 By the Prophet David Christ so plainly signifieth 
The virtue & use of the Cross, was prophesied before Christ.  his death on the Cross saying: [they have digged 
Psal. 21. v. 18.  my hands, and my feet] that the obstinate jews finding no better evation from so clear a prophecy, have shamefully corrupted the sacred text. By the Prophet Isaias our Lord saith: [I will put a 
Isa. 66. v. 19  sign in them, that in the day of judgement shall see his glory.] Not doubt this sign is some general mark of distinction between his children and his enemies, and may more than probably be undrestood to be the sign of the Cross. But in Ezechiel a particular sign is appointed wherewith all must be signed that fruitfully mourn for their sins [Pass (saith 
Ezech. 9 v. 4.  our Lord to his Scribe) through the midst of the City, in the midst of jerusalem, and sign Thou upon the foreheads of the men that mourn and lament all the abominations that are done in the midst thereof.] Mark them with Thou, that is with the Hebrew letter, which is form like to a Cross, & signifieth a sign or mark, which is also resembled by the greek letter Tau. and the latin T. And so [those in whose foreheads this sign was found, were 
v. 5. 6.  saved from the destruction] wherein [all others old & young perished that were not so signed.]  
8 Neither can any man tell, nor reasonably imagine, what other sign it should be, but the sign of the Cross, which shall appear in the clouds, in sight of the whole world, when our Saviour shall come in Majesty to judge the world, whereof himself hath foretold saying [The powers of heaven 
Mat. 24. v. 29. 30. Mar. 13. v. 26.  shall be moved: And then they shall see the Son of man coming in the clouds with much power and glory. And then shall appear The sign of the Son of man in the heaven] which sign doubtless, will no less confound all other enemies of the Cross, than the cruel and spiteful jews, that would needs have Christ to be crucified upon the Cross, pretending that [it was not lawful for them to kill any man] 
joa. 18. v. 31. 32. Luc. 24. v. 25. 26.  meaning to crucify any man. For so it is plain by S. john's words saying [that the word of jesus might be fulfilled which he said, signifying what death he should dye.] Thus holy Scriptures witness that Christ our Redeemer must suffer death, & that on the Cross [and so to enter into his glory.]  
9 For no so●er had our B. Saviour yielded up his 
Christ's glory began to be spread, immediately after his death.  most holy soul, but his glory began to appear. The Sun, whiles he was dying on the Cross, had lost his light. And [from the sixth Hour, there was 
Mat. 27. v. 45. 50. Mar. 15. v. 37. Luc. 23. v. 45. 46.  darkness made upon the whole earth, until the Ninth Hour] but then [he putting forth a mighty voice, and so giving up the Ghost] immediately [the veil of the Temple was rend in two pieces, from the top, even to the bottom, the earth did quake, & the rocks were torn] yea and the stony hearts of the people 
Io. 19 v 30. 38. 39,  were mollified [the Centurion (who had charge to see the wicked sentence executed) seeing that together with the mighty voice, he had yielded up the Ghost] and the rest which was done, glorified God saying [Indeed this man was the Son of God: this man was just.] And [all the multitude of them that were present together at that sight, and saw the things that were done, returned, knocking their breasts.] The devout [women bought spices, and 
Luc. 23. v. 45. 46. Io. 19 v. 30. 38, 39  prepared costly ointmentes for his burial. joseph, a Senator of Arimathea, a secret Disciple, went in boldly to Pilate, obtained the Body of our Saviour; and Nicodemus, a Prince of the jews (hitherto also a secret Disciple) bringing a mixture of Myrrh and Aloes, about an hundred pounds (together with joseph) taking the sacred Body, wrapping it in Sindon, bond it in linen clotheses, with the spices: And so laid it in a new monument, hewed in a rock of stone, wherein never yet any man had been laid.] So would our B. Saviour show example in himself [by his glorious Sepulchre] long before prophesied 
Ps. 15. v. 10. Is. 11. v. 10.  by Isaias, how the glory of the just, beginneth from their death, where the glory of the wicked endeth.   

The glorious soul of our B. Saviour, parting from his body, descended into hell. ARTICLE. 24.  
FOr better declaration of this Article, it must 
What place is understood by the word HELL in our Crede.  first be understood, what the holy Apostles mean by the word Hell, in this place. In the written history, of the creation of the universal world: mention is first made only of hea●en & earth, as the two general places, containing all creatures of the whole world. In which general signification, 
Gen. 1. v. 1. Ch. 2. v. 1. 4. 6. 8.  the name Heaven, comprehendeth, not only the Imperial highest heaven, where holy Angels & other glorified Saints, see God in eternal bliss: but alsoother heavens or spheres of Primum mobile, of the fixed Stars, and of the seven Planets, yea and the air; for birds are called Volatilia caeli, Foules of 
26.  the heaven, that is of the air: And consequently the element of fire (which is between the air and the Moon) is comprehended in the same general name of heaven. In like manner, the name of earth, containeth not only the land, but also the seas, & other matters, as is more distinctly expressed in those words [God called the dry land, earth; & the 
v. 10.  gathering of waters, he called Seas.] But of Hell, there is no express mention, before the History of the Patriarch jacob, where he saith: [I will descend 
Gen. 37. v. 35. Ch. 42. v. 28. Nu. 16. v. 30. 33.  unto my son into hell.] And in the History of the schismatical rebels, Chore, Dathan, and Abiron, with their complices, it is written, that [they descended quick into hell] yet in neither of these places is described, what, nor where hell is, more than that the way to it, is descending downwardly. And is most generally said, to be within the earth, and so is furthest distant from heaven: the whole orb of land and water being compassed with the air. Most certain it is by holy Scriptures, that hell is a distinct place both from heaven, and earth. So job saith [God is higher than heaven, deeper than hell, longer 
job. 11. v. 8. 9  than the earth, and broader than the sea] where Heaven, Hell, Earth, and Sea, are recited as the four general parts of the universal world. S. Paul reduceth them to three; showing that [to the name of jesus, every knee must bow, of the Celestials, Terrestrials, 
Phil. 2. v. 10.  and Infernals] that is to say, in Heaven, in Earth, & in Hel. By which, and many other holy Scriptures, it is clear, that there is a hell, and that it is distinct in situation from heaven, & from the face of the earth.  
2 And it is no less certain, that there be distinct 
That there are divers hells, is proved by ma●e holy Scriptures.  and different parts of hell; which is invincibly proved by many places of holy Scriptures. First by the two places already recited. For it can not be, that jacob saying, that [he would descend into hell] where he supposed his Son joseph to be, spoke of the same hell, or same part of hell, into which Moses saith the rebels [descended down quick] the one being the place of eternal damnation, & torments of the wicked: the other a place of rest, & assured expectation of just souls, not above the earth, but beneath, according to the propriety of his speech saying I will descend unto my son into hell. Likewise the renowned old Martyr Eleaz●rus, saying [he would rather be sent into hell] then f●yne conformity 
2. Mac. 6. v. 23. 24. 26.  unto wicked laws, against the Law of God; could not mean the hell of the 〈◊〉. For even therefore, he yielded his body to temporal death, that he might [escape the hand of the almighty] and avoid damnation of his soul. Holy job also distinguisheth 
job. 17. v. 13.  two hells: one wherein is rest and repose, where he saith [If I shall expect, hell is my house, and in darkness I have made my bed] an other hell, wherein is no rest nor hope, which he expresseth by a negative interrogation, putting the case that all his things should [descend into most deep hell: 
v. 16.  there at lest (saith he) shall I have rest thinkest thou] And this he calleth [profundissimum infernum, the most deep hell:] of which hell no doubt he speaketh, where he describeth the wretched state of wicked men that prospero in this world, saying [They lead their 
job. 21. v. 13.  days in wealth, and in a moment they go down to hell] Conformably to this distinction of divers hells, the Royal Prophet saith to God [Thou hast delivered 
Ps. 85. v. 13. Ps. 87. v. 7.  my soul out of the lower hell] And speaking of his enemies malicious endeavours, he saith: [they have (so much as lay in them) put me in the lower lake.] Solomon also signifieth, that there be divers hells where he saith [The path of life above the 
Prou. 15. v. 24.  learned, that he may decline from the lowest hell.] Seeing then the holy Scriptures testify divers hells, 
Christ descended into the hell of rest, not of torment.  or divers parts of hell, much different in quality of torments, and of rest, and in situation higher and lower: it must needs be the highest hell, into which we profess in our Crede, that Christ our Saviour descended in his glorious soul, leaving his sacred Body on the Cross.  
3 This doctrine is further confirmed by the estate 
That none of mankind entered into heaven before Christ: was signified by the keeping of the gate of Paradise.  of the holy patriarchs, Prophets, & other just persons, departed this life in the old Testament, whose souls were free from hell of the damned; and yet could not enter into heaven before our Saviour came in flesh and opened the way, which is proved by many holy Scriptures. First in signification hereof holy [Cherubin's, and a slaming and turning sword, 
Gen. 3. v. 24.  were placed at the gate of paradise, to keep the way of the tree of life.] In the law of Moses which was 
〈◊〉 in the high Priest.  in most things figurative, Aaron being high Priest was forbidden to enter at all times into the Sanctuary, that was within the veil before the Propitiatory: 
Levit. 16. v. 2. 17. 30. Heb. 9 v. 8. 9  into which he could enter only [once in the year, in the feast of general Expiation] and no other but the high Priest at any time. [The holy Ghost signifying this (saith S. Paul) that the way of the holies, was not yet manifested, the former Tabernacle 
So expounded by S. Paul  as yet standing. Which (saith he) is a Parable (or figure) of the time present.] An other like figure 
Deut. 1. v. 1. Ch. 34. v. 5. Deut. 3. v. 27. Ch. 4. v. 22.  was in Moses, who [was not suffered to enter into 
By other figures.  the promised land of Chanaan] signifying that the Law delivered by him, could not bring any to heaven, the true land of promise. [Behold (said Moses in the Champion wilderness of Moab) I die in this ground, I shall not pass over jordan, you shall pass, and possess the goodly land.] Again the same was prefigured by that all the children of Israel mourned upon Aaron's death, and likewise upon Moses, but not upon joshua, because they represented the old Law: and joshua bringing the people into 
Deut. 31. v. 7.  Chanaan, and setting them in possession of it, signified our Saviour Christ, who bringeth his servants and children into heaven, and giveth them possession of eternal inheritance. Of Aaron's death, it is written thus [Al the multitude seeing that Aaron was 
Nu. 20. v. 30.  dead, mourned upon him thirty days, throughout all their families.] Of Moses the very like words are recorded, that [the children of Israel mourned 
Deu. 34. v. 8. joshua. 24. v. 29. 30.  him, in the champion Country of Moab, thirty days] But of joshua, it is only said [After these things, (after the history of his acts) joshua the son of Nun, the servant of our Lord died, being an hundred and ten years old; and they bruied him in the coasts of his possession in Thamnathsare which is situated in the mountain of Ephraim, on the north part of mount Gaas] without any word of mourning, which assuredly was not without Mystery. Neither can it be without Mystery, nor well signify any other thing, than this whereof we here treat, that such a one, as being innocent from wilful murder, having not voluntarily, but by chance medley, killed any man [was delivered from the hand of 
Nu. 35. v. 11. 13. 22. 23.  the revenger, and by sentence brought into a City of refuge, (to which he had fled) must tarry there until the High Priest that is anointed with the holy oil do dye. And after that the high Priest is 
25. 28.  dead, then shall he (that had without hatred and enmity slain a man) return into his Country.] For even so after the death of our High Priest jesus Christ, the just and innocent souls being in safety from the revenger, in that part of hell called Abraham's bosom, and Limbus Patrum, the Lake of the Fathers, were delivered from thence, and with him returned into their Country which is Heaven. 
The prou●● Prophets.   
4 Besides mystical figures, the Prophets did also foreshow, that Christ our Saviour descended into hell, and from thence delivered the captives, which were retained there until he came. For what can be more plain proof that our B. Saviour was sometime there, then that which himself saith by his Prophet David directing his speech to God [My flesh shall rest in 
Ps. 15. v. 9 10.  hope: Because thou wilt not leave my soul in hell.] If there were no other place to prove this point of our faith, this alone is sufficient. But for superabundance let us see more. The same Royal Prophet in an other Psalm saith literally of himself, or in the person of any just soul after great affliction, but prophetically of Christ [I am become as a man without 
Ps. 87. v. 5. 6.  help: free among the dead.] For so was ou● B. Saviour free among the dead, that were in captivity, yea so potent and glorious, that he made the place of former captivity, a place of joy, performing there, that which he most graciously promised to the penitent thee●e on the Cross saying [Amen 
Luc. 23. v. 43.  I say to thee, this day thou shalt be with me in Paradise.] The words also of God the Father to Christ our Saviour, written by Isaias [I have given 
Is. 42. v. 6. 7.  thee for a Covenant of the people, for a light of the Gentiles, that thou mightest open the eyes of the blind, and bring forth the prisoner out of prison, and them that sit in darkness, out of the prison house] which Prophecy, besides the moral sense of lightning those that are in error or ignorant, and delivering sinners from captivity of sin, doth allegorically signify the light and liberty which our Saviour brought to the Saints in Limbo, by his descending into that hell, where they were in darkness and in prison, till he came and 〈◊〉 them. In both which senses the Prophet Osee seemeth to describe the victory of Christ over death and hell saying: [I will be thy death oh death: thy bit will I be 
Osee. 13. v. 14. Zach. 9 v. 11.  oh hell.] And Zacharias more plainly speaketh thus to Christ our Redeemer [Thou also in the blood of thy Testament, hast let forth thy prisoners out of the lake, wherein is no water] And congratulating with the same prisoners for this delivery saith to them [Convert to the munition ye prisoners of hope, to 
12.  day also declaring I will tender thee double.] So it was a double benefit to be delivered from prison, and to be made partakers of glory.  
5 In the new Testament this Mystery is more revealed. 
The same doctrine is confirmed by the new Testament.  The Evangelist writeth that when our Saviour was baptized [the heavens were opened] signifying 
Mat. 3. v. 16.  that heaven was shut in the old law, till Christ opened the way by his passion, and that none could enter therein before him. In the mean season he 
The first confirmation.  preached and sent his Disciples to preach [that the 
Mat. 4. v. 17.  kingdom of heaven is at hand] which evidently 
Ch. 10. v. 7.  
The second.  showeth, that as yet, whiles Christ was mortal in earth, there was no entrance into heaven, but shortly should be entrance thither. The souls also of 
The 3.  those persons, whom our Saviour raised from death, 
Luc. 8. v. 55. Luc. 7. v. 55. joan. 11. v. 44. Luc. 16. v. 22. 25.  in the mean time till they returned to their bodies, were neither in heaven (for then it had been no benefit, but a great damage for them to come again into this world) neither in hell of the damned (for from thence there is no redemption) nor returning. And therefore they were in some other place. The 
4.  souls of poor Lazarus the beggar, and of the rich glutton, were in [places far distant] yet both in lower parts, both in hell, but the one [in Abrahams bosom] the other [in hell of torments] For it followeth in the text, that Abraham said to the damned 
26.  glutton, that [Lazarus is comforted, and thou art tormented. And besides this, between us & you, there is fixed a great Chaos, that none can pass from hence to you, neither from thence hither.] Again 
5.  concerning Christ himself S. Paul expressly saith that [he descended into the inferior parts of the earth] 
Ephes. 4. v. 9  which no caveler can possibly interpret of his grave. For besides that his grave was hewed in a rock upon the face of the earth, not in the inferior, or lower parts of the earth, the Apostle in the next words saying [He that descended, the same is also 
v. 10.  he that ascended above all the heavens] speaketh of places quite opposite, the one far above the other 
6.  beneath the earth. He teacheth also in an other Epistle, 
Heb. 10. v. 20.  that [Christ Dedicated a new way into the Holies] that is into Heaven. By which word Dedicated, he showeth that he was Author, beginner, and the first that entered of all mankind. And he saith also, 
7.  that the Ancient Saints of the old Testament, [being approved by faith received not the promise] 
Heb. 11. v. 39  till others of the New Testament, should receive it with them.   

Our Saviour jesus Christ, rose from Death the third day. ARTICLE. 25.  
BEing most true (for truth itself spoke it) that 
Our B. Saviour most of all men humbled himself; and therefore is most exalted.  [he which humbleth himself, shall be exalted] 
Luc. 18. v. 14.  the same is chiefly verified in him that saith it, our Lord jesus Christ. Of whom we have seen in the precedent Articles, that he humbled himself much more, than any other ever did, or could do. Which is most evident, if we consider his Person, and humiliation, comparing them with other greatest persons of the whole world and their humblest actions: If we may call it comparing, when we frame a mutual conceit in our mind things of infinitely differing, because properly speaking, there is no comparison between the Creator, & creatures. For Kings, Emperors, and Popes, yea Angels, Archangels, Cherubins, & Serapimes, with all other glorious Saints: Also the most Blessed Mother of God, are creatures: Christ our Lord, is God the Creator. Who descending from the Throne of God, exinaniting himself, took man's nature, and therein humbled himself 
Phil. 2. v. 8.  made obedient unto death, even death of the Cross] which was most contemptible. And albeit some men willingly, for God's cause, sustained the same kind of death, as S Peter, S. Andrew, and others, yet they having been sometimes sinners, had deserved to suffer pains for their own sins; but our B. Saviour never was, neither could be, a sinner, and so infinitely excelled all others in humbling himself. And 
v. 9  for this very cause, is exalted infinitely, above all others.  
2 Which his exaltation immediately began, when 
His exaltation began immediately upon the last point of his humiliation.  he came to the last point, and full consummation of his nost profound humility, which was, when his most sacred body hung bloodless, and soulless, on the Cross: his most precious blood lay all poured out in sundry places, in pilate's palace, in the high ways, trodden under feet, but most part thereof on the Cross, and ground where it stood, & his soul descended into the lower parts of the earth, the prison of captives, a part of hell. Lo this was the full period of perfectest humility that ever was, or shall be. Now therefore instantly his exaltation began. For instantly his glorious soul (whose motion from place to place, is by instantanial action of the mind) was in Limbo with the holy Fathers, patriarchs, Prophets, and other Saints of the old Testament, lightning the place, and all that were therein, by his divine light, with inexplicable clarity, brightness, joy, bliss, and fruiton of eternal glory. And all this also according to the sensitive power of his soul, which hitherto was passable: the superior power being always glorious. Exaltation also of 
Art 20. parag. 4. Art 23. parag. 8.  his fame and reputation, began by and by after (as is already noted) when the Centurion and many others, srely and publicly, said of him, this was a just man, the Son of God. And very shortly began the exaltation of his sacred Body (as we have also said already) when joseph and Nicodemus, with other devout respectable persons, took it down from the Cross, and with costly spices, and finest linen, buried it most solemnly, in a new most honourable Tomb. Thus his Exaltation began, and proceeded that first evening after his victorious death. All the next day being the Sabbath day, and the greatest of all the year by reason it was within the Feast of Pasch, & Azims, he became more & more renowned by public discourses, which were made of his admirable virtues, as of [an excellent Prophet, mighty in 
Luc. 24. v. 18. 19 20.  work and word, before God and all the people; and how their chief priests and Princes, had delivered him into condemnation of death and crucified him] a thing so famous, that none, not not stranger's in jerusalem, could be ignorant thereof, as plainly appeareth by the report of the two Disciples going to Emaus the third day.  
3 But what congratulationss were among the holy 
Much more his glory appeared in Limbus.  patriarchs, Prophets, Martyrs, and blessed confessors, in Limbus for their fruition of Christ our Lord his presence, and of their long expected glory; is to be meditated in heart, for with words it can not be uttered. Much more the third day his glorious 
The third day his body also became glorious.  exaltation proceeded. For than his soul returning into his body, made the same also glorious, & so he rose from death. which Mystery was foreshowed 
Which was prefigured in the old Testament.  aswell by figures, and prophecies of the old Testament, as by our B. saviours own prediction, whiles he was mortal. Amongst other figures, the sudden [advancement of joseph] the Patriarch, after 
Gen. 41. v. 43.  his many afflictions, did well resemble our saviours speedy rising from death after his so great humiliation. The space of three days was also insinuated by [the carrying of the Ark of the covenant of 
Nu. 10. v. 33. Io. 16. v. 7. Ch. 14. v. 23.  our Lord, three days before the people of Israel, providing a place for the camp.] So himself said [It is expedient for you that I go, for I go to prepare you a place. And if I go and prepare you a place, I come again and will take you to myself: that where I am you also may be.]  
4 The Royal Psalmist very often prophesieth of 
Foretold by the Prophets.  our saviours Resurrection: as implicitly signified in his own depresment, and delivery with more advancement [I have slept (saith he) and been at rest; 
Ps. 3. v. 6. Ps. 15. v. 9  and have risen up; because our Lord hath taken me] More plainly in an other Psalm [My flesh shall rest in hope, because thou wilt not leave my soul in hell (which necessarily presupposeth, that his soul should descend into hell) neither wilt thou give thy holy 
10.  one, to see corruption.] Christ's natural Body, being naturally corruptible, especially being dead, was by divine power, preserved from corruption. Whereby 
Act. 2. v. 31. Act. 13. v. 35. 36.  S. Peter convinced the jews, that Christ is risen from death, and that this prophecy is verified in our saviours body, and could not be verified in David. And so concludeth no less against the heretics, of this time denying Christ's descending into hell, then against the jews denying his Resurrection in these plain words [that David foreseeing, spoke of the Resurrection of Christ: For neither was he left in hell, neither did his flesh see corruption.] The same is proved by the title of an other Psalm, which is also Canonical Scripture, where it is said [unto the end, for the morning enterprise] The Psalm 
Ps. 21. v. 1.  is wholly of Christ, and the greatest part, is of his Passion and death, And the title insinuateth the effect of his death, which is man's Redemption: made known by his Resurrection [who was delivered 
Rom. 4. v. 25.  up for our sins, and rose again for our justification] Likewise an other title showeth that this effect of Christ's Resurrection should happen [in the 
Ps. 23. v. 1.  first of the Sabbath] the first day of the week; which is our Lord's day the Sunday. Again holy David as it were in his own person, but prophetically in Christ's name saith [Lord when wilt thou regard? 
Ps. 34. v. 17. 22. Ps. 40. v. 9  restore thou my soul (or life) from their malignity, mine only one (my body) from the Lions. Thou hast seen oh Lord, keep not silence. Lord departed not from me. They (mine enemies) have determined an unjust word against me. Shall not he that slepetn add to rise again? Let not the tempest of water drown 
Ps. 68 v. 16. 30.  me, nor the depth swallow me; neither let the pit shut his mouth upon me: Thy salvation oh God hath received me] Elsewhere, changing his form of speech, he saith directly of Christ [Our Lord hath reigned, 
Ps. 92. v. 1.  he hath put on beauty, our Lord hath put on strength, and hath girded himself] He that took upon him our infirmities and as a Lamb suffered himself to be led unto torments; after his death, took upon him armour, and girdle of warfare, to reign in his Kingdom [His right hand hath wrought salvation 
Ps. 97. v. 1. Ps. 109. v. 1. Ps. 131. v. 8. 11. Act. 2. v. 30. Ps. 141. v. 8  to himself. Our Lord said to my Lord, sit on my right hand, till I make thine enemies the footstool of thy feet. Arise Lord into thy rest; thou, and the ark of thy sanctification. Our Lord hath sworn truth to David, and he will not disappoint it (saying) of the fruit of thy womb, I will set upon thy seat.] Again as if Christ spoke, he relateth him praying to his Father thus [Bring forth my soul out of prison, to confess unto thy name: the just expect me until thou reward me.] Generally all the Prophets, foreshowing Christ's Passion, and his death, add thereto his speedy Resurrection. But Osee more particularly saith [He will revive us after two days; 
Osee. 6. v. 3.  in the third day, he will raise us up, and we shall live in his sight.] And jonas prophesied the same by fact, being [in the bely of the fish three days, and 
jons. 2. v. 1. 11.  three nights which our Saviour himself saith was so sufficient a sign, that the wicked & adulterous generation, should have none other. For (saith he) as 
Mat. 12. v. 39 40.  jonas was in the whales bely three days and three nights: so shall the Son of man be in the heart of the earth, three days, & three nights.]  
5 He had before this, told the same incredulous 
Christ's own predictions of his P●surrection.  wrangling people, when they demanded a sign: that they should kill him, and that he would raise himself again, but he spoke it in a parable saying: [dissolve 
joan. 2. v. 19 21.  this temple, and in three days I will raise it▪ which they did not, or rather would not, understand. For he spoke of the temple of his body. But to his disciples he said without parable in proper and plain terms: that [he must go to jerusalem, and suffer 
Mat. 16. v. 21.  many things of the Ancients, and Scribes, & chief Priests, and be killed, and the third day rise again] near about a year after he told the same being then near at hand, saying: [Behold we go up to jerusalem, 
Mat. 20. v. 18. Mar. 8. v. 34. Ch. 10. v. 34. Luc. 9 v. 22. Ch. 18. v. 33.  and the Son of man shall be delivered to the chief Priests, and to the Scribes, and they shall condemn him to death: and shall deliver him to the Gentiles to be mocked, and scourged, and crucified: and the third day he shall rise again.] All which predictions duly examined, and considered, may abundantly suffice to prove against the jews, that Messiah should both dye on the Cross, and rise again from death, to immortality, even as all the Evangelists, and some other Apostles have written that Christ our Lord did. And now it were bootless to allege more of the new Testament against them because they utterly reject it. And we shall have more opportune place in the next Article, to recite sundry apparitions together with other special acts of our B. Saviour, between his Resurrection and Ascension.  
6 In the mean while, it resteth to resolve a small 
How our Saviour was three days & three nights in the heart of the earth.  doubt: How our B. Saviour was three days & three nights in the heart of the earth, as S. Matthew writeth that himself said he should be: seeing the same & other Evangelists affirm, that he yielded up his Ghost at the Ninth Hour, which is three hours after midday, was buried that evening, and after one whole day more, rose from death the next morning very early. So that it seemeth there was no more time between his death and Resurrection, but one whole day, & small parts of other two days, with only two whole nights (which we call, Friday night, and Saturday night, & no part at all of a third night. This difficulty may be explicated two ways; First by understanding 
The first explication.  the words three days, and three nights to signify three natural days of twenty four hours the day and night, as in the beginning of Genesis it is said [Evening and morning made one day] 
Gen. 1. v. 5. 8. 13.  And so by the figure Synecdoche, in usual manner of speech, there were three days, to wit, part of Friday, all Saturday, and part of Sunday. Secondly 
The second explication more conformable to the text.  understanding artificial days which are only whiles the Sun is in our Horizon; and the time of darkness without the Sun, is called night, which may seem more agreeable to our saviours distinct speech of three days and three nights. Than we answer, that the space of time on Friday between our saviours death, and the night following, by Synecdoche, was the first day of the three days: the first half of night following belonging to Friday, was the first night of the three nights; the other half from midnight forward, belonging to Saturday, was the former part of the second night, to which succeeded the second artificial day; & the former part of night, which was till midnight, pertaining also to Saturday, did make the second night complete; then from midnight forwards pertaining to Sunday, was therefore the third night, counting part for the whole. And the morning which then followed, though it was a very small part, yet was it the beginning of the third artificial day. And so our B. Saviour was three days, & three nights, that is, some part of every one of three days and of three nights, in the heart of the earth. Moore clearly verified of his soul in L●mbo; then of his body in the grave; for that his body was neither so soon in the grave, neither was the grave in the heart of the earth.   

Christ our Lord appeared often after his Resurrection; and ordained divers things pertaining to his Church. ARTICLE. 26.  
AS in other points of faith our Saviour confirmed 
Our Lord proved his Resurrection by sundry apparitions.  his doctrine, not only by preaching, but also by visible facts, especially miraculous works: so in this special Article of his Resurrection from death, it pleased his divine wisdom, not only by testimonies of holy Scriptures, & his own predictions; but also by visibly appearing alive, after his death and burial, and by other sensible Acts, to prove and confirm, that he is truly risen again, with the self same natural body, which he had before; but changed in some qualities, being now made glorious, and immortal. Yet would he not appear to all men in public, as he conversed when he was passable and mortal. For that was neither convenient for his glorious state, nor necessary; not, nor so profitable to the faithful: whose merit is greater [believing without seeing] then when 
joa. 20. v. 29.  they are persuaded thereto by visible means. And for inducing all to believe Christ's Resurrection, it is sufficient, that after he was publicly killed by the jews, [God raised him up (as S. Peter teacheth) 
Act. 10. v. 39 40. 41.  
He appeared also for special ●ffaires.  the third day, and gave him to be made manifest▪ not too all the people, but to witnesses preordained of God: to us who did eat and drink with 
And for more consolation of such as believed already.  him after he rose again from death.] But besides this cause of propagating the belief of this Article by such witnesses: he appeared also for other affairs, of ordaining more Sacraments, and the Hierarchy of his Church: And thirdly for the more consolation of his Apostles, & some others. 
1. Our Saviour first appeared to his mother after his Resurrection.   
2 To which particular effect, he appeared no doubt: And that first of all, to his afflicted Mother, of all others 
Luc. 2. v. 35.  most faithful, most hopeful, most dearly loving him, and most dearly beloved of him; though there be not express mention thereof in the holy Scriptures, as a thing needles to be there written, being in itself, so convenient, meet, and reasonable, that whosoever will not so think without proof of express Scripture, proveth himself over simple [without understanding.] 
Mat. 15. v. 16.  Wherefore presupposing that our Lord and Saviour appeared first to his B. Mother, his next apparition (the first of those that are written by 
Mar. 16. v. 1. 9  the Evangelists, whereby any was induced to believe, and might be a fit witness to others) was the 
2. To S. Marie Magdalene.  same morning of his Resurrection, to S. Marie Magdalen, who with other [devout women, visiting the 
Mat. 28. v. 1. Mar. 16. v. 1. Luc. 24. v. 4. joan. 20. v. 3. 4. 10.  holy Sepulchre, were told by two Angels, that he was risen, and so were bid to tell the Apostles, which they did] whereupon [S. Peter, and S. john, running to the monument, & not finding him, departed thence] but she returning [stood there alone weeping: and our Lord appeared to her, seeming to be the Gardener: but he calling her by her name, she knew him, and fell at his feet, yet was not permitted 
3. To her again with other two devout women.  to touch him.] Thirdly he appeared again 
Io. 20. v. 11. 15. 16. 17. Mat. 28. v. 9  to her and the other holy women in the way, saying to them [All hail. And they came near, & 
4. To S. Peter.  took hold of his feet, and adored him.] Fourthly he appeared to S. Peter: For in the evening, the two Disciples returning from Emaus, testified that [our Lord is risen in deed, and hath appeared to 
Luc. 24. v. 34. 1. Cor. 15. v. 5.  Simon.] And S. Paul saith, that he was seen of Cephas: and after that of the eleven.] Fiftly he 
5. To S. james.  appeared to S. james, for so S. Paul addeth [moreover 
v. 7.  he was seen of james; then of all the Apostles] signifying that our Lord appeared particularly to S. Peter and to S. james, before his apparition when they were many together. Sixtly towards evening 
6. To two disciples going to Emaus.  of the same first day [our Lord joined himself in company 
Luc. 24. v. 15. 18. ad 35.  of Cleophas and an other Disciple going to Emaus. to whom he interpreted holy Scriptures concerning himself. And going with them as to lodge, was at last known to them in breaking of bread, and then he vanished out of their sight.] seven 
7. To ten of his Apostles.  yet [the same evening, our Lord appeared to his 
Luc. 24. v. 36. joa. 20. v. 19 Io. 20. v. 26. Io. 21. v. 1. 4. 7. Mat. 28. v. 16. 17. 1. Cor. 15. v. 6. Luc. 24. v. 50. 51.  Apostles, being together (all but S. Thomas) the doors being shut.] Eightly [the eighth day, he 
8. To all the eleven Apostles, the eight day.  appeared again to his Apostles, S. Thomas being also present.] Ninthly he appeared to S. Peter, and other Six at the sea of Tiberias. Tenthly he appeared 
9 To S. Peter & other six.  again to the eleven Disciples in Galilee.] eleventhly he was seen of more than five hundred brethren together, as S. Paul writeth, though he neither 
10. To the eleven in Galilee.  expresseth the time nor the place. Twelthly our Lord appearing again to his Disciples, brought 
11. To more than five hudred.  them forth into Bethania, and in sight of them, and others, ascended into heaven. This is the sum, 
12. To the Apostles & others, at his Ascension.  and order, so near as we can gather it out of the four Evangelists, with a suplement of S. Paul, of the apparitions of our Saviour between his Resurrection, and ascension.  
3 whereunto S. Paul adjoineth that last of all [Christ 
1. Cor. 15. v. 8.  
He appeared also to S. Paul really in body: proved by five arguments.  our Lord was seen also of himself] And that the same was a real apparition of our Saviour in his humanity, is evidently confirmed, by that the Apostle allegeth it, even as he doth the other apparitions, 
First proof.  to prove that Christ is indeed really risen from death to glorious immortality. And by the very same 
2. Proole.  fundamental point of faith, he proveth also the general Resurrection of all mankind, at the last day of general judgement. And it is likewise proved to be 
3.  a real apparition of Christ in his body, by the words of Ananias saying to S. Paul [Brother Saul our 
Act. 9 v. 17. Ch. 22. v. 15. 16.  Lord jesus hath sent me, he that appeared to thee in the way: the God of our Fathers hath preordained thee, that thou shouldest know his will, and see the just one, and hear a voice from his mouth (Mark also the reason why he should see and hear Christ from his own mouth) because (saith Ananias) thou shalt be his witness to all men, of those things which thou hast seen and heard.] Yet further the same is 
4.  confirmed by our B. saviours own words to S. Paul saying [Rise up, and stand upon thy feet; for 
Act. 26. v. 16.  to this end have I appeared unto thee, that I may ordain thee a minister and witness of those things, which thou hast seen, and of those things wherein I will appear to thee] which last words import his extraordinary Mission like to the other Apostles, sent immediately by our Saviour himself. According 
5.  whereto, S. Paul writeth to the Galatians thus [Paul 
Gal. 1. v. 1.  an Apostle, not of men, neither by man; but by jesus Christ, and God the Father, that raised him from the dead] So we see, that Christ our Lord, appeared in earth after his Ascension. And that he can dispose of his most sacred body, as it pleaseth him.  
4 Here also we are to consider of S. john's advertisement; 
Christ ordained divers things in the forty days after his Resurrection.  that [there are many other things which 
Io. 21. v. 25.  jesus did, that are not written] in the holy Scriptures. And touching his Acts in this time, whereof we now speak, S. Luke saith that [he showed him 
Act. 1. v. 3.  self alive to his Apostles after his passion, in many arguments, for forty days appearing to them, & speaking of the kingdom of God] which necessarily importeth that he did more than is expressed in the twelve Apparitions above recited: whereof more then half were performed the first day of the forty. And the former six of them, were particular and private 
Some of his apparitions were private to few.  to very few persons: the last two were public to many; so that only four of these Apparitions pertain properly to the Collge of the Apostles. In the 
Some more public to many.  first of which four, by coming unto them, the doors being shut, he declared his body to be glorious, which could penetrate and pass through an other  body: and also to be his true body consisting 
Some were proper to the College of the Apostles.  of flesh and bones, which a spirit hath not. There 
Luc. 24. v. 39  he gave them power to forgive, & to retain sins: instituting the holy Sacrament of Penance: And that with a solemn Ceremony. For [he breathed 
joan. 20. v. 22. 23.  
Our Lord gave his Apostles power to remit sins.  upon them and said: Receive ye the Holy Ghost: whose sins you shall forgive, they are forgiven them: and whose you shall retain, they are retained.] In the next apparition, [our Saviour coming in like manner 
joa. 20. v. 26. 28.  to the Apostles, the doors being shut, said to Thomas, (who was absent before, and would not believe) 
He removed all doubt and scruple touching his Resurrection.  put in thy finger hither, and see my hands; & bring hither thy hand, and put it into my side; and be not incredulous, but faithful] whereupon S. Thomas then said [My Lord, and my God] Whether 
v. 28.  he did touch our B. Saviour, or not, the Evangelist doth not tell, but it seemeth more probable, that he believed upon sight without touching; for our Saviour said to him [Because thou hast seen me Thomas, 
29.  thou hast believed] He saw the outward appearance, and so believed, not only that it was his Master and Lord; but also God, that so appeared and spoke unto him. And so had part of that blessing, which our Lord upon this occasion announced to all saying [Blessed are they that have not seen, & have 
29.  believed.] In the third apparition to the Apostles, (for so S. john calleth it, though they were not all 
Io. 21. v. 1. 4. 7. 10.  present, but so many, and such as represented their College) our Saviour constituted his Apostle Simon 
He constituted S. Peter the visible head of the whole militant Church.  Peter, his general Vicar in earth, with commandment and Commission [to feed both his Lambs, & 
v. 17.  his sheep] which are all Chrstes flock, Clergy, and Lai●le. And withal signified unto him [by what 
18. 19  death he should glorify God] But would not reveal the like touching S. john; bidding them be content 
22. Mat. 28.  not to know it. In the fourth of those apparitions 
He gave his Apostles commission to preach his Gospel in all the earth.  that seem more proper to the Apostles, which was 
v. 17. Mar. 16. v. 14. Mat. 28. v. 20.  in Galilee; our Saviour gave to them all a most ample Commission, to preach in the whole earth, and [to teach all Nations, baptizing them and teaching them to observe all things, whatsoever he had commanded them, with promise also to be perpetually with them (by assistance of his Spirit) all days, even to the consummation of the world.] And either in the same place or rather when they were returned to jerusalem, 
Luc. 24. v. 49. Act. 1. v. 8.  he gave them a special commandment, to tarry together in th●●●itie, till they should be endued with power from high, saying [you shall receive virtue of the Holy Ghost coming upon you, & you shall be witnesses unto me in jerusalem, and in all jury, and Samaria, and even to the utmost of the earth] These particular actions of our Blessed Saviour, are easily, and clearly gathered out of the sacred text.  
5 By other sacred texts, it is also certain, though 
Some Sacraments were instituted in those forty days.  not so evident, that Christ likewise instituted other Sacraments, and made other ordinances, whiles he was on earth, after his Resurrection, as is known, and continually preached in his Church▪ warranted by divers holy Scriptures, and namely by the places 
And other ordinances made.  even now recited, where S. Luke writeth, that 
Act. 1. v. 3.  [for forty days remaining in earth he appeared to his Apostles, & spoke of the Kingdom of God] that is of things pertaining to the Church which is his 
Mat. 28. v. 20.  Kingdom: whereof S. Matthew testifieth, that Christians [must be taught to observe all things whatsoever Christ commanded to his Apostles to teach them] yet expresseth not what those things are. And where S. john in the last conclusion of his Gospel, which was last written of all the new Testament, saith expressly [that all things are not written.] divers 
joa. 21. v. 25. ultimo.  other places do further testify, the practice and use of other Sacraments, which necessarily presuppose 
None can in 〈…〉 any sacrament but Christ only.  their institution by Christ: because none other ever had, nor any Apostle, or any their successors ever presumed, to have authority or power to institute any Sacrament. Where else our Saviour was, or whom else he admitted to his presence, albeit the holy Scriptures do not express: yet not without cause it is supposed, that those holy souls whom he lightened in Limbus, remained with him, and so ascended with him into heaven. For that they were delivered from Limbus, is proved by the apparitions testified by S. Matthew, that [their bodies also (for some time) rose out of 
Mat. 27. v. 52. 53.  their graves (which could not be without their souls) and after Christ's Resurrection, came into the holy City, & appeared to many.]   

Christ our Lord ascended into heaven: sitteth on the right hand of God. ARTICLE. 27.  
AN other great degree of our B. saviours exaltation, is his Ascension into heaven. A point of like necessity to be proved against 
Christ's Ascension is proved by figures of the old Testament.  the jews, as his Resurrection. And therefore we will first prove it by Authority of the old Testament, which they acknowledge to contain both figures, and prophecies of Messiah. And for more consolation of Christians, declare the same by the New Testament also. Enochs translation, and Elias assumption being, 
Gen. 5. v. 24. 4. Reg. 2. v. 11.  as the jews Rabbins confess, not only strange and miraculous works of God, but also Prophetical signs of some things to be done by Messiah; do most directly represent, our saviours admirable Ascension into Heaven: with conformable resemblance of the figures or signs to the thing signified. For they being yet mortal, were removed from the common conversation of other mortal men, by the ministery of Angels: the one transported; the other taken up in a fiery chariot into the air: and must return to preach, and give testimony of truth against 
Mal. 4. v. 5. Apoc. 11. v. 3.  Antichrist, and finally by glorious Martyrdom, pay the debt of death. But Christ our Redeemer having by his proper death paid abundant ransom for all mankind, can not dye any more, is now immortal, by his own proper power, is ascended above all the heavens, sitteth on the right hand of God. So the thing prefigured, incomparably excelleth the figure. 
Ios. 3. v. 3. 15.  Likewise joshua (otherwise jesus) both in name and office, saving the Israelites from their enemies, and bringing them out of the desert through jordane into the promised land: clearly prefigured Christ our Saviour, who brought all the Saints of the old Testament out of Limbus, and continually bringeth Saints of the New Testament, from this vale of affliction, through Baptism, and other Sacraments, into heaven the true land of promise, of eternal rest and joy; whither he first of all ascending, opened the gate, and made way for others, which by Moses & his Law, could not be done.  
2 As the Royal Psalmist saw in spirit, and prophesied 
The same was foretold by the Prophets.  by way of inviting the glorious Angels to congratulate the assotiation of human nature with Angelical [Lift up your gates ye Princes (saith he) 
Ps. 23. v. 7.  and be ye lifted up, oh eternal gates, and the King of glory shall enter in. Who is the King of glory (said the holy Angels?) Our Lord strong & mighty (saith the Prophet) our Lord mighty in battle. Lift up your gates ye Princes (saith he again) and 
8.  be lifted up oh eternal gates: and the King of glory shall enter in. Yet the blessed Angels admiring demand again [who is this King of glory?] The prophet 
9  answereth [The Lord of powers (that is the Lord of all powers aswell Angelical as human) he is the King of glory.] In human nature assumpted, Christ is [diminished less than Angels] In Divine 
Ps. 8. v. 5.  nature, Creator and Lord of Angels. And not only by Hypostatical union, but also by merit of his Passion, and state of Kingdom [He is crowned with 
Ps. 8. v. 6. 7. 8. Ps. 46. v. 6. 7. 8.  glory and honour; appointed over all creatures, all things subjecteth under his feet. God (Christ God and Man) is ascended in jubilation: and our Lord in voice of Trumpet. Sing ye to our God, sing ye; sing ye to our King, sing ye. Because God is King of all the earth, sing ye wise.] In an other psalm, the same Prophet directing his speech to Christ himself saith [Thou art ascended on high: thou hast taken 
Ps. 67. v. 19  captivity, thou hast received gifts in men] Fulfilled, when our Lord ascending with triumph, carried with him, those which were captives, until he spoiling the enemy, set them free, and received them with all other elect of mankind, as a gift of God, a 
Ps. 2. v. 8. Ephes. 2. v. 6. Ch. 4. v. 8. Ps. 109. v. 1.  reward of his victory; making them then, and continually others [to sit with him in the celestials] and so [gave gifts to men] as S. Paul interpreteth the same prophecy. In this also is fulfilled an other testimony of David saying [The Lord said to my Lord; sit on my right hand] And the question is hereby solved, which the Pharisees could not answer. How Christ is both the Son and Lord of David. 
Mat. 22. v. 43. Act. 2. v. 35. 36. Cant. 3. v. 11.  [For (saith S. Peter) God hath made this jesus, whom the jews have crucified, both Lord, & Christ.] Now the Church beholdeth king [Solomon in the Diadem wherewith his mother hath crowned him, (or wherewith his body which he took of his mother, is crowned) in the day of his despousing, and in the day of the joy of his heart.] To the same purpose, the Prophet Isaias foretold, that when our Lord, after his bloody conquest, should rise from death, and ascend in triumph; the Angels with admiration 
Isa. 63. v. 1.  should say [who is this that cometh from Edom with died garments, from Bosra? this beautiful one in his rob, going in the multitude of his strength?] To which demand, our almighty Conqueror, answereth [I that speak justice, and am a defender to save] showing that by very justice, not by violent invasion, but by rigorous satisfaction for all men's sins, he had overcome the enemy of mankind, recovered the prey, possessed his own Kingdom, & deserved crown. Of this also the Prophet Micheas speaketh, who foretelling the progress of the Church, ascribeth it to Christ's merits, by which 
Mich. 2. v. 13.  he opened heaven gates: [For he shall ascend (saith this Prophet) opening the way before them: they shall divide, and pass through the gate, and shall enter by it, and their King shall pass before them: and our Lord in the head of them.]  
3 Most agreeable to these and other Prophets, our 
Our Saviour did foreshow that he would ascend.  Lord himself foretold, that not only after his Passion he would rise from death, but also that he would ascend into heaven. [To Nicodemus he said, that 
Io. 3. v. 13.  no man hath ascended into heaven (a plain text, that before Christ, no man had ascended into heaven) but he that descended from heaven, the Son of man (by takiing human nature; for than his only soul entered into heaven, being always glorious, & therefore he addeth) which is in heaven.] But concerning his Body being then mortal, he said to his Apostles the very night before his death [I go to prepare 
Io. 14. v. 2. 3.  you a place. And if I go and prepare you a place; I come again, and will take you to myself, that where I am, you also may be. I told you not 
Io. 16. v. 5. 7. 10.  these things from the beginning, because I was with you. And now I go to him that sent me. I tell you 
Declareth reasons why it was expedient.  the truth, it is expedient for you that I go: for if I go not, the Paraclete shall not come to you; but if I go, I will sand him to you.] Again, after his Resurrection, he said to Marie Magdalen [Go to my 
Io. 20. v. 17.  brethren, and say unto them, I ascend to my Father, and your Father; my God, and your God.] And in the fourtith day, from his Resurrection, when in sundry Apparitions, conversing with his Apostles, & others, he had disposed whatsoever was requisite for the time: lastly, [lifting up his hands, he blessed them. 
Luc. 24. v. 50. 51. Act. 1. v. 9 Mar. 16. v. 19 Ps. 67. v. 34. Luc. 24. v. 52. Io. 20. v. 29.  And whiles he blessed them, he departed from them, and a cloud received him out of their sight.] Thus were they made eye witnesses, of our saviours admirable Ascension into the clouds: but with eyes of faith, they saw him also [mounted upon the Heaven of heavens.] And so [adoring, went back into jerusalem with great joy.]  
4 For albeit his visible presence is taken from the 
Merit of faith is greater by Christ's Ascension.  faithful, yet the merit of faith is hereby the greater [believing and not seeing] And for so much as human flesh is in him already ascended into heaven, Christian hope of others ascending, at the general 
Hope is also increased.  Resurrection, is so strengthened, as the Apostle doubed not to say: that [God hath made us to s●●te with 
Ephes. 2. v. 6. Colos. 3. v. 1. 2.  
And Charity more inflamed.  him in the caelestials.] Charity Likewise is hereby enkindled in Christian hearts [to love, and to seek the things that are above, where Christ is sitting on the right hand of God: to mind and affect the things that are above, not the things that are on the earth.] In regard therefore of such spiritual benefits received by Christ's Ascension, the Apostles were replenished with great joy, & most diligently taught how necessary and profitable it was for man's eternal advancement; & so ordained of God, that Christ having paid man's ransom, and being risen from death should not remain visibly in earth, but that 
Act. 3. v. 21.  [heaven (saith S. Peter) must receive him, until the times of the restitution of all things, which God spoke by the mouth of his holy Prophets from the beginning of the world] And that this is for our behoof he confirmeth in his Epistle [jesus Christ (saith he) is on 
1. Pet. 3. v. 22.  the right hand of God, swallowing death, that we might be made heirs of life everlasting, being gone into heaven: Angels, and Potentates, and Powers subjecteth to him.] S. Paul in likemaner exhorting the Roman Christians, to confidence of Christ's assistance in persecution, for the faith proveth the assurance 
Rom. 8. v. 33. 34.  of help, and protection [against all accusers, all condemners, all persecutors, because the same Christ 
Christ as man is the principal Intercessor for men.  jesus, is the defender of his elect; that died, yea that is risen also again; who is on the right hand of God, who also maketh intercession for us.] Instructing also the Ephesians touching God's goodness, and power, to bring them into the excellent inheritance of heaven, proposeth to them an example of his mighty power, in the supereminent exa●ting 
Ephes. 1. v. 20. 21.  of our Saviour Christ [which he wrought, in raising him up from death, and setting him on the right hand in celestials, above all Principality, and Potestate, & Power, and Domination, and every name that is named, not only in this world, but also in that to come.] Which his Exaltation above all creatures, being most due for his merits, was also convenient for other men's salvation, as the same Apostle teacheth the Hebrews, [for it was seemly (saith he) that we 
Heb. 7. v. 26.  should have such a high Priest, holy, innocent, impolluted, separated from sinners, and made higher than the heavens.]   

Christ our Lord will come in Majesty, and judge the world. ARTICLE. 28.  
OF Christ our Lord his former coming into 
As our Saviour came first in humility: so he will come in Majesty.  this world, in all humiltie, to Redeem mankind: we have according to our imbecility, so declared the Christian doctrine, as we trust may suffice and satisfy the well disposed that require proof, or confirmation thereof, by holy Scriptures alone. Now we are in like manner to speak of his second coming, which will be in great Majesty, to judge the world, rendering to every one according to their w●l or evil deserving, reward, or punishment everlasting. For although it be also certain by our Catholic faith, that every soul parting from the body, immediately receiveth an immutable sentence 
Eccle. 11. v. 3. Mat. 10. v. 26.  of eternal salvation, or damnation; yet must there be a general judgement of all together, agreeable to the former particulars: that all may clearly see, the justice thereof, the secrets of hearts being then to be revealed: & presently withal, shall the same sentences be put in execution, aswell in the bodies, as in the souls; which until the day of general Resurrection, are not felt in the dead bodies, but in the souls only.  
2 Of both which divine Tribunals, holy Scriptures 
The particular judgement is proved by many holy Scriptures.  afford abnudant proofs, partly by examples of God's procedings both towards the godly, and the wicked; the penitent and impenitent; and most clearly by express Prophecies and testimonies, that Christ our Redeemer, is the appointed judge of the whole world, Angels and men. The first example of mankind 
Gen. 4. v. 9 10.  (which most properly pertaineth to us) was in Abel, the first man that died, whose cause God justifying, after his death, showed his state to be happy 
Heb. 11. v. 4.  and blessed. And so he is the first in the Catalogue of Saints recited by S. Paul And contrariwise, Cain for murdering of him, was cursed upon earth. 
Gen 4. v. 11. Gen. 5. v. 24.  An other example of particular judgement, is proposed in holy Enoch yet living in body, who after three hundred sixty five years, was taken by God, to some place of rest and joy, from the troubles of this world. The cause of which particular privilege, (besides God's providence, reserving him for the Church's service in time of Antichrist) S. Paul signifieth saying [for before his translation, he had testimony 
Heb. 11. v. 5.  that he had pleased God.] Sometimes also God exerciseth judgement upon sinners by death. 
Gen. 7. v. 22. 29.  As when [he clean destroyed all living substance that was upon the earth, from man, even to beast, but only No, and those that were with him in the 
Gen. 19 v. 23. 24. Exo. 14. v. 28. 29.  Ark.] And when [he reigned upon Sodom and Gomorrha brimstone and fire; delivering just Lot from that destruction.] So likrwise [Pharaoh, and his army, were so overwhelmed in the read sea, that not so much as one of them remained] but the children of Israel marched through the midst of the dry sea, & the waters were unto them, as in stead of a wall, on the right hand, and on the left. Holy job testifieth, 
job. 27. v. 21.  the just judgement of the wicked saying [the burning wind shall take him up, and carry him away, and a whirl wind shall put him violently, out of his place.] Briefly that God giveth particular sentence at the death of enerie one, is clear in the examples of [poor Lazarus and the rich glutton] of 
Luc. 16. v. 22. Mat. 17. v. 12.  S. [john Baptist] the precursor of our Saviour and [of judas the traitor] and of many others whose salvation or damnation is expressed in the holy Scriptures.  
3 And that nevertheless there shall be a general 
Act. 1. v. 18. Nu. 16. v. 32. Heb. 11. *  
The general judgement ●● often prophesied in the Psalms.  judgement of all, is likewise testified in many places: & withal that Christ our Saviour is the judge. So the Royal Prophet, in the second Psalm, describing Christ's kingdom, concludeth with their happiness, that shall be found his true servants, in that day of wrath saying [When his wrath shall burn in short 
Ps. 2. v. 13. Ps. 49. v. 3. 4. 6.  time; blessed are all that trust in him] More clearly in divers other psalms [God will come (saith he) manifestly, our God, and he will not keep silence. Fire shall burn forth in his sight; and round about him a mighty tempest. He shall call the heaven from above, and the earth to discern his people. And the Heavens shall show forth his justice, because God is judge. Behold he will give to his voice, the 
Ps. 67. v. 35.  voice of strength; give you glory to God upon Israel; his magnificence & his power in the clouds.] Christ himself by the pen of the same Prophet, saith [When I shall take time, I will judge justices. 
Ps. 74. v. 3. 4.  The earth is melted, and all that dwell in it. I have confirmed the pillars thereof.] Again the Prophet saith to Christ [Thou art terrible, and who shall resist 
Ps. 75. v. 8. 9 10.  thee? From that time thy wrath. From heaven thou hast made thy judgement heard. The earth trembled, and was quiet (silent for fear) when God arose unto judgement, that he might save all the meek of the earth.] And because our Saviour practiseth mercy, especially in this life, and in the day of judgement, will do strict justice: the psalmist calleth him God of revenge saying [Our Lord God of revenges, 
Ps. 93. v. 1.  the God of revenges, hath done freely (not fearing, nor respecting any person) will judge freely and justly. As therefore the wicked fear judgement, so the just (when their conscience is clear) desire it. Whereupon the holy Prophet prayeth in just zeal, saying: [Be exalted thou which judgest 
v. 2. 3,  the earth; tender retribution to the proud. How long shall sinners o Lord; how long shall sinners glory? 
Ps. 95. v. 11. 12. 13.  Let the heavens be glad, and the earth rejoice, the sea be moved, and the fullness thereof. the fields shall be glad, and all things that are in them. then shall the trees of the woods rejoice before the face of our Lord, because he cometh: because he cometh to judge the earth. He will judge the round 
Ps. 96. v. 2. 3. 4. 5. 6.  world in equity: and peoples in his truth. Cloud & mist round about him; justice and judgement the correction of his seat. Fire shall go before him, and shall inflame his enemies round about. His lightness shined, (that is shall most assuredly shine) to the round world: the earth saw, and was moved. the mountains melted as wax, before the face of our Lord: before the face of our Lord all the earth, the heavens have showed forth his justice, and all people's have seen his glory.] So certainly shall all these things come to pass that the Prophet speaketh as if they were passed already [The rivers (such as have wattered 
Ps. 97. v. 8. 9  true faith with good works) shall clap with hand: the mountains (those that seek heavenly things not earthly) together shall rejoice at the sight of our Lord, because he cometh to judge the earth: He will judge the round earth in justice, and the peoples in 
Ps. 128. v. 4.  equity. Our just Lord will cut the necks of sinners] all that to the end persist in sin.  
4 Other Prophets also forewarn us of the same 
The same great day is foreshowed by other Prophets.  great day, most terrible to the wicked, and most joyful to the blessed [Behold (saith Isaias) the day of 
Isa. 13. v. 9  our Lord shall come cruel and full of indignation, & of wrath, and fury, to bring the land to a wilderness, and to destroy the sinner thereof, out of it] which prophecy was verified, in the destruction of Babylon, as in the figure; but more exactly shall be fulfilled in all the wicked at the day of judgement, as is more clear by the words following, foreshowing the signs that shall come before the last day [Because 
v. 10.  (saith he) the stars of heaven and their brightness, shall not display their light; the sun is darkened in his rising, and the moon shall not shine in her light. And I will visit over the evils of the world (saith our 
11.  Lord by his Prophet) and against the impious their iniquity: and I will make the pride of infidels to cease and will humble the arrogancy of the strong.] All which was fulfilled in Babylon, in small part, in comparison of that which shall be perfectly performed in the whole world, when Christ shall judge al. In like manner the same Prophet speaketh again, both of the ruin of Babylon, and of the end of this transitory 
Is. 30. v. 37. Ch. 34. v. 1. 4. Ch. 66. v. 14.  and sinful world. [Behold (saith he) the name of our Lord cometh from far, his burning fury, and heavy to bear: his lips are filled with indignation, and his tongue is a devouring fire. Come near ye Gentiles and hear, and ye peoples attend; let the earth hear, and the fullness thereof; the round world and every spring thereof. The heavens shall be solided together as a book, and all their host shall fall away, as the leaf falleth from the vine, and from the fig tree.] In his last Chapter in plainer terms, he saith [The hand of our Lord shall be known to his servants, and he shall be wrath with his enemies. 
15.  Because lo our Lord will come in fire, & his Chariots as a whirl wind; to tender his fury in indignation, 
16.  and his rebuking in flame of fire. Because our Lord shall judge in fire, and in his sword to all flesh; and the flame of our Lord shall be multiplied. I come that I may gather together (their works, & 
v. 8.  their cogitations) with all Nations, & tongues & they shall come, & shall see my glory.] jeremy also prophesied 
The concordance of jeremy, and S. john, Prophesying by word, & by fact, the destruction of the wicked.  
jere. 50. v. 15. 16. etc.  the utter destruction of Babylon, mystically signifying the like miserable end, yea far greater misery of the city of the devil, which is the universal congregation of the wicked, opposite to the City of God; concluding in the very same manner concerning Babylon, as S. john concludeth concerning the universal company of the reprobate, saying to the Levite 
Ch. 51. v. 63. 64.  that should read his Prophecy to the people [When thou shalt have finished reading this book (saith he) thou shalt tie a stone to it, & shall throw it into the midst of Euphrates: and thou shalt say So shall Babylon be drowned, and she shall not rise up from the face of the affliction, that I will bring upon her; and she shall be dissolved.] Thus the Prophet. And the like words S. john writeth of an Angel [Fallen, fallen is the great Babylon (so he calleth the 
Apoc. 14. v. 8.  devils city) which of the wine of the wrath of her fornication, made all Nations to drink.] The like 
Apoc. 18. v. 21.  fact also, that ● a strong Angel, took up as it were a great millstone, and threw it into the sea saying: with this violence, shall Babylon the great city be thrown, and shall now be found no more.] The Prophet 
joel. 2. v. 30. 31.  joel foretelleth certain terrible singes, which God will sand before the day of judgement saying [I will give wonders in heaven, and in earth; blood, and fire, and vapour of smoke. The Sun shall be turned into darkness, and the Moon into blood, before the great & horrible day of the Lord doth come.] Again of the judgement itself, and of the place, God almighty saith [I will gather together all Nations, 
joel. 3. v. 2.  and will lead them into the valley of josaphat, and I will pled with them there, upon my people, and upon mine inheritance Israel, whom they have dispersed in the Nations, and have divided my land] by making schisms in his Church. Habacu● foreseeing the cruel persecution of the faithful by Antichrist as one that resolveth to suffer all afflictions with patience, to gain everlasting peace in the day of judgement, saith [I heard, and my belly was troubled; 
Hab. 3. v. 16.  at the voice, my lips trembled] to which natural infirmities, all men are subject; but by spiritual fortitude, every one must say with the Prophet as followeth [Let rottenness enter in my bones, and swarm 
Ibidem.  under me; that I may rest in the day of tribulation, that I may ascend to our girded people] He calleth that last day, the day of tribulation, because none other is comparable to it; and the elect Saints, he calleth the girded people, because they fight manfully in [this life, which is a warfare upon earth.] 
job. 7. v. 1.  Sophonias prophesying the destruction of jetusalem, hath these words more perfectly to be fulfilled in the whole troop of the wicked, than they were in the desolation of that one City [their silver (saith 
Soph. 1. v. 18.  he) and their gold, shall not be able to deliver them in the day of the wrath of our Lord; in the fire of his jealousy, shall all the earth be devoured, because he will make consummation with speed to all that inhabit the earth.] In like sort prophesieth Zacharias of the destruction of jerusalem, and jointly, & that more especially, of the final ruin of all the wicked saying: [Our Lord my God shall come, and all 
Zach. 14. v. 5. 6. 7.  the Saints with him. And it shall be in that day, there shall be no light, but cold and frost. And there shall be one day which is known to our Lord, not day nor night; and in the time of the evening, there shall be light] signifying, that after that day, there be no more days and nights, but petpetual night to the damned, and perpetual day to the blessed. Most planly saith Malachias [Behold the day shall 
Mal. 4. v. 1.  come kinled as a furnace, and all the proud, & all that do impiety, shall be stubble, and the day coming shall inflame them, saith the Lord of hosts, which shall not leave them root, and spring.] For during this life 
During this life all sinners may repent, but they that die in mortal sin are eternally impenitent.  there still remaineth the root of God's grace, whereby sinners may repent, if they will, and bring forth fruit worthy of penance. but after death the door of grace, and consequently of repentance is shut for ever.  
5 In the new Testament we are often & more clearly for 
Our Lord hath foretold that the judgement will be strict & terrible.  warned to expect & be ready for Christ our Redeemer his coming to judge: not only at the death of every one, but also at the end of this world in his general 
Heb. 6. v. 2.  judgement. Our Saviour himself presupposing that the jews knew, or aught to know, this necessary point of belief, told such as believed not in him at his first coming, how hard it will be with them, when 
Mat. 11. v. 22. 24.  he shall come to judge, saying: [to the cities of Corozaim, Bethsaida, and Capharnaum] that [it shall be more tolerable to tire and Sidon, and to the land of Sodom, in the day of judgement, then for you.] 
Mat. 12. v. 41. 42.  That also [the men of Niniveh, and the Queen of Saba, shall condemn the jews] that lived in his time. Contrariwise, to those that contemning the world, 
Mat. 19 v. 28.  follow him, he said: that [you which have followed me in the regeneration when the Son of man shall set in the seat of his Majesty; you also shall sit upon twelve seats, judging the twelve Tribes of Israel. Discoursing also with the quarreling jews, he avoucheth his authority of the universal judge, saying [the Father hath given all judgement to the 
Io. 5. v. 22. 23. 27.  Son, that all may honour the Son, as they do honour the Father. And he hath given him power to do judgement, because he is the Son of man.] 
H● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall come before the day of judgement.  An other time his Disciples demanding, what signs shall be of his coming to judge, and of the cousummation of the world, he told them these five. First that [many false prophets (orpreachers) shall come, 
Mat. 24. v. 3. 4.  and shall seduce many] and procure wars & persecution 
1.  against the faithful [but the end is not yet.] Secondly, that notwithstanding persecution [his Gospel 
6. 14.  
2.  shall be preached in the whole world, for a testimony to all Nations: & then shall come the consummation] yet not immediately, but shortly after. Thirdly 
3.  (not long before the end of the world) there shall be great decay of faith and Religion, and public practice of abominable heresies, which our Saviour calleth [Abomination of desolation.] S. Paul calleth it 
15. 2. Thes. 2. v. 3. Mat. 24. v. 21. 22. Apoc. 13. v. 5. Mat. 24. v. 29.  [Apostac●e, or Revolt] to be made by Antichrist, and extreme persecution, greater than ever before or after.] Fourthly [for the elect, the days of this greatest 
4.  persecution shall be shortened] Antichrist being suddenly destroyed, when he shall have reigned forty two months, that is, three years and a half. Fifthly that [after the tribulation of those days, the 
5.  Sun shall be darkened, the Moon shall not give her light; the Stars shall ●al from heaven, and the powers of heaven shall be moved.] Besides these, S. 
Two other signs. 6.  john hath prophesied a sixth sign, that [too witnesses 
Apoc. 11. v. 3.  (which by conference of other holy Scriptures, are proved to be Enoch and Elias) shall come in the time of Antichrist; and shall prophecy, a thousand, two hundred, sixty days (which is almost three years, and a half) clothed with sackcloth; 
7. 11. 12.  shall be slain by the beast] Antichrist [and after three days and a half, they shall rise from death, and ascend into heaven.] Many holy Scriptures testify 
Deut. 4. v. 30. Is. 50. v. 20. Ezech. 16. v. 15.  
7.  also, an other sign to come near to the end of the world; that the whole Nation of [the jews, shall be converted to Christ. ● Shortly after these signs, shall come the last day, very suddenly, when men do not think of it.  
6 Our Saviour also describeth in general, the form 
The form of the general judgement.  
Am. 4. v. 12. Mich. 4. v. 6. Mal. 4. v. 6. Rom. 11. v. 26. Mat. 42. v. 30. 31. Mat. 25. v. 33. 34. 35.  of the judgement. that [the sign of the Son of Man (doubtless the Glorious Cross) shall appear in the clouds before him, coming in much power, & Majesty] the Angels instantly bringing all men in their revived bodies, and setting the blessed on his right hand, and the wicked on his left hand; he will say to all on his right hand: Come ye blessed of my Father, possess you the kingdom prepared for you from the foundation of the world] reciting the reason of his sentence to be the performing of the works of mercy and to them at the left hand, he will say, [get ye away from me ye cursed into fire everlasting, 
41.  which was prepared for the devil and his Angels] 
46.  because ye have not done works of mercy [& these shall go into punishment everlasting; and the just, into life everlasting.] Again our Lord in the last night of his Passiion, said to Caiphas and other persecutors 
Mat. 26. v. 64.  [Hereafter ye shall see the Son of man, sitting on the right hand of the power of God, & coming in the clouds of heaven.]  
7 Immediately as our Lord was ascended into heaven; 
All are admonished to be ready when our Lord shall came to judge.  two Angels appearing in white garments, testified to the beholders, that [he shall so come, as 
Act. 1. v. 11. Act. 17. v. 30. 31. 2. Tim. 4. v. 1. Rom. 14. v. 8. 9  they have seen him going into heaven.] S. Paul preaching to the Athenians, declared, that [God denounceth unto men, that all every where, aught to do penance; for that he hath appointed a day, wherein he will judge the world in equity, by a man whom he hath appointed] plainly teaching, that our Saviour Christ as man, is constituted judge of all; quick, & dead; good, and evil. [For whether we live (saith S. Paul) we live to our Lord; or whether we die, we die to our Lord: therefore whether we live or dye, we are our Lords. For to this end, Christ died 
10. 12.  and rose again, that he may have dominion, both of the dead, and of the living. For we shall all stand 
1. Thes. 4. v. 16. 1. Thes. 5. v. 2. 3. 2. Thes. 1. v. 10.  before the judgement seat of Christ.] Therefore every one of us, for himself, shall tender account to God. For our Lord himself, in commandment, & in the voice of an Archangel. and in the Trumpet of God, will descend from heaven. The day of our Lord shall come, as a thief in the night. For when they shall say, peace and security, then shall sudden destruction come upon them, as the pains to her that is with child, and they shall not escape: when he shall come to be glorified in his Saints, and to be made marvelous in all them that have believed.] 
There wi● come Heretics that will deny the Resurrection and judgement.   
8 S. Peter also foreseeing in spirit of prophecy, that certain heretics, in the latter days will deny the Resurrection, & general indgement; warneth all to be mindful, what the Prophets, Christ himself, & his Apostles 
2. Pet. 3. v. 2. 3.  have taught [knowing this first (saith he) that in the last days shall come mockers in deceit, walking according to their own concupiscences saying: Where is his promise, or his coming? For since the time that the Fathers slept, all things do so persever from the beginning of creature] To which vain Argument the Apostle answereth, charging them with wilful ignorance: showing that [as the world was 
v. 6. 7. 8.  once overflowed with water; so it shall be destroyed by fire] at the day of judgement [that with our Lord a thousand years, are as one day. our Lord slacketh not his promise, as some do esteem it, but 
9  doth patiently, not willing that any perish, but that all return to penance. And the day of our Lord shall 
10.  come as a thief, in the which, the heavens shall pass with great violence: but the Elements shall be resolved with heat; and the earth, and the works which are in it, shall be burned.] Likewise S, john exhorteth to abide in the doctrine, which is already delivered, and received; and not to hearken to new masters [Now little children (saith he) 
1. Io. 3. v. 28.  abide in Christ, that when he shall appear, you may have confidence & not be confounded of him in his coming.] 
devils shall also be judged.   
9 S. Jude teacheth also expressly, that Angels are 
Mat. 8. v. 29. 1. Cor. 6. v. 3. jud. v. 6.  subject to this general judgement; & that such as did revolt from God, shall then have a further sentence besides that is given already saying [The Angels which kept not their principality, but forsook their own habitation, he hath reserved under darkness in eternal bonds, unto the judgement of the great day.]  
10 That day shall our B. saviours exaltation, be 
Christ's exaltation shall be complete all the day of judgement.  fully complete. Than will he also make complete, the glory of all his Saints, making them a kingdom everlasting. [Behold he cometh (saith S. john) 
Apoc. 1. v. 7.  with the clouds, and every eye shall see him, & they that pricked him (crucifying him) & all the tribes of the earth (that are his enemies) shall bewail themselves 
Apoc. 6. v. 15. 17.  upon him. The kings of the earth, and Princes, & Tribunes, and the rich, and the strong, hid themselves (in vain so endeavouring) because the great day of their wrath is come. And so shall it be proclaimed by Angelical [Trumpet, and loud voices, 
Apoc. 11. v. 15.  that (not only the Empereal heaven but also) the kingdom (of this world) is made our Lords, and his Christ's, and he shall reign for ever, and ever.  
Amen.   

God the Holy Ghost (with the Father & the Son) inspireth & sanctifieth the Church, & all true members thereof. ARTICLE. 29.  
SO much more necessary it is to declare this Article, 
The signification of the word Holy Ghost.  of our belief in the Holy Ghost: because many having in some competent sort, ●arned the former Mysteries, concerning the creation of the world, & Redemption of man; yet have so small knowledge of this, which more particularly pertaineth to sanctification; that if they be demanded, as certain Ephesians were, by S. Paul [whether they have received 
Act. 19 v. 2.  the Holy Ghost] perhaps they will answer as those did [Nay; neither have we heard, whether there be a Holy Ghost] whereas all Christians, are bound to know, that the Holy Ghost, is the third Person of the B. Trinity. From whom, equal with the Father & the Son, the Church, and the members rherof, receive all godly inspirations sanctifications, and other spiritual gifts. For albeit the name Holy Ghost, or Holy Spirit, generally taken, may signify glorious Angels, or blessed souls, for they are holy spirits: yet being expressed without limitation of Angel or man, when it is absolutely said, [the Holy Ghost] or [the Holy Spirit] it properly 
joan. 4. v. 24.  and only signifieth the most eminent holy Spirit, God the Creator of all other spirits. And so it is common to all three persons of the B. Trinity. But for distinction of the same divine Persons, this 
It is appropriated to the third Person of the B. Trinity.  name Holy Ghost, in a strict sense, is appropriated to the third Person only; which proceeding from the Father, and from the Son; is personally and really distinct from them both, being all in nature one God, in persons three, all equal, coeternal, and consubstantial, as is before declared in the Article of the B. Trinity. Wherefore having considered the former 
Art 7. parag. 8.  works of God, which (as likewise all others done in his creatures) being common to the whole B. Trinity, are by use of holy Scriptures, appropriated to the Father, and to the Son: now we are in like manner (by his grace of whom we speak) to show other divine works appropriated to the Holy Ghost. How through his gracious inspirations, Gods servants have ever been, and shall be illuminated in knowledge of truth, and sanctified with holiness of life.  
2 Of innumerable examples, a few may suffice, aswell 
All knowledge natural and supernatural, is God's gift.  concerning knowledge of natural things, as of supernatural. Adam not only in the state of innocency, knew the natures of beasts [giving them names agreeable thereto] and that the first [woman was taken 
Gen. 2. v. 20. 23. Gen. 3. v. 20.  out of man] but also after his fall by new inspiration he [called the same woman Eva] mystically signifying, that a woman (the B. Virgin Mother of God) should be the Mother of all the living. For she is the singular woman [that hath bruised the serpent's head] not Eve, who was the mother of all that die, and a special occasion of death. [Enos (by like instinct 
Gen. 4. v. 26.  of the Holy Ghost) invocated the name of our lord] Abraham knew that the Egyptians would take his wife, and by what means, both his own life, 
Gen. 12. v. 12. 13. Gen. 24. v. 14. 18. Gen. 27. v. 8. Ch. 39 v. 8. Ch. 4. v. 8. Ch. 41. v. 16. Ch. 49. Exo. 15. Deut. 32.  and her chastity, should be preserved. His servant Eliezer foresaw what the maid would answer that should be wife to Isaac. Rebecca the same woman, directed her son jacob how to obtain his Father's blessing, and inheritance. joseph had significant dreams; and interpreted the dreams of the two eunuchs, and of Pharaoh. jacob prophesied of all his sons. job was learned and holy. Moses' writ the History of things past, above two thousand years before he was borne. It shall not need to speak of his singular knowledge of greatest Mysteries, comprising many in two Canticles. All these & many more received both knowledge and sanctity of the Holy Ghost, not by natural wit, nor by only human industry. But as the Royal Psalmist singeth [The voice of our Lord] God the Son, being the word of God the Father [the voice of our Lord] 
Ps. 28. v. 3. 4. 5.  proceeding from them both, which is the Holy Ghost [upon waters] the God of Majesty hath thundered; our Lord upon many waters: the voice of our Lord 
v. 7. 8.  in power, in magnificence, breaking Ceders; the voice of our Lord dividing flame of fire, shaking the desert preparing hearts (swift dear) In his Temple 
9  all shall say glory.] Again the same Psalmist acknowledging that he received the spirit of Prophecy by the inspiration of the Holy Ghost, saith [My heart hath uttered a good word: my tongue is 
Ps. 44. v. 2.  the pen of a Scribe that writeth swiftly.]  
3 Concerning also sanctification, the sam● Prophet 
justification & sanctification, are greater gifts of God: and are appropriated to the Holy Ghost.  describeth the Church, being euriched with the gifts of the Holy Ghost; to be as [a fat mountain. 
Ps. 67. v. 16. 17.  a mountain crudded as cheese] united in her godly members [wherein it hath pleased God to dwell even to the end.] For which marvelous works of the Holy Ghost, making men new in spirit, all are invited to [sing to our Lord a new song; because 
Ps. 97. v. 1. etc. Sap. 1. v. 7.  he hath done marvelous things.] conformably hereto saith the wise man [The Spirit of our Lord hath replenished the whole world: and that which containeth all things, haith the knowledge of voice.] Of the voice of the Holy Ghost, speaking of the Church, the Prophets make frequent mention. [Many peoples (saith Isaias) shall go and shall say, 
Is. 6. v. 8.  Come, and let us go up to the mountain of our Lord and to the house of the God of jacob: and he will teach us his ways, and we shall walk in his paths. I heard the voice of our Lord (the Holy Ghost saith 
Act. 28. v. 25. Is. 34. v. 16.  S. Paul) saying, whom shall I sand; and who shall go for us? Search ye diligently in the book of our Lord, and read: because that which proceedeth out of my mouth, he hath commanded, and his Spirit; the same hath gathered them. Come ye to me and hear this: I have not spoken in secret from the beginning, 
Is. 48. v. 16. 17.  from the time before it was done. I was there, and now the Lord God hath sent me. & his Spirit. I the Lord thy God, that teach thee profitable things, that govern thee in the way that thou walkest.] It would be endless to recite all that pertain to this purpose in the Prophets: and is needles in so certain a doctrine. Let the words of joel serve for the rest speaking of the coming of the Holy Ghost to the Apostles: [It shall be after this, I will pour 
joel. 2. v. 28. 29.  out my Spirit upon all flesh: & your sons & your daughters shall prophecy. your Ancients shall dream dreams, and your young men shall see visions: yea and upon my servants, and handmaids, I will pour out my Spirit.] The same did Amos Prophecy in 
Amos. 2. v. 11.  lesser words, the Holy Ghost saying by him [I raised up of your sons to be Prophets, and of your young men Nazarites. Is it not so, oh children of Israel saith our Lord. Signifying, that as in the old Testament there were Prophets that taught the truth, and Nazarites that professed a special state of life, abstaining from wine, and all delicious drinks: so 
joan. 14. v. 26. Mat. 19 v. 12. 21.  in the New Testament, there should be both true Pastors to teach all truth, and votary religious persons, which embrace, and observe evangelical counsels, by inspiration and operation of the Holy Ghost. 
Sanctifying grace is more abundant in the new Testament.   
4 For this is that mighty power and virtue, which 
Luc. 24. v. 49.  Christ our Saviour said his Father had promised to sand: for which [he commanded his Disciples, to tarry & expect in jerusalem, till they should be endued therewith] which strength being given them, they were not then afraid▪ to go as sheep & lambs in the midst 
Mat. 10. v. 16. 20. Mar. 13. v. 11. Luc. 21. v. 15.  of wolves. without solicitude how to answer persecutors, always confident in that our Saviour hath taught, that it is not the weak and frail man, that speaketh but the Holy Ghost [the Spirit of the heavenvly Father that speaketh in them] This is that [power of the most high, which came upon the B. Virgin, 
Luc. 1. v. 35.  overshadowed her] and wrought the most B. Incarnation of the Son of God. This is the power of all powers, that worketh in nature, abou● the course and power of all creatures. In this power [our 
Mat. 12. v. 28. Luc. 11. v. 20. Act. 2. v. 1. 4.  Saviour himself as man, cast devils out of men.] With this Holy Spirit, all the faithful which were together in jerusalem were replenished] both with confirmation, and augmentation of sanctity; and also with miraculous power [to speak with divers tongues, according as the same Holy Ghost, gave them to speak.] S. Paul likewise (being converted) received the same effects of graces, both sanctfying, & enabling him to work miracles. Whereupon he saith [Our Gospel hath been to you, not only in word, 
1. Thes. 1. v. 5.  but in power also, and the Holy Ghost] though justifying grace, and sanctity, be the principal, and most necessary gift, and therefore the same Apostle 
Two kinde● of grace th●ne called only gratia gratis data: th●ther also gratum faciens.  saith [God hath not called us into uncleanness, but 
1. Thes. 4. v. 7.  into sanctification] because sin may consist, with other power of authority, prophesying, working miracles, and the like; but not with sanctification. Therefore (saith he) he that despiseth th●se things, despiseth not man but God: who also haveth given his Holy Spirit in us.  
5 And because God's goodness often offereth his 
Man's cooperation is required with God's grace.  grace to every one, the Apostle admonisheth all, to accept and cooperate therewith, without resistance [the Spirit (saith he) extinguish not: Prophecies 
1. Thes. 5. v. 19 20. 1. Cor. 12. v. 4. 5. 6. 11.  despise not. there are divisions (or varieties) of graces, but one Spirit. there are divisions of ministrations: but one Lord. there are divisions of operations, but one God, which worketh all in al. And all these things worketh one and the same Spirit, dividing to every one according as he wil that which every one hath received, in that must he labour.] So must the whole body of the Church and every member [Keep the good depositum by the 
2. Tim. 1. v. 14.  Holy Ghost, which dwelleth in us.] S. Peter speaking of the assured truth which is in the whole Church grounded his assertion in this, that God by inspiration hath revealed the same truth to some special servants of his, to instruct the rest, saying: [the holy men 
2. Pet. 1. v. 21.  of God spoke inspired with the Holy Ghost.] And S. john speaking of every particular faithful soul, grounded in true faith which he hath not of himself, 
1. Io. 5. v. 6.  but by the gift of the Holy Ghost saith [It is the Spirit, which testifieth that Christ is the truth.]   

The universal Church consisteth of holy Angels, & other glorious Saints, with the faithful in earth: of all which Christ as Man, is the Head. ARTICLE. 30.  
OF all the works, and creatures of God, his Church is most principal; comprehending two parts. the one triumphant in heaven, consisting of glorious Angels, and other Saints, which have vanquished the world, the flesh, and the devil. the other part being yet in warfare against the same enemies, is therefore called Militant. Of both these 
Christ is Head of the universal Church: and of all men living in this world, but not of the damned.  parts; & also of other men, so long as they live in this world, Christ as Man is the immediate Head under God. For better explication whereof we may observe five distinct sorts of members, diversly united to Christ our head, and in him, each to others. The first and most excellent sort, are those who are united to our B. Saviour in eternal glory. The second, which being yet mortal, are united to him by the perfect▪ virtue of Charity, and justifying grace. The third, which are united by true faith, but without good works. The fourth, which are in possibility 
Io. 10. 16.  and shall be united: but are not for the present actually. The fifth, which are also in possibility to be united, so long as they are in this transitory life: but will never be actually united. For Christ our Lord is also their head and Saviour, having redeemed them meritoriously, though not effectually, as S. Paul distinctly teacheth saying [Our Lord is 
1. Tim. 4. v. 10. 1. Io. 2. v. 2.  the Saviour of all men, especiially of the faithful.] And S. john saith: [Christ is the propitiation for our sins, and not for ours only, but also for the whole worlds.] But after the death of the reprobate, 
Yet is judge both of the blessed, and damned.  Christ is their judge, having redeemed them among the rest of all mankind, but is not their head any longer, because they are utterly cut of, and are out of all possibility to be united. Yet for so much, as the two last sorts are not actually united to Christ nor actual members of his mystical body the Church; we are not to speak more of them in this present Article. Only we are to show, that the triumphant part (containing all the glorious Saints) & the militant, containing both the just (aswell in Purgatory, as in earth) and other faithful though not just; do make one universal body with Christ our Lord head thereof.  
2 Which may be declared by many holy Scriptures; 
That Christ is Head of the whole Church, triumphant and militant, is proved by holy Scriptures.  namely by the vision of the Patriarch jacob, who [saw in his sleep, a ladder standing upon the earth, 
Gen. 28. v. 12. 13.  and the top thereof touching heaven; the Angels also of God, ascending and descending by it, and our Lord leyning upon the ladder. And when he was awaked out of sleep, he said: Indeed our Lord is in this place and I knew not. And trembling he said: how terrible is this place▪ this is none other but the house of God, and the gate of heaven] whereby is evident, that the militant part of God's Church on earth, and the triumphant in heaven, is one house, containing mortal and immortal persons, our Lord as head and Master of both, reigning in both, as appeareth by his leyning on the ladder, which touched both heaven and earth. All which the wise man (resiting this vision) calleth the King doom of God saying: that [wisdom conducted just jacob, fleeing 
Sap. 10. v. 10. Nu. 1. v. 2. ad 46. Ch. 3. v. 14. Ch. 26. v. 51. Ch. 33. v. 1. etc. 1. Esd. 2. v. 1. ad 66.  his brothers (Esa●s) wrath, by the right ways; & showed him the Kingdom of God.] Also the special numbering of God's people, aswell in the desert, expecting to possess the promised land of Chanaan, as returning from the captivity of Babylon, unto the same land eftsonnes promised, & after seventy years restored, doth represent the two estates of one and the same Church, first militant, and finally, triumphant, in the mean time some blessed members resting in possession of eternal glory; others labouring in hope to enjoy the same heavenly kingdom.  
3 Many like figures do resemble this one Mystical 
Confirmed by other figures & prophecies.  body, the city of God; which is very largely described in a vision to Ezechiel the Prophet, & written 
Ezech. 40. 41. etc.  by him in his nine last chapters alluding to the restoration of jerusalem, after the captivity of Babylon. but so describing a Temple to be re-edified, as far eccelleth, not only that which was built by Zorobabel upon the old ruins, but also Salomons first Temple, and that also which was enlarged, adorned, & enriched, by Herod Ascalo●tes; but must therefore needs be understood of the whole Church of God, partly in the old Testament, more amply in the new, but most fully and complete, in the state of glory. And therefore the whole description severally pertaining to divers parts, showeth that all is one perfect body. For where the Prophet saith: that [the 
Ch. 40. v. 1.  Spirit of God brought him into the land of Israel] he signifieth that he being then personally present in Chaldea near to Babylon, his vision imported what should be done in the land of Israel. Where he addeth [and left me upon a mountain] he understandeth 
v. 2.  Mount Zion whereon the Temple stood, but saying [exceeding high] hath an higher sense than can be verified of Mount Zion, not being so extraordinary in height. Where the [ascent to the gates of 
v. 22. 26. 31. 32. 34. 49.  the utter wall, had seven steps, and the ascent to the gates of the inner wall had eight] it well signifieth the greater perfecttion required in the New Testament, then in the old. And the inner court into 
The old Testament prefigured the new: and the new resembleth the state of glory.  which those gates gave entrance, represented the court of heaven. Likewise in the whole description, and in the conclusion knitting up all, and saying: [these are the names of the Tribes. these shall be the first fruits of the Sanctuary, of the priests. these 
Ch. 48. v. 1. 10. 16. 29.  are the measures of the city. this is the land which you shall divide by lot, to the Tribes of Israel.] It is evident that the old Testament had these things as figures of the new; and the Mysteries in the new Testament are representations of greater things in heaven. As namely Christ himself the Head of this universal Church, was in the old Testament only in figure, prefigured by divers persons, Sacrifices, Sacraments, and other things. In the new Testament he came really in body, but mortal in infirmities, his glory hidden, still remaineth in the B. Sacrament, but invisible. In heaven he the self same is in glory, and most visible: filling all with his Majesty. As yet until the end of this world there shall be many viatores way faring holy persons, servants of God in this time of warfare. In the end all members of the Church shall be comprehensores participating glory: which [now do see as in a glass, & shall then see face 
1. Cor. 13. v. 12.  to face] then shall there not be these two names of militant and triumphant Church, for all shall be triumphant: not two names of one City as now there are, but one. For [the name of the City (saith this holy 
Ch. 48. v. 35.  Prophet) from that day: Dominus ibi, our Lord there.] Signifying that to be the perfect complete City of God, where our Lord is visible, and glorious lightning al.  
4 Which S. john in a like vision, declareth saying: 
The criumphant and the militant Church is one entire body under one head: Christ.  [Night shall be no more, & they shall not need the light of lamp, nor the light of the sun: because 
Apoc. 22. v. 5.  our Lord God doth illuminate them: and they shall reign for ever and ever.] Generally all those places of holy Scripture which show that our Saviour Christ, is Head of all the Church militant & triumphant; do prove withal that both these estates of the Church are but one body [one flock, as having 
joan. 10. v. 16. Apoc. 17. v. 14.  one head, one Pastor] the lamb that shall overcome all sirce enemies that fight against him: because [he is the Lord of Lords, and King of Kings] and they (shall also overcome all enemies) that are with him called elect, and faithful.] For which victory [God 
Ch. 19 v. 16. Ephes. 1. v. 23.  hath also set the same jesus Christ] our Saviour [above all Power, and Domination, both in this world and in heaven: and hath made him Head (not over part, but) over all the Church which is his body, (not body) the fullness of him which is filled all, in in all] being made the full and perfect head by his dominion over the whole body.   

The militant Church containeth two general menbers: the Clergy, and Laity; under one visible head. ARTICLE. 31.  
BY how much an Army is more or less furnished 
The universal Church is the most complete, and most excellent Army.  with necessary men, money, and munition; better or worse set in battle ary; so is it in itself stronger or weaker, more or less pleasant to behold; and to the enemy more or less terrible. The whole Church of God is an Army most complete, most puissant, most glorious, and most terrible to the contrary confused conventicles of the devil. Of this whole perfect Army, we have begun to sheake in the precedent Article; showing that during the course of this world, it containeth two patres Triumphant & Militant, yet is all one body, and hath one head. To the more principal part which is the celestial jerarchie, and heavenly Army; Solomon, or rather Christ himself by the name of Solomon, saith [Thou art all fair oh my love, and there 
The trinmphant Church is all fair without spot.  is not a spot in thee.] In the end also the same shall 
Cant. 4. v. 7. Ephes. 5. v. 27.  be said of the whole body, when [Christ shall present to himself (as S. Paul teacheth) a glorious Church, not having spot, or wrinkle, or any such thing, but shall be holy and unspotted.] Now that this glorious Army is most beautiful, most strong, and most terrible to all damned reprobates, may be more conveniently avouched, then with needle's proofs further demonstrated.  
2 But that the other part also is the most holy, 
The militant Church is fair, but not all fair, yet the fairest of all Congregations in earth.  most fair, most strong, and every way the most excellent Army, that can be in earth; and absolutely invincible, we shall in several chapters following declare, by holy Scriptures. And first ingeneral, as Christ hath said to his Triumphant spouse [thou art 
Cant. 4. v. 7. Cant. 6. v. 3.  all fair oh my love, and there is not a spot in thee] so he said to the part as yet militant: [thou art fair oh my love, sweet and comely, as jerusalem, terrible as the army of a camp set in array.] For albeit this militant Church be not all fair, and unspotted, as the triumphant is: yet it is truly called [fair] by remission of sins [the beloved] of Christ our Redeemer: [sweet] by infused virtues, Faith, Hope, Charity, Religion, with all moral virtues, and gifts; [comely] composed of requisite well joined members, persons of all sorts and degrees, adorned with v arieties of spiritual furniture: [as jerusalem] strongly united & walled [terrible] to all enemies [as the army of a camp set in array] fenced within and without, with internal virtues, and external behaviour, [armed with two sword [spiritual and temporal; [brother 
Lue. 22. v. 38. Prou. 18. v. 19  helped of brother] a most strong city] two camps in 
The Clergy and Laity as two arms, & two shoulders of one dodie, under one head.  one; the Clergy and Laity, as two arms, & two shoulders, but one body under one head.  
3 Which distinction, of spiritual and temporal states, with their distinct functions, and powers, is so necessary for uniform government in all cities, kingdoms, and common wealths, (by reason that 
Proved by the law of nature, and of all nations.  men consist of souls and bodies) that also heathen Infidels by instinct of nature, and law of all nations, have these offices of priests, and civil Magistrates. So holy Scriptures report, that in Egypt were priests [Putiphar the priest of Heliopolis] of such estimation, 
Gen. 41. v. 45.  that his daughter was thought a meet wife for joseph, being made governor of the land, next under the king. There also [the priests were not only 
Gen. 47. v. 21. 22.  endued with lands, but also had a lowance in the time of famine and scarcity of corn, out of the common barns, and were not driven to sell their possessions, as the people did; so that in the whole land of Egypt the fift part of all fruits was paid to the king, 
26.  saving the land of the priests, which was free from this condition.] And by this means the priests not needing to travel corporally for their living, had leisure to study, & became great Mathematicians; & many of them with all, were Magicians: as they were also Idolaters, serving false gods. In like manner all countries 
Exo. 2: v. 16.  had priests conformable to their Gods, and 
Where is no Priest, or no Sacrifice, is no Religion.  pretenced religions. For where is no priest, no sacrifice: there is no religion, no God.  
4 But especially among the faithful from the beginning 
Exo. 3. v. 1.  were always true priests. The first borne 
In God's Church before the written law, the first borne of all families were priests.  and head of every family was a Priest; until God changed that course, giving a written law to his peculiar people, the children of Israel, by the hand of Moses: as appeareth by the same law where God commanded Moses' saying: [Take the sum of the 
Nu. 1. v. 2.  whole assembly of the children of Israel by their kindreds, and houses, and the names of every one whatsoever, of the male sex] yet with exception saying [Number not the tribe of Levi; neither shalt 
Thenceforth only the tripe of Levi were clergy men. And in that tribe, only the family of Aaron was capable of priesthood.  thou put the sum of them with the children of Israel: 
v. 49. 50.  but appoint them over the tabernacle of testimony, and all the vessel thereof; and whatsoever pertoyneth to the ceremonies. they shall carry the tabernacle, 
51.  and all the furniture thereof: and they shall be in the ministery, and shall pitch round about the tabernacle. When you are to go forward, the Levittes shall take down the tabernacle: when you are to camp, they shall set it up: what stranger soever 
2. Reg. 6. v 6. 7. Nu. 1. v. 52. 53.  (of any other tribe) cometh to it he shall be slain. And the children of Israel (the other tweule tribes) shall camp every man by his troops, and band, and host. Moreover the Levites shall pitch their tents round about the tabernacle, jest there come indignation upon the multitudes of the children of Israel, and they shall watch in the custodies of the tabernacle of testimony.] Thus the offices of the Levites were designed ingeneral. And after the setting 
Nu. 2. v. 4. 10. 17. 18. 25.  of them and all the rest of this camp in array, the Levites ever in the midst of the whole army, & subordinated to Aaron; God particularly signifieth the disannulling of priests, and clergy men in all other tribes, which hitherto were the first borne, saying expressly 
Nu. 3. v. 9 1●. 41. 45.  [I have taken the Levites from the children of Israel, for every first borne; and the Levites shall be mine. Moore particularly concerning priests the 
Nu. 8. v. 16. 18. Exo. 28. v. 1.  highest order of all the Levites, our Lord said to Moses [Take unto thee Aaron thy brother with his sons, from among the children of Israel, that they may do the function of Preisthoode unto me.] Again to signify that not only vocation, but also ordination, and divers consecrations, for divers orders, were to be made [our Lord commanded Moses 
Levit. 8. v. 2. etc.  to take Aaron and his four sons, and by prescript different manners of anointing, & with diversity of Ceremonies, to consecrated Aaron High Priest, and his sons priests. The other Leveites were also ordained 
Nu. 8. v. 6. 7. etc.  by a prescript form, and ceremonial rite, & then employed to their several offices in the tabernacle of covenant.  
5 All other tribes were the Laity, or people of 
All the other tribes were subject to the Clergy in spiritual causes.  
15.  the self same faith and religion, with the priests & other Levites, but remaining in their temporal state, were also disposed in the camp of God's Church, some in authority, others in subjection, many in both, in respect that they were subordinate superiors to some, and subjects to others. And for most part one was supreme of temporal persons, and causes, but in spiritual causes these were all subject to spiritual superiors. So was joshua by God's ordinance made successor to Moses, not in all his authority, (for Moses had both spiritual and temporal) but as the sacred text declareth [in part of his glory] which was in 
Nu. 27. v. 18. 19 20.  temporal government: for Eleazar was high priest, and to him was joshua directly subject in all spiritual causes: and in some sort in temporal affairs. For 
And in temporal causes also when thereon depended spiritual good.  [when any thing was to be done, Eleazar the priest 
v. 21.  shall consult the Lord (saith our Lord himself) At his word shall he go out, and go in (that is undertake or not undertake any common important enterprise) all the children of Israel with him, and the rest of the multitude.] So were both judges, and Kings, being successors to joshua, not only subject in spiritual causes to the High priests, but also were to consult God by them, & to take direction of them in temporal doubts, and difficulties. So king [David 
1. Reg. 23. v. 9 10. 11. Exo. 28. v. 30. Levit. 8. v. 8. 2. Par. 19 v. 11. Mat. 18. v. 17. Mat. 22. v. 21.  willed Abiathar the Priest to apply the Ephod] for that was the manner of consulting God (and according to Gods answer received) by that means [David parted from the city of Ceila] where otherwise Saul would have surprised him. So Amarias' the high Priest ruled in those things, which pertained to God (in spiritual things) and Zabadias' a prince of the house of juda, was over those works which pertained to the kings office. So our Saviour himself 
Our Saviour commanded to repair to the Church for correction of obstinate offenders.  distinguished Clergy and Laity, bidding us repair to the Church for the correction of such as are obstinate in error: And to tender to Caesar the things that are Caesar's: and the things that are Gods to God.  
6 And being to establish a new Law, he planted a new Clergy; neither of the only first borne as in the law of nature; nor of one tribe or kindred only as in 
Christ in the law of grace ordained a new Cleargine, by vocation & ordination.  the law of Moses; but of all tribes, and all nations, whether first or later borne, by due vocation and ordination, to be consecrated priests, according to the order of Melchisedech; with other inferior Clergy men of greater and less distinct orders: with spiritual power both of oder and jurisdiction. So our B. Saviour, our eternal high Priest, ordained first his Apostles, and after them other seventy two disciples. 
* Mat. 10. v. 1. 2. Luc. 10. v. 1. 2. Act. 6. v. 6. Act. 13. v. 3.  So his Apostles ordained Deacons, also more bishops, and priests. So S. Paul affirmed of himself saying: [I am appointed a preacher, and an Apostle: doctor of the Gentiles] He ordained S. Timothee, S. Titus and others. And all by right vocation, and ordination, every high priest (and the 
1. Tim. 2. v. 3. Ch. 3. v. 2. Heb. 5. v. 1. 4.  same rule is of all the Clergy) being taken from among men (taken from the people or Laity) is appointed for men in those things that pertain to God. Neither doth any man take the honour (of such function) to him lelf, but he that is called of God as Aaron.] 
Secular power and subordination of Princes, and other Magistrates, is by divine ordinance.   
7 Secular power likewise is of God's ordinance [For there is no power but of God.] And therefore 
Rom. 13. v. 1.  whatsoever commandment, or coaction is not of God, is not of his ordinance, but by his permission only. So that by God's ordinance all subjects are bound to obey all superiors spiritual and temporal in things good or not evil [Let every soul be subject (saith 
Ibid.  S. paul) to higher powers] willeth his disciple Titus [to admonish the people to be subject to Princes 
Tit. 3. v. ●. Heb. 13. v. 17.  and Potestates; to obey at a word, and to be ready to every good work.] To the Hebrews he writeh also thus: [obey your Prelates, and be subject to them: for they watch as being to tender account for your souls.] S. Peter as often in his actions, 
1. Pet. 2. v. 13. 14.  so also in his writing by his spiritual authority, admonisheth all to obey temporal authority, saying: [Be subject to every human creature for God: whether it be to king as excelling; or to rulers as sent by him, to the revenge of malefactors, but to the praise of the good.] By all which we see the admirable beauty, strength, and excellency of God's Church, above all other companies, or common wealths, best set in array; [for there is no other nation, no other 
Deut. 4. v. 7. 8.  people so renowned that hath these ordinances (these spiritual & temporal judgements, ceremonies, holy rites, and orders) as God hath set in his people his spouse the Church.]   

As well the Clergy as Laity contain particular bodies (communities and corporations) with several heads: all subordinate in one whole body, to one supreme visible head. ARTICLE. 32.  
IT doth not a little both beautify and strengthen the militant Church, that there be in it divers particular bodies to wit: the Pastoral Clergy distinguished into Archbishopriques, Bishopriques, divers Religious orders; and other spiritual communities: also distinct temporal Kingdoms, Dominions, free Cities, and other Christian commonwealths, with innumerable Corporations; all spiritually united in one mystical body. For as variety doth 
Variety of members well united, doth both beautify and strengthen the body.  much adorn: so doth union fortify the whole community. Whereas otherwise if any either particular [house, or universal kingdom, be divided in itself, 
Mat. 12. v. 25. Mar. 3. v. 24. 25. Luc. 11. v. 17.  it must needs come to ruin and desolation.] But by how many more members and parts it hath well combined every part assisting and defending others: so much the more firmly the whole is conserved. We shall therefore first declare that the Church of God, ever had, and perpetually is to have, great diversity of states, professions, and functions: and then show, that by the same divine providence, they are all perfectly united. Concerning the former point even from the beginning of the world, as men increased & multiplied, they professed divers trades of life, and exercised sundry offices. First Adam (as common tradition telleth us) did dig, and Eve did spin, 
Gen. 3. v. 17. Gen. 4. v. 2. 20.  certain it is, that they did travel in labours. Abel was a shepherd, and Cain a husbandman. jabel was the father of them that dwelled in tents, & heardesmen jubal father of them that sang on harp & 
21. 22. 26.  organs. Tubalcaine was a smith, working in brass and Iron. Enos is renowned for his special devotion in the service of God. So are Seth, Enoch, No, & 
Gen. 6. v. 2.  others, who were therefore called the sons of God. At which time and so forwards until the law of Moses, the first borne and heads of families were priests.  
2 And amongst priests there was subordination 
Subordination in spiritual causes, where was no subordination in temporal dominion.  of superiors, and inferiors. For Melchisedech did 
Gen. 14. v. 19 20.  bless Abraham, who was also a Priest and took tithes of him, both which pre-eminences show spiritual superiority, and subjection; though in temporalties neither of them was subject to the other. job 
job. 1. v. 5.  was a Priest for he offered sacrifices for his children, and was also a King or absolute Lord. Moses being constituted supreme governor spiritual and temporal of Gods peculiar people, with spiritual authority also over the king of Egypt, had his brother Aaron subordinate to him, as a prophet, to speak as he should direct him [I have appointed thee (said our 
Exo. 7. v, 1. 2.  Lord to Moses) the God of Pharaoh: and Aaron thy brother shall be thy prophet: Thou shalt speak to him all things that I command thee, and he shall speak to Pharaoh, that he dismiss the children of Israel out of his land.] In temporal affairs joshua of 
Exo. 17. v. 9 10.  the tribe of Ephraim, was his substitute, & appointed by him general captain, to fight against Amelec. Hur of the tribe of juda was an other assistant in public occasions. As appeareth by that which Moses said to the people when he went into the mountain: [Expect hear (saith he) till we return 
Exo. 24. v. 14. Exo. 18. v. 21. 25.  to you: you have Aaron, and Hur with you: If any question shall rise you shall refer it to them.] Besides 
Magistrates not subject to one an other, were all subject to one chief head:  these Moses ordained Tribunes, and under them Centurions; Quinquagenerians, & Decurians. All which were superiors of certain companies and particular bodies. Again of every tribe one was made the Prince, and so were accepted and called [the most noble princes of the multitude by their 
Nu. 1. v. 4. 16.  tribes and kindereds, and the heads of the host of Israel] the temporal state consisting of twelve Tribes: all which had their distinct portions of lands allotted them, & were bond by the law [not to make 
Nu. 36. v. 7. 8.  marriages, but each Tribe within itself, that so their inheritances might not be mingled; & that the Tribes might remain, as they were separated by our Lord.  
3 The spiritual Tribe of Levi, contained four distinct 
Four distinct communities in the Tribe of Levi, with particular superiors.  communities. The first of priests, and three degrees of other Levites. For the Patriarch Levi, 
Nu. 3. v. 17.  having three Sons, Gerson, Caath, and Merari, of Ceathes' Progeny, Aaron was assumed & made High Priest, and in him, and his offspring, was established 
1. priests.  the whole order of Levitical priesthood. The rest of Ceaths' issue, were made the first degree of Levites 
2. Caathites.  after the priests called [Caathites; whose offices 
Nu. 3. v. 31. Ch. 4. v. 16.  were to guard the Sanctuary, and to carry the Ark and Table whereon it stood. Also the Candlestick the Altars, and all the vessels of the Sanctuary; to prepare and keep the oil for lamps, incense, and holy oil of unction, the veil, and all other implements.] 
3. Gersonites.  The second degree were [the Gersonites, 
Nu. 3. v. 26. Ch. 4. v. 26. Nu. 3. v. 36. Ch. 4. v. 31.  the sons of Gerson, whose charge was, to guard & carry the Tabernacle, the cover thereof, the hanging curtains, cords, all the furniture thereof, and vessels pertaining to the Altar.] The third and inferior 
4. Merarites.  degree, were Merarites, the Sons of Merari, whose office was to keep and earie the boards, bars, pillars, with their feet, pings, and cords belonging thereto.] Every degree had their several Superior. And when the Temple was built, & use 
Ios. 21. v. 34.  of the Tabernacle ceased, these orders were disposed [to serve in and about the Temple; some musicans, 
Ch. 3. v. 36. Ch. 4. v. 31. 1. Par. 23. v. 26. Ch. 25. v. 26. Nu. 18. v. 2. 3. 6.  some thresurers, others porters] all served the priests: For so [our Lord said to Aaron. Thy brethren of the Tribe of Levi, and the Sceptre of thy Father, take with thee, and let them be ready at hand, and minister to thee: but thou and thy Sons, shall minister in the Tabernacle of testimony, & the 
The superior of the priests, was chief superior of al.  Levites shall watch upon thy Precepts, and upon all the works of the Tabernacle. I have given you your brethren, the Levites out of the midst of the children of Israel, and have delivered them a gift to the Lord, to serve in the ministries of his Tabernacle. And thou and thy Sons, look to your priesthood; 
7. 1. Par. 6. v. 31. 49. 2. Esd. 12. v. 43. 44.  and all things that pertain to the service of the Altar, and that are within the veil, shall be executed by the priests. If any stranger approach, he shall be slain.] Well resembling in divers respects, the ministery of Christian priests, with Deacons, Subdeacons', and inferior orders, serving them in the holy Sacrifice of the Altar.  
4 There were also in the old Testament, certain 
Religious orders in the old Testament. Also special Prophets were sent extraordinarily. Likewise God ordained temporal Magistrates ordinary.  
judic. 13. v. 5. Nu. 6. v. 2. jere. 35. v. 2. 4. Reg. 1. v. 7. Ch. 2. v. 7. Ch. 6. v. 1. 1. Mac. 2. v. 12. 2. Mac. 14. v. 6. Nu. 11. v. 16. 17. 25.  Religious orders, observing special rules of life, binding themselves thereto by voluntary vows [the Nazarites, Recabites] and others. Likewise many holy Prophets were raised up by God, and sent to admonish all sorts (priests and people) of divers Tribes besides the Levites. Moreover [our Lord ordained seventy Ancients of Israel, for Counsellors, and Rulers, to ease the burden of the chief Superior, imparting to them of the spirit wherewith Moses was endued, and they prophesied from thence forward] and assisted in the government. After Moses and joshua, there were many changes, and also interruptions of temporal chief governors. And at 
Sometimes extraordinary.  sundry times, God raised up certain men of divers Tribes, by the title of judges, to deliver and defend 
judic. 2. v. 16. 1. Reg. 8. v. 5. 3. Reg. 12. v. 16. 19 4. Reg. 17. v. 6. 2. Par. 11. v. 13. 1. Reg. 25. v. 11. 1. Esd. 1. 2. Esd. 1.  the people from invasions of enemies. After which, they had Kings, Saul, David, and Solomon, reigning over all Israel. Than ten Tribes revolting, 
Temporal government sometime changed.  made themselves by God's permission, a several King, & were a distinct kingdom till they were carried captive into Assiria. The other two Tribes (and 
And interrupted.  the Tribe of Levi) remaining subject to K. David's successors, till they also were carried captives into Babylon: From which time they never recovered the Royal state of a Kingdom; though after seventy years captivity, the Medes & Persians' conquering Babylon, released the jews, permitting them to return, and repair their Temple, and City of jerusalem. But again after this, they were brought under the Grecians, and by them, extremely persecuted. Last of all, they were subdued by the Romans, & suffered to use more privileges, especially in Religion, yet still subject in civil causes. But the state of priests and 
Succession of High priests still conserved and continued.  Levites, was still conserved: Namely the succession of High Priests, was continued e●en to Caiphas. Who (though with wicked meaning) truly judged it [expedient, 
joa. 11. v. 50. 51.  that one man should dye for the people, and the whole Nation perish not.] Thus did the Church of the old Testament contain many particular societies, with their several heads, both in the spiritual, & temporal states remaining all one entire body, with one spiritual supreme head.  
5 Much more the Church of Christ consisting of 
In the Church of Christ, are distinct temporal Dominions; all subject to one spiritual head.  all nations, is adorned and fortified with varieties, in both states. the temporal containing many Kingdoms, Dukedoms, Dominions, free Cities, and other absolute common wealths, some governed in form of Monarchy, some by Aristochracie: some by Diviochacie, others more or less mixed. And in these are innumerable corporations, every one having a proper head subordinate to superiors, yet not one temporal head as King or Emperor of al. But all subject to one spiritual supreme head; else all could not 
There are also many particular communities of the Clergy with several heads, but all subject to the Supreme visible head of the militant Church.  be one perfect body. In this whole Militant Church of Christ, are also contained many particular Churches with perfect subordination to one supreme visible head: under whom are others also in subordination, making a formale Ecclesiastical jerarchie of priests, bishops, Archbishopes, P●●mates, patriarchs, and one supreme visible Pastor of al. To the Clergy also perteyne all Religious orders who though they have not ordinary jurisdiction, or charge of souls, yet by spiritual labours, prayers, preaching and many other good works, nourish, strengthen, and beautify the whole Church. Likewise Universities, Colleges, Seminaries, and other houses of students in liberal Attes: especially professing the sacred, and honourable faculties of Divinity, Canon, Civil, and municipial Laws, and of Physic, with the like united companies, are all members, ornaments, and fortifications of one and the same Catholic militant Church, whereof both the 
Proved by holy Scriptures.  Prophets and Apostles have written. Holy David 
Ps. 44. v. 11. Ps. 47. v. 14.  calleth this Church [a Queen standing on the right hand (in prosperous state) in golden raiment, compassed with variety. Set your hearts on her strength (saith the same Prophet to all her children) & distribute ye her houses] observe w●l how many particular Churches were spidily founded in the world by the Apostles, and other Apostolical men [In 
Ps. 67. v. 27.  Churches bless ye God our Lord. Let Israel (the Church of Christ) now say, that our Lord is good: that his mercy is for ever. Let the house of Aaron 
Ps. 117. v. 2. 3. 4. Ps. 121. v. 5.  (the clergy) let them which fear our Lord (all sorts of faithful persons) now say that his mercy is for ever.] In an other Psalm thus: [Seats sat there in judgements (in jerusalem) & Seats upon the house of David] in the Church of the new Testament. So God promised by Isaias, saying: [I will restore 
Is. 1. v. 26.  thy judges, as they have been before, and thy counsellors as of old. After these things thou shalt be called the Just, a faithful City.] All fully performed in the Church of Christ: into which are entered, & still do enter, all nations. So our Lord sending his 
Many particular Churches are all one Church.  holy Spirit [increased the faithful daily together] 
Act. 3. v. 9 41. 47. Ro. 16. v. 3. Phil. v. 2. Apoc. 1. v. 4.  all in one Church; yea many Churches in one. S. Paul [rendered thanks to Prisca and Aquila, in the behalf of all the Churches of the Gentiles] and [saluted their domestical Church.] He shall salute also an other [domestical Church, in the house of Philemon] & writ several Epistles to particular Churches. S. john likewise writ his Apocalypse [too seven Churches] in the province of Asia. Many Churches, many Nations, many Dominions, many Corporations, of the faithful, which, as they do excellently adorn the whole Church with variety: so do they also strongly fortify it, being perfectly united: whereby they all make but one Church; which is the second point proposed in the beginning of this Article. And so we shall now further declare it with other marks, by which the true Church is known from all other congregations.   

The true Church of Christ is known by special marks: the first of which is Unity. ARTICLE. 33.  
ALL Christians acknowlegeing that there is a 
It is a principal controversy at this time to know the true Church.  Church, not only in heaven, but also in earth: it is nevertheless the main question called into controversy at this time, which is the true Church of Christ? Some supposing one congregation, to be the faithful children of God, some an other, according to their contrary doctrines in points of faith; some thinking there may be many without subordination of one Superior of all, yea different in opinions, touching matters of belief; some also imagining, that the true Church haveth sometimes failed, and been no where visible to the world; and that it may so decay hearafter: Yet all agreed in 
It may be known by certain marks.  general, that it may be known by special marks & notes, but wh●t those are, is the very issue of controversy between Roman Cotholiques, and other pretenced Religions. For all protestants and others, proceeded, or parted from them, do commonly assign these two: the true preaching of God's word, & the right administration of his Sacraments, which indeed agreed to the true Church, and to none other congregation; but are not the proper marks thereof 
The marks assigned by Protestants, are as hard to be known as, the thing which is sought.  whereby to know it. Because marks or notes whereby to know any thing, must be more clear, than that thing which we desire to know: otherwise, as the proverb saith, it were to teach ignotum per ignotius, a thing unknown, by that which is less known, or as little known. Whereas these two which they call the proper marks are as hard to be known as is the Church itself, or rather harder: and are challenged by all Sectaries, every sort arrogating to themselves that they only have the spirit of truth, preach the true word of God; rightly administer his Sacraments: and are the true Church; and that all others are in error, and no members of the true Church. Wherhfore we must of necessity try this cause by other evidences; and what better 
Rom. 12. v. 6.  trial can a●ie reasonable persons require, than the very words set down by the holy Apostles, in their Creed, which all Christians every where profess; I believe the Holy Catholic Church. In that they say 
The Apostles Creed acknowledged by all Christians, expresseth certain marks of the true Church. Unity. Sanctity. Universality.  Church, not Churches, they plainly signify, that all particular Churches are united, and make one only complete Church: one entire body, consisting of many members, with uniform consent in the same faith and Religion. And so Unity, is the first mark and note of the true Church. The second is Sanctity, the Apostles saying, it is Holy. In the word Catholic, we have the third mark which is Universality. And in that the Apostles, who taught this Crede, were the first planters of this Church of Christ it is truly called Apostolical, not only by the holy Council of Nice, but also English protestants admit the same Nicene Crede, in their public service. And so we have the fourth mark, which is 
The fourth mark is Antiquitio.  Antiquity of the true Church, even from Christ and his Apostles. And in this fourth, mark is necessarily included Succession of lawful Pastors rightly called & admitted into Ecclesiastical function. To take away 
Other two marks are, Perpetuity, & visibility.  also two common evasions of protestants, pretending, that the true holy Catholic Apostolical Church, hath been interrupted for a long time, and is now by them restored, or at lest (say they) it was sometimes invisible, but not wholly corrupted, and utterly decayed: We contrariwise will show, by many evident holy Scriptures, that the true Church is both perpetual; without interruption; and also perpetually visible, & never invisible.  
2 First then concerning Unity, which is the first 
Unity of the Chuurch was prefigured by the creation of Man.  mark, and consisteth in consent of all true members confessing the same faith, in subordination to one visible head: it was prefigured by the procreation of all mankind. For God creating only one man, & 
Gen. 2. v. 22.  out of his side taking a rib; built or framed the same into the first woman; of which two, all the rest are propagated; and so originally all from one. An 
By the Ark of Noe.  other figure of the Church's unity was expressed in the Ark of No, which was but one, by which he & 
Gen. 6. v. 14. 16.  his family with a few other earthly creatures were conserved alive, all the rest being drowned in the deluge: which whole machine being great, had but one door for entrance, and one window to lighten all, & it was in the top of the Ark finished in on cubit: from whence the middle and lowest rooms 
By the Ark of testimony.  received light, through the floors. The same was 
Exo. 25. v. 10. Exo. 26. v. 1. 3. Reg. 6. v. 1.  likewise foresignified by the Ark of testimony made of durable wood setim. Also by the tabernacle with 
Tabernacle, & Temple.  many appurtenances. And by the Temple. Every of which signified the Church in divers particular proprieties, & namely in unity.  
3 As is more clear in the Prophets. The Royal 
Proved by divers Prophets.  
Ps. 67. v. 6. 7. 17.  Psalmist speaking of the Church saith: [God in his holy place; God that maketh men to inhabit of one manner in a house. A mountain crudded as chee●e] 
Ps. 132. v. 1.  fast combined into one. [Behold (saith he in an other psalm) how good, and how joyful a thing it is, for brethren to dwell in one.] Christ himself, by the pen 
Cant. 4. v. 12. Can. 6. v. 8.  of Solomon saith: [My sister Spouse, is a garden enclosed, a garden (indeed) enclosed, a Fountain sealed up. My dove is one, my perfect one, she is the only to her mother] As the old Synagogue was one consisting in manner of one nation: so is the Church of Christ but one, though it comprehendeth innumerable Nations. Isaias in his Canticle of praise to God for the good change of the jews Synagogue, into 
Is. 26. v. 1. 2. 3.  the Christian Church, saith [In that day shall this song be sung in the land of juda. Zion, the City of our strength, a Saviour: therein shall be put a wall, and a bulwark. Open ye the gates, and let the just Nation enter in▪ that keepeth truth; the old error is gone, thou wilt keep peace] signifying that many people's entering into the Catholic Church of Christ, who is of the Tribe of juda, shall in truth & peace, prefer Sion the head Church, before all others, all being united thereunto. This union was likewise foreshowed to Ezechiel by the holy Spirit, saying to him [Thou 
Ezech. 37. v. 16. 17.  Son of man, take thee one piece of wood, and writ upon it. Of juda, and of the children of Israel his fellows. And take an other piece of wood and writ upon it. Of joseph the wood of Ephraim, and of all the house of Israel, and his fellows. And join them one to the other for thee, into one piece of wood, and they shall be into an union in thine hand. To the same effect was revealed to Sophonias by our Lord saying [then (in the new Testament) 
Soph. 3. v. 9  will I restore to the people's a chosen lip, that all may invocate in the name of our Lord, & may serve him with one shoulder.] Many people's professing with their lips one faith, and with joined forces as with one shoulder, defend and maintain the same.  
4 Our Saviours' [coat wrought throughout without 
joa. 19 v. 23.  
Signified by our saviours Coat. Manifestly taught by our Saviour, & his Apostles.  seam] was doubtless a mystical figure of his indivisible Church: yet his own divine doctrine, is more manifest, affirming, that [there shall be one fold, & 
joa. 10. v. 16.  one Pastor] And that in his Church, is manifestation of truth; out of it, all obscurity, uncertainty, & falsehood. [To you (that are within the fold) it is 
Mar. 4. v. 11.  given to know the mystery of the Kingdom of God, but to them that are without, all things are done in parables] they may see, and read, and hear, & not understand, till they enter into this one fold of all Christ his ●lock. When the Apostles preached 
* Act. 2. v. 47. Rom. 12. v. 5. 1. Cor. 10. v. 17. Ch. 12. v. 12.  [those that believed, were all gathered together that should be saved.] And [we being many (saith S. Paul) are one body in Christ, and each one, an others members. Being many, we are one bread; one body, all that participate of one bread. As the (natural) body is one, and hath many members, and all the members of the body, whereas they be many, yet are one body: so also Christ his mystical Body, is many in one. [And if all were one member, where were the 
v. 19 20.  body? But now there are many members indeed, yet one body: one Lord, one Faith, one Baptism.] 
Ephes. 4. v. 5.  All which and the like, show, that the true Church is all one body, consisting in unity and consent in all points of faith, and community of Sacraments, & other holy Rites, with the mutual fellowship of all particular Churches, joined in perfect union, aswell 
Unity consisteth in professing of one faith: and in regiment under one head.  in doctrine of belief, as in regiment of one supreme head. Because the Militant Church in earth, is a true & perfect Monarchy as we shall further declare by holy Scriptures. And first that it was so in the old Testament, whereby is more clearly demonstrated that so it is in the new.   

In the old Testament there was ever on supreme visible head of the Church. ARTICLE. 34.  
Moyses' being to writ the law which he 
Moses' before he writ the law, described the beginning and progress of mankind.  
Gen. 1. v. 1. 2. etc. 26. Ch. 2. v. 7. 21. 22. 25. Ch. 3. v. 1. 6. 7. 15.  received of God, first of all showeth the beginning of all creatures, and more particular of man, in what happy state he was in paradise; how he fell from it: how he and part of his progeny through God's special grace which is offered to all, were made his peculiar people: though others wilfully running their own ways, ●●l further into wickedness and into innumerable gross errors.  
2 In which history this 〈◊〉 ●●storingrapher most 
In the genealogies of the patriarchs especially setteth forth the succession of the chief Super●or.  especially recordeth the things pertaining to God's selected people, and therein very exactly reciteth the generations of Adam the first man, by his right line to No, and so to Abraham, Isaac, and jacob, otherwise called Israel, of whom the same chosen people were called the children of Israel: showing hereby the continual succession of one superior, from generation to generation. For there can be no other reason well imagined, but because these only were the supreme heads, and rulers of the Church, why Moses professing to writ [the generation of Adam] 
Gen. 5. v. 1. 4.  should therein omit both Cain, and Abel his first sons, and all other sons (for he begat also other sons and daughters) and only name Seth. Again omitting all other sons of Seth, he nameth Enos alone. Likewise in all the rest till he come to Noe. Yet expressly noteth withal, that every one of them [begat 
v. 7. 10. 13. 16. 19 22. 26. 30. Gen. 11. v. 10.  other sons and daughters.] In the same manner 
Other genealogies are only recited to a few generations: but the right line of the patriarchs is declared from Adam, to jacob, and his twelve sons.  he prosecuteth the lineal succession of No, by the generations of his Son Sem to Abraham: and so to Isaac and jacob: giving us by the way to understand (which also confirmeth our purpose) that whereas Abraham had an elder Son called Ishmael, whom God [made also into a great Nation] yet [Goddess 
Gen. 17. v. 20. 21.  special promise and covenant, was established with Isaac.] And Isaac having two Sons called Esau, & jacob, the younger which was jacob, was preferred, and made succssor to his father, as is often testified in 
Gen. 25. v. 23. Mal. 1. v. 2. Rom. 9 v. 13. Gen. 4. v. 17. Ch. 10. v. 1. 2. etc. Ch. 1●. v. 10.  holy Scriptures [The elder shall serve the younger. Was not Esau brother to jacob saith our Lord? & I loved jacob and hated Esau,] divers other Genealogies, are also recited by Moses, but without continuance, as of Cain before the flood. Afterward of all noah's sons; until the division of tongues and Nations. Thence forward, only of Sem lineally by [Arphaxad, Sale, Heber, Phaleg, Ragau, Serug, Nachor, There, Abraham] with brief mention, that every one of them [begat other Sons and daughters] And namely of Abrahames brethren Nachor, and Aaron. Likewise the Genealogies of Nachor. 
Gen. 25. v. 1. 3. 12.  Also of Abrahames younger sons by his last wife Cethura, and of Ishmael; and of Esau the elder Son of Isaac; are recorded to a few generations. But jacobs' progeny, is continually declared, and exactly numbered by all his twelve sons, and their thirteen 
Nu. 1. v. 2. Nu. 3. v. 15. Nu. 26. v. 2. 17. Exo. 6. v. 14. 15. 16. 26.  Tribes after their delivery from the Egyptians dominion. But before this, whiles they were in Egypt, the Princes of the three first Families, Reuben, Simeon, and Levi, are recited so far as Aaron and Moses, and no further, it sufficing for that present purpose to show the Pedigree of these two, by whom the whole Nation was to be brought out of the land of Egypt, God then putting the supreme government of them all into Moses his hands, and appointing Aaron his chief assistant: until which time, the first borne, and all heads of Families, were their priests, and the chief Prince, was also the chief Priest.  
3 Now therefore when it pheased God to give his 
In the written law Aaron was ordained high Priest, with a perpetual succession.  Church a written Law, with many new sacred Rites and ordinances: & principally to change their priesthood [For the priesthood being translated, it is necessary 
Heb. 7. v. 12.  (saith S. Paul) that a translation of the Law be also made] his divine goodness first constituted Moses an extraordinary both Prince and Priest, making him [the God of Pharaoh, and Aaron his Prophet] 
Ex. 7. v. 1.  And so proceeding amongst other his divine ordinances [our Lord commanded Moses, to consecrated 
Levit. 8. v. 2. 4. 6. 13. etc.  Aaron] the ordinary [High Priest, and all his sons priests] which Moses performed accordingly [in sight and hearing of the multitude, gathered before the door of the Tabernacle.] To this Institution were also added particular precepts declaring their offices, and the eminent power, and supreme authority of the High Priest in spiritual causes, with due correspondence between ●in, & the temporal chief head. His first pre-eminence & privilege, was to teach the truth; which is signified by 
Exo. 28. v. 15. 22. 27.  his Priestly ornaments called [Ephod, which he bore on his shoulders: and Rationale of judgement fastened on his breast, linked together with golden chains, hooks, and rings above, and with hyacynth lace beneath, adorned with twelve most precious stones, and the names of the twelve Tribes engraven therein.] These did the High Priest carry with his other vestures, whensoever he entered into the Sanctuary. And [in the Rationale of judgement were written, Doctrine & Verity.] And so by God's special assistance, 
v. 30. Levit. 8. v. 8. 1. Reg. 23. v. 9 Deut. 17. v. 8.  he declared the verity of doctrine in doubtful cases. And thereupon God expreslly commanded his people in great difficulties, to repair for final direction, to his high and most authentical judge, saying [If thou perceive that the judgement with thee is hard and doubtful between blood & blood, cause and cause, leprosy, and not leprosy; and thou see that the words of the judges within thy gates, do vary: arise and go up to the place which the Lord thy God shall choose. And thou shalt come to 
9  the priests of the Levitical stock, and to the judge that shall be at that time; and thou shalt ask of them, who shall show thee the truth of judgement: and thou shall do whatsoever they that are priests 
10.  of the place (which our Lord shall choose) shall say and teach thee, according to his Law, and thou shalt 
11.  follow their sentence; neither shalt thou decline to 
12.  the right hand, nor to the left hand. But he that shall be proud refusing to obey the commandment of the Priest, which at that time ministereth to the Lord thy God, by the decree of the judge, that man shall dye, and thou shalt take away the evil out of Israel. And the whole people hearing, shall fear, 
13.  that none afrerward swell in pride.] These plain words of the divine Law, do not only show God● ordinance of one priest to be chief judge, and Precedent in the consistory of priests, but also that others were then bond under pain of death, to obey his sentence. In consideration of which Priestly power; the Prophet Malachi so much the more blamed priests of his time for their faults, which were aggravated by reason of their function; and therefore put them in mind thereof saying [The lips 
Mal. 2. v. 7.  of the Priest shall keep knowledge; and others shall require the Law of his mouth, because he is the Angel of the Lord of Hosts] the messenger of God almighty.  
4 By occasion also of this supreme authority given 
Rebellion rising against this ordinance, was suppressed, and Aaron's Supremacy confirmed by divers miracles.  to Aaron, and other High priests, certain Levites, 
Nu. 16. v. 1. 3. 31. 39  with some of Rubens Tribe, disdaining the same, revolted, and rebelled against Moses, and Aaron: which enormous schism God presently punished, with the miraculous destruction of many. And by an other manifest miracle, declared Aaron's authority over all the priests of the other Tribes. [Take 
Nu. 17. v. 2.  (said our Lord to Moses) a rod of every one of all the Princes of their Tribes, twelve rods, and the name of every one thou shalt writ upon his rod. And the name of Aaron shall be in the Tribe of Levi. 
3. etc.  one rod shall contain all the Levites families: and thou shall lay them in the Tabernacle of covenant before the testimony where I will speak to thee. Whosoever I shall choose, his rod shall blossom. which when Moses had laid before our Lord in the tabernacle of testimony; returning the day following he found Aaron's rod in the house of Levi budded, and the buds thereof swelling, the blossoms were shot forth: which spreading the leaves were fashioned into almonds. Moses' therefore brought forth all the rods from the sight of our Lord, to all the children of Israel, and they saw and every one received their own rods. And our Lord said to Moses: Carry back Aaron's rod into the tabernacle of testimony, that it may be kept there for a sign of the rebellion's children of Israel, and let their complaints cease from me, jest they die. And Moses did as our Lord had commanded] thus was Aaron established high Priest. To him succeeded his 
Nu. 20. v. 25. 26. 1. Par. 6. v. 3. ad 14. v. 53. 3. Esd. 13. v. 10. joa. 11. v. 49. joa. 18. v. 13. Nu. 27. v. 18. 19 20. 21.  
Eleazar succeeding to Aaron, was superior to joshua: not only in spiritual causes, but also in temporal, in special cases.  son Eleazar. and so others for the most part of the same line, and some of his brother Ithamars' progeny, but all of Aaron's family: As is gathered by the history of Paralipomenon, unto the captivity in Babylon, and by the testimony of Nehemias, near two hundred years after, and even to Annas, and Caiphas named in the Gospel. their authority was directly, and principally in spiritual causes, of faith & manners. And in temporal affairs so far only as pertained to the spiritual. Which appeareth in the substitution of joshua, to succeed Moses in temporal government. Where our Lord said thus to Moses. [Take joshua the son of Nun, a man in whom is the Spirit, and put thy hand upon him, who shall stand before Eleazar the Priest, and all the multitude: and thou shalt give him precepts in the sight of all, and part of thy glory; that all the Synagogue of the children of Israel may hear him. For him if any thing be to be done, Eleazar the Priest shall consult the Lord. At his word shall he go out, and shall go in, and all the children of Israel with him: & the rest of the multitude.  
5 By this authority joiada the high Priest calling 
4. Reg. 11. v. 4. 12. 15. 16. 2. Par. 33. v 1. 5. 7. 11.  
The supreme authority of high Priest, is further proved by practice.  to him Centurions, & soldiers, with other priests, and Levites, restored joas the right King to his sceptre, and kingdom of juda, and causing the usurping Queen Athalia to be slain. By the same spiritual authority, Azarias the High Priest, with fourscore other priests, repressed king Ozias, having 
14. 15.  taken the Censer into his hand to offer incense to our Lord, saying unto him [It is not thy office Ozias, 
4. Reg. 15. v. 5. 2. Par. 26. v. 17. 18.  to burn incense to our Lord, but of the priests, that is of the children of Aaron, which are consecrated to his kind of ministery: go out of the Sanctuary, contemn not, because this thing shall not be reputed to thee for glory of our Lord God. And Ozias being angry, and holding in his hand the Censer 
19 etc.  to burn incense, threatened the priests, & forthwith there rose a leprosy in his forehead before the priests in the house of our Lord by the Altar of incense. And when Azarias the High Priest had beheld him, and all the rest of the priests, they saw the leprosy in his forehead, and in hast they thrust him out: yea and himself being fore afraid, made haste to go out, because he felt by and by the plague of our Lord: Ozias therefore the king, was a leper until the day of his death, and he dwelled in a house apart full of the leprosy for the which he had been cast out of the house of our lord] So it pleased God again by miracle, to manifest the High priests authority over kings in cause of Religion, as before his divine goodness had declared Aaron's supremacy, against the schismatical rebels.  
6 But ordinarily there was very good correspondence 
acknowledged by good kings.  between the kings, and High priests, with mutual respect of each to others. So king josaphat [commanding the judges of his Cities, to deal uprightly, 
2. Par. 19 v. 6. 8. 16.  as exercising judgement, not of man, but of God appointing also Levites, and priests, & Princes of Families, to judge causes in jerusalem; expressly distinguished, the spiritual and temporal offices and officers saying [Azarias the Priest and your Bishop, shall be chief in these things ●hich pertain to God. Moreover Zabadias' the son of Ismahel who is the Prince in the house of juda, shall be over those works which pertain to the kings office] plainly acknowlegeing, that spiritual judgements (which he calleth things pertaining to God) pertain not to the kings office: but are of an other jurisdiction; yet did kings, and other temporal 
Ios. 3. v. 8. 1. Par. 16. 17. ●3. 24. 3. Reg. 2. 2. Par. 19 2. Par. 29. 4. Reg. 22. 1. Esd. 2. 3. 4. etc. jere. 33. v. 34.  Dukes and judges, justly, and laudably cooperate, in putting spiritual precepts, and divine ordinances in execution. So did joshua, David, Solomon, josaphat, Ezechias, josias, Zorobabel, and the same did all good temporal Princes, together with the high priests. And all other good priests and people, duly obeyed them both.  
7 And contrariwise, the evil disposed impugned 
Wicked men especially impugned, both Pastoral, and Royal superiority.  them both when they could, and when force failed the wicked, yet by murmurations, detractions, calumniations, cursings, and other evil speeches, they maligned the two most renowned families of Aaron, and David. Which God himself, to whom nothing can be hid, revealed to his Prophet jeremy saying, 
But God protected them both.  [Hast thou not seen what this people hath spoken saying. The two kindreds which the Lord hath chosen, are cast of, and they have despised my people, because it is no more a Nation before them.] So did envious detractors wish and speak evil of these two houses, of Aaron and David, which God had especially chosen, and still protected. But all Prophets, being most holy men, yielded all honour and ever had most due regard, to serve both these eminent States. For example. The Prophet Aggeus by God's inspiration, directed his prophecy jointly 
Agg. 1. v. 1.  to them both; beginning thus [The word of our Lord was made in the hand of Aggeus the Prophet to Zorobabel, the son of Salathiel, Duke of juda, and to jesus, the son of josedec the Grand Priest] who willingly heard his admonition, and undertook 
12.  the holy work, to build again the destroyed Temple of God, whereto he exhorted them.   

Christ our Saviour ordained S. Peter chief of the Apostles: and visible Head of the Militant Church. ARTICTE. 35.  
Saint Paul's doctrine, that [God hath made 
It is no derogation to Christ, to have a Vicar general in earth. It is necessary for divers pregnant reasons.  
Ephes. 1. v. 22.  Christ Head over all the Church] may sufficiently satisfy any doubtful person, that it doth nothing derogate from Christ, to have a Vicarial head of his Church Militant. For seeing it derogateth not from Divine Majesty, to have made Christ as Man, the head of all the Church, both Triumphant, and Militant: Neither doth it derogate from Christ to have a Vicar in earth. Moreover, 
1.  Christ [so loving the Church, that he delivered him 
Ephes. 5. v. 25. 29.  self for it] doth not less fortify and furnish the same with all things necessary, then was the Church of the old Testament. Seeing therefore the jews Synagogue, had by God's special providence, a visible supreme spiritual governor (as is showed by the 
Art 34.  holy Scriptures) it must needs be very absurd to 
2.  say, that the Spouse of Christ hath not this so requisite strength and ornament of one supreme visible Pastor. It is also clear, that the Gospel can not be authentically preached in all Nations, except there be one chief Prelate of all, to whom the charge of all pertaineth: because none can preach, unless they be sent. Again to say, that the particular Churches 
3.  extant in this world, are not one entire Church, consisting of many and divers members, is directly against S. Paul●s doctrine, and other holy Scriptures 
4.  
Rom. 12. v. 5. 1. Cor. 12.  before recited. Finally, to say that all these members do make one visible body; yet have not one 
v. 12. Ro. 10. v. 15. Apoc. 12. v. 3. Ch. 17. v. 3. 7. 9  supreme visible head, but many: is to accounted the Church a monstrous body, with many heads.  
2 But to convince these absurdities, with irrefragable 
That S. Peter was chief of the Apostles & head of the whole militant Church, is proved by Christ's purpose, promise, and facts, and by S. Peter's, and other Apostles practise.  authority of holy Scriptures: we shall show so briefly as so important a cause will permit, that Christ our Lord, did actually constitute his Apostle S. Peter, the chief of all the Apostles, & supreme visible Pastor of the whole Militant Church in earth. For more discussion whereof, we may observe, that his divine wisdom, first signified his purpose herein by words and facts; then promised the same thing: afterwards actually performed it. And lastly that S. Peter practised, and the other Apostles acknowledged, the same supremacy.  
3 First therefore, when S. Andrew having already 
The first proof. Christ foretold that Simon should be called Peter, which signifieth a Rock.  been with our Saviour, brought his brother Simon to see him [jesus looking upon him said; thou art 
joan. 1. v. 42.  Simon the son of jona: thou shalt be called Cephas, which is interpreted Peter. So the Hebrew or Syriake word Cephas, is in Greek Petros or Petre, in Latin Petra, in English, a Rock; which being applied for a man's name, the termination is altered, and so in the Latin is called Petrus, & in English (so near as our language well serveth) Peter. But translating our saviours speech, into proper English words, he said: Thou art Simon, thou shalt be called a Rock. By which manner of imposing new names in holy Scripture, is ever signified some important Mystery implied in the Etymology or original signification, of the same word imposed for a proper name. As when God changed the name [Abram into Abraham] he signified thereby, that the 
Gen. 17. v. 5. Gen. 32. v. 28.  same Patriarch should be the Father of many Nations. [jacob] which signifieth supplanter, was changed into [Israel] signifying one that seethe, or contemplatteh God. Osee the son of Nun, was changed 
Ch. 35. v. 10.  into [joshua] or jesus, to signify, that in figure of our B. Saviour, he should save the children of Israel from their enemies, bring them into the promised land of Chanaan. And our Lord and redeemer [was named jesus, signifying Saviour, before he was 
Luc. 1. v. 31. Mat. 1. v. 21. Luc. 2. v. 21.  conceived, because he should save his people from their sins] So this new name Rock, or Peter, foretold by our Saviour; did undoubtedly foreshow, that he should be employed as a Rock in some special work of God. Whom the sequel did shortly after declare to be the Rock whereupon Christ would 
Mat. 7. v. 24.  build his Church. Which meruclous well accordeth with the conclusion of his divine sermon in the mount, teaching that a wise man buildeth his house upon a Rock.  
4 Not long after our saviours prediction, of changing 
The second proof. Christ preached in S. Peter's ship, & bade him launch into the sea.  Simons name into Peter, he foreshowed also by a fact his purpose to make the same Peter chief of 
Luc. 5. v. 1. 2. 3.  his Apostles. For when [by the lake of Genesareth, the multitudes pressed upon him to hear the word of God, he seeing two ships on the shore, went into one of them which was Simons, and there sitting, taught the multitudes out of the ship] And after his sermon [he said to Simon, Launch forth into 
4.  the deep, and let loose your nets to make a draft. And Simon answering, said unto him. Master, labouring all the night, we have taken nothing; but in thy word, I will let loose the net. And when they had done this, they enclosed a very great multitude of fishes, and their net was broken. And they bekned to their fellows that were in the other ship, that they should come and help them. And they came and filled both ships, so that they did sink. Which when Simon Peter did see, he fell down at jesus knees saying. Go forth from me because I am a sinful man oh Lord. For he was wholly astonished, and all that were with him, at the draft of fishes which they had taken. In like manner also james and john the sons of Zebedie, who were Simons fellows. And jesus said to Simon, fear not; from this time now, thou shalt be taking men.] Is it not clear in this narration of S. Luke, that there being two ships, our Saviour (all whose actions are our instructions) made choice to preach in that which was Simons, making use also of the other, to help Simon in the great draft of fishes, that he bade Simon only, launch into the deep? That Simon only falling on his knees, expressly acknowledged our Lords great work, and his own unworthiness? That all being astonished, our Lord spoke only to Simon, bidding him not fear? Foretelling him only before the rest, that he should become a fisher of men? whereas james, and john, and the other Apostles, should become also fishers of men? Is it not here manifest that our Lord in this fact, foreshowed a future pre-eminence, and primacy of Simon, above the rest.?  
5 Let us further see how the same proceeded to effect. 
The third proof. The title FIRST, is ascribed to S. Peter, and he is always first named.  Immediately after our Saviour had showed these apparent figures of his intention, calling disciples to 
Io. 1. v. 40. Mat. 4. v. 18. Mar. 1. v. 16. Luc. 5. v. 2. Mat. 10. v. 2. 3. etc. Mar. 3. v. 16.  remain with him, as of his proper family (which hitherto none did) albeit Simon was younger brother to Andrew, and by him first brought to see Christ; yet is first named by all the Evangelists, as well in their first calling to be Disciples, as when the twelve were made Apostles, and wheresoever their names are recited he is continually first named. And which maketh the thing most assured, S. Matthew addeth it as his proper title saying: [the names of the twelve Apostles be these: the first Simon, who is called Peter, and Andrew his brother] and then reciteth the rest diversly from the other Evangelists: For S. 
Luc. 6. v. 14. Act. 1. v 13.  Mark nameth james in the Second place: S. Luke in his Gospel, and in the Acts of the Apostles observeth not the same order, but all put Simon Peter in the head of their Catalogue.  
6 Now concerning his new name, which our Saviour 
The fourth proof. Christ actually gave him the name PETER.  foretold when he first saw him, he actually gave it him, at the very first time when he ordained this renowned College of twelve Apostles, as all the three Evangelists (which report their names together) do testify. S. Matthew saying: the first Simon, 
Mat. 10. v. 2. Mar. 3. v. 14. 16. Luc. 6. v. 14. Io. 6. v. 8.  who is called Peter. S. Mark more expressly signifying it to be done at that time, saith: [He (to wit Christ) made, that twelve should be with him: and he gave to Simon the name Peter.] S. Luke saith: He chose twelve whom he made Apostles: Simon whom he surnamed Peter. S. john also in his Gospel sufficiently showeth the pre-eminence of S. Peter, describing S. Andrew by the title of S. Peter's 
Luc. 6. v. 14.  brother saying: Andrew the brother of Simon Peter. And so doth S. Luke.  
7 Neither may we here omit the miraculous 
Christ gave him power to walk on the waters.  walking of S, Peter upon the waters granted to him only, and sure not without mystery. For when 
Mat. 14. v. 26. 27.  he with others sailing in a boat, saw our Saviour walk on the Sea, and thinking it to be a ghost, for fear cried out. He saying to them: [Have confidence, it is I, fear not: Peter said; Lord if it be thou, bid me come to thee, upon the waters. And he said come: then Peter descending out of the boat, walked upon the water to come to jesus.] As therefore Christ by his walking upon the sea, as well as upon the land, showed his power over the whole world: so it pleased him by this fact, to signify that Peter's jurisdiction should be extended over all, by sea and land. That also which immediately followeth in the next words of S. Peter's fear, seeing the wind 
v. 30. 31.  rough, and of his ask and receiving help from Christ, teacheth us that notwithstanding the infirmities of governors, Christ our Saviour holdeth them up, and by them conserveth his Church. We know right well that Protestants deny and contemn these proofs, and it is easy to deny, when they can not otherwise refute Catholic doctrine; but we urge them to tell us directly what other true sense these speeches, and facts can have? Nedes they must grant, that all these things were done for special purposes, and written by the Evangelists, for confirmation of Christian doctrine. And therefore we join issue with them, that this is the true sense which all Catholic writers avouch, rather than any other which they can allege to the contrary.  
8 But now we come to more known places, yet not 
6. Christ promised to build his Church upon Peter, as upon a Rock.  more frequent, than convincing proofs in this present point of S. Peter's Supremacy. The time approaching that our Saviour would pass out of this world, for instruction of his Apostles concerning the form of government which he would ordain, and leave with them, for the stability of his Church, he demanded of them, aswell the people's opinions, as their own judgements, whom they supposed himself to be, saying: [Whom say men that the Son 
Mat. 16. v. 13.  of man is?] they reporting the divers brutes of the people, according to their imaginations; he replying, demanded of his twelve Apostles [But whom 
15.  do you say that I am? Simon Peter answered and said; Thou art Christ the Son of the living God.] 
16.  Which point of faith is the ground of all Christian Religion: that jesus, the Son of the B. Virgin, (thereof called the Son of Man) is the promised Messiah, & also the very natural only begotten Son of God. This confession being made by S. Peter in behalf of them all (for all being demanded, he alone answered) Christ, not further requiring every ones particular answer, but proceeding to his purpose, approved and commended Peter's answer, saying: [Blessed art thou Simon Bar-iona because flesh and 
v. 17.  blood hath not revealed it to thee; but my Father which is in heaven. And I say to thee: That thou art 
18.  Cephas, & upon this Cephas, will I build my Church.] So is the Siriake, or Hebrew text. In Greek and Latin, in these terms [Thou art Peter, and upon this Peter] In English, translating the words into their proper signification, we must say thus [Thou art a Rock, and upon this Rock will I build my Church.] In all languages, the demostrative pronone this, hath necessary relation to the word going before, and can not be referred in right construction, to any other thing, as Protestants do wrested it, and absurdly refer it to Christ himself, or to the faith of Peter, not to his person. For if our Saviour had so meant, as they will seem to imagine: then he would have said, upon a Rock, not upon this Rock. But he did not say so, and therefore it is clear that he did not mean as they say, but he absolutely meant as he spoke to his Apostle: Upon that which thou art, will I build my Church, for none can deny his words [thou art a Rock, and upon this Rock will I build my Church] And so in the next words, declareth the stability of his Church being built upon a Rock: saying that [the gates of hell, 
18.  (that is all the forces coming from hell) shall not prevail against it.]  
9 To the very same purpose he also addeth; speaking 
7. He promised him also to give him the keys of the kingdom of heaven.  still to the same Apostle: [And I will give to thee 
Mat. 16. v. 19  the keys of the kingdom of heaven.] Every one knoweth that the giving of keys, is giving of power, & authority, to let in, or keep out of that place, where to the keys pertain. And our Saviour giving to S. Peter the keys of the kingdom of heaven, explicateth his meaning. yet further, that S. Peter's sentences, and judgements in earth shall have effect, not only in earth, but also in heaven, saying: [whatsoever thou shalt bind upon earth it shall be bound also in the heavens: and whatsoever thou shalt lose in earth, it shallbe loosed also in the heavens, wherein is necessarily understood S. Peter's Primacy above the other Apostles: who also received 
Mat. 18. v. 18.  spiritual power to bind and loose in earth which accordingly is bond & loosed in heaven. For in case any other should attempt to bind or loose contrary to S Peter, then must his sentence prevail, and that which any other attempteth contrary to him, is not of force, because otherwise (which is absurd, and impossible) Goddess word should be contrary to itself, and in some place, should not be verified, if the other Apostles binding and losing, were not subordinate, and subject to S. Peter. But being so understood, the seeming contradiction is reconciled, and the holy Scripture, in both places, is most true. 
8.   
10 After this declaration of our Saviour, in presence 
He paid tribute for S. Peter as for the head of a family.  of all his Apostles, that he would build his Church upon S. Peter, whom for this purpose he had made a Rock: He showed likewise by an other act, the same thing, that S. Peter should be head of the Apostolical College and family next and immediately under himself. For condescending to pay 
Mat. 17. v. 25.  the Tribute of a Didrachme, exacted for the heads of Families; he sent S. Peter where to have a Statere, being in value two Didrachmes, and so to pay it for them both. [Go thy ways to the sea (said 
27.  our Saviour to Peter) and cast a hook; and that fish which shall first come up, take; and when thou hast opened his mouth, thou shalt find a Statere, take that and give it them for me and thee] Why our Savour would have this Tribute of householders, to be paid for Peter alone, and not for any other of the Apostles, there can not possibly be any other reason imagined, but because he was indeed the head of that Family, as Christ's principal Vicar, & by him so to be constituted.  
11 If this text were not clear enough, yet it is 
The Apostles understood by this fact, that S. Peter was designed to be the head of them al.  made more manifest, by the Apostles present dispute about Superiority, written by S. Matthew in 
Mat. 18. v. 1. ●. etc. Mar. 9 v. 33. 34.  the next words. And that it happened presently, S. Mark testifieth saying, that our Saviour, when they were come to Capharnaum, asked them [What did you treat of in the way? But they h●ld their peace, for in the way, they had disputed among themselves, which of them should be the greater?] And therefore to cure this infirmity [he called the twelve & said unto them: If any man will be first, he shall 
35. 36.  be last of all, and the minister of al. For he that is the lesser among you all, he is greater] So teaching humility, and withal avouching Superiority. For they all easily understood, superiority to be necessary. And to ob●●ine higher places, james and john had suborned their mother to intercede for them. 
Mat. 20. v. 20. 21. 22.  Whereupon she [adoring, requested, that th●se her two sons might sit, one at his right hand, and one at his left hand in his kingdom] But our Lord again answering them said: [You know not what you desire] admonishing and exhorting them, to think of suffering with him, and not of ●uling and overruling as Gentiles do. And lastly said to them 
Luc. 22. v. 26.  all, the ●ight before his death [He that is the greater among you, let him become as the younger, and he that is the leader, as the waiter] still consuming his former words, and facts, that there must be a greater, and a leader amongst them; not S. james no● S. john, nor any that sought the first place, but he that was called, must undertake that office.  
12 Accordingly S. Peter for most part spoke in the name 
10. S. Peter ordinarily spoke in the name of them al. And was reputed the chief by the Evangelists.  and behalf of al. And others ordinarily spoke of him as of the leader and chief. When our Saviour took only three to be present at his transfiguration, S. 
Mat. 17. v. 2. 4. Mar. 9 v. 3. 5. Luc. 9 v. 29. 30. 31. 32.  Peter, S. james, and S. john, they were all ravished with joy, seeing a Glimpse of Christ's glory, [for his face did shine as the Sun, and his garments became white as snow, g●stering exceedingly] only S. Peter was bold to propose that which they all thought [Butler Peter (saith S. Luke) and they that were with him, were heavy with sleep. And awaking, they saw his Majesty] Moses also and Elias appearing in Majesty: Than [Peter said, Lord it is good for us to be here. If thou wilt, let us make here three Tabernacles; one for thee, one for Moses, and one for Elias.] At an other time, our Lord going forth into a desert place to pray [Simon Peter and they that were with him (saith S. Mark) sought 
Mar. 1. v. 36.  him out.] Our Saviour being pressed in the multitude, and demanding who had touched him [Peter (saith S. Luke) and they that were with him said. 
Luc. 8. v. 45.  Master the multitudes throng thee &c.] When many went back at Capharnaum, not understanding his divine discourse concerning Manna, & the B. Sacrament of his Body; and he saying to the twelve [will you also departed? Simon Peter answering 
joan. 6. v. 68  (for all) said: Lord to whom shall we go? Thou h●st the words of eternal life.] When our Lord showed the fruit of contemning the world, and following him: Peter answering said to him: 
Mat. 19 v. 27.  Behold we (meaning himself & the other Apostles) have left all things and have followed thee; what therefore shall we have? ● When our Saviour by a parable showed the necessity of diligent watching, [Peter said to him: Lord dost thou speak this parable 
Luc. 12. v. 41. Mat. 21. v. 20. Mar. 11, v. 21.  to us, or to all?] And when he had cursed a figtree, and incontinent it withered, all the Disciples marveled: but only [Peter (as the mouth of all) said to him: Rabbi, behold the figtree that thou didst curse, is withered.] All which his ordinary answering, demanding, & speaking as a public person; the Evangelists relations also in that special manner saying: [Peter, & they that were with him] do plainly show that he was the chief & head of the rest. 
11. Our Lord washing his Apostles feet, began with S. Peter.   
13 To these evident proofs we must yet adjoin other facts, and speeches of our Saviour, confirming this doctrine of S. Peter's Primacy. It pleased our Lord after the supper of the old Testament, before he instituted the new Sacrifice, to wash all his Apostles feet. And that he began with S. Peter 
Io. 13. v. 4. 5. 6. 7. etc.  as the chief, who first replying and refusing, as seeming to him unmeet, but upon Christ's words submitting himself to his will, is clear by S. john's narration: telling that our saviour [rose from supper, laid a side his upper garment, took water in a basin, girded himself with a towel, and so came to Simon Peter; and Peter said to him: Lord dost thou wash my feet. jesus said to him: that which I do thou knowest not now: hereafter thou shalt know.] yet [Peter said to him: thou shalt never wash my feet. But our Lord jesus answered; If I wash thee not, thou shalt not have part with me.] then Peter submitted himself, and so without more reply all the rest.  
14 Again the same night our Saviour declared in 
12. Praying for them, prayed singularly for S. Peter.  plain words an other important difference, and singular privilege of S. Peter above them all, given to him as the head, for the confirmation of his brethren. Our Lord said (in presence of all, but directing his speech to Peter only) [Simon, Simon behold 
Luc. 22. v. 31. 32.  Satan hath required for to have you for to sift as wheat: but I have prayed for thee, that thy faith fail not; and thou once converted, confirm thy brethren.] The devil desired to sift and try them all, as this text maketh manifest; our Lord prayed also [for his other Apostles, and for all that should believe 
Io. 17. v. 11. 19 20.  by their word] as S. john testifieth, yet more especially [he prayed for Peter, that his faith should never fail] by which prerogative of the head, the whole body is confirmed, and upholden in unity and verity, free from schism and heresy, against all the assaults of the devil; and so all are strengthened that hold the faith and union of Peter. Thus much before Christ's death. 
13. The Angel willed the holy women to tell S. Peter by name, that Christ was risen.   
15 After his Resurrection, the holy Angel that declared to S. Marie Magdalene, and the other devout 
Mat. 16. v. 7.  women, that our Lord was risen from death, willed them to go and tell the Disciples, and Peter, only naming Peter for his prerogative, and eminent place above the rest, for else it might have sufficed, to have comprehended him in the general name of Disciples, 
14. S. john respected S. Peter as his Superior.  if he had been but equal with them.  
16 Neither otherwise needed S. john, coming first 
Io. 20. v. 5. 8.  to the monument to have stayed, that S. Peter might enter first, but for that he respected S. Peter as his designed Superior. There may be (we doubt not) some other Mystery also understood by this Act. for holy scriptures are fertile of many senses. But amongst others the very letter declareth Ma●oritie in S. Peter, above S. john.  
17 And that our Saviour appeared to S. Peter, before 
Luc. 24. v. 34.  
15. Christ appeared to him first of all the Apostles.  his apparition to them all together, is testified by the two Disciples, to whom he appeared the same first day in the way to Emaus. For they returning presently to all the Apostles at jerusalem, affirmed expressly, that [our Lord is risen in deed, and hath appeared to Simon.] And so S. Paul saith [He was seen 
1. Cor. 15. v. 5.  of Cephas, and after that, of the eleven.] All which are signs sufficient of his pre-eminence. 
16. Christ constituted S. Peter the Pastor of the whole Church, of all lambs; and all sheep.   
18 But his full establishment in the Ecclesiastical Primacy, 
Io. 21. v. 1. etc.  is most plainly described by the Evangelist S. john, in the third public Apparition of our Saviour to his Disciples, by the sea of Tiberias. Where S. Peter understanding that it was our Saviour which spoke to him from the shore, walked to him upon the water, without any further commadement, as before he had done upon our Lord's word. Whereas the other Disciples came in the boat, drawing the net of fishes. After which narration of our Lords 
4. 5. 6. etc.  so appearing on the shore: of S. Peter's going on the water; of the taking of a great, & certain number of fishes, without breach of the net: of their dining together: and of the assurance which every one of them had that it was our Lord, which so manifested himself: Together with this so clear an history: he proceeded to the principal point saying [Therefore 
Io. 21. v. 15.  when they had dined; jesus said to Simon Peter: Simon of john lovest thou me more than these? He 
Christ required more love of S. Peter than of the rest.  said to him: yea Lord thou knowest that I love thee. He saith to him: Fee●e my lambs. jesus saith to him 
Ib.  again: Simon of john lovest thou me? he saith to him: yea Lord thou knowest that I love thee. He said to him, Feed my lambs. jesus said to him 
17.  the third time: Simon of john lovest tho● me? Peter was st●●●ken sad, because he said unto him the third time; ●o ●est thou me? And he said to him: Lord thou knowest all things: thou knowest that I love thee. jesus said to him: Feed my sheep] Thus the sacred text. C●● a●ie man require more plain words? more sole ●itie? more full authority? more amaple iurisdictio●? Wherefore did not equal love suffice▪ but more love was necessary in S. Peter then in the other Apostles; but because his charge of souls was greater than theirs? Why was he demanded thrice the same thing, but that by so solemn an institution, he and all the world might know his greater obligation to feed our saviours flock? What needed the threfold admonition to feed, but that before all other good works of alms deeds, praying, fasting, and other virtues, Charity in feeding souls, with true faith, wholesome Laws, and just regiment, excelleth in the supreme pastor? Finally who can be excepted, or exempted from S. Peter's jurisdiction, when all Christ's flock, young and old, Laity, and Clergy, [Lambs and sheep] are by Christ committed to S. Peter's charge? Whosoever will be counted a sheeepe or Lamb of Christ, is under the charge of S. Peter; if not under him, then is he none of Christ's fold, nor flock.  
19 It resteth briefly to see some practice of this 
17. S. Peter practised his Primacy in the election of S. Mathias.  supreme office in holy Scriptures. Presently after our lords Ascension, the eleven Apostles, with our B. Lady and other faithful persons (in all near an hundred and twenty) remaining together in prayer, S. [Peter rising up, in the midst of the brethren said: 
Act. 1. v. 13. 14. 15. 16. etc. Ps. 40. v 10. Ps▪ 108. v. 8. Act. 1▪ v. 25. 26. Act. 2. v. 2. 3. etc. 12. 13. 14.  you men brethren, the Scripture must be fulfilled which the Holy Ghost spoke before by the mouth of David concerning judas; who was numbered among us, and obtained the lot of this ministery] And so S. Peter beginning to execute his Vicarshippe; gave instruction and order, by which S. Mattthias was elected Apostle in place from which judas was fallen, to make up again the number of twelve Apostles. 
18. S. Peter first preached after the coming of the Holy Ghost.   
20 When the Holy Ghost was come, and had replenished the faithful with gifts of tongues, and other graces, whereat all were astonished, & some scorners deriding said [these are full of new wine: S. [Peter standing with the other eleven Apostles (as head, in all their names) lifted up his voice, and spoke to them: Ye men jews and all you that dwell in jerusalem, be this known to you, and with your ears receive my words] my words (saith he) For albeit he alone spoke, yet he justly challenged audience and due regard to his speech being Superior, and speaking with authority, as also the effect by and by showed. For he declaring that it was not drunkenness, as the deriders at first supposed, [but the Holy Ghost that gave them knowledge and utterance, with all tongues, to speak the great works of God] He proved [by the Prophets joel and David, that 
v. 16. 25.  jesus, whom the cruel jews had crucified, was risen from death, ascended into heaven, had sent the Holy Ghost] pouring out abundance of grace. [And the people hearing these things, were compunct 
37. 38. 41.  in heart] and by S. Peter's further instruction, the rest of the Apostles assenting and assisting [three thousand persons were baptised the same day.]  
21 Together with preaching, S. Peter also first 
19 S. Peter wrought the first miracle, & answered the Adversaries.  of all the Apostles, confirmed the faithful, and converted infidels by working miracles. [S. Peter, 
Act. 3. v. 1. 2. 3.  and S. john, going into the Temple, there was in the porch a poor man lame from his mother's womb, who ask alm●s of them, S. Peter with S. john 
4.  looking upon him said: look upon us] he so doing, & hoping to receive some thing of them, S. [Peter said, Silver and Gold I have not: but that which I have, the same I give to thee: In the name of jesus Christ of Nazereth, arise and walk. And taking his right hand, he lifted him up; and forthwith his feet & soles were made strong. And springing, he stood and walked, and went with them into the Temple, walking and leaping, and praising God] whereupon all the people being [astonished, aghast] and wondering: 
12.  S. Perer declared, that [not in their own power, but in the power of jesus, whom they had killed, & in the faith of his name, this man was strengthened, and received perfect health in the sight of them 
Act. 4. v. 1. 3. 4.  all] Many of the hearers [believed and the number of the faithful was made five thousand] But [the Magistrates of the Temple, and the Sadduces, put these two Apostles into ward all that night. And on the 
5.  morrow, Annas, Caiphas, with other Princes, Ancients, and Scribes, and as many as were of the priests stock, gathering into jerusalem, causing the two Apostles to be brought before them: asked, in what power, or in what name, have you done this?] Than S. [Peter said to them. Ye Princes of the 
8.  people and Ancients, if we this day be examined for a good deed, upon an impotent man; in what he hath been made whole: Be it known to all you, and to all the people of Israel, that in the name of jesus Christ of Nazareth whom you did crucify, whom God hath raised from the dead; in this same this man standeth before you whole.] 
20. He punished the sacrilege of Ananias, and Saphira.   
22 In matter also of judgement and correction of delinquentes among the faithful: S. Peter, as Head 
Act. 5. v. 3.  and judge, condemned and punished, the sacrilegious crime of Ananias and Saphira his wife. who by divine inspiration, knowing their secret fault, publicly reproved them both severally. First the husband [For lying to the Holy Ghost, and defrauding] the community [which he hearing, fell down 
5.  & gave up the Ghost. And about three hours aflet, the wife not knowing what was chanced to her husband, came in. And S. Peter said unto her; 
7.  tell me woman, whether did you sell the land for so much? And she said, yea for so much. Than said S. Peter to her; Why have you agreed together, to tempt the Spirit of our Lord? Behold the feet of 
9  them that have buried thy husband, are at the door, and they shall bear thee forth. And forthwith she fell 
10.  before his feet and gave up the ghost. And the young men going in, found her dead, and carried her forth, and buried her by her husband.] Other acts of Apostolical 
Act. 8. v. 14. 17.  power and jurisdiction, were likewise first exercised by S. Peter. As [the imposition of hands upon the baptised, whereby they received the Holy Ghost. The reproving of Simon the Magician, for 
20.  offering to buy that spiritual power with money. Not that S, Peter only did these functions, but in that he first put them in execution, his primacy plainly appeareth. 
21. He wrought more frequent miracles then any other of the eleven Apostles, & the faithful respected him as the chief.   
23 And so doth not only his first working of miracles before the other Apostles, but also his greater and most frequent miracles of all the twelve Apostles, show the same. S. Luke writeth, that all the 
Act. 4. v. 30. 31.  Apostles prayed for this special grace, to work cures and signs in the holy name of jesus: And when they had prayed, the place was moved wherein they were gathered, and they were all replenished with the Holy Ghost, and they spoke the word of God 
Act. 5. v. 12.  with confidence. In general also he saith, that by the hands of the Apostles, were many signs and wonders done among the people: but of S. Peter's miracles, he maketh more particular mention, then of all the rest. [The faithful people did bring forth 
v. 15.  the sick into the streets (saith he) and laid them in beds, and couches, that when Peter came, his shadowat the lest, might overshadow any of them, and they all might be delivered from their infirmities. And there ran together unto jerusalem, the 
16.  multitude also of the Cities adjoining, bringing sick persons, and such as were vexed of unclean spirits, who were all cured.] Doubtless the other Apostles did also cure many, yet only S. Peter is here named. And in their answers to the persecutors, commanding them to cease from preaching Christ. [But 
29.  Peter answering and the Apostles, said: God must be obeyed rather than men,] All answered by the mouth of S. Peter. Shortly after the Martyrdom of S. Stephen, & conversion of S. Paul, the Church being grown over all jewrie, Galilee, and Samaria; S. Peter visiting all, wrought sundry miracles. [At 
Act. 9 v. 32. 33. 34. 40. 41.  Lidda, he healed a man named Aeneas, who had laid eight years in bed sick of the palsy.] At joppa [he raised a godly woman named Tabytha from death.]  
24 Moreover S. Peter received the first Gentiles 
22. He received the first Gentiles into the Church.  into the Church of Christ, and that by warrant [of a 
Act. 10. v. 11.  vision from heaven showed to himself, with a commandment to admit all nations.] whereto also agreed an other vision made to Cornelius a Gentle, with express direction [to sand into joppes, to Simon 
v. 5. 6. 28. 32. 38. 24. 28.  surnamed Peter, and of him to hear the word of God] And finally S. [Peter instructing the same Cornelius, with all his family, kindred, and special friends, called for this purpose; commanded them to be baptized.] Before which fact of S. Peter, though [some that had been dispersed (when S. Stephen 
Act. 11. v. 19  was stoned to death) walked unto Phenice, Cypress, and Antioch: yet they spoke the word to none but to the jews only] that were in those places. But after that S. Peter had thus begun and returning to jerusalem, avouched and justified the same, by warrant of the visions, against other Christian jews, which reprehended him for it. Than [others also 
20. 21.  spoke to the Greeks' in Antioch, preaching our Lord jesus. And the hand of our Lord was with them, & a great number of believers was converted to our lord]  
25 In many cases, and namely in question of Superiority, 
23. He was most.  the judgement of adversaries is a great confirmation, 
especially persecuted by the enemies.  who impugning the whole body, especially assault the head. So the incredulous jews opposing with all their might against the Church of Christ, more eagerly persecuting S. Peter, showed thereby that they held him for the chief of the Apostles. As appeared by king Herodes proceeding: who [seeing it pleased the jews, that he had killed 
Act. 12. v. 2. 3. 17.  S. james (to do them a great pleasure in that kind) apprehended Peter also (attempting nothing against the other S. james, being then also in jerusalem) but because it was the feast of Azimes, he cast him into prison meaning after the Pasch to bring him forth to the people] In the mean time keeping him with an extraordinary guard [of four quaternions of 
4. 6.  soldiers, bound also with two chains, and when he slept, he laid between two soldiers.] Neither were they deceived in holding him to be the greatest of the Apostles, for the whole Church did know him so to be; which they declared by their more instant [prayer without intermission for his delivery] which 
5. 7. etc. 11.  effect God granted [delivering him by the ministery of an Angel, out of Herodes hand, and from all the expectation of the jews] for the longer government of the Church: Which can not stand without unity, nor unity be conserved without one supreme head: No not by a general Council, except it have one chief judge.  
26 Example whereof is extant, in the Apostolical 
24. He was chief head of the Apostolical Council.  Council holden at jerusalem, which shall be our last proof in this plaee of S. Peter's Supremacy above all the other Apostles. For [when all the Apostles 
Act. 15▪ v. 47.  were met, and when great disputation was made, all having spoken that they thought most true, producing their particular judgements, according to their several opinions, for better discussing of the controversy then [Peter rising up (saith S. Luke) 
Ibidem  said to them (to wit to the whole Council assembled) Men brethren, you know that of old days, 
Act. 10. v. 20. 25. 10.  God among us chose, that by my mouth, the Gentiles should hear the word of the Gospel, and believe.] And so he decided the case, that [the Gentiles were not to be burdened with Circumcision, and other parts of the old Law, which yoke (said he) is not to be put upon their necks. To whose sentence all agreed. And S. james, as proper Bishop 
13. 14.  of that place, promulgated the same; thereto adjoining his own conformable judgement, as Catholic 
22.  Bishops ever since use to do in holy Counsels. S. Paul also, and S. Barnabas, with Barsabas and Silas, were sent for this purpose to Antioch. And all the other Apostles (whatsoever any of them thought before (for the controversy was great) uniformly after S. Peter's sentence [believed, observed, 
23.  & taught the same, subscribing [by their hands] to that which he, as their head, definitively declared.  
27 We might yet add more proofs, as that S. 
Other texts of holy Scripture which also prove this tru●h: are here ●mitted, because these before alleged, may abundantly suffice.  Peter first administered Confirmation, that for him, being in prison, the whole Church made perpetual prayer, as we touched even now: also that S. Paul 
Act. 8. v. 17. Ch. 12.  in defence of his fact, which some Corinthians disliked, alleged the example of other Apostles, and namely of Cephas, pleading that thing to be lawful, which Cephas the Rock of the Church did approve. His going to jerusalem to see Peter, abiding with him fi●tene days, and conferring points of Christian 
1. Cor. 9 v. 5. Gal. 1. v. 18. 19 Gal. 2. v. 27.  doctrine with him, jest otherwise he might have erred, and the like which I will omit: not doubting but that any Catholic divine may confidently join issue upon one any of these four & twenty proofs, which soever a Protestant his adversary, shall think to be the weakest, to prove this point of Catholic 
Luc. 22. v. 36. 39 50. Io. 18. v. 10. 11. Act. 8. v. 20.  doctrine, that S. Peter was chief of the Apostles: & visible head of the whole militant Church in earth. Much more do all these together, most fully & supper abundantly demonstrate the same.   

Christ ordained a continual Succession of S. Peter's Supremacy: to the end of this world. ARTICLE. 36.  
REason may satisfy all reasonable persons, 
The like necessity of one supreme head which was in the beginning of the Church, continueth to the end of this world.  that our Saviour establishing his Church, ordained one, and the same form of government to continued therein, aswell after the Apostles time, as during the space of their temporal lives. Seeing therefore he constituted one chief head to be his Vicar in earth, which was S. Peter (as is clearly showed in the precedent Article) it consequently followeth, that still there is, and must be, one like supreme visible head, his Successor, and Christ's Vicar, from time to time, because the same necessity remaineth of one head, conformable to the body; which otherwise would be both monstrous with many heads, and subject to ruin by d●uisiion within itself. And therefore our Lords provident care 
Mat. 12. v. 25. Mar. 3. v. 21. Luc. 11. v. 17. Mat. 28. v. 20.  (that no such inconvenience fall upon his Church) doth indeed continued without intermission, to the very end of this world. For so he expressly promised by these most loving words [Behold (said he to his Apostles, before his Ascension) I am with you all days, even to the consummation of the world.] which promise we see, is not limited to any shorter time, but amply extended, even until this world shall be consummated. And so pertained not only to the Apostles, but also to their true successors. For neither could they, nor any of them, always tarry in this Militant Church, nor Christ's care cease, nor his promise be frustrate at any time.  
2 How then is this performed? The Royal Psalmist 
How sons are bo●● by the Church &. made father's  in spirit of Prophecy, foreseeing the Succession of Pastors, which should continually feed & govern the Church of Christ, speaketh thus unto her [For 
Ps. 44. v. 17.  thy fathers, there are borne sons to thee: thou shalt make them Princes over all the earth.] The Apostles were the fathers sent by Christ, which begat the Christian Church: by preaching the Gospel, converted many Nations; by Baptism, many sons were borne to the Church; by Apostolical ministery, many particular Churches were founded, all members of one universal militant Church. Of these her own sons, the same Church ordaineth bishops, and other Pastors; so making them spiritual Princes over all the earth. And that in the same Monarchical form of Ecclesiastical Hierarchy, and sacred subordination, as at first our Saviour ordained: so doth he conserve and continued it [For jesus Christ (saith 
Heb. 13. v. 8.  S. Paul to the Christian Hebrews) yesterday, & to day, the same also for ever.] And therefore his fact in ordaining one Apostle Superior of the rest, sufficiently instructeth us, that he hath therewithal instituted one Apostolical bishop, successor of the sane chief Apostle, the ordinary Superior of all other bishops, though there were none o●her proof beside in holy Scripture. Nevertheless the same Christian doctrine, is further confirmed, by divers of those sacred texts, by which S. Peter's Supremacy is already declared, and also by some others. And by no place at all in holy Scriptures, can the contrary ever be proved, nor with any reason avouched. 
The perpetual succession of one supreme head in the   
3 Among other, proofs, this truth is easily understood by the figure thereof. For in the old Testament, there was ever one visible head of God's 
Church of Christ, is proved by example of the old Testament.  
Gen. 5. v. 1. 3. 6. etc. Gen. 10. v. 1. 2●. 1. Par. 1. v. 1. 2. 3. 4. Exo. 6. v. 1. 28. Exo. 29. v. 30. Levit. 8. v. 2. 1●. Nu. 20. v. 25. Ps. 44. ●. 18. Is. 62. v. 6. Ezech. 37. v. 24.  Church: one chief Patriarch in the Law of nature. In the written Law, for his time, Moses' extraordinary, but most part of the same time, Aaron was the ordinary high Priest. Him succeeded Eleazar his son; after him, his son Phinees, and so other High priests in continual succession. Much more assured is the succession of chief Pastors in the new Testament [They shall be mindful of God's glory and name in all generation and generation. Upon thy wales (saith God to jerusalem, the Church in all Nations) I have appointed watchmen all the day and a●●●● night; for ever they shall not hold their peace: you that remember our Lord, hold not your peace.] These and other Prophets, foreshowing that there shall ever be Pastors in the Church, presuppose their subordination in unity, under one head. Which Ezechiel expressly affirmeth of Christ, by the name of David [My servant David (saith our Lord) shall be King over them, & there shall be ONE PASTOR of them all] which undoubtedly is Christ, sometime visible ●n earth, & still invisibly teaching by his visible Vicar, one known supreme Pastor, who is also necessary by this Prophet's doctrine, for the uniting of all Nations in the Church of Christ. Because none can be authentically sent, 
It is necessary for the sending of preachers into heathen countries.  
Rom. 10. v. 15.  to preach unto infidels, but by the Supreme Pastor of Christ's flock. For one flock necessarily requireth one Pastor: and a visible body, a visible head. Yea such a head, as doth and must mutually cooperate with other members, and b● assisted by them, as having need of their help (which Christ our principal head needeth not) For of such a head S. 
S. Paul speaketh of such a h●ad▪ as hath need of feet, and other  Paul speaketh: exhorting all estates of the Church, each sort to do their functions with peace and concord: showing that none is able to execute all requisite offices; but all have need of others help. For example. Amongst other members of a natural body, resembling the divers members of the Church, [the head (saith he) can not say to the feet, you 
1. Cor. 12. v. 20.  are not necessary for me] which speech can not be rightly applied to our Saviour Christ, because he can truly say to the feet, and to all other members of his Church, you are not necessary for me. For although he of his good pleasure, useth the ministery of his servants, yet he needeth them not, for he can do what him pleaseth without them. And [when 
Luc. 17. v. 10. job. 22. v. 3.  they have done all things that were commanded them; they must say we are unprofitable servants] because to Christ, [they bring no profit] to him they are not necessary. Two things therefore by this Apostolical doctrine we learn, very conformable to the Prophet even now alleged; that the Mystical body of Christ, hath one visible head; & that it hath such a head, as needeth other members, and namely feet, which are Preachers of God's word, called [the 
Is. 52. v. 7. Rom. 10. v. 15.  beautiful ●eete of them that evangelize peace, that evangelize good things. 
This ministerial head hath his eminent authority for the confirmation of the whole body.   
4 This ministerial head therefore, is the Pastor of Pastors in earth, the supreme visible head, above all other members. more especially privileged, for the confirmation of his brethren; because he is the invincible Rock, whereon is continually building, and daily adding, of more faithful souls. [Upon this Rock (said our Saviour, having designed his Apostle 
Mat. 16. v. 18. Io. 21. v. 16. 17.  S. Peter for this purpose) will I build my Church.] It is clear also, that our Lord after his Resurrection constituted his former designed Deputy with charge to seed both Lambs and Sheep. But this his fact was but the beginning of his promised work, for this work is, and still will be in hand, till the end of this world. And therefore this ministerial visible Rock, is still in the world. Else could not visible persons be adjoined to an invisible or imperceptible foundation, which perpetual Apostolical office, and continual building, S. Paul describing, teacheth, that [Christ gave, some Apostles, & some 
Ephes. 4. v▪ 11. 12.  Prophets, and other some Evangelists, & other some Pastors and Doctors, to the consummation of the Saints (or faithful) unto the work of the ministery: unto the building of the (Church the mystical) body of Christ, until we meet all into the unity of faith, 
13.  and knowledge of the Son of God.] Whereby it is evident, that Apostolical authority and function, remaineth in the Church, even to the end of this world.  
5 And that the same resideth in S. Peter's successor, 
Christ's prayer that S. Peter's faith should never fail, hath special effect in S. Peter's successors.  is likewise evident, besides all former proofs, by our saviours declaration to S. Peter, that whereas [Satan had required to sift and try them all: he 
Luc. 22. v. 31. 32.  had specially prayed that Peter's faith should not fail.] Which different providence towards him, more than towards the others, pertained (as the event haveth showed) to their successors, rather than to themselves. For none of them in their own persons, ever failed in their faith, after they once believed Christ's Resurrection. But in their successors the difference is most clear. For the successors of all the other Apostles, some sooner, some later, all now many hundred years since, have failed in faith, and their particular Provinces, are fallen from the union of one head, and into other errors. many also into turcism, and Paganism. Only the successors of S. Peter, remain in the same faith and Religion, without change; through the efficacy of Christ's prayer, and singular providence, that Peter's faith shall never fail, nor the gates of hell prevail, against the Church builded upon this Rock.  
6 Now to dispute who is S. Peter's successor, i● no less strange, then to make doubt of all the successions, aswell Ecclesiastical as temporal in the whole world. For there is no greater certainty, that Romulus, Numa, Caesar, Cicero, and Nero, were sometimes in Rome▪ nor that our English Nation came from Ge●manie, and possessed the greatest part of this land, which before pertained to the Ancient Britan's, whom we call Walshmen; nor that we the same English Nation, were converted from Paganism to Christianity by S. Augustine, and other Religious men, sent for this purpose by S. Gregory called the great, than Pope and bishop of Rome; nor that William Duke of Normandy, did conquer 
The Protestant's paradox that S. Peter was never at Rome, is no● less absurd than to say: that William Duke of Normandy, did not conquer England. And the like.  England, and became King thereof; nor that King Henry the seventh, overcame King Richard the third, and afterwards reigned King of England. Neither is there more certainty of the beginnings, and successions of any other Kings, or bishops of Christian Countries: then there is of S. Peter's residing sometimes, and finally dying, in Rome. A thing testified, not only by all Ecclesiastical Histories, innumerable Fathers, both Greek, and Latin: but also known from age to age, without interruption, by the perpetual monuments of places in that City where he resorted, exercised sacred functions, where he was imprisoned, where he died by Martyrdom on a Cross. By the memories of his Sepulchre, & Relics; together with S. Paul's, who died there the same day. By the Records also of the Martyrdoms of other thirty two bishops his next successors, all Martyrs for the same faith. Of S. Silvester also a holy Confessor, and so of their continual successors even to this present bishop, and Pope, Paul the fifth. Besides which undoubtful witnesses, to require further proof of S. Peter's being in Rome by holy Scriptures, is both ridiculous (as though neither point of faith, nor matter of fact, can be certain, except it be expressed in holy Scriptures) and also superfluous, because it is abundantly proved otherwise. And therefore may we boldly say, that the denial of it, is obstinate folly, grounded in malice, of those that hate the same holy seat. A Paradox feaned by john Caluin; broached, and bruited by him, & the like, for lack of other means, for to hold up their bad cause, and new doctrines.  
7 Whereas therefore our adversaries exact proof 
We require of our Adversary to prove by holy Scripture, that S. Peter was never at Rome. We also prove by S. Peter's Epistle, that he writ the same in Rome.  of this point by the holy Scripture; we answer. First, that we being so long and undoubted possessors of the affirmative assertion, that S. Peter was at Rome, and died there; we justly plead prescription, and put our adversaries to prove the contrary by holy Scripture. Secondly, we avouch, that S. Peter writ his first Epistle extant in the New Testament, then resident in the City of Rome, which he mystically called Babylon saying: [The Church 
1. Pet. 5. v. 13.  saluteth you that is in Babylon coelect.] This we say and hold, with many Ancient, learned, & holy Fathers and Doctors, for more than probable. But whether this place prove it or no; we hold & believe amongst other points of faith, that there is, and ever shall be, to the end of this world, an Apostolical seat in the Militant Church of Christ, according to S. Paul's doctrine to the Ephesians. 
Ephes. 4. v. 11. 13.  And by evident reason we deduce, that the bishops 
No other Church doth, not can, at this time challenge continual succession ●om any of the Apostles but on●e the Roman.  seat of Rome, is the Apostolical seat, and that none other seat, can rightly pretend, so to be at this day, but only that of Rome. And this may suffice for our purpose, touching the first mark of the true Church. which is unity and consent, consisting in belief of the same faith and Religion of all faithful Christians, and in confession thereof in union with one supreme spiritual Pastor, and head of the whole Church in earth: and so I conclude the same. And none other is the true Church of Christ which hath this mark of unity and consent.   

The true Church of Christ is Holy. ARTICLE. 37.  
AN other mark of the true Church is Sanctity, 
As a tree is known by the fruit, so the true Church by the effect of her doctrine, tending to piety and holiness.  according to the Apostles Crede: where we acknowledge the Church to be Holy. Our Saviour also gave this note to discern true and false Prophets [by their fruits. A good tree 
Mat. 7. v. 17. 18. 20.  yieldeth good fruit (saith he) & the evil tree yieldeth evil fruits. A good tree cannot yield evil fruits: neither an evil tree yield good fruits therefore by their fruits you shall know them. For every tree is known by his fruit.] Where therefore we see holy and wholesome doctrine to be taught yielding good fruits, as frequent prayer, much fasting, many good works; often repairing to holy Sacraments, special care to keep God's commandments, observation of evangelical counsels, with continual endeavours to proceed in virtues, to the honour of God, and edification of all men, there may we well think to be the true Christian Church. 
And those which give way to looseness of life, can not be the true Church.  Contrariwise, we may assuredly know that congregation to be a Synagogue of Satan, which teacheth and practiseth little prayer, few, or inordinarie fasts, but only when every one will; which holdeth opinion, that no good works merit any reward, that no Sacrament remitteth sin, nor conferreth grace; that the commandments are unpossible to be kept; all vows of perpetual chastity, and of other state of Religious life, to be unlawful, whereof followeth both less care to keep God's precepts, or to do other good works whereunto all men are bound: and also 
Mat. 25. v. 42. 1. Tim. 5. v. 12.  the breach and contempt of Sacred vows; which S. Paul calleth [Breach of faith & damnable.] Neither is the Church only known and discerned especially in these days from the false pretended, and reformed companies, by the note of holiness, but by the same is also most excellently adorned, and renowned, that albeit many of her members are sinners, yet she loseth not the denomination, but still is Holy, by reason of her holy faith, holy doctrine, holy Sacrifice, Sacraments, with other Rites, and holy functions. And in respect also of many true holy servants of God, ever existing in the Church, out of which there can not be any holy person, nor true sanctity at all [no more than a branch can bring forth fruit unless 
Io. 15. v. 4.  it be in the vine] or a separated member live that is not in the body.  
2 Of which double privilege as well to be known 
The true servants of God were known by their holy conversation.  by her holiness, as to be singularly adorned therewith, let us see more particular testimonies of holy Scriptures. By the holy conversation of Abraham, and 
Gen. 20. v. 14.  Sara, with their family [Abimelech King of Gerare, saw that they were the people and servants of God.] And whereas before he thought to make them his subjects; seeing them to be protected of God, presented Abraham with honourable gifts, granting him all freedom and privilege: [the land is before 
15.  you (said he) dwell wheresoever it shall please thee.] Isaac also gained peace and estimation with the Philistines, 
Gen. 26. ●. 16. 26. 27. 28.  who first expelled him from them; but afterward made leauge with him, yielding this reason of their better affection towards him [we saw (said they) that the Lord is with thee] when God had multiplied the children of Israel brought them out of Egypt, and made with them an express covenant, that he would be their only God, and they should be his peculiar people. He promised them two especail privilegies; Priestly function, whereby they might rightly serve him; and sanctity, that he might justly reward their service saying: [You shall 
Ex. 19 v. 6.  
The peculiar people of God were called aholie nation.  be unto me a Priestly Kingdom; and a holy Nation.] So he gave them accordingly spiritual functions, [holy Rites, and holy precepts] caused them 
Ex. 20. v. 21.  to make a [holy Tabernacle, with the Ark of Testament, Propitiatory, Altars, holy Vestments; all implements and ornaments] thereunto requisite. Finally in the principal ornament of the High Priest 
The law is holy, and requireth holiness.  [the Plate of sacred veneration, God commanded 
Ex. 39 v. 29.  to be engra●en; The holy of our lord] Very often inculcated his general [Precept to all the assembly of the children of Israel: Be ye holy, because 
Levit. 11. v. 44. 46. Levit. 19  I the Lord your God am holy. Sanctify yourselves, and be holy, because I am the Lord your God: keep my precepts and do them; I the Lord that sanctify you. You shall be holy unto me, because 
v. 2. Ch. 20. v. 7. 8. 16. Deut. 4. v. 6. 7. 8. 9  I the Lord am holy. And I have separated you from other peoples that you should be mine. This is your wisdom and understanding before all People's. Neither is there other Nation so great, so renowned, that hath the Ceremonies, and just judgements, & the whole Law, which I will set forth this day before your eyes: Keep thyself therefore, & thy soul carefully. Thou shalt not make league with Idolaters, 
Dent. 7. v. 23. 5. 6. Ch. 14. v. 2.  thou shalt not make marriages with them. Overthrow their Altars, and break their statues, and cut down their groves, and burn the sculptiles: because thou art a holy people to the Lord thy God. The Lord thy God hath chosen thee to be his peculiar people of all peoples that are upon the earth. Our Lord hath spoken to thee, that thou shouldest 
Deut. 26. v. 18. 19  keep all his commandments, and he make thee higher than all Nations which he created, to his praise and name, and glory, that thou mayst be a holy people of our Lord thy God, as he hath spoken. 
The same title of holiness is ascribed to God's peculiar people, by the Prophets.   
3 As the Law, so likewise the Prophets, amongst other excellent properties, ascribe holiness to the Church. King David distinguisheth her by this title from all other congregations. For albeit God worketh marvelous things in the whole world; yet 
Ps. 67. v. 67.  nowhere else doth he bestow sanctity. [God in his holy place. God that maketh men to inhabit of one manner in a house. Holiness becometh thy house 
Ps. 92. v. 5. Ps. 98. v. 8. Ps. 113. v. 2. Ps. 131. v. 13. 14. 15. 16.  oh Lord. Exalt ye the Lord our God; and adore ye in his holy mount; because the Lord our God is holy. jewrie was made his sanctification, Israel his Dominion] signifying that the Israclites were the peculiar people whom God sanctified, and in whom he especially dwelled and reigned [Because our Lord hath chosen Zion: he hath chosen it for an habitation to himself. this is my r●st for ever and ever (saith our Lord) here will I dwell, because I have chosen it. Blessing, I will bless her widow, her poor I will fill w●●h breads. Her priests I will clothe with salvation: and her Saints shall rejoice, with joyfulness.] This Spouse of Christ is described in the 
Can. 3. v. 6.  Canticles [ascending by the desert as a little rod of smoke of the aromatical spices of Myrrh and Frankincense, and of all powder of the apothecary] that 
Is. 4. v. 3.  is, full of all holy virtues and good works [Every one that shall be left in Zion, and shall remain in 
See Isa. 4. v. 3. Ch. 11. v. 9 Ch. 27. v. 13. Ch. 48. v. 2. Ch. 56. v. 7. Ch. 63. v:  jerusalem (saith Isaias) shall be called holy, every one that is written in life in jerusalem] Generally the Prophets utter their discourses of the Church by these terms [The holy Mount, The holy City The holy People: Isra●l is holy to our Lord, The holy City jerusalem; Monnt Zion shall be holy and the like.  
† 4 Accordingly in the new Testament, Holiness is more 
Luc. 1. v. 74.  
Ch. 63. v. 18. Ch. 64. v. 11. jere. 2. v. 3. Ch. 31. v. 23. Ezech. 20. v. 40. Dan. 3. v. 28. Ch. 9 v. 11. Ch. 12. v. 7. jocl. 2. v. 1.  required, and more abundantly given [that without fear (said just Zacharie) being delivered from the hand of our enemies, we may serve our Lord in holiness & justice before him all our days.] So his blessed Son john the Baptist, by life and doctrine, preached holiness, teaching [sinners to do penance] 
Mat. 3. v. 8. Io. 15. v. 14.  penitents [to bring forth worthy fruits thereof.] Our Saviour confirmed the same in all his actions, & in his sermons, affirming that [his servants & friends are known by keeping his Precepts.] S. Paul commendeth the Romans, not only for their holy faith, as being [renowned in the whole world] but also 
Rom. 1. v. 5. Ch. 16. v. 19 Rom. 6. v. 19 Ro. 12. v. 1. 2. 1. Cor. 5. v. 8. Gal. 5. v. 25. Ch. 6. v. 9 15. Ephes. 1. v. 4. Ephes. 4. v. 1.  for [their obedience which was published in every place] encoraging them toprocede, and [exhibit 
† Confirmed in the new testament.  their bodies to serve justice unto sanctification, a living host, holy pleasing God; not conformed to this world, but reform in the newness of their mind] Admonisheth the Corinthians [to purge the old leaven, and become new past, to feast in the Azimes of sincerity.] Likewise the Galatians [that if they live in the spirit; they also must walk in spirit, & doing good, not to fail, that so in time they may reap good not failing. For in jesus Christ, neither Circumcision availeth, nor prepuce, but a new creature.] He teacheth the Ephesians, that [God hath chosen us in Christ, that we should be holy & immaculate in his sight] beseeching [all to walk worthy of the vocation in which they are called.] Not a small part of all his Epistles, is exhortative to holiness of life: and the other Apostles, writ much more of the necessity of good works, presupposing true faith. Both which are in the Church, and in 
Art 45  none other congregation, whereof we shall speak more in due place, having here only touched that point as by the way, to show, that notwithstanding great and daily sinners amongst the faithful; yet the Church is truly called holy.  
5 But now especially we speak of holiness as it is 
God's true servants have been called by divers names for distinction sake.  a notorious mark amongst other titles whereby the true Church is known. For as when [God having 
Gen. 2. v. 19  form all beasts of the earth, and fowls of the air, brought them to Adam, that he might see what to call them, and all that Adam called any creature, the same is his name] and by such names, each kind is known from others: even so the faithful servants of God, have always been distinguished and known by certain names and titles, from other that serve false Gods, or follow false religions. And therefore it will not be ungrateful I suppose, nor unprofitable, but rather necessary, for all such as be in doubt, which is the true Church, to consider by what ordinary names the true servants of God have been usually called and distinguished from other peoples of false and of no religion. For by this very means if there were no other way of trial (as indeed there be many) all may be sufficiently satisfied that sincerely search the truth, with resolute mind to embrace it when it is declared unto them.  
6 Wherhfore to repeat this point from the beginning; shortly after that Cain made separation from his parents, and brethren, and as the holy Scripture relateth it [went forth from the face of our Lord] 
Gen. 4. v. 16.  God true servants, not only for their more comforth, but also for distinction sake, were called [the 
1. The sons of God.  sons of God] And the other which were gone out, were called the sons of men. These two sorts were so distinct companies, and pertained to opposite cities, of God, and of this wicked world, that it was a grievous fault in [the sons of God to take 
Gen. 6. v. 2. 4.  wines of the daughters of men.] Of which untowardly marriages, came the wicked generations of monstrous great people called Giants.  
7 For these & other sins, the world being drowned, eight persons only reserved alive, of whom mankind being again multiplied: the devil yet eftsoons seduced whom he could. And by false and violent dealing of some, the most part conspiring or yielding to build an high Tower under pretence to avoid the danger of the like 'slud: the Patriarch Heber with his family was free from that presumptuous attempt, 
Gen. 11. v. 7.  which God so confounded, by division of their tongues, that they could no further build. And only Heber, and the rest that were innocent, kept their ancient tongue: which thenceforward, was 
2. The Hebrews.  called, for distinction sake, the Hebrew tongue. And those true servants of God, began to be called the Hebrews, especially those that succeeded him in true Religion, and were of the line of his son Phaleg. For of his other son jectan, came thirteen Nations, 
Gen. 10. v. 25. 26. Gen. 14. v. 13. Gen. 39 v. 14. 17. Gen. 40. v. 15. Ch. 41. v. 12. Ch. 43. v. 32. Ex. 3. v. 18. Ch. 5. v. 3. Ch. 7. v. 16. * Gen. 36.  of so many divers tongues, as appeareth in the Genealogies of Sem. And so [Abraham was surnamed the Hebrew, when he dwelled in Mambre, near to Sodom] and so were all of his progeny by Isaac and jacob, called Hebrews. The Egyptians called joseph an Hebrew; and himself called his Country where his Father and brethren dwelled, the land of the Hebrews, which was a part of Chanaan, but this name belonged to them people, not to the Country. And which especially showeth our purpose, God was called, the Lord God of the Hebrews.  
8 But besides this name (which continued till Christ his time) for more particular distinction from other Nations, which were also descended from Heber, and Abraham; the peculiar people of God, were called 
3. The Children of Israel.  the Children of Israel. Especially after their parting out of Egypt. Which sussiced till by the division of their kingdom, the greater part violently usurped the name of Israel, calling themselves, the kingdom 
v. 31. Ex. 1. v. 1. 7. 9 13. Ch. 3. v. 10. Ch. 4. v. 22. Ch. 7. v. 4. Levit. 1. v. 2. etc. † 2. Esd. 4. v. 1. 2. Ch. 6. v. 2. 3. 4. Mat. 10. v. 5. Io. 4. v. 9 22. Apoc. 2. v. 9 Ch. 3. v. 9  of Israel; and the other was called the kingdom of juda; wherewithal happened the enormous schism first made by jeroboam, continued by others till their captivity, and lastly renewed with erection of a schismatical Temple in Ga●izim, in the Country of Samaria.  
† 9 By which occasion, a further distinction being 
4. The jews.  necessary, the true Israelites were called the jews, and the schismatics, Samaritans. Between whom grew so great difference, that each part refrained conversation with the other. Albeit the Samaritans were in error [adoring they knew not what, and salvation was of the jews.] These were the four general surnames appropriated to the faithful of the old Testament whereby the true Church was known and discerned from Infidels, Pagans, Heretics, & Schismatics.  
10 Likewise the faithful of the new Testament, in shorter time, even in the primitive Church of Christ, received proper titles, by which, the true Church in all succeeding ages, hath been, and is, clearly known, from all Infidels, Heathenish peoples, jews, Turks, Heretics and Schismatics. First while Christ himself in his own person, preached his holy Gospel, those that believed his doctrine, 
5. Disciples.  were called his Disciples, not only those which in 
Io. 3. v. 2. Io. 19 v. 38. Act. 9 v. 36.  special manner were sent to preach: but also others, as Nicodemus, joseph,; yea also devout women had the general name of Disciples.  
11 But after the coming of the Holy Ghost, those that believed in Christ, and by holy baptism were incorporated into his mystical body, the holy Church, 
6. The Saints. The Holy.  were entitled by the name of Saints: & thereby known and distinguished from the jews that remained obstinate against our Saviour. By this name Ananias a Disciple at Damascus, considently called his brethren of the same faith in Christ; when he was warned by a vision from God, to repair to Saul newly converted. For hereupon he answered [Lord I have 
Act. 9 v. 13.  heard by many of this man, how much evil he hath done to thy Saints in jerusalem.] S. Luke calleth them by the same name, relating that S. Peter 
Act. 9 v. 33.  making a visitation [came (saith he) to the Saints that dwelled at Lidda.] Adding that S. Peter being at joppes, called the Saints to receive 
41.  comforth of the reviving of a holy woman from death. S. Paul acknowledging his own former 
Act. 26. v. 10.  false zeal: saith he had shut up many of the Saints in prison. Severally in all his Epistles saluting those to whom he writ, he calleth them 
Rom. 8. v. 28. Ch. 12. v. 13. Ch. 15. v. 25. 26. 31. Ch. 16. v. 15. 1. Cor. 14. v. 33. Ch. 16. v. 1. Ephes. 2. v. 19 Ch. 3. v. 8. Ch. 6. v. 18. Phil. 4. v. 21. 22. jac. 2, v. 26.  the Saints. Also upon other occasions he so useth most frequently the same term, requesting the Romans to assist the necessity of the Saints, telling them that he is going to jerusalem to minister relief to the Saints [to the poor Saints that are in jerusalem.] beseecheth their prayers that he may be delivered from the Insidels in jewrie, and that the oblation of his service, may become acceptable to the Saints. Saluteth all the Saints there. To the Corinthians he avoucheth, that he taught peace in all the Churches of the Saints. Commendeth to them to make collections for the Saints. He comforteth the Ephesians, & in them all the faithful, that they are Citizens of the Saints, and the domestical of God. Without arrogancy saith of himself. To me the lest of all the Saints▪ is given this grace, a 'mong the Gentiles, to evangelize. He willeth them to pray instantly for all the Saints. Salute (saith he to the Philippians) every Saint. All the Saints salute you. I will omit other places for this purpose. The other Apostles likewise acknowledge and use this title of holiness as proper 
1. Pet. 1. v. 15. jud. v. 3. Apoc. 5. v. 8. Ch. 8. v. 3. 4. Ch. 13. v. 7. 10. Ch. 14. v. 12. Ch. 19 v. 8. Ch. 20. v. 9  to the Church, and to her children in general. S. john, according as was revealed unto him, declareth the communication that is between the Saints in heaven, and the Saints in earth saying [The four living creatures, & the twenty four Seniors (Saints in heaven) fell before the Lamb, having haps & golden vials, full of odours which are the prayers of Saints, that is, of the faithful in earth. For he calleth them Saints against whom Antichrist shall make battle [whose patience and faith shall be tried] whose constancy in virtues, signified by [silk, wherewith the Church is clothed, & the justifications of Saints] So proper it is to the Church of Christ to be holy, and to be truly called [the Camp of Saints] that most Sectaries, especially of this time, rarely or never in their sermons, or writings, vouchs●ife her this title. For they well know it agreeth not fitly to their congregation, but rather putteth Christian people in mind of our holy Mother, against which they make opposition. But the holy Apostles inspired by the Holy Ghost, taught us to call her holy in our daily Crede.  
12 An other most renowned title of the Church, 
7. Christians.  and of her children, is the name Christian, first ascribe to the faithful [Disciples of Christ at Antioch] 
Act. 11. v. 26.  when by S. Paul's, and S. Barnabies' preaching, there was a great multitude converted. Of which most honourable name, there is but only twice more any mention in holy Scriptures. Once by King Agrippa saying to S. Paul [A little thou persuadest 
Act. 26. v. 28.  me to become a Christian.] And once S. Peter expresseth this name in his first Epistle, admonishing all to look to their behaviour, that [none 
1. Pet. 4. v. 15. 16.  suffer as a malefactor; b●t if as a Christian, let him not be ashamed, and let him glorify God in this name.] By this are the faithful rightly distinguished from jews, Turks, and Pagans, but not so plainly from heretics, who being once christened, keep the name in some sort of Christians. Neither did the holy 
Simb. Apostol. Luc. 10. v. 16.  Apostles put this name Christian in their Crede, 
8. Catholics.  but after the title holy, added Catholic, by which we are to know true & false Christians.   

The true Church of Christ is Catholic. ARTICLE. 38.  
AMongst all Marks of the Church, the name 
Sectaries practise two ways to deprive the true Church of the name Catholic.  Catholic, hath so prevailed, that false pretending congregations, could never by any sleight get this title; whereof finding themselves utterly destitute, partly they strive to dispossess the true Church thereof, by imposing upon her other names framed for their present purpose. As the Arrians 
By nicknaming Catholics by other names.  called the defenders of Christ's Consubstantiality with God the Father; Homousians: and the sectaries of this time, call those which hold the same faith with the Pope, the bishop of Rome, Papists; 
And by putting the name Catholic out of the Crede.  partly they endeavour to extinguish the name Catholque, as Lutheran catechisms have thrust it out of the Apostles Crede, putting in Christian for it: and some English Bibles have left out the word Catholic in the title of S. james, and S. judes Epistles; some others have the word General in place of it, fearing and abhorring the very ●ound of it, because in the proper signification which is Universal, it doth confounded them: though in the titles of these Epistles, it signifieth, that whereas other Epistles, namely of S. Paul, were directed to particular Churches or persons for the benefit of all: these were immediately written to the whole Church. So in this point, as likewise in some others, our Adversaries are like to the woman whose child being dead, contended for an others living child, and when she could not obtain it, cried to have the living child destroyed [be it neither mine nor thine (said the false 
3. Reg. 3. v. 26. 27.  pretending mother) but let it be divided] Not (said wise Solomon) give the living child to the true mother] let it not be killed. So our B. Saviour greater than Solomon, protector of his Church, will not have the title Catholic, thrust out of our Crede, not mangled nor extinguished, but to remain entire to our true and holy mother the Catholic Church.  
2 By which especial make amongst all others, the 
That the Church is universal, is proved by many holy Scriptures.  true Christian Church is known from all heretical conventicles. For albeit in the whole Bible, the Church is not expressly called Catholic; yet the thing itself that 〈◊〉 in many Nations, and shall be propagated into the universal terrestrial world is abundantly proved by the holy Scriptures, whereof we shall here recite 〈◊〉 store. No prophesying of his 〈◊〉 said 〈◊〉 be 〈◊〉, a servant 
Gen. 9 v. 25. 26. 27.  of servants shall he be unto his brethren. Blessed be the Lord God of Sem, Chanaan be his servant. God enlarge japheth, and dwell he in the Tabernacles of Sem, and Cha●●●n be his servant.] Fulfilled as in the figure, when the children of Israel, of Sems' race, subdued the land of Chanaan: japhets' progeny in the mean times, inhabiting the utmost coasts of the earth, aswell in the continent, as the Islands. But in the mystical sense principally intended, this prophecy is more fully performed in this time of the New Testament, when Infidels, signified by Chanaan, are subjecteth to Christians, consisting at first both of jews and 〈◊〉, and the jews shortly after, for the most part, failing in faith, & impugning Christ; the Gentiles not only succeeded in place of the jews, but also the Church by them is dilated into all parts, even to the ends of the earth. And all Heretics, and false sects of religion from time to time, are convinced, and by authority of the Catholic Church, subdued and corrected. The same dilatation of the Church, was promised 
Gen. 15. v. 5. Ch. 17. v. 5. Rom. 4. v. 11.  by God to Abraham, that [his seed should be innumerable, as the Stars of the firmament & sands of the sea] and in confirmation thereof, was called [the Father of many Nations] not only verified in his natural progenies, but much more in his spiritual children, for so S. Paul expoundeth this promise, and calleth [Abraham the Father of all that believe] in Christ. Also of faithful Gentiles, called 
Gen. 22. v. 18. Ch. 26. v. 4. Ch. 28. v. 14. Deut. 32. v. 43. 1. Reg. 2. v. 9 10. 2. Reg. 22. v. 44 45. Ps. 17. v. 44. 45. 50. Ps. 2. v. 8.  prepuce, that are not circumcised [Because in his seed should be blessed all the Nations of the earth.] Renewed also and confirmed to Isaac, and to jacob. Though the jews Church never failed [God being propitious to the land of his people] yet in comparison of greater multitudes in the Gentiles borne to christ, holy Anna prophesied that [the barren woman should bear very many, and she that had many children, was weakened; and our Lord (Christ) shall judge the ends of the earth.] The Royal Prophet signifieth also the vocation of many Gentiles, in place of the jews saying in the name of Christ unto God [Thou wilt keep me to be the head of the Gentiles, the people which I know not, will serve me, the children aliens will resist me (for some time: nevertheless) with the hearing of the ear, they will obey me.] God also by the pen of the same psalmist, saith to our Saviour Christ [I will give thee the Gentiles for thine inheritance, and thy possession the ends of the earth.]  
3 During the old Testament, the Church was almost 
That the Church is more propagated in the new Testament than it was in the old, is proved by the Psalms.  included in one Nation [God is known (said 
Ps. 75. v. 2. 3.  this Royal Prophet) in jewrie, in Israel his name is great, his place is made in peace, and his habitation in Zion] But since our Redeemer paid the ransom of mankind [When God arose unto judgement, that 
10.  he might save all the meek of the earth.] Now is his Kingdom most amply enlarged, as the same Prophet clearly testifieth, in these & the like divine speeches through his whole Psalmody saying [With 
Ps. 21. v. 26. 28. 29. Ps. 38. v. 3. Ps. 34. v. 18. Ps. 39 v. 10. 11. Ps. 44. v. 18. Ps. 64. v. 3. Ps. 65. v. 8. Ps. 66. v. 3. Ps. 67. v. 23. 33. Ps. 71. v. 8. 10. 11. Ps. 85, v. 9 Ps. 86. v. 1. 2. 3. 4. Ps. 88 v. 3. ●1. etc. Ps. 92. v. 1. 2. 3. Ps, 95. v. 2. 10. Ps. 101. v. 16. Ps 116. v. 1. Ps. 137. v. 4.  thee (oh God) is my praise in the great Church. All the ends of the earth shall remember, and be converted to our Lord. All the families of the Gentiles shall adore in his sight. Because the Kingdom is our Lords, and he shall have dominion over the Gentiles. Our Lord upon many waters. Therefore shall peoples confess to thee. Our Lord a great King over all the earth. All flesh shall come to thee. Ye Gentiles bless our Lord. In all Nation's thysaluation. Let all Peoples oh God confess to thee. I will convert into the depth of the sea. Ye Kingdoms of the earth sing to God: sing to our Lord. He shall rule from sea unto sea: and from the river even to the ends of the round world. The kings of Tharsis, and the Islands, shall offer presents: the kings of Arabia, and of Saba, shall bring gifts. All kings of the earth shall adore him: all Nations shall serve him. All Nations whatsoever thou hast made, shall come and shall adore before thee oh Lord: and they shall glorify thy name. The foundations (of this Church) in the holy mountains; our Lord joveth the gates of Zion, above all the Tabernacles of jacob. Glorious things are said of thee, oh City of God. Our Lord hath reigned▪ he hath established the round world which shall not be moved. Show forth his glory among the Gentiles: his m●ruelous works in all people's. Say ye among the Gentiles, that our Lord hath reigned. The Gentiles shall fear thy name oh Lord: and all the kings of the earth thy glory. Praise ye our Lord all ye Gentiles: praise him all ye peoples. Let all the kings of the earth, oh Lord, confess to thee.] What better proof, than these so often repeated universal terms, can any man require, for the universality of the true Christian Church, aswell in respect of all places, as persons, Princes, and peoples of all degrees. Especially if we consider the divers manners of Prophetical utterance, sometimes by plain affirmation, other times by way of praying God it may be; praising God that it is so; congratulating with the faithful, in inviting them to be grateful in words, and deeds, every way foreshowing, that so it will come to pass.  
4 Will ye see also like predictions of other Prophets? 
The same by other Prophets.  Isaias in a Canticle of thanks to God, for benefits bestowed on all mankind by Christ, inviteth the faithful to make known among all people, Gods 
Is. 12. v. 4. 5.  so gracious cogitations [Sing ye to our Lord, because he hath done magnifically: show this forth in all the earth.] In an other place, under the names of Egyptians and Assyrians, very great kingdoms, 
Is. 19 v. 18.  he prophesieth the conversion of all Gentiles [In that day (saith he) there shall be five Cities (that is many Cities) in Egypt, speaking the tongues of Chanaan (which was then the Country of God's peculiar people) and swearing (not by false Gods 
Ibid. v. 24.  but) by the Lord of hosts.] In that day shall Israel be a third to the Egyptian and Assyrian (meaning they shall agreed in participating God's grace) a 
Is. 25. v. 6. 7.  blessing in the midst of the earth. The Lord of hosts will make to all peoples in this mount, a feast of fat things, a feast of vintage of fat things full 
Is. 27. v. 6.  of marrow, of vintage purified from dregs. Israel shall flourish and spring, and they shall fill the face of the world with seed. Sing ye to the Lord a new 
Is. 42. v. 10.  song: his praise is from the ends of the earth. Ye that go down to the sea, and you the fullness thereof. Ye Islands, and inhabitants of the same. Hear ye 
Is. 46. v. 11. 13. Is. 49. v. 1.  Islands, and attend ye peoples from a far. The Gentiles shall walk in thy light (saith this Prophet to the Christian Church) and kings in the brightness of thy rising. Lift up thine eyes round about, & 
Is. 60. v. 4.  see; all these are gathered together: they are come to thee: thy sons shall come from a far, & thy daughters shall rise from the side. Than shalt thou see & abound, and thy heart shall marvel and be enlarged, 
5.  when the multitude of the sea shall be converted to thee; the strength of the Gentiles shall come to thee. For the Islands expect me, and the ships of the sea 
9  in the beginning, that I may bring thy sons from a far. They shall know their seed in the Gentiles, 
Is. 61. v. 9  and their bud in the midst of peoples. All that shall see them shall know them, that these are the seed which our Lord hath blessed. The Gentiles 
Is. 62. v. 2.  shall see thy JUST ONE, and all kings thy noble one; and thou shalt be called by a new name, which the mouth of our Lord shall name.] Conformably to all this saith the Prophet jeremy [In that time, 
jere. 3. v. 17.  jerusalem shall be called the Throne of our Lord: and all Gentiles shall be gathered together to it in the name of our Lord into jerusalem] which is fulfilled in that all Nations some sooner, others later, are joined to the Church begun in jerusalem, when most part of the jews impugning it, refused for to hear. Yea even such N●●●ons as seemed to be most 
jere. 48. v. 47. Ch. 49. v. 39  rejected▪ as exp●sly M●ab and Elam, are named for example: that all shall be converted in these last days of the New Testament. Ezechiel likewise foreshoweth the conversion of all Nations [elder and younger 
Ezech. 16. v. 61.  in place, and as daughters of the jews, but by an other covenant.] Osee [admonisheth the kingdom 
Ose. 2. v. 23.  of juda, not to disdain to call the Gentiles brethren, nor Samaria their sister] in respect that they should be converted to Christ [in greater number 
joel. 2. v. 28.  than the jews. Especially the Gentiles, unto whom God will say [my people art thou.] God again saith by his Prophet joel [I will power out my Spirit upon all flesh.] Micheas saith [God shall 
Mich. 4. v. 4. S●ph. 3. v. 9 Zach. 8. v. 22. Ch. 14. v. 9  be magnified, even to the ends of the earth.] Sopho●ias, that [all peoples shall invocate the name of our Lord with a chosen lip, and serve him with one shoulder.] Zacharias, that [many People's shall come, and strong Nations, to seek the Lord of hosts in jerusalem, and to beseech the face of our Lord, and that our Lord shall be King over all the earth.] Malachi relateth our lords premonition to the jews saying [From the rising of the Sun, 
Mal. 1. v. 11.  even to the going down, great is my name among the Gentiles.] All which most assured prophecies, and others which we willingly omit, do necessarily show, that the true Church can not be contained in one or few Countries, nor restrained to few persons at any time, but is, and must be, universal.  
5 Yet here remain principal proofs of this truth of the new Testament; which I will touch so briefly as well may be. Our Saviour upon occasion of a Centurians 
Confirmed by Christ and his Apostles.  great faith that was a Gentle, declared that [many shall come from the East▪ and west (and the 
Mat. 8. v. 11. Luc. 13. v. 29. Mat. 13. v. 4. 5. 7. Luc. 12. v. 32.  North, and the South) and shall sit down with Abraham, and Isaac, and jacob in the kingdom of heaven.] By sundry parables he also teacheth that of a small beginning should grow a great body. For albeit when the seed of the Gospel is sown, three parts perish, and only as it were the fourte part prospereth: yet that in respect of the whole world, the Church is a little flock; yet being compared with any other commonwealth of the whole world, it clearly excelleth it, not only in value from the beginning, but also in quantity after that it was once propagated by the holy Apostles. For [it is like 
Mat. 13. v. 32.  to a gra●e of mustard-seed, which is the lest of all seeds: but when it is grown it is greater than all herbs, and is made a tree. It is also [like to a little 
33.  leaven, which being put into a great quantity, as it were into three measures of meal, leueneth the whole.] which we see verified of the Christian doctrine grown over all the world, more dilated than judaisme (which was the true religion, but is long since degenerate:) Larger also extended then turcism, than any sort of Paganism, any sect of heresy, Arianisme, Pelagianisme, Donatisme, Lolardisme Lutheranisme, Caluinisme, or any other whatsoever.  
6 For neither the Arrians which were sometime many, 
Not one Sect of Heretics, nor other Infidels, is equal in greatness to the true Church.  could be spread in all Christian Provinces, & are long since decayed: nor the Turks, who do now possess much, can compare with the Catholic Church in number, or extension of Provinces and peoples, even to the East and West Indieses. And if they were equal in largeness of place, or number of persons, yet they fail also in universality of time, beginning long after Christianity was planted in the world. But of antiquity with succession, we are to speak in the next Article.  
7 Concerning Universality of the Church, in respect 
It is further proved that the Church is universal in respect of all nations.  of places and persons, our Lord further taught, that [his Gospel should be preached in the whole 
Mat. 24. v. 14. Mar. 13. v. 10. Mat. 28, v. 19  world for a testimony to all Nations.] He also gave commandment so to preach it: ordaining his Apostles [to be witnesses unto him in jerusalem, and in all jury, and Samaria, and even to the utmost of the earth.] After Christ's Ascension, S. Paul received 
Act. 1. v. 8. Luc. 24. v. 48. Rom. 1. v. 5. 8.  the same Commission as extraordinarily raised up for the Gentiles. And to them, both he, & the former Apostles, and many others, performed this function [By Christ (saith S. Paul to the Rom.) we have received grace, and Apostleship for obedience of the faith in all Nations] where he congratulateth with them by the way, that their faith (the Romans faith) was renowned in the whole world. And to certify, that not in jerusalem only, nor in Ilyricum, nor only in Antioch, in Corinth, or in Rome but [certes into all the earth, hath the sound of the Apostles gone forth, and into the ends of the whole 
Rom. 10. v. 18. Ps. 18. v. 5. Rom. 15. v. 8. 9  world their words.] In the same Epistle also he showeth by the holy Scriptures, the privilege of the Church in the Gentiles above the old Synagogue of the jews [Christ jesus (saith he) hath been minister of the circumcision (that is of the jews) for the verity of God to confirm the promises of the Fathers. But the Gentiles to honour God for his mercy, as it is written: therefore will I confess to thee 
10.  in the Gentiles oh Lord, and will sing to thy name: 
11.  Rejoice ye Gentiles with his people. Praise our Lord all ye Gentiles, and magnify him all ye peoples. 
12.  there shall be the root of jesse: and he that shall rise up to rule the Gentiles, in him the Gentiles shall 
Rom. 16. v. 26.  hope.] After which he concluding saith: [the mystery of the Gospel, is opened by the Scriptures of the Prophets, according to the Precept of the eternal God, to the obedience of faith, known in all Gentiles.] Being at Rome, and finding many jews obstinate; he finally denounced unto them, this mystery of the Gentiles vocation, and great fruit of preaching amongst them saying: [Be it known therefore 
Act. 28. v. 20.  to you, that this salvation of God, is sent to the Gentiles: and they will hear.] Yea the conversion of this plenitude of Gentiles, was so hidden a Mystery, that [it was notified to the Princes & Potestates in celestials (that is to angelical powers) 
Ephes. 3. v. 10. Colos. 1. v. 6. 23.  by the Chrurch] as the same Apostle writeth to the Ephesians; and to the Colossians, with thanks to God for their happiness in receiving the Gospel, signifieth that it is also [in the whole world, & fructifyeth, and groweth which is preached among all creatures that are under heaven.]   

The true Church of Christ is Apostolic. ARTICLE. 39  
COncerning the fourth principal Mark of 
Protestants & we agreed that Antiquity is a true mark of the Church.  the true Christian Church, which is Antiquity: the English Protestants agreed with us, that the same is an assured note, acknowledging with the N●c●ne Crede, which they recite in their public service, that the true Church is Apostolical, as being planted in the world by Christ's Apostles. And so they pretend, that themselves are of the same ancient Church and right successors thereof, & charge the Roman (commonly called Catholic) Church, to be degenerate from the Apostles Church, about some thousand years ago; whereby they would prove their Church more Ancient than ours, by five or six hundred years. For better discussing of which controversy, being of singular importance; we not only accept in very good part, that which they grant, but also shall here prove it to be true by holy Scriptures, that Antiquity is an infallible note of the true Church. And withal, that the Christian Church, is rightly called Apostolical. And then in a several Article show, by this Mark of Apostolical Antiquity, that the commonly called Catholic (which they now call the Popish Church) is the Apostolic true Church of Christ. And that their Protestant church, nor any other dissenting from the Roman, is not, 
The true Church was before all Infidelity.  neither can be, the true christian Church.  
2 Touching therefore the former point, it is clear there was a true Church in this world, before Cain began the first malignant church, else it could not have been said, that [he went forth from the face of our 
Gen. 4. v. 16.  Lord, and dwelled as a fugitive on the earth] the true Church also continuing, not only to No, but also to Abraham, to Moses, and so to Christ. Whereas other broken companies rose and changed, and multiplied into innumerable sects of infidels, newer and newer, none in special becoming ancient without notable mutation, not nor infidelity in general, had any show of succession, like to true Religion; which still remained, where all Infidels were drowned in the 
All Infidels were destroyed in noah's flood.  deluge, and some good time passed before new rose. In the New Testament our Saviour teacheth plainly, that 
Mat. 13. v. 25.  the good seed is first sown, and afterward co●●e is oversowne by the enemy the devil. As for judaisme, which some may object to be more ancient than Christianity, the contrary is true. For all those 
judaisme which confesseth Christ, is more ancient than judaisme which denieth him.  holy patriarchs, and Prophets, and other godly jews, believed in Christ, before he came in flesh, though when he came, many obstinate jews opposed against him: and more afterwards, till this day, such as S. john writeth of to the Churches of Smirna and Philadelphia [which say themselves to be 
Apoc. 2. v. 9 Ch. 3. v. 9 Io. 5. v. 39 Luc. 24. v. 25.  Iewes, and are not, but are the Synagogue of Satan] which jews, with their corrupted judaisme, are much younger than the true jews, which confessed Christ to come in manner as he did, to whose testimony our Saviour remitted the incredulous, willing them to search the Scriptures; because all the Prophets did writ of him. So it is certain that the Catholic Church, and the Catholic Religion, is not only [built upon the foundation of the Apostles] which may satisfiie Christians; but also [of the 
Ephes. 2. v. 20.  Prophets] which confoundeth the jews [jesus Christ himself being the highest corner stone. who is the eternal Son of God.] As therefore antiquity is a sure mark of the true Church and Religion: so is the rising after of any new contrary opinion 
Deut. 13. v. 1. 2. 3.  an assured proof of heresy in Christian countries, Which note, whosoever will avoid, must needs appeal as the Protestants do, unto the ancient faith of the Apostes, and plead to be more ancient than we. But how well they can maintain this plea, resteth to be tried.  
3 In the mean time that the true Church is rightly 
Apostolical, or missive power remaineth still in the Church.  called Apostolical which they also acknowledge, is further confirmed by all those holy Scriptures, that teach the necessity of vocation, and mission of Ecclesiastical persons, to preach christian doctrine, and to administer the holy Sacraments; with other sacred Rites. And by the very same also is clearly proved, that protestants do not succeed to the Apostles, as they pretend. For the true Church is not only Apostolical, because the Apostles did first plant it, which is one principal reason as we have already said, and is allowed by Protestants: but also because all Ecclesiastical power is derived from Apostolical authority, which ceased not by the temporal death of the Apostles, but still reside●h in the militant Church. And because the Clergy of the true Church, more peculiarly participateth of the name Apostolical; which signifieth sent, if they were not so sent th●y were not Clerks at all, nor Gods spiritual Messengers.  
4 As neither in the old Law, could any be a Priest 
True mission is either ordinary, or extraordinary.  or a Prophet, except he were sent by God's ordinance. Whereupon God by his Prophet jeremy, denounced them to be no Prophets, which pretended that office without Mission saying [The Prophets 
jere. 14. v. 14.  prophecy falsely in my name: I sent them not, and I commanded them not, neither have I spoken unto them. Lying vision, and deceitful divination, guilf●lnes, and the seduction of their own heart, they prophecy unto you.] This therefore, is an especial mark to be observed in all preachers, whether they be sent or no. And so God again and again warned his people not to hear them at all, that are not sent, for the very first word which they speak saying [the Lord hath spoken] is false, because our 
jere. 23. v. 17. 21. 31.  Lord hath not spoben to them [they take their tongues and say, our Lord saith it] that is, they unjustly take that authority which is not delivered unto them. And therefore God always made it manifest, who were his true preachers, by one of these two means. Either by miracles, as when he sendeth extraordinary, or by visible ordination, when he sendeth ordinary Pastors. So Moses being extraordinary, to 
Exo. 3. v. 2. Ch. 4. v. 2. Levit. 8. v. 2. etc.  prove his mission, had power to work miracles. Aaron being to be made ordinary high Priest, was consecrated by Moses, and all his sons, consecrated priests. Likewise other Prophets, and other priests. Yea our Saviour besides other proofs, & testimonies, proved himself to be Messiah by many most clear miracles. And sent his Apostles and other Disciples at first with power to work miracles: But established their function, by the ordinary course 
Mat. 10. v. 1.  of Mission [Having called his twelve Disciples (saith S. Matthew) he gave them power over unclean spirits, that they should cast them out, and should cure all manner of diseases, and all manner of infirmity.] 
Christ at first limited his Apostles jurisdiction to certain places, & persons.   
5 At which time he limited their mission in respect 
v. 5. 6.  of place, and persons; commanding them thus: [Into the way of the Gentiles; and into the cities of the Samaritans enter ye not: but go rather to the sheep that are perished of the house of Israel.] And [after this (saith S. Luke) our Lord designed also 
Luc. 10. v. 1. 2.  other seanentie two, and sent them two and two into every City and place whether himself would come.] In which two Missions, appeareth the Pattern and order of sending, both the higher degree of bishops, and of the lower clergy other priests. with special instruction, that albe●t [the haru●st be much, and the workmen few] yet must none pass their assigned limits, but [pray to our Lord to sand more workmen into his harvest.] Afterwards the Apostles 
Afterwards extended it into all the earth.  jurisdiction, was extended into all the world. [All power (saith our Saviour to them) is given unto me in heaven and in earth: going therefore, teach ye all Nations. (And as S. Mark relateth this commission) going into the whole world, preach the 
Mar. 16. v. 15. 20.  Gospel to all creature's. And they going forth, preached everywhere, our Lord working with-al and confirming the word, with signs that followed.] In like sort S. Paul was extraordinarily sent to all 
Act. 9 v. 1. 15. Gal. 1. v. 1. Act. 13. v. 2. 3.  Gentiles whosoever; being made also an Apostle, [not of m●n▪ nei●●er by men, but by I●sus Christ] touching his first ca●ling; yet took orders [by imposition of hands of other Apostles, by God's express commandment.] And further avouched his calling [by the signs of Apostleship done amongst 
2. Cor. 12. v. 12.  the Corinthians] and in m●●ne other places [In s●gnes (saith he) & wonders, & migh●●e de●des.]  
6 By the ordinary way S. Mathias was chooser, & 
S. Mathias was ordained an Apostle by election.  
Act. 1. v. 15. 21.  ordained an Apostle, when S. Peter in the college of Apostles, and presence of the faithful people, declaring [that one of the other Disciples must be elected to supply the place from whence Iu●as was fallen] two by judgement of voices were found fit, and after [the public prayer, the lot falling to Mathias, he was adjoined to the other eleven Apostles] and the number of twelve made again complete. Shortly after as the Church increased, other Bishops, Priests, Deacons, and all clergy men were ordained by Apostolical authority. The first were 
Deacons were ordained by election, position of hands, and mission.  the seven Deacons chosen by the faithful people giving testimony of their virtues, and so they were consecrated by the Apostles imposition of hands: 
Act. 6. v. 3. 6. 8. Act. 7. v. 1. 2. etc. Act. 8. v. 5. 26. 37. Act. 13. v. 2. 3.  which Deacons were not only the keepers, and ditributers of the Churches temporal goods, which was the occasion that these were then ordered; but also their more principal functions were to preach, and to baptize, as appeareth in S. Steven, S. Philippe and the rest. Again besides the twelve Apostles, by the express commandment of the holy Ghost. S. Paul, and S. Barnabas, were adjoined above 
S. Paul, & S. Barnabas adjoined to the Apostles, by imposition of hands, and mission.  their number, and made Apostles. [Separate me Saul, and Barnabas (said the holy Ghost) unto the work whereto I have taken them] whereupon [the other Apostles fasting, and praying, and imposing hands upon them, dismissed them.] They also preaching and converting many [ordained priests in every 
Act. 14. v. 22.  Church with fasting, praying, and imposing of hands.] Many of them were also bishops, for so S. Paul calleth them in his Sermom to the Clergy, made at Miletum, where he exhorted them to be careful of their Pastoral charge saying: [Take heed 
Act. 20. v. 28.  to yourselves and to the whole ●locke wherein the holy Ghost hath placed you bishops, to rule the Church of God, which he purchased with his own blood.] Such also of the bishops as first converted any city, 
Particular Apostles of those nations which they first converted to Christ.  or country to Christianity, were in a secondary degree called the Apostles of the same places. So was [Epaphroditus the Apostle of the Philippians.] 
Phil. 2. v. 25. Colos. 1. v. 7.  And [Epaphras the Apostle of the Collossians.] By which examples S. Gregory the great, and S. Augustine sent by him, are called the proper Apostles of our English nation. And so others of other nations. S. Timothee likewise and S. Titus, were bishops, 
Other bishops, and priests, were also ordained by the Apostles, and other bishops.  
1. Tim. 3. v. 2. 8. Tit. 1. v. 5. 6. 7.  ordained by S. Paul, and they ordained other bishops, Priests, and Deacons: As is clear by S. Paul's Epistles instructing them, and in them all other bishops, what qualities are required in all Clergy men. Namely in the three greatest orders of bishops, Priests, and Deacons. To which the inferior orders are presupposed in every one that is to ascend to the higher. Whereof we shall say more in 
Part 2. Art  the proper place. But of all conditions requisite in Clergy men, due vocation and mission is most essential.  
7 As the same Apostle manfestly teace in his Epistles to the Romans, and Hebrews: declaring how much men's salvation dependeth upon the lawful mission of pastors by this deduction. For that [none can 
Rom. 10. v. 14. 15.  invocate God to salvation, vales they believe in God whom they invocate. And how shall they believe in him whom they never heard? And how shall they hear without a Preacher? But how shall they preach unless they be sent?] Again touching Mission, he teacheth that [Every High Priest (& so every 
Heb. 5. v. 1. 4.  Clergy man) being taken from amongst men (that is, from the state o●●ay-men wherein all are borne) is appointed for men in those things that pertain to God. Neither doth ●nie man take the honour to himself, but he that is called of God as Aaron,] Wherein is proved not only, that they sin most enormiously, that without due ordination exercise spiritual functions: but also that all such as take Ecclesiastical power to themselves or take it of them that cannot give it, are in deed mere laymen, being not ordained by power descending from Christ's Apostles. And so are no more priests, than those 
3. Reg. 12. v. 31.  whom Ie●oboam made of the abjects of the people 
Ch. 13. v. 33.  which were not of the childeen of Levi.   

The true Militant Church is perpetual, from the beginning of the world to the end. ARTICLE. 40.  
Against these four principal Marks now declared, 
Though Protestants can not de●●e the 〈◊〉 some Marks of the Church, ●et they decline from trial by them.  which are Unity, Sanctity, Universality, and Antiquity: our Adversaries do rather seek evasions, then make direct opposition. For whereas they can not deny them to be very special proprieties, of the true Church being so clearly proved by holy Scriptures: yet are they unwilling to try by them which is the true Church; foreseeing that they agreed wholly to the Roman, commonly called Catholic Church; & not so well to their own congregation, which they pretend to be the true Christian Church. And therefore they flee so much as they can from this kind of trial; and when they are pressed therewith, they commonly answer; that albeit the true Church, is one, holy, Catholic, & Apostolipue Church; yet is it not (say they) always extant in this world, but faileth some times; or at the lest is so hidden, that the world doth not see it nor knoweth where or in whom it is. To these shifts did the Donatists flee in afric about twelve hundred years ago: and all Protestants use the same plea now, in these parts of Europe, when they are urged to tell, where or in whom their pretended Church was, before Luther broke from the Roman Religion, wherein he lived till he was about forty years old: was also a friar; and fifteen years being a Priest, daily said Mass. And so to our just demand, they generally make this double doubtful answer, that either the true Church was for many hundred 
Therefore we also prove other two Marks.  years wholly decayed, which they say is possible; or else it was often times so small, that it could not be seen; except perhaps there were some few, that knew one an other; though no man knoweth now who they were, nor where they were hidden. But that the reader may more fully see, how false these imaginations are, we will here show by many plain texts of holy Scripture, touching the former part of their answer, that the true Church is perpetual: & then concerning the later part, that it is also perpetually visible. 
The perpetuity of the Church, is declared by Moses, from the beginning of the world till his time.   
2 First therefore that the Church continued without interruption from the beginning, till the written Law was given, is manifest by the sacred History, where Moses most exactly declareth, the continual succession 
Gen. 5. Gen. 10. Gen. 5. v. 10. 26.  of patriarchs, with the times of their births, and terms of their lives. Whereby we see that each of them saw their own progenies multiplied by many generations, all of them living many years before they came to the supreme government of the whole Church. So far was the Church from interruption that it contained many particular families, as it were Dioses and Parishes, subordinate to one supreme head of al. For Adam the origine of mankind, lived to see Mathusale in the eight Generation; yea and Lamech in the ninth. M●thusale lived to see Sem the Son of No near an hundred years old. Sem lived, till jacob the Nephew of Abraham was borne. So that these three patriarchs, Adam, Mathusale, & 
Three patriarchs comprehended in their times, above two thousand years.  
11.  Sem, comprehend all the time from the beginning, till the birth of jacob, otherwise called Israel, father of twelve sons, which were the heads of the 12 Tribes. In all above two thousand years. All which time, the same faith and Religion, continued in these and the other patriarchs, and in their proper families notwithstanding the breaches which were made from them by collateral Generations of Chain, Cham, japhet, Lot, Ishmael, Esau, and others whose progenies fell into innumerable sects of infidelity. And the same Church remained entire, more and more increasing, for all the cruel persecution of the Egyptians; as Moses recordeth saying: [The children of Israel 
Exo. 1. v. 7. 8. 9  increased, and as it were springing up, did multiply; and growing strong exceedingly, filled the land. In the mean time, there arose a new king over Egypt that knew not joseph, and he said to his people. Behold the people of the children of Israel, is much: and stronger than we: Come let us wisely oppress 
10.  the same, jest perhaps it multiply. Therefore he 
11.  set over them masters of the works to afflict them with burdens. And the more they did oppress them; 
12.  so much the more they multiplied and increased. And the king of Egypt said to the midwives commanding them: when you shall be midwives to the Hebrew 
15. 16.  women, and the time of delivery is come, if it be a man child, k●l it; If a woman, reserve her. He after this commanded all his people saying: whatsoever shall be borne of the male sex, cast it into the river. 
22.  But God heard the cry of the children of Israel, and their groaning, and remembered the covenant which he made with Abraham, Isaac, & jacob. 
Exo. 2. v. 23. 24. Nu. 22. v. 2. Nu. 2●. v. 19 20. Ios. 24. v. 10.   
3 In the desert, after their delivery out of Egypt, 
God also conserved his Church all the time of the judges, and Kings.  Balac, king of Moab, hired Balaam the sorcerer to curse them: But he contrariwise was forced, by God's ordinance, to speak good things of them, yea and God by him, blessed them, and delivered them out of his hand: which he, in his excuse to Balac, confessed plainly saying: [God is not as man that he may lie, nor as the son of man, that he may be changed. But God (saith he) hath brought Israel out of Egypt, whose strength is like to the Unicorn] signifying that God whose will is immutable, having chosen them to be his people, & delivered them from Egypt, will conserve and protect them, till he have performed his promise in them. The very same thing Moses assured them saying [Our Lord hath taken 
Deut. 4. v. 20. Deut. 32. v. 43.  you, and brought you out of the iron furnace of Egypt, to have you his people by inheritance.] And albeit he punish them for their sins, yet [he will repay vegeance upon their enemies; & will be propitious to the land of his people.]  
4 Gods promise' also made concerning the son 
The same Church also continued without interruption, in, & after the captivity in 〈◊〉, ●●l Christ.  of David saying: [I will establish his kingdom, and 
2. Reg. 7. v. 12. 13.  he shall build a house to my name; and I will establish the throne of his kingdom for ever] is especially understood of Christ, & his Kingdom the Church. For otherwise Salomons kingdom was shortly diminished after his death, & afterwards overthrown. Yet was the Church also of the old Testament conserved, though the temporal kingdom, with the City of jerusalem, and the material ●emple were destroyed. For many Prophets, namely jeremy, very 
jere. 4. v. 27. Ch. 5. v. 10. 18. Ch. 12. v. 14. Ch. 33. v. 3. Ch. 30. v. 11. Ch. 32. v. 37. Ch. 33. v. 17. 18. Ezech. 6. v. 8. Ps. 136. 1. Esd. ●. v. 5. Ch. 2. v. 1.  often foretold the faithful people's conservation in captivity, and relaxation, with restoration of the Temple. And Esdras, and N●henias, writ the History 
Not withstanding extreme persecution the●●●.  how th● same was all accomplished. Neither did the Church perish by the furious persecution of Antiochus the Graecian king, and other persecutors and Apostates; but was made more illustrious by the most Heroical 〈◊〉 of the M●chabees, and many other constant P●stes, & people, even to Christ's time. Seeing then the Church of God in the old Testament, was continual without interruption: it followeth necessarily, that the Christian Church must needs be perpetual and invincible, as having more grace, greater promises, and more excellent privileges, which might suffice, though there were none other proof.  
5 Much more this truth is confirmed by other irresragable 
Much less is it possible that the Church of Christ in the new Testament should ever perish.  testimonies of the holy Prophets, and Apostles, and by Christ himself. Of many we will recite some competent number. The Royal Psalmist prophesying of our saviours victory against his raging enemies saith: [he shall be king over Zion his 
Ps. 2. v. 6. 8.  holy hill] that is the holy Church. And therein [receive 
Proved by the Psalms.  the Gentiles for his inheritance.] If therefore the Church of Gentiles could fail Christ could lose his inheritance, which were absurd and impossible. In respect also of the Church itself, especially of the more holy members thereof, the same Prophet speaketh thus to God [thou Lord will preserve us; 
Ps. 11. v. 8. Ps. 44. v. 18. Ps. 45. v. 4. 5. 6.  and keep us from this generation for ever▪ Peoples (not one people only but peoples) of many nations (which is the Christian Church) shall confess to thee for ever, and for ever and ever.] And that also in persecution, though some fall, others shall be so much the more constant ● The violence of the river maketh the city of God joyful; God is in the midst thereof, it shall not be moved: God will help it in the morning early. thou oh God hast given inheritance 
Ps. 60. v. 7.  to those that fear thy name. Thou wilt add days upon the days of the king; his years even unto the day of generation, and generation: Because God 
Ps. 68 v. 36. 37. Ps. 71. v. 7.  will save Zion, and the cities of juda shall be built up, and the seed of his servants shall possess it, and they that love his name shall dwell in it▪ there shall rise in his days (in the days of Christ) justice, and abundance of peace, until the moon be taken away.] Neither shall sins, which are more dangerous than any persecution, destroy the Church: for [God is 
Ps. 77. v. 36. 69.  merciful, and will be propitious to their sins, and he will not destroy them. He built his sanctuary as of Unicorns in the land, which he hath founded for ever. We thy people (say true penitents in affliction) 
Ps. 78. v. 13.  and the sheep of thy pasture, will confess to thee for ever. Unto generation and generation we will show forth thy praise.] In an other Psalm God saith 
Ps. 88 v. 4. 5.  of his Church [I have ordained a Testament with mine elect: I have sworn to David my servant; for ever will I prepare thy seed. And I will build thy seat unto generation and generation. I will keep my mercy 
29.  unto him for ever; and my Testament faithful unto 
30.  him. I will put his seed for ever and ever; & his 
31.  throne as the days of heaven. But if his children shall forsake my Law, and will not walk in my judgements. If they shall profane my justices and not 
32. 33. 34.  keep my commandements: I will visit their iniquities with a rod, and their sins with stripes. But my mercy I will not take away from him: neither will I hurt in my truth. Neither will I profane my Testament: and the words that proceed from my mouth, I will not make frustrate. Once I have sworn in my holy, I will not lie to David: his seed shall continued for ever. And his throne as the sun in my sight, and as the Moon perfect for ever, and a faithful witness in heaven.] All this in one passage, of the permanent stability of the Church; notwithstanding it may some to the weak, in affliction, to 
39 48. 50. 51.  be in danger of failing; yet doth God still respect man's infirmity, his own promise, and the reproach of the enemies; and so conserveth it. As the same Prophet very often inculcateth [Because (saith he) our Lord 
Ps. 93. v. 14. Ps. 101. v. 29. Ps. 128. v. 1. 2. Ps. 131. v. 13. 14. 15. 16.  will not reject his people, and his inheritance he will not forsake. The sons of thy servants shall inhabit: and their seed shall be directed for ever. Often have they impugned me from my youth, let Israel now say, often have they impugned me from my youth: but they have not prevailed against me. Because our Lord hath chosen Zion: he hath chosen it for an habitation to himself. This is my rest (saith he) for ever and ever: here will I dwell because I have chosen it. Blessing, I will bless her widow: her poor I will fill with breades. Her priests I will  with salvation: and her Saints (all faithful good children) shall rejoice with joyfulness.] 
The same is confirmed by other Prophets.   
6 Thus therefore the beloved spouse of Christ rejoiceth in Canticle, for her perpetual conjunction with him saying: [My beloved to me, and I to him: 
Cant. 2. v. 16. 17. Is. 60. v. 11.  who feedeth among the lilies till the day break, & the shadows decline.] Isaias saith to the Christian Church [Thy gates shall be open continually: day & night they shall not be shut. that the strength of the Gentiles may be brought to thee; & their kings may be brought.] Ierem●e amongst his prophecies concerning the jews captivity, and relaxation, with continual conservation of their Church until the coming of Christ; interposeth-often the perpetual stability of the Christian Church. For example let one place serve our present purpose [Behold (saith he) 
jere. 31. v. 31. 32.  the days shall come saith our Lord, and I will make a new covenant with the house of Israel, & the house of juda; not according to the covenant which I made with their fathers, in the day that I took their hand to bring them out of the land of Egypt, the covenant which they made void. But this shall be the covenant 
33.  which I will make with the house of Israel, after those days saith our Lord. I will give my law in their books, and in their heart I will writ it: and I will be their God, and they shall be my people. If 
36.  the laws (which are given to the Sun, Moon, & Sea) shall fail before me, saith our Lord, the seed of Israel shall also fail thee, that it be not a nation before me for ever. Thus saith our Lord: If the heavens 
37.  above shall be able to be measured, and the foundation of the earth beneath to be searched out; I also will cast away all the seed of Israel, for all things that they have done, saith our lord] But the proposed suppositions being impossible to be done, it is also impossible that God will suffer the seed of Israel, the Chirstian Church, to fail. Ezechiel prophesying of Antichrist under the name of Gog, showeth that the whole Church shall not be destroyed by him, much less by any other means, but shall prevail against him [I will call in against him (saith our Lord 
Ezech. 38. v. 21. 22.  God) in all my mountains, the sword; every man's sword shall be directed against his brother. And I will judge him with pestilence, and blood, and vehement shower, and mighty great stones; fire and brimstone will I rain upon him, and upon his army, and upon the many peoples that are with him. And I will be magnified, and I will be sanctified, and I will be known▪ 
23.  in the eyes of main Nations: and they shall know that I am the Lord. Behold I upon thee Gog, the 
Ch. 39 v. 2. 3.  Prince of the head of M●soch and Thubal. And I will strike thy bow in thy left hand, and thine arrows I will cast down ou● of thy right hand. Upon the mountains 
4.  of Israel shalt thou fall, and all thy troops, & thy peoples that are with thee.] Daniel interpreting Nabuchodonosers dream, of the four great temporal Monarchies of the world; preferreth the Church of Christ far above them all, as the only kingdom 
Dan. 2. v. 44.  that can never be destroyed saying [In the days of those kingdoms, the God of heaven will raise up a Kingdom that shall not be dissipated for ever, and his Kingdom shall not be delivered to an other people; and it shall break in pieces and shall consume, all these kingdoms, and itself shall stand for ever.] 
Dan. 7. v. 2. 13. 14.  The same four Monarchies being represented in a vision, to the same Daniel he saw last of all, that God gave to Christ, as the son of man [power, and honour, and kingdom, and that all peoples, tribes, and tongues shall serve him: His power, is an eternal power that shall not be taken away, and his Kingdom shall not be corrupted] no not in the persecution 
Dan. 11. v. 32.  of Antichrist, as is already noted in Ezechiel; for then also [there shall be a people that knoweth their God, and shall obtain, and shall be saved.] So by the other Prophets, God foretelleth, that he will perpetually conserve his Church [I have been 
Zach. 1. v. 14. Zach. 2. v. 5. Mat. 2. v. 4.  zealous for jerusalem, and Zion with great zeal. I will be to it (saith our Lord) a wall of fireround about. I will be in glory in the midst thereof. And you shall know that I sent you this commandment, that my covenant might be with Levi, saith the Lord of hosts.]  
7 Our Saviour & his Apostles, teach the very same often 
The perpetual stability of the Church, is yet more expressly avouched by our Saviour, & his Apostles.  admonishing, that the Church shall be tossed as the sea with great storms; but shall never perish. In sign whereof, when the Disciples feared drowning, our Saviour encoraging them said [why are ye fear 
Mat. 8. v. 24. 26. Mat. 3. v. 12. Mat. 13. v. 49. joan. 16. v. 33. Io. 14. v. 16. Mat. 28. v. 20. Mat. 7. v. 24. 26. Mat. 16. v. 18.  full, oh ye of little faith.] In this spiritual Kingdom, the Church [shall be corn & chaff, good & bad sishes, even to the consummation of the world.] In the world [the faithful shall have distress, but have confidence (saith our Saviour) I have overcome the world. I will give you an other Paraclete, the Holy Ghost, that he may abide with you for ever. I am with you (not for an hundred, or five hundred, or for a thousand years, not sometimes with you, sometimes forsake you, but) I am with you all days, even to the end of the world.] It is [not built upon sand, but upon a Rock; hell gates shall never prevail against it.] Every [counsel and work that is of men (said wise Gamaliel) will be dissolved: but if it be of God, you are not able to dissolve it.] Many have resisted and impugned, but all in vain [Saul breathing forth threats and slaughter against the Disciples of our Lord, assisted those that stoned S. Stephen; 
Act. 5. v. 38. Act. 9 v. 1. 2. 23. Act. 13. v. 14. etc. Ephes. 4. v. 13.  got Letters of commission to persecute those that confessed Christ] but he being converted, innumerable others persecuted him, and the whole Church three hundred years together, but could not overthrow it; still it increased, and is continually [builded, until we shall meet all in unity of faith, and knowledge of the Son of God.] If it were at all possible, that the Church could be for any time extinguished, that should doubtless especially happen in the persecution of Antichrist. But besides the Prophecies of Ezcehiel and Daniel above recited; it is yet more clear in the apocalypse of S. john, that also all that time of Antichristes reign, it shall continued, 
Apoc. 12. v. 14.  as is declared in these plain words [there were given to the woman two wings of a great Eagle, that she might fly into the desert, unto her place where she is nourished, for a time, and times, and 
15.  half a time, from the face of the serpent. And the serpent cast water out of his mouth after the woman 
16.  as it were a flood, that he might make her to be carried away with the flood. And the earth helping the woman, opened her mouth, and swallowed up the flood which the Dragon cast out of his month.] Where we see, that the Church shall flee, but not perish; not the Church, but the furious flood of persecution, 
Apoc. 13. v. 10.  shall be swallowed up. [Here is the patience and faith of Saints.] By the blood of Martyrs, the Church is nourished, conserved, and strengthened.   

The true Church ever hath been, & will be visible. ARTICLE. 41.  
ALbeit the same places of holy Scripture 
Some Protestants acknowledge the Church to be perpetual, yet deny it to be always visible.  which show the Church to be perpetual, do for the most part, prove also that it is always visible: nevertheless, because these two qualities are in themselves distinct, and many things are perpetual, which are not visible, and many things visible, and not perpetual: and especially, because our adversaries, supposing the Church may be perpetual, yet deny it to be always visible: we shall here recite some more places of holy Scriptures which particularly prove this point of the Churches continual visibility, even from the beginning to the end of the world. As for the first age before the general flood, it is so clear by the Catalogue of the patriarchs, 
Gen. 5. Ch. 6. v. 2.  with their many families, and by the famous title of the sons of God, that no learned protestant doth deny it.  
2 The first doubt which they make, is for the time 
The first objection is, of the time between No, & Abraham, Our answer. Sem, Heber, Abraham, and many others were inviolate in faith.  between the death of No, and the parting of Abraham from Chaldea, into Chanaan, which time, by true calculation, was no more than the space of forty and eight years. And as certain it is, that the Church of God was there also visible, and well known in the world, not only to the members thereof, among themselves, but also to infidels which persecuted them for professing one God, and refusing to serve Idols. For Abraham who was never corrupted 
Gen. 11. v. 10. etc. Ch. 12. v. 1.  in faith nor religion, was twenty seven years of age when No died. Moreover at the time of Abraham's parting from his Country of Chaldea, where he had suffered persecution for his faith, there were many of his progenitors the faithful servants of God yet living. Namely Sem (the first son of No) and Arphaxad, Sale, Heber, Reu, Sarug, and There, the father of Abraham. Melchizedech was then also living in Chanaan, a Priest of God, and (as it is most probable) a Chananite; for that S. Paul saith [his 
Heb. 7. v. 6.  generation is not numbered among Abraham's children.] By all which it is manifest, that the Church was then also visible in these patriarchs, and their families. From which time it increased still in Abraham's family, which was not small: As it appeareth 
Gen. 14. v. 14.  by his sudden arming of three hundred eighteen men of his own household, for an exploit when he rescued his Nephew Lot, with others out of their enemy's hands. Neither can it be doubted but all these, besides women and children, believed rightly in one God, for that shortly after, all the men of his house aswell the homebred, as the bought servants, and strangers, were circumcised together. 
27.  After which time, the Church was more and more conspicuous according to Gods promise' to Abraham saying [I will make thy seed, as the dust of the 
Gen. 13. v. 16.  earth: if any man be able to number the dust of the earth, thy seed also he shall be able to number.] Which though S. Paul teacheth to be more perfectly performed in Christians, then in the jews; more 
Rom. 9 v. 7.  in the spiritual, then in the natural children of Abraham, yet it is also clear, that many of Abraham's issue, & their families, rightly believed in God.  
3 An other objection is made by Protestants touching 
An other more common objection is, of the time of Elias the Prophet.  the time when Elias lamented the decay of God's faithful children saying [With zeal have I 
3. Reg. 9 v. 10. 14.  been zealous for our Lord the God of hosts, because the children of Israel have forsaken thy cevenant: thine altars they have destroyed, and have slain thy Prophets with the sword, and I alone am left, and they seek my life to take it away] Ergo (say they) the Church was then invisible. But we deny their consequence, for this Argument proveth nothing for their purpose, but showeth their penury of proofs. And it either bewrayeth their ignorance, or detecteth a malicious intention to deceive the people with 
Answered by the next words, and other texts.  show of words. For notwithstanding the persecution made by Achab and jezabel in the kingdom of 
Ch. 13. v. 11. 12. 15. Ch. 22. v. 43. 2. Par. 14. v. 2. Ch. 15. v. 8. Ch. 17. v. 6. Ch. 19 v. 11. 3. Reg. 19 v. 18. Ro. 11. v. 4. 4. Reg. 17 v. 27. 28. Tob. 1. v. 2. Ch. 2. v. 2. Ch. 3. v. 7. Ch. 4. v. 21.  Israel (the ten schismatical Tribes) the whole kingdom of juda remained entire in Religion. where king Asa then reigned; and after him king josophat both good kings, Amarias' the High Priest governing in things which pertain to God. Yea also in Israel the Church was visible, though Elias being then in mount Horeb, saw not who were constant in Religion. For God answered his lamentation, telling him that seven thousand were left, which had not bowed their knees before Baal. And, when the People of those ten Tribes, were afterwards carried captives into Asiria, yet there remained some faithful known servants of God, as [Tobias, Raguel, Gabelus, and their families, with others that feared God] Much more the Church continued visible among those of the kingdom of juda in their captivity in Babylon all the time of their seventy years abode there, besides many remaining in the land of juda: As is most clear in the Prophecies of jeremy, Baruch, Fzechiel, Daniel, Aggeus, Zacharias, Malachias, & books of Esdras. 
Preoccupation of other objections.   
4 Neither could the cruelty of King Antiochus, 
1. Mac. 1. v. 22. etc. Ch. 2. v. 1. 17. 19 etc.  with other heathen Princes, and Captains, nor the Apostasy of Manasses, and other usurpers of the high priesthood, overthrow the Church, or make it invisible, but by those persecutions it became more known, and famous in the world, through the constancy & valiant correge of many Martyrs, and other most zealous observers of God's laws. Namely by the 
Ch. 14. v. 41.  fortitude of Matthathias, and his two sons, in whom resided the office of high Priests, by right and continual succession, from whose time the Church still continued visible, and Christ so finding it, observed the laws thereof, and approved customs.  
5 Now that the Christian Church always was & 
Manifest sacred texts, that the Church ever was, and shallbe visible.  must be visible, is most assured by the more special providence of God, as both the Prophets and Christ 
Ps. 18. v. 6. 7.  himself and his Apostles do plainly teach. He put his Tabernacle in the sun (saith the Royal Prophet) and himself as a bridegroom, coming forth of his bride-chamber. That his tabernacle is his Church, is manifest by all the proprieties of the figurative tabernacle, described by God, and framed by Moses' 
Exo. 26.  direction, Bridegroom, and Bride, being perfect correlatives, can not possibly be separated, but if one cease to be bride, the other should cease to be the 
Io. 3. v. 29.  bridegroom. By which terms S. john Baptist also showeth that [Christ is the bridegroom, because he 
Ps. 21. v. 26. Ps. 28. v. 2. Ps. 44. v. 18. Ps. 47. v. 9 Ps. 67. v. 16. Ps. 71. v. 16. Ps. 97. v. 3. 4.  hath the bride.] Nothing is more frequent with the same Psalmist than such terms, applied to the Church, as necessarily import it to be always visible; calling it the great Church; inviting all to adore our Lord in his holy court: [therefore shall peoples confess to thee for ever, and for ever and ever. As we have heard, so have we seen in the city of our Lord of hosts, in the city of our God. the mountain of God a fat mountain. there shall be a firmament in the earth in the tops of mountains, the fruit thereof shall be extolled far above libanus. All the ends of the earth have seen the salvation of our God. Make ye jubilation to God, all the earth chant and 
Ps. 131. v. 17. 18.  rejoice, & sing: I have prepared a lamp to my Christ: upon him shall my sanctification fllorish.] Likewise Solomon signifying, that wisdom shall invite all to hear her voice, presupposeth preachers in the visible Church. [Doth not wisdom ●arie (saith he) & 
Prou. 8. v. 1. 2. Ch. 9 v. 3▪ Ch. 31. v. 18. Cant. 6. v. 8. 9  prudence give her voice, standing in the high and lofty tops, over the way, in the midst of the paths? She hath sent her handmaides to call to the tower, and the wales of the City. Her lamp shall not be extinguished in the night. The daughters have seen her, and declared her to be most blessed. What is she that cometh forth as the morning rising? fair as the moon, elect as the Sun, terrible as the army of a ●ampe set in array? What shall thou see in 
Ch. 7. v. 1.  the Sunamitesse, but the companies of camps?] So likewise the other Prophets testify God's providence in conserving his perpetual visible Church. 
Isa. 1. v. 9  [Unless the Lord of hosts had left us seed (saith Isaias) we had been as Sodom, and we should be like to Gomorrha] which sentence S. Paul applieth 
Rom. 9 v. 29.  to the time when the Law, and form of the Church was changed by Christ, showing that even in that case, there was seed, and visible seed left. For all the Apostles, and many other Disciples, still believed the Law and the Prophets, though not actually that our Saviour should rise, or was risen so soon as indeed he was, being a matter of fact; or if they were defective, in some other particular points, not fully revealed: yet they believed in general the omnipotency, omniscience, absolute goodness, and other attributes of God. So that these visible relics of the jewish Nation, were never infidels: nor the Church made invisible nor unknown. According to that the same Prophet addeth in an other place, and the same Apostle allegeth to this purpose; that [the remnant 
Is. 10. v. 22. Rom. 9 v. 27.  shall be converted, the remnant to the strongest God.] And of this remnant, the Christian Church began, and most visibly increased [In the latter days (saith he) the Mountain (mark Christian reader, that the Church is so often called a Mountain) 
Isa. 2. v. 2. Ch. 54. v. 9  of the House of our Lord shall be prepared in the top of mountains, and it shall be elevated above the little hills, and all Nations shall flow unto it.] Again God saith [As in the days of No, is this thing to me, to whom I swore, that I would no more bring in the waters of No upon the earth: so have I sworn not to be angry with thee, and not to rebuke thee. For the mountains (particular Churches) 
10.  shall be moved, and the little hills shall tremble; but my mercy shall not departed from thee, & the covenant of my peace (made to the whole Church) 
Ch. 62. v. 6.  shall not be moved. Upon thy wales jerusalem I have appointed watchmen; all the day and all the night, for ever they shall not hold their peace.] That we may better observe the greater privileges of the Christian Church, above that of the old Testament: God saith by divers Prophets [I will establish unto them, 
Bar. 2. v. 35. Ezech. 17. v. 22. 23.  an other Testament everlasting, that I be their God, and they shall be my people. I will plant a bough of Cedar upon a mountain l●gh and eminent. On the high mountains of Israel will I plant it, and it shall shoot forth into a bad, and shall yield fruit, and it 
Mat. 1●. v. 32. M●ch. 5. v. 9 Zach. 4. v. 2. Ch. 6. v. 13.  shall be into a great Cedar: and all birds, and every foul shall dwell under the shadow of the boughs thereof, and shall there make their nest. Thy hand shall be exalted over thine enemies, and all thine enemies shall perish.] In a vision [Zacharie saw a candlestick all of gold, and the lamp thereof, upon the head of it: and the seven lights thereof upon it.] Prophesying of Cyrist, he saith: that [he shall build a Temple to our Lord; and shall bear glory; & shall sit & rule upon his Throne.]  
6 All agreeable to the Law and Prophtes, our Saviour 
Our Saviour in divers parables, and in other more express doctrine describeth his Church to be always visible.  himself describeth his Church to be [the light 
Mat. 5. v. 15. 16.  of the world: a City cituated upon a mountain: candle not put under a bushel, but upon a candlestick that it may shine to all that are in the house.] whereas some Protestants would rather expound these properties, of the Apostles, or of the Doctors, and Pastors of the Church, or of the Clergy; then of the universal Church; so much the more it proveth our purpose. For seeing some special parts, are so eminent, 
Protestant's ●u●tion is s●●●elous.  and visible, it is not imaginable that the whole body should be hidden, or obscure. Again our Saviour necessarily supposed, that the Church is known and the governors thereof, are both visible, and accessible, when he prescribed, as a perpetual remedy against obstinate offenders, to inform the Church of their demeanour, saying: [If they will not hear 
Mat. 18. v. 17.  two or three (private friends) tell the Church] For if the Church were not visible, or her Prelates unknown persons, this remedy should fail, & there should be no means to correct the greatest perturbers of common peace. Also foreseeing that false prophets would say: [Lo here is Christ, or there: 
Ch. 24. v. 23. 26.  (not in the public known Church, but in secret corners of the world) Behold he is in the desert, go ye not out (saith our Saviour) behold in the closerts (say heretics) believe it not saith our lord] At the coming of the holy Ghost this Church was established in visible persons, and by visible signs, [the 
Act. 1. v. 15. Ch. 2. v. 2. 3. 4. 14. 47. Ch. 4. v. 4. Ch. 5. v. 14. Ch. 10. v. 11. Ch. 11. v. 21. 24.  multitude gathered in one house in jerusalem, was almost a hundred and twenty] the sensible signs were [a sound from heaven as of a vehement wind, appearing of parted and fiery tongues] speaking upon the sudden divers languages. By and by their number increased to three thousand; shortly after to five thousand; and daily more were added to the same visible Church. [S. Peter being admonished by a vision, received Gentiles into the Church.] then [at Cypress, Cyrena, and Antioch, a great number was converted to our lord] S. Barnabas being sent from jerusalem to Antioch [exhorted the faithful to 
Act. 2. 3. 4. 5. etc.  continued in our Lord: And a great multitude was added] their preaching was open, ministration of Sacraments visible: Discipline visible; heads and governors visible, the provision for their mantenance visible; the persecution visible, their dispersion visible; 
Ch. 7. Ch. 21.  S. Steuens, and S. james, their Martyrdoms visible; S. Peter's imprisonment by Herod, as also his and others imprisoning by the jews, visible; the Church's prayer for S. Peter's delivery, was known to many: the Apostles council was visible: miracles wrought visibly, the name of Christians public; 
Ch. 11. v. 26. Ch. 8. v. 20. Apoc. 2. v. 6.  the going out of heretics visible: Simon the magician publicly reproved, and punished for offering to buy spiritual power with money. the Nicola●tes noted for heretics. But of an invisible Church we have not one word.  
7 If any will say (as needs they must say, which 
An other frivolous evasion of some Protestants, convin convinceth their principal late Ministers to have hued in damnable state.  will maintain this paradox of an invisible Church) that Luther being a ftier, and a Priest, and saying Mass daily fifteen years, was a secret protestant: Likewise Ecolampadius, Carolostadius, Zuinglius, Bucer, Cranmer, Caluin, and others, were secret Protestants, whiles they said Masses, and lived in the Roman Church, and were members of their invisible Church: then must their Church consist of many heretics mixed with true Christians; for that by the doctrine of these named, most of them were heretics, they so condemning one an other of horrible heresies. Yea if any of these, or other sectaries, were true Christians knowing the truth as their Advocates plead that they did; yet because [they denied Christ before men; he will deny them 
Mat. 10. v. 33.  before the face of his Father in heaven.] If their invisible Church consisted then, and many hundred years before of such members: it was indeed of repropate persons, dissemblers, fearful worldlings, liars, and (as modern Protestants judge) Idolaters, [whose part is in the pit of hell, burning with 
Apoc. 21. v. 8.  fire and brimstone] for one of these two must necessarily be granted; that either none did believe as protestants do, and then by their doctrine, there was merely no Church in the world, visible, nor invisible, but all were incredulous and Idolareas: or else those which did believe, (as these Doctors imagine) and did not profess their faith before men, 
Luc. 12. v. 47.  were dissembling hypocrites, and so are damned to more stripes, and greater torments in hell, then if they had been infidels, and not known the truth at al.   

The Church can not err in doctrine of faith, nor of meners. ARTICLE. 42.  
BEing now sufficiently proved, by the holy 
Whosoever knoweth the true Church, and that it can not err, may by relying thereupon be secure from error in Religion.  Scriptures, that the true militant Church of Christ, is One, Holy, Catholic, Apostolic, Perpetual, and Visible company of Christians confessing the same faith in union of one supreme visible head: By which proprieties, and special marks, every one may easily perceive, that neither the protestants, nor any other like pretending congregation; but only the commonly called Catholics, are the true Christian Church: it remaineth to be showed, by the same divine authority, of holy Scriptures, that this perpetual visibe known Church, hath never erred, nor can err, in doctrine of faith, nor of manners, declared by definitive sentence in her supreme Tribunal seat: that these two principal points being made clear, and that by the written word of God, whereto alone, many will needs appeal: all reasonable persons that doubt in any part of true Religion, may both know where to be resolved of their doubts, and securely rest upon the resolution so given: not as upon only probable and common opinion, of many good, wise, and learned men; but upon most certain divine infallibl● judgement; for this singular privilege vever to err in public judgement, cometh not to the Church by natural power, nor power of a●ie mere creature; but by the omnipotent power of God; by divine ordinance, & perpetual assistance of the Holy Ghost, the Spirit of truth preserving her from error, wherinto every private man may ●al, but not the universal Church.  
2 As we shall here make manifest, beginning with 
True Religion was consetued by the patriarchs before the written law.  the Church of the old Testament; which albeit was inferior to the Christian Church in many respects, yet wanted not the means of infallible judgement in all doubtful cases. To this purpose, God provided 
Gen. 4. v. 25. 26. Ch. 5. v. 3. 9 12. etc.  first in the Law of nature special patriarchs from Adam to No, end so to Abraham, Isaac, and jacob, from whom descended the twelve Tribes. Than did God raise the extraordinary Prophet Moses; supreme head, judge, and governor of the visible Church. By all which, the true faith and Religion was continually conserved; as is already declared 
Art 34. 38. 40. 41. Exo. 25. v. 8. 10. 17. 18. 20. 22.  in divers precedent Articles.  
3 In the written law God expressly [commanded 
An especial Cha●e of infallible judgement, was instituted by the written law.  Moses to make a special Tabernacle, or Sanctuary] with appurtinances. Namely to make [an Ark of testimony of the (durable) would setim] signifying the Church: and over the Ark [to make a Propitiatory (or Oracle) and two Cherubimes] which covered the Oracle with their wings. Thence (said God to Moses) will I command, and will speak to thee over the propitiatory, and from the midst of the two Cherubimes, which shall be upon the Ark of testimony, all things which I will command the children of Israel by thee.] So it pleased God in such manner to reucile his divine will to Moses, and by him to assure the people of the certainty thereof. In like sort when God would ordain Aaron his ordinary 
Ch. 28. v. 2. 4. 12. 23. 29.  high Priest, and in him a continual succession of Preist-hood [he commanded Moses to make special sacred vestments and ornaments for Aaron:] amongst which are first named [the Rationale of judgement, which he should carry on the breast, and the Ephod on his shoulders: linked together above with rings, books, and chains, of gold; and beneath with ●ace of hyacinth: both were adorned with precious stones, and in the Rationale were engraven the names of the twelve tribes of Israel. And [in the same Rationale of judgement, were also engraven the two words: DOCTRINE, and VERITY, 
Exo. 28. v. 30. Lenit. 8. v. 8.  which shall be on Aaron's breast when he shall go before the Lord; and he shall bear the judgement of the children of Israel on his breast in the sight of the Lord always] signifying that the high Priest observing this prescribed form in consulting God, should for the conservation of truth, and justice, be inspired to know, and judge equity in all doubtful causes. Conformably to this divine ordinance is God's precept, expressly commanding his people to repair to this high tribunal in difficult causes, and under the pain of death, to accept the sentence that should there be given saying: [If thou perceive that 
Deut. 17. v. 8.  the judgement with thee be hard, and doubtful, between blood, and blood, cause, and cause, leprosy, and not leprosy: (in causes criminal, civil, and religious) and thou see that the words of the judges within the gates (of the inferior judges) do vary: arise and go to the place which the Lord thy God shall choose. And thou shall come to the Priests of 
v. 9  the Levitical stock, and to the judge that shall be at that time; and thou shalt ask of them: who shall 
10.  show thee the truth of the judgement. And thou shalt do whatsoever they that are precedents of the place (which our Lord shall choose) shall say, and teach 
11.  thee according to his law; and thou shalt follow their sentence: neither shalt thou decline to the right hand, not to the left hand. But he that shall be proud, refusing to obey the commandment of the Priest, 
12.  which at that time ministereth to the Lord thy God, by the decry of the judge, that man shall dye; and thou shalt take away the evil out of Israel. And the 
13.  whole people hearing shall fear, that none afterwards swell in pride.] By these holy Scriptures we see that a supreme infallible tribunal, was instituted in the old Law, for decision of all controversies, and doubts, with assurance of true sentence, not by human, but by divine judgement: God himself speaking over the Propitiatory, from the midst of the two Cherubins, and promising that this consistory of priests shall show the truth of judgement.  
4 Generally also in the greater affairs of the temporal 
The temporal was bound to take direction of the high Priest, in all greater affairs.  
9 Nu. 27. v. 21.  Princess [the High Priest was to consult God, and at his direction and word, the Prince must go out, or go in] that is, undertake, or not undertake, an●e business proposed [and all the children of Israel 
1. Reg. 23. v. 9 10. 11. 12.  with him.] So did [Abiathar the High Priest, consult our Lord for David, by applying the Ephod (& consequently also the Rationale) and by him David received answer] that Saul purposed to come into the City of Ce●la where David then was: and that the Citizens, would deliver him into Saules hands. And therefore David with all his men, parted from thence, and so avoided the danger. Upon 
Ch. 30. v. 7. 8. 9 etc.  an other occasion, he consulted again by Abiathar in the same manner [applying the Ephod] and by divine direction, pursued certain thieves his enemies, took them, and recovered the prey which they had taken. Neither was this privilege lost at any time, by the defects or faults of the priests, as not being given of God, for their sakes only, but for the stability of the universal Church. And therefore the Prophet Malachi, reprehending the priests for their 
Mal. 1. v. 7. 8.  covetousness, and other sins, yet saith plainly [the lips of the priests shall keep knowledge, & the Law they shall require of his mouth; because he is the Angel (that is to say) the messenger of the Lord of hosts.]  
5 Our Saviour also confirmeth the same warrant in 
Our Saviour testified the infallibility of Moses' Chair.  the Scribes and pharisees notwithstanding their personal vices, and actual transgressions of the Law, saying to the multitudes, and to his Disciples [upon 
Mat. 23. v. 1. 2. 3.  the Chair of Moses have sitten the Scribes, & the pharisees; therefore whatsoever they shall say to you, obserne ye, and do ye: but according to their works do ye not; for they say and do not] Which is understood, not of their private enormous doctrines, and human traditions of their own inventions, for 
4. 5. etc. Ch. 15. v. 5. 6. etc.  which our Saviour by and by taxeth them, as also at other times, but of their doctrine, when they spoke difinitively in their Counsels, and in the chair of Moses. For so even wicked Caiphas pronounced true sentence in the council of the chief priests, & 
Io. 11. v. 47. 50.  the Pharisees [that it was expedient, one man should dye for the people, and the whole Nation perish not] Where the holy Evangelist observeth, that neither any other of that Council, nor this man of himself, uttered this true sentence; but [being the high Priest 
49. 51.  of that year, he prophesied, that JESUS should dye for the Nation.]  
6  therefore Moses' Chair was so established 
God promised an infallible judgement seat in the new Testament.  in true judgement; it necessarily followeth, that Christ our Lord, who came, not to break the Law 
Mat. 5. v. 18.  but to fulfil it, hath most firmly placed, an other chair of infallible judgement in his Church, not with less, but with more authority, and more assured stability than was in the old law, which is now abrogated. For so [God promised to give a better Law, and a 
jere. 31. v. 31. Heb. 8. v. 6.  better covenant.] And that particularly in this point of the infallible stability of his Church in all truth; whereof are abundant testimonies both in the old and new Testament. When King David in his servant 
2. Reg. 7. v. 2. 12. 13. 16.  devotion, determined to build a glorious Temple to Gods more honour, and service; it pleased God, accepting his so good a purpose, in stead of the fact, for M●sterie sake, signifying the excellency of the house which Christ the Son of God, and Son of David should build; to promise' the same should be 
1. Par. 17. v. 1.  an everlasting spiritual Kingdom [Thou shalt not build me an House to dwell in (said our Lord to David) but when thy days shall be accomplished, and thou shalt sleep with thy fathers; I will raise up thy seed after thee, which shall come forth of thy womb, and I will establish his kingdom: He shall build a house to my name, and I will establish the Throne of his kingdom for ever. And thy house shall be faithful and thy kingdom for ever before thy face; and thy Throne shall be firm continually] verified in the chair wherein our Saviour placed his Apostle S. Peter, and in his successors, Christ's Vicars in the Sea Apostolic. For none other Throne, but that Chair only, is continued and conserved since the Apostles time.  
7 Which great promise, the same Royal Prophet 
Promises made to King David, Petteined especially  well foreseeing, not to be fulfilled in a temporal kingdom, but in the Church of Christ, rejoicing therein, inviteth the same Church, to congratulate with 
to the Church of Christ.  him her happy state [Let Mount Zion (saith he) be 
Ps. 47. v. 12. 13. 14.  glad, and the daughters of juda rejoice, because of thy judgements oh Lord.] Again to all the faithful he saith [Compass ye Zion, and embrace her, tell ye in her towers. Set your hearts on her strength] But because this strength is not of herself, but of God, she confesseth [From tribulation I invocated 
Ps. 117. v. 5. 6.  our Lord: and our Lord heard me in largeness. Our Lord is my helper: I will not fear what man can 
21.  do to me. I will confess to thee because thou hast heard me, and art become my salvation.] With this 
Ps. 118. v. 43.  confidence she still prayeth saying: [Lord take not away out of my mouth, the word of truth in any wise.] And with the same confidence, doubteth not 
Cant. 8. v. 10. 11.  to say [I am a wall, and my breasts are as a tower, (or castle) since I was made before him, as one finding peace. The peacemaker Christ, had a vine yard in that which hath peoples, he delivered the same to keepers] his Pastors, Prophets, Apostles, and their successors. And above all other keepers, Christ himself holdeth the principal care, and therefore saith: [My vine yard is before me] in his continual protection. 
12.  Wherefore it is wondered blindness to think as some do, that the whole Church hath at any time erred, or can err; and in the more learned, it must needs be extreme malice, so to charge the Spouse of Christ; and so likewise to rob Christ himself of his inheritance, if there had been none other visible Church in the world, for many hundred years, but such a one, as they say, both taught, and committed abominable Idolatry, quite contrary to the doctrine of the holy Prophets.  
8 For they say plainly, that in the Church of Christ, 
The Prophets foretold that there should be no Idolatry in the Christian  [all Idols shall be utterly destroyed] So saith Isaias 
Is. 2. v. 2. 6. 18. 20,  prophesying of the Church, that should be gathered of all Nations, and of the rejection of the jews. The 
Church.  same thing saith our Lord by his Prophet Micheas unto the Gentiles that shall be converted [I will make 
Mich. 5. v. 12.  thy sculptiles to perish, and thy statues out of the midst of thee; and thou shalt no more adore the works of thy hands.] Thus also writeth the Prophet Zacharias [It shall be in that day, saith the Lord of 
Zach. 13. v. 2.  hosts, I will destroy the names of Idols out of the earth, and they shall be remembered no more.] So clearly did the Prophets foreshow, that the Church of the new Testament, should be free from all Idolatry, with which error, our Adversaries especially charge the visible Church before their time. From all other errors also, it is most free, by the same divine providence, as the Prophets yet further testify [Behold, (saith Isaias) the king shall reign in justice, 
Is. 32. v. 1.  and the Princes shall rule in judgement] foreshowing that Christ our King should perform all that was decreed by the Blessed trinity, concerning the Redemption, justification, and salvation of men: And that his Apostles and other Pastors, Prelates, & spiritual Princes of his Church, should rule, not in falsehood and error, but in judgement, discerning and judging what is right, good, and profitable, for the health of souls. Again he saith [Looke upon Zion, 
Ch. 33. v. 20.  the City of our solemnity; thine eyes shall see jerusalem, a rich habitation a Tabernacle that can not be transferred; neither shall the nails thereof be taken away for ever, and all the cords thereof shall not be broken] Nails in buildings, & cords in tents and Tabernacles, join and keep the parts, in one total body: so do hol●e Sacraments, Rites & ordinances, hold together the members of the universal Church, and shall neu●r be taken away, nor broken. Because only [there, our Lord is magnifical. This is 
21. Ch. 59 v. 21.  my covenant with them (saith our Lord): my Spiti● that is in thee; & my words that I have put in thy mouth, shall not departed out of thy mouth, and out of the mouth of thy seed, and out of the mouth of thy seeds seed, saith our Lord, from this present, and for ever.] Ezechiel concludeth his large and mystical description of the whole Church, aswell Militant as Triumphant, with the inseparable conjunction of Christ and her; in regard whereof he saith [The name 
Ezech. 48. v. 35.  of the City from that day (shall be called) Our Lord there.] And where our Lord is, there is all truth, and none error, because he is truth itself.  
9 All which our Lord hath accordingly avouched 
Christ built his Church upon a rock: not upon sand.  with his own mouth, and published by his Apostles [A wise man (saith he) built his house upon a Rock, 
Mat. 7. v. 24. 25.  and the rain fell, and the sloudes came, & the winds blue, and they beat against that house▪ and it fell not; for it was founded upon a Rock.] This was his own house his Church, which he the eternal wisdom promised to build, upon such a Rock as himself had made, and ordained for this purpose, & thereupon expressly averred, that [the gates of hell (that is 
Ch. 16. v. 18.  no forces of all the devils of hell) should prevail against it] the reason of which invincible strength, is his own perpetual presence in spirit. For where his Apostles, and their Successors [are gathered in his 
Ch. 18. v. 20. Ch. 28. v. 20.  name (in the unity of his Church) he is in the midst of them] and that [all days, even to the consummation of the world.] For though near the end of the world, there shall be lesser faithful, then at other time, whereupon he saith: [the Son of 
Luc. 18. v. 8.  Man coming, shall he found, trow you, faith in the earth?] signifying then, faith shall be most scarce, 
Neither in Antichrists time shall the Church fail.  but not altogether wanting. For if there should be no faithful Christians at all visible; how should Antichrist persecute so furiously, as than he shall? An example of which great Apostasy and revolt of many but not of all, happened in Capharnaum, where when our Saviour preached of the high mystery of his own B. body and blood to be given in the most holy Sacrament, many of his Disciples hearing him say [My flesh is meat indeed, and my blood is drink 
Io. 6. v. 31. 51. 55. 60. 66. 68 10. 67. 7. 71.  indeed] they said, this saying is hard, and who can hear it? And many went back, and walked not with him. A little before, there were five thousand men, besides women and children, which might well be so many more, & now there remained but twelve, & one of those twelve (judas the traitor) was also revolted in heart, and the other eleven were indeed sincere. And S. Peter, in the name of the twelve, answered, that they meant not to departed: saying [Lord, to whom shall we go? thou hast the words of eternal life] thereby professing, that whatsoever our Saviour said, the same he could and would perform: that his words are operative, effectually working that, which they signify, howsoever they seemed hard to the incredulous carnal Capharnaites; 
Io. 14. v. 6.  Christ's words die not, nor fail not; but give life, & have their effect.  
10 After this when our Saviour was (according to 
This infallibility of the Church is the work of the Hol●e Ghost. And therefore the Church's judgement is not ●●mane, but d●uine.  his visible presence) to part from the world, he promised an other comforter [I will ask the Father, and 
Io. 14. v. 16. 17.  he will give you an other Paraclete, that he may abide with you for ever: the Spirit of truth: whom the world can not receive: because it seethe him not; neither knoweth him. but you shall know him because he shall abide with you, and shall be in you. He 
26.  shall teach you all things: and suggest to you all things whatsoever I shall say to you. when the Spirit 
Act. 2. v.  of truth cometh (who came on whitsunday following 
3.  ●iftie days after his Sermon) he shall teach 
Io. 16. v. 13.  you all truth.] Ponder these words which exclude all error, and all falsehood. For this so necessary, & important a benefit, our B. Saviour in the conclusion of his divine Sermon, prayed particularly for his Apostles and their succestors, saying: [Hol●e Father 
Ch. 17. v. 11. 12. 15.  keep them in thy name whom thou hast given me: that they may be one as also we. those whom thou gavest me, have I kept: and none of them perished but the son of perdition: that the Scripture may be fulfilled. I pray not that thou take them away out of the world.] Lo our Saviour would not have his Pastors taken away out of the world, as Protestants imagine, that a long time together there were no true Pastors, [but that thou preserve them from evil] to wit from error, which is a most pestilent infectious evil. Against which he expressly prayed that they might be continually protected, adding thus in his prayer. [Sanctify them in truth: thy word is truth. As thou 
v. 17. 18. 19 20. 21. 22. 23.  didst sand me into the world, I also have sent them into the world, and for them I do sanctify myself (offer myself in Sacrifice by death) that they also may be sanctified in truth. yea jest any think he prayed only for the Apostles, or for some small time, mark what followeth. [And not for them only do I pray, but for them also that by their word shall believe in me, that they all may be one. as thou (Father) in me and I in thee, that they also in us may be one, that the world may believe that thou hast sent me.] See here the union of the Church without interruption is a motive, and special reason for the world to believe in Christ, that he is sent from God.  
11 His Pastors therefore being thus firmly established 
All Christians are bound to rely upon the judgement of the Church.  in perpetual succession, with warrant of true doctrine, our Saviour also ordained that all the flock should here and follow them, even as himself. For as he said [the sheep hear their shepherd and 
Io. 10. v. 4. 14.  follow him, because they know his voice, and my sheep know me.] so he saith to his Pastors [He [He that heareth you, heareth me; and he that despiseth 
Luc. 10. v. 16.  you, despiseth me; and he that despiseth me, (whether it be in himself, or in his Pastors) despiseth him that sent me.] And in an other place saith: [He that will not hear the Church, let him be to thee 
Mat. 18. v. 17.  as the heathen and the publican.] In vigour of this power given to the Apostles, with this warrant to be directed by the Holy Ghost; when a controversy was risen, they gathered themselves into a public Council, and after mature discussion, decided & decreed, what should be done, with this solemn Preface [Visum est Spiritui Sancto & nobis. It hath 
Act. 15. v. 18.  seemed good to the Holy Ghost, and to us] so conjoining the Invisible, and visible judges, as one judge, that by the one, we may see the divine authority of General Counsels: and by the other, be assured what is so defined; and withal know whither to repair when difficulties occur, about the true sense of any words or sentence. Wherefore S. john trieth by this Rule, who knoweth God and his truth, and who doth not know him, saying [He that knoweth God, heareth us: he that is not of God, heareth 
1. Io. 4. v. 6.  us not. In this we know the Spirit of truth, and the spirit of error] For to this end, as S. Paul also teacheth [Christ gave some Apostles, some Prophets, Evangelists, Pastors, and Doctors, that we be not as children, wavering and carried about with every wind of doctrine, in the wickedness of men, in craftiness, to the circumvention of error] And so exhorteth the Ephesians, whom he had converted from Paganism, to Christianity, that they should persever in unity of the Church, and obedience of the Pastors thereof. But with the Corinthians, whom he had also converted, and some of them were afterwards seduced by false prophets; he reasoneth the case, with expostulation, why they should prefer the new masters before him saying [I have despoused 
2. Cor. 11. v. 2. 3.  you to one man, to present you a chaste virgin unto Christ] and so presseth them not to hearken to subtle seducers, that teach otherwise then he had done. Where it is to be well observed, that in every Nation, when it was first converted to Christ, it was despoused in purity of Religion, wholly undefiled, & voided of error in all points [subject to Christ] as 
Ephes. 5. v. 24. 25. 29. 30.  the Apostle affirmeth again of the whole Church, adding that [Christ loveth (and consequently protecteth) his Church as his own flesh and body, because (saith he) we be members of his body.]  
12 Finally this stability of the Church is confirmed 
Christ never ceaseth to protect his Church, therefore it can never e●●e.  by Christ's continual protection [For he walketh in the midst of the seven candlesticks (which are many 
Apoc. 1. v. 13. 16. 20. Ch. ●. v. 1.  particular Churches) and holdeth seven stars (the Bishops called the Angels of the same Churches) in his right hand] as was showed in a vision to S. john, with the interpretation that the candlesticks are the Churches, and the stars the Angels that guide, and govern the Churches. Whereas therefore particular Churches are so visible, as so many candlesticks, and so guided as by Angels, and holden up in Christ's own right hand, it is most certain that the universal Church is both visible, and securely guided in truth. Again S. Paul in few words compriseth the assured infallibility of the Church. describing it to be [the house of God; the Church of 
1. Tim. 3. v. 15.  the living God: the pillar and ground of truth] 
The Church is truly called the pillar, and ground of truth.  whereas all the world is Gods, both heaven, and earth, yet the Church is properly called his house. yea the house of the living God, who is life, and giveth life, and so can and will ever preserve his house. the pillar, and the ground of truth, pure from error, as well from being deceived, as from deceiving. For that is the use of groudworke to bear the whole edifice and the use of a pillar not alone to stand firm, but to bear and uphold the flore, the wales, the roof, and cover, & whatsoever dependeth thereon. And so I will add no more proofs for this point, not doubting to conclude upon every one of the sacred texts of divine Scriptures here recited, as well of the old, as new Testament, much more upon them all, that the known perpetual visible Church, commonly called Holy Catholic, and Apostolic, never did err, nor can err definitively deciding an●e point of faith, or of manners, by sentence in tribunal seat.   

In the whole Church, is communion of Sacrifice, Sacraments, Prayers, & other good works. ARTICLE. 43.  
FOr our further instruction of the Church's excellency, 
All spiritual good things in the Church, are profitable to all the members.  it pleased the Holy Ghost, by the mouth of the Apostles, besides the proprieties and privilegies before recited, to signify the special benefiite redounding to the members thereof by the Communion of Saints, that is communication and participation of spiritual fruit, which proceeded principally from Christ the Head: secondarily also, from one member to an other. For here the word Saints, or Holies, signifies not only holy persons, as Christ himself, all holy Angels, with other Saints in heaven, & all the faithful in earth; but also holy things, as Sacrifice, Sacraments, with other holy Rites, and all good works which are made common to the universal Church, through the perfect union of the head, and members, and consequently of the fellow members each to others. For first the conjunction 
Io. 15. v. 15. Mat. 25. v. 50.  of Christ with his faithful servants, is such, that he not only calleth them his friends, and which is more, his brethren, sisters, and his mother: but also accounteth whatsoever is done, or left undone, to 
Mat. 25. v. 40. 45. Act. 9 v. 4.  one of his lest brethren, as done or not done to himself. Yea he calleth them himself saying to Saul, [why persecutest thou me] whereas he persecuted him not in his own person, but in those that believed in him. The conjunction of the members among themselves is such, that [being many, they are all one body 
Ro. 12. v. 5. 1. Cor. 12. v. 19  in Christ, and each one an others members. there are many members indeed, but one body.] By means of which union, what good work soever is done, by Christ is profitable to all the Church, & to all the members whereto it is applied, according to the measure of his gra●e imperted to every one. For he died for all, he redeemed all, his ransom is sufficient for all; So bountiful is his mercy, so abundant is the price which he hath paid for all mankind, whereof all that will, may be participant, as S. Paul teacheth, [Christ being consummate, was made to all that obey 
Heb. 5. v. 9  him, cause of eternal salvation.] And by this community also of the members; one doth profitably pray for an other yea and suffer for others, as the same Apostle did for the Colossians [accomplishing those 
Col. 1. v. 24. 2. Cor. 1. v. 5.  things that wanted of the passions of Christ] that is of Christ's members; where again his members are called himself, for the strict union of him and them, for otherwise it is most certain, that nothing was wanting of Christ's passions in himself, for it was superabundant for al. But both his Passion, and his members passions, and other good works, are effectual only to those that are commembers of the Church, or to make them members thereof, or to become capable, & participant. which is clearly showed both in the old & new Law.  
2 For in Moses' Law, none were to be admitted to 
In the old law none could ●●● of the Paschal lamb,  eat the Paschal Lamb, nor were capable of the spiritual grace which God imperted to them, that did 
but the members of the Church.  rigdtly eat thereof, except they were first made members of the Church [This is the Religion of the Phase 
Exo. 12. v. 43. 44. 45.  (said God to Moses) Not alien (or stranger in Religion) shall eat of it. Every bought servant, shall be circumcised, and so shall eat of it; the stranger, and hireling, shall not eat thereof. All the assembly 
47. 48.  of the children of Israel, shall make it. And if any of the soiournours be willing to dwell among you, and make the Phase of the Lord; first all the male that he hath, shall be circumcised, and then shall he celebrated it according to the rite. And he shall be as he that is borne in the land: but if there be any man uncircumcised, he shall not eat thereof. All one Law shall be 
49.  to him that is borne in the land, and to the Proselyte (a gentle converted) that sojourneth with you.] Even 
So none are capable of spiritual graces in the Church of Christ, but the members thereof.  so in the Christian Church, none are capable of others spiritual benefits, till they be baptised, and thereby incorporated in this mystical body: otherwise this communion of Saints and participation of holy things, with faithful persons, pertaineth not to them: Which is proved by many holy Scriptures already recited, showing that the true Church, is one whole body. namely by S. Paul's doctrine saying to the Christian Corinthians [As the body (that is 
1. Cor. 12. v. 12. 13.  to say, a man's natural body) is one, and hath many members; & all the members of the body, whereas they be many, yet are one body: so likewise Christ (that is to say, the mystical body of Christ) having many members, is one body] ordinarily called the Church, but in this place called Christ, because the Church being his body [is the fullness of 
Ephes. 1. v. 23.  him] as the same Apostle writeth to the Ephesians. And in the place now alleged, he teacheth, that all faithful members of the Church, and of Christ [are 
13.  one body, by the means of baptism, in one Holy Ghost] for (saith he) [in one Spirit, were we all baptised into one body, whether jews or Gentiles, or bond men, or free.]  
3 Of this union therefore, proceedeth the communion 
Union of the members, is the cause of mutual profiting each others.  of holy things, that the good work of one member, may profit an other. Which thing, holy 
job. 1. v. 5.  job well knew and considered, when he offered Holocaustes for every one of his Sons. And in regard of this great benefit by communicating of holy works in the Church of God, the Royal Psalmist said [One thing have I asked of our Lord, this 
Ps. 26. v. 4. Ps. 83. v. 5.  will I seek for: that I may dwell in the house of our Lord, all the days of my life. Blessed are they that dwell in thy house oh Lord: for ever and ever, they shall praise thee] And expressing the reason of this happiness by remaining in the holy fellowship of the Church, he saith in his thanks for the same to God [I am partaker of all that fear thee: & that keep thy 
Ps. 118. v. 63.  commandements. [Again congratulating this singular benefit, in the whole Church, under the name of jerusalem, he saith [jerusalem which is built as a City, whose participation is together in itself.] For this cause of mutual communicating, and participating each with other in good works; our B. Saviour taught and commanded us, to pray in common for ourselves, together with all our fellow members of the militant Church, calling upon God for his grace to all in this manner [Our Father (not only my 
Mat. 6. v. 9 11. 12. 13.  Father) give us: forgive us: let us not be lead: deliver us] which is the ordinary form of praying. Nevertheless, singular prayer for ones self, or for some one, is also lawful and good in particular cases. For so S. Paul requested the prayers of the faithful for himself, which also proveth our present purpose of mutual assistance amomgst the members of Christ [I beseech 
Rom. 15. v. 30.  you brethren (saith he to Christian Romans) by our Lord jesus Christ, and by the Charity of the Holy Ghost, that you help me in your prayers for me to God.] So likewise he requested the Corinthians to [join with him in prayer, and in thanksgiving] 
2. Cor. 1. v. 11.  wherein he reposed special confidence [to be delivered from danger, and comforted in affliction, by their help in prayer, that by many, (saith he) thanks may be given in our behalf, for that gift which is in us] So did this great Apostle esteem of the people's prayers and fellowship in the service of God. And so doth he teach all Christians, to esteem and be glad each of others help [ Christ, who only needeth 
Ps. 15. v. 2. 1. Cor. 1. v. 9 1.  no man's help] hath so joined us to himself, that we may be helped by him [all being called by God, into the society of his Son jesus Christ our Lord] And seeing all are so disposed in place, to assist each other, for he hath set the members of his Church with exceeding great distinction, of gifts, orders, & offices [every one in the body, as he would 
Io. 1. v. 3. Ch. 12. v. 18. 24. 25.  that there might be no schism in the body] but the members together might be careful one for an other. [And if one member suffer any thing, all the members suffer with it: or if one member do glory, all the members rejoice with it.] This indeed is the worthy fruit of the Gospel, not that which libertines talk of, making schisms, breaking from the Church's community, & raising daily more & more new sects, always dividing those that are joined, never gathering pagan Gentiles unto Christianity, as the true Apostles do [bringing the Gentiles to be coheirs and concorporate, and comparticipant of God his promise in Christ jesus, by the Gospel, bringing all living members of the militant Church, to participate [with Mount Zion, the City of the 
Ephes. 3. v. 6. Heb. 12. v. 22. 23. 24.  living God; heavenly jerusalem, and the assembly of many thousand Angels: and the Church of the first borne, which are written in the heavens; & the judge of all, God, and the spirits of the just made perfect, and the Mediator of the new Testament jesus.  
4 Such are the endeavours, and fruitful labours of 
The different endeavours of Catholic Pastors, to unite the dispersed, and of Sectaries to disperse the united.  the true Church, wherein is the community of Sinctes. Whereas other congregations, false pretending Churches, neither perform nor commonly attempt any such thing: but quite contrary employ their travails to draw Christians to their own new devised opinions, contend against unity, and community of the whole body, and by pretence of reforming imagined errors, or of correcting other men's, either real, or surmised faults, open the gap to innumerable absurd heresies, (for there is but one only true religion) and into most detestable, beastly, yea and devilish crimes, whereunto the world is fallen since Martin Luther with his followers broke from that only known Church, which was then and many hundred years before in the world: and so lost the communion of Saints, and all holiness. For at that 
An. Dom. 1517.  time of Luther's breach which is now an hundred years since, all Christians publicly porfessed the same faith, acknowledged one visible head, served God in one universal Church, at lest outwardly by confessing all one and the same communion of Saints.   

Souls in Purgatory, do participate of the Communion of Saints, receiving relief by the holy Sacrifice, and other Suffrages. ARTICLE. 44.  
AS the glorified Saints in heaven, & the 
Souls departed in state of grace, are members of the Church.  faithful in earth, are members of the universal Church: so likewise are the penitent souls remaining for some time in purgatory, which parted from their bodies in state of grace, not having made sufficient satisfaction for their sins; & they also pertain to the Militant part of the Church as being in the way, but not in possession of eternal glory. And so being members of the same body, are relieved by the holy Sacrifices, and other suffrages offered for them by their fellow members 
That there is a place of purgatory, is proved in the second part. Article 31. 35.  in earth. As for the point of Catholic doctrine, that many souls be in state to need such relief, and consequently, that there is a place of temporal punishment after this life called Purgatory: it pertaineth to the third part of the Sacrament of Penance which is satisfaction, and shall there by God's assistance, be further declared. 
Prayer for the dead is here proved by divers holy Scriptures, to he lawful, and profitable.   
2 Here in the mean season it shall be briefly showed by the holy Scriptures, that prayer for the dead is both lawful and profitable. whereby the other two points are also proved, that some souls departed from their bodies, have need, and also are capable of such spiritual help. For otherwise it were in vain to pray, or to do other good works for them. That therefore it is not vain but behooful for them, is first proved by these authentical examples. Abraham the holy great Patriarch, when his wife Sara was dead, performed an other office for her, 
Funeral Exequys is a distinct spiritual office from burial.  distinct from burial, called her obsequies. For so Moses relateth that [after Abraham was risen up 
Gen. 23. v. 3.  from the funeral obsequies, he spoke to the children of Heth, concerning a place of burial] where it is manifest that funeral obsequies was an other distinct thing from the office of burying the body, and done before he dealt for the place of sepulchre. It is also manifest that Abraham did not then a new thing, but observed the accustomed rite, as appeareth by the manner of Moses' narration of a thing known, and usually practised saying: [after that Abraham was risen up from the funeral obsequies etc.] So this text confirmeth the tradition of the jews, who to this day have a solemn office, & prayer for the dead. 
Gen. 50. v. 4. Nu. 20. v. 30. Deut. 38. v. 8.  Likewise when jacob died in Egypt [his son joseph dealt not for his burial till the time of morning was expired.] In like manner [All the people mourned upon Aaron. Also for Moses.] And though there be no mention of prayer (for that it seemed not needful for any of these) yet this mourning importeth a solemn religious office. And for King Saul and 
Fasting, and Alms deeds for the dead.  his three sons [the inhabitants of jabes Galaad, 
Reg. 31. v. 13. ●. Reg. 1. v. 12.  fasted seven days. And King David and his men, not only mourned, and wept, but also fasted until evening upon them, and upon the people of our Lord, and upon the house of Israel, because they were fallen by the sword] which pe●al work of fasting, pertaineth to satisfaction for sins; and was done for the dead. Holy Tobias exhorted his son to give alms for the dead saying [Set thy bread and 
Tob. 4. v. 18.  thy wine, upon the burial of a just man] which work of alms bestowed on the poor, could not otherwise profit the just man's soul departed, but by way of satisfaction for his sins. jesus the son of Sirach, amongst many most godly advises, saith, [From the dead, stay not grace.] When certain 
Eccle. 7. v. 38.  sonldiers of the jews were slain, and were found to have committed especial sin, in keeping unlawful spoils; [the rest of the army turning unto prayers, 
2. Mac. 12. v. 40. 42. Ios. 6. v. 18. 43. 45.  besought God, that the same offence which was committed, might be forgotten.] And judas their general captain, and High Priest, making a gathering, sent twelve thousand drachemes of silver to jerusalem, for Sacrifice to be offered for sin, because he considered, that they which had taken their sleep with godliness (that is, thinking that they died penitent) had very good grace laid up for them] whereupon the author concludeth, that [it is a holy & healthful cogitation to pray for the dead, that they may be loosed from sins] which is the very point we believe, and hold against Protestants. And it is not so much as half a good answer, to deny these three last cited authorities, of Tobias, Ecclesiasticus, 
See Art 3.  and Maccabees, to be Canonical Scriptures; seeing they are declared to be Canonical even as sufficiently as divers other parts of the holy Bible which Protestants acknowledge. And seeing also this present point is proved by other places as you see, against which they do not pretend this evation. whereunto may be added many places which show that some souls departed from this life, are neither in hell, nor as yet in heaven. As the souls of those which were raised from death. 
Prayer for the dead is approved by S. john the Apostle.   
3 But here one place shall suffice touching prayer for the dead. S. john in his Epistle distinguishing two ●ortes of sinners, some sinning to death, some not to death, which must needs be understood of persons departed from this world, for till their death it can not be known who continued in sin to death, who not; he exhorteh, and encorregeth us to pray for him that sinned before his death, and continued not ther●● to death: but not for him that persisted sinning even to d●ath saying: [He that knoweth his 
1. Io. 5. v. 16.  brother to sin a sin not to death, let him ask, & life shall be given him, sinning not to death. there is a sin to death: for that I say not that any man ask] thus he. Agreeable whereto is the continual practice of the Catholic Church; praying for those sinners that die ●enitent, or give signs of true sorrow at their death. As when they confess their sins before they die; and not praying for others that persist obstinate in error of faith as heretics do; or die desperate killing themselves, or blaspheming God; or holy things and the like. For such are uncapable of this benefit. And therefore it were in vain to pray for them. And so this place proveth that it is behooful, and profitable, to pray for saithful souls departed from this life with true repentance: and good also to pray even for the most wicked, and desperate, so long as they are in this life; but not after that they are dead in so miserable, & wretched estate.   

No infidels do participate of the Communion of Saints: neither is it lawful to communicate with them in practice of Religion. ARTICLE. 45.  
IN this especially, the Ark of No was a figure 
No i●stification, nor salvation is possible but in the Church.  of the Church, that as the living creatures therein were saved from drowning, and all that s●aied without were drowned in the flood: so spiritual salvation is only within the Church, and none without 
Gen. 7. v. 21. 22.  can be eternally saved. For as then all flesh was consumed that moved upon the earth, of foul, of ca●le, of beasts, and of all creepers that creep upon the earth, all men, and all things wherein was breath of 
23. 1. Pet. 3. v. 20.  life, died, but only No remained, and they that were with him in the Ark] In [which few (saith S. Peter) that is, eight souls, were saved, by water:] so now by faith and Baptism, which is the gate of other Sacraments and entrance into the Church▪ the wortheis receivers thereof, are engraffed in Christ and made his members [Baptis●e being (as the same Apostle there saith) of the like form unto the water] 
21.  that carried No his ship, with him, and all therein from death [now saveth us also from perishing with the incredulous] that do not believe. An other figure was showed by the fact of Abraham, when [he 
Gen. 25. v. 5. 6.  gave all his possessions to Isaac his son, borne of Sara by God's promise; and to the children of Agar and Cetura, he gave gifts] that is to say, movable temporal goods: signifying that only the spiritual children of the Church, are heirs of the everlasting kingdom of heaven, and all the carnal children, representing all sorts of infidels, which are 
Moral good works, done out of the Church, are only rewarded temporally.  Painimes, jews, Turks, and Heretics, have none other goods, but the transitory riches and pleasures of this world, for reward of their best deeds, and for their evil [according to the measure of the sin 
Deut. 25. v. 2.  shall the measure of the stripes be inflicted.] And as it is prophesied of the whole society of the damned [So much as she hath glorified herself, & hath 
Apoc. 18. v. 8.  been in delicacies; so much give her torments and mourning.] The same exclusion from the Church, is signified by the similitude of [the blind, and the 
2. Reg. 5. v. 8.  lame, which were prohibited to enter into the Temple.] All that want true faith, are spiritually blind; & not doing good works, are also lame.  
2 Gods grace and mercy, is sufficient for all mankind, 
God's grace being sufficient for all, is only effectual to salvation, within the Church. Proved by many texts of the Psalms.  and is offered to all, but is received only in his Church: As the Psalmist professeth saying: [We 
Ps. 47. v. 10.  have received thy mercy oh God; in the midst of thy Temple] Neither are prayers or praises grateful to God, but only in his Church; and therefore the same Psalmist saith: [An Hymn oh God becometh 
Ps. 64. v. 2. Ps. 83. v. 8. 11. 12.  thee in Zion; and a vow shall be rendered to thee in jerusalem. The God of Gods shall be seen in Zion. Because better is one day in thy courts (oh God) above thousands. (elsewhere) I have chosen to bean abject in the house of my God, rather than to dwell in the Tabernacles of sinners. Because God loveth mercy and truth; our Lord will give grace & glory.] By which advertisements we see, that it is in vain to flatter ourselves with God's mercy, unless we do also receive his truth, which is only in his Church; or to expect glory in the next life, except we receive grace in this: For [mercy & truth 
Ps. 84. v. 11. Ps. 113. v. 2. Ps. 118. v. 164. Ps. 121. v. 2. 3. Ps. 136. v. 4. Ps. 147. v. 8. 9  have met each other; justice and peace have kissed. jury was made his sanctification, Israel his dominion. Seven times in the day, I have said praise to thee for the judgements of thy justice. Our feet were standing in thy courts oh jerusalem. jerusalem which is built as a city; whose participation is together in itself. How shall we sing the song of our Lord, in a strange land? Our Lord the God of Zion, declareth his word to jacob: his justices and judgements to Israel. He hath not done in like manner to any Nation: and his judgements he hath not made manifest unto them.] Nothing is more frequent in this and other Prophets, than the special graces, and spiritual benefits bestowed by God upon his Church, & not upon other kingdoms nor Nations.  
3 Isaias hath recorded how God advanced some temporally, 
Is. 13. 45.  
Proved by other Prophets.  and punished others for his Church sake. And prophesied namely of Cyrus, king of Medes & Persians', about two hundred years before he was borne, that he should overcome the Assyrians, possess Babylon, and deliver the jews from captivity saying: [thus saith our Lord to my Christ Cyrus, 
Is. 45. v. 1.  whose right hand I have taken to subdue the Gentiles before his face, and to turn the backs of kings and to open the doors before him, and the gates shall not be shut.] And so it came to pass, that after seventy years captivity, this Cyrus released 
2. Par. 36. v. 22.  them, and gave them both leave and assistance, to build again their Temple in jerusalem. But for all this, he not believing rightly in God, nor daily serving him, was frustrate of spiritual benefit, as the Prophet also foreshowed ●al●ing: [for my servant 
1. Esd. 1. v. 1.  jacob and Israel mine elect, I have called thee by 
etc. Ibid. v. 4.  thy name: I have resembled thee, and thou hast not known me. (for this king still served false gods, and therefore God by his Prophet said) I the Lord and there is none else; besides me, there is no God: I girded thee, and thou hast not known me.] Again 
5. Ch. 60. v. 1. 2.  the same Prophet saith to the Christian Church under the figure of jerusalem [Ari●e, be illuminated jerusalem, because thy light is come; & the glory of our Lord is risen upon thee. Because lo darkness shall cover the earth, and a mist, the peoples, but upon thee shall our Lord arise, and his glory shall be seen upon thee.] Ezechiel most fitly compareth the Church to a vinetree which yieldeth much fruit by her branches, remaining in the body; but none at all by any separated members, God thus speaking to him [Son of man, what shall be made of 
Ezech. 15. v. 2. 3.  the wood of the vine, of all the trees of the woods, that are among the trees of the forests? Shall there be taken wood of it, that a work may be made, or shall a pin be made thereof that any vessel may hung thereon. Behold it is given to the fire for soode; 
4.  the fire hath consumed both parts thereof, and the midst thereof is brought into ashes; why shall it be profitable for a work?.] Even so fruitless were the jews refusing Christ the true vine; and so fruitless 
joan. 15. v. 1.  are all men remaining out of his Church: neither rightly understanding divine Mysteries, nor reaping spiritual fruit of any thing they do.  
4 All which is yet more clear in the new Testament, 
The same is confirmed by Christ and his Apostles.  our Saviour often and plainly affirming, that men can, know nothing, nor do any thing without him, nor out of his Church [To you (saith he to his 
Mat. 13. v. 11.  Disciples) it is given to know the Mysteries of the Kingdom of heaven: but to them it is not given] To them that are without, all things are done in 
Mar. 4. v. 11.  parables] so alluding to the Parable in Ezechiel [As 
Io. 15. v. 4.  the branch (saith he) can not bear fruit of it lelf, unless it abide in the vine: so you neither unless you abide in me. I am the vine, you the branches: he that abideth in me, and I in him, the same beareth much fruit: for without me you can do nothing] At other times he said [He that is not with me, is 
Mat. 12. v. 30.  against me; and he that gathereth not with me, scattereth.] Speaking of the schismatical Samaritans, said plainly [Salvation is of the jews part] And in 
joan. 4. v. 9 Mar. 16. v. 16.  general of all the world [He that believeth not (and consequently is none of the Church) shall be condemned. [And therefore all that shall be saved, are first adjoined unto the Church, they that received (and believed) S. Peter word, were baptised] and so 
Act. 2. v. 41. 47. 1. joan. 2. v. 2. Ephes. 5. v. 23.  were added to the Church [And our Lord increased them that should be saved daily together.] Christ the Redeemer of all, and the propitiation for all sins, even of all the world] yet is properly [the head of the Church, the Saviour of his body] which manifestly showeth, that out of the Church there is no salvation. And the words of S. john declare the same, saying in the beginning of his Epistle [That which we have seen, and have heard, we declare unto you, 
1. Io. 1. v. 3.  that you also may have society with us, and our society may be with the Father, and with his Son jesus Christ] where we see, that whosoever will have society with God, and jesus Christ, must have society with the Apostles, and with that Church which is derived by succession from the Apostles. Because those that have society with the Apostles, & none other: they have society with Christ, and with God the B. Trinity.  
5 Now seeing none out of the Church can participate 
That it is not lawful to yield conformity to the practice of heresy, or other infidelity, by personal presence, at their service or sermons, is proved by many holy Scriptures.  of the communion of Saints, it followeth by right sequel, that no true member of the Church can lawfully communicate with Pagans, jews, Turks, Heretics; nor any other Infidels, in practice of their Infidelity, or pretended religion. As by personal presence at their service, or Sermons. which we shall further declare by the holy Scriptures. God expressly forbiddeth all Idolatry, and service of false gods, in his first commandment of the ten fundamental divine precepts, saying to his people: [thou 
Ex. 20. v. 3. 4. 5.  shalt not have strange gods before me. thou shalt not make to thee a sculptile, (or graven thing) nor any similitude that is in heaven above, and that is in earth beneath, neither of those things which are in the waters under the earth. thou shalt not adore them, nor serve them.] After this, further explicating this commandment, he also forbiddeth communication with Idolaters, either in any practice thereof, or in such occasions as may dangerously tempt them thereunto saying: [Mine Angel shall go before 
Ch. 23. v. 23. 24.  thee, and shall bring thee in unto the Amorrhite, and Hetheite, and Pherezite, and Chananite, & Heveite, and jebuzite, whom I will destroy, thou shalt not adore their gods, nor serve them. thou shalt not do their works, but shalt destroy them, and break their statues. thou shalt not enter league 
32.  with them, nor with their gods. Beware thou never join amity with the inhabitants of that land, which may be thy ruin. Enter no traffic with the 
Ch. 34. v. 12. 15. 16.  men of those regions; jest when they have fornicated with their gods, and have adored their Idols, some man call thee to eat of the things immolated. Neither shalt thou take wife for thy sons of their daughters: jest after themselves have fornicated they make thy sons also to fornicate with their gods.] Further touching Marriages, not only to avoid Idolatry, but also to shun other execrable sins, our Lord commanded his people saying: [According to the custom of the land of Egypt, 
Levit. 18. v. 3.  wherein you have dwelled, you shall not do. and according to the manner of the country of Chanaan, into the which I will bring you; you shall not do, 
Ch. 20. v. 26.  nor walk in their ordinances. I the Lord your God that have separated you from other peoples, that you should be mine.] Upon occasion of schism raised by wicked men, our Lord by miracles, and by the ministery of his priests, and Prophets, Moses, and Aaron, declared the truth, confounded the rebels, and strictly commanded the people [to departed, and separate themselves from the seditious.] Moses' thus admonishing the chief rebel Core, and his complices: [In the morning our Lord will make it 
Nu. 16. v. 5.  known, who pertain to him, and the holy he will join to himself, and whom he shall choose, they shall approach to him.] Again our Lord said to Moses, and Aaron: [Separate yourselves from the midst 
20. 21. 23. 24.  of this congregation, that I may suddenly destroy them.] And then to Moses: [Command the whole people that they separate themselves from the tabernacles of Core, Dathan, and Abiron. Whereupon Moses said to the multitude: [depart from the 
26.  tabernacles of the impious, and touch not the things that pertain to them, jest you be wrapped in their sins.] Again Moses a little before his death, amongst most principal commandments repeateth the prohibition of league, and Marriages with Infidels, saying [Thou shalt not make league with them, nor 
Deut. 7. v. 2. 3.  pity them, nor make Marriages with them. thy daughter thou shalt not give to his son, nor take his daughter for thy son.] Likewise not to hear new doctrines, nor false Prophets. If there rise (saith 
Ch. 13. v. 1. 2. 3.  the Law) in the midst of thee a Prophet, or one that saith he hath seen a dream, and foretop a sign, and a wonder, and it come to pass which he spoke; and he say to thee: Let us go and follow strange gods which thou knowest not, & let us serve them, thou shalt not hear the words of that Prophet, or dreamer: for the Lord your God tempteth (or proveth) you, that it may appear whether you love him or Noah, with all your heart, and with all your soul.  
6 Such was the true zeal of the people of Israel, 
True zeal of good people against schism, and heresy.  
Ios. 22. v. 10. 11. 12. etc.  in the time of joshua, that when the children of Reuben and Gad, and half Tribe of Manasses, had built an Altat by the banks of jordan; the other Tribes suspecting that they would make a schism, assembling together in Silo (where the Tabernacle, with the Ark than was) determined to fight against them. Of this so important danger of schism and infidelity, joshua inlike manner, earnestly warned the whole 
Ios. 23. v. 12. 13.  people saying: [If you will cleave to the error of these Nations that dwell among you, and make marriages with them, and join amity: Even now know you, that our Lord your God will not destroy them before your face; but they shall be a pit and a snare, for you, and a st●●bling block at your side, & stakes in your eyes, till he take you away, and destroy you from this excellent land, which he hath delivered unto you.]  
7 When jeroboam made the schism of the ten 
All true servants of God, refrained from Ie●obo●ms schism.  
3. Reg. 12. v. 28. 2. Par. 11. v. 13. 14. 15. 16.  Tribes of Israel [all the priests and Levites that were in those parts, came to Roboam king of juda, out of all their seats, leaving their suburbs & their possessions, and passing to juda and jerusalem, remained in the unity of the Church: and many other of those Tribes, ge●ing their hearts to seek our Lord God of Israel, came into Ierusal●m to immolate their victims before our Lord the God of their fathers] because jeroboam ●●●ting la●●●l priests, m●de unto himself new ministers, of the excelces of devils, and of the calves which he had made.] King josaphat 
3. Reg. 22. v. 7. 2. Par. 18. v. 6. 13. 16.  justly suspecting schismatical false Prophets, sought to be instructed by some true Prophet of our Lord. So Micheas was consulted, and prophesied the truth. Nevertheless the same king josaphat was reprehended for joining with king Achab in unlawful actions by the Prophet jehu saying to him: [To 
2. Par. 19 v. 2.  the impious man thou givest aid, and to them that hate our Lord, thou art joined in friendship: and therefore thou diddest deserve indeed the wrath of our Lord; but Good works are found in thee; for that thou hast taken away the groves out of the land of juda, and hast prepared thy heart to seek our Lord the God of thy fathers] So that civil conversation, and lawful temporal affairs, are permitted with Infidels, but no communication in Religious cases, nor cooperation in sin.  
8 For whereas the Prophet Elizeus allowed Naaman 
4. Reg. 5. v. 18. 19  
Wherein Naamans' case differeth f●om personal presence in heretical conventicles.  a Sirian, to do his accustomed temporal service to an infidel king within the Temple of an Idol; that case differeth much, from the question of personal presence in heretical conventicles, at service or sermons. First because Naamans' fact was neither a revolt from true Religion, nor profession of falsehood, as now it is in England by showing conformity to the wicked law, by which Catholic Religion is abandoned, and heretical abomination, brought in place thereof. Secondly this noble man's fact, was not scandalous to 
1. Esd. 4. v. 2. 3. Ch. 9 v. 1. Ch. 10. v. 2. 2. Esd. 13. v. 3.  any man, because in that place, true Religion was not known, nor any controversy concerning the public profession thereof moved, as now there is amongst us. Lastly Naaman took direction of Elizeus in his particular case: and so must Christians do now in our case, not following the judgement of private men, but of the chief Pastor of God's Church, or of such an approved Prophet of God, as Elizeus was.  
9 But for Examples like unto our case, we have 
Examples more like to our case in England, touching conformity to heretical procedings.  many in holy Scriptures, as Daniel, and the other 
Dan. 1. v. 8. Ch. 3. v. 6. 16. judith. 11. v. 14. Ch. 12. v. 2. 19 1. Mac. 1. v. 45. 65. 66. 2. Mac. 5. v. 11. 12. 14.  children in the captivity, [who would by no means be polluted by eating of the kings table: nor would adore his statue.] judith being in Holofernes house [professed the true God, and abstained from unlawful meats.] After the captivity [those that builded the Temple, would not admit the schismatical Samaritans to join with them in that work.] Esdras and Nehemias were very diligent [in correcting the fault of many jews, making marriages with infidels.] In the persecution of Antiochus, when [many consented to leave God's Law, and to obey him: Many also were most constant, determining not to eat the unclean things, but chose rather to dye, then to be defiled with unclean meats] And [they would not break the holy Law of God, and so were murdered] For Antiochus suspecting, that the jews would refuse to obey his wicked laws [took the City of jerusalem by force of arms, & bade the soldiers kill, and not spare them that came in their way; and there were slain in three days, fourscore thousand, and forty thousand imprisoned, and no less number sold] And [many retired 
27.  into a desert place, living amongst wild beasts eating herbs, that they might not be partakers of the contamination.] With no less wickedness, but with more politic pretence of just proceeding, as by form of law [many were brought to trial; accused, and condemned for transgressing the new wicked laws. Amongst which, [two women were accused 
2. Mac. 6. v. 1. 10.  to have circumcised their children, whom when they openly led through the City, with their infants hanging at their breasts, they threw them down headlong by the wales, others coming together to the next caves, & secretly keeping the day of the Sabbath; when they were discovered, were burnt with 
11.  fire, because they feared for Religion and observance, to help themselves with their hand.] Renowned 
2. Mac. 6. v. 18.  Eleazarus, chief man of the Scribes; at the age of ninety years, being commanded to eat swine's flesh, contrary to God's Law, would neither do it, nor suffer his worldly friends to say that he had done it [jest 
25.  others through his dissimulation, might be deceived: And so sustained glorious death, to the honour of God, and memorable example to all men of virtue, and fortitude.] After him, others also [especially 
31. Ch. 7. v. 1. 2. 8. ad 41.  seven brethren, and their mother (with admirable courage) suffered exquisite torments, and by their deaths finished their noble martyrdom. Seeing therefore it was necessary rather to suffer death, then to omit circumcision of infants, or celebration of the Sabbath, or to eat swine's flesh, or to make show so to do against God's Laws, and with scandalous example to others: it is no less, but more necessary, in these times of heresies, and of persecution for the Catholic faith, to suffer temporal losses, torments, and death; then to yield conformity unto wicked laws, made in derogation of Catholic Religion, & for practise of heresy, by personal presence at their service or Sermons. Neither can it be lawful to break Ecclesiastical fasts, or abstinence, or other Catholic Observances, when thereby trial is made of our faith and Religion. For then such Christian Laws, are to be sincerely observed, not only as ceremonial sacred Rites, which ordinarily 
Ceremonial Rites, become moral precepts, when breach thereof is exacted for trial of our Faith, and Religion.  bind all Christians, but also, because in this case, they become moral divine Precepts, pertaining to Religion, and therefore the transgression thereof, is a revolting from God, a participation with Infidels, and a breach of the first Commandment, concerning the serving of God, and not serving false Gods, And so is absolutely and strictly forbidden; and all such conformity to Paganism, Idolatry, Heresi●e, or other infidelity, is very often condemned in holy Scriptures: As both wicked in itself; dangerous to the transgressors, of more and more corruption, and scandalous to others by pernicious example: & therefore to be avoided by all the true servants of God.  
10 So doth the Royal Propet admonish us to flee, 
Many evident texts of the Psalms, & other Prophets, do condemn all show of conformity to the practice of heresy or other infidelity.  and abhor all participation, and association with the wicked, saying: [with the holy thou shalt be holy: 
Ps. 17. v. 26. 27. Ps. 25. v. 5. Ps. 118. v. 163. Ps. 124. v. 5. Ps. 138. v. 21. 22. Ps. 140. v. 4. 5.  and with the innocent thou shalt be innocent: with the elect thou shalt be elect; and with the perverse thou shalt be perverted. I have hated (saith he) the Church of the Malignant: and with the impious I will not ●itte. I have hated iniquity, and aborred it: but thy law I have loved. But those that decline into obligations, our Lord will bring with them that work iniquity. Did not I hate them that hath thee oh Lord, and pined away because of thine enemies? with perfect hatred did I hate them: they are become enemies to me: I will not communicate with the chief of them. the just shall rebuke me in mercy, and shall reprehend me: but let not the oil of a sinner fat me.] Wise Solomon teacheth the same necessity of avoiding fellowship with the wicked, in excercise of Religion, saying: [the hosts of 
Prou. 21. v. 27. Ch. 29. v. 24. 25.  the impious are abominable; because they are offered of wickedness. He that is partaker with a thief, hateth his own soul. He heareth one adjuring, and telleth not. He that seareth man, shall soon fall: he that trusteth in our Lord, shall be lifted up.] Under the name of Babylon, Isaias admonisheth all Christians, to flee from communicating with infidels [Departed, departed, go ye out from thence: touch not a 
Is. 52. v. 11.  polluted thing; go out of the midst of her: be cleansed ye that carry the vessels of our Lord] Which S. Paul applieth to the shunning of false Apostles, [Thus saith the Lord of hosts (by the mouth of jeremy) 
2. Cor. 6. v. 17. jere. 23. v. 16. 21.  Hear not the words of the Prophets, that Prophecy unto you and deceive you: they speak the vision of their own heart, not from the mouth of the Lord. I sent not the Prophets, & they ran: I spoke not to them, and they prophesied.] Ezechiel 
Ezech. 23. v. 16.  instructeth those that will learn the truth, first to departed from Idolatry & false doctrine of such as preach without right mission [Convert (saith he) and departed from your Idols, and from all your contaminations, turn away your faces.] Our Lord threatening all vain temporisers by his Prophet Sophonias saith: [I will destroy them that swear by the 
Soph. 1. v. 5. 6.  Lord, and by Melchom, and them that turn away from after the back of our Lord, & have not sought our Lord, nor searched after him.]  
11 All which admonitions and threats, our Saviour 
The same is much inculcated in the new Testament.  and his Apostles often confirm by their doctrine. [Not man can serve two Masters (saith Christ) God 
Mat. 6. v. 24. Ch. 10. v. 33. 33.  and Mammon] that is, God, and this world, truth and falsity, the spirit and the flesh. [Every one that shall confess me before men, I also will confess him before my Father which is in heaven: but he that shall deny me before men, I also will deny him before my Father which is in heaven. Do not you think that I came to sand peace into the earth: I came not to sand peace, but the sword] meaning, that he will not have peace, between faith, and infidelity, between opposite enemies [He that taketh 
38. Luc. 12. v. 8. 51. Mar. 1. v. 25.  not his Cross, and followeth me, is not worthy of me.] Our Lord [would not suffer the devil to speak the truth, but compelled him to hold his peace, and to go out of the man] whom he possessed & vexed. S. Paul likewise [commanded silence to a Pithonical 
Luc. 4. v. 35. Act. 6. v. 18. 1. Cor. 10. v. 21. 2. Cor. 6. v. 14. 15. 16. 17.  spirit, and expelled him out of the person whom he possessed.] He taught the Corinthians that [they could not drink the chalice of our Lord, and the chalice of devils: you can not (saith he) be partakers of the Table of our Lord, and of the table of devils. Bear not the yoke with Infidels; for what participation hath justice with iniquity? or what society is there between light and darkness? and what agreement between Christ and Belial? or what part hath the faithful with the Infidel? And what agreement hath the Temple of God with Idols? For you are the Temple of the living God. For the which cause go out of the midst of them, and separate yourselves saith our Lord, and touch not the unclean] the same which was recited even now out of Isaias. In the very same manner S. Paul admonisheth the Thessalonians saying: [we denounce unto you brethren 
2. Thes. 3. v. 6.  in the name of our Lord jesus Christ, that you withdraw yourselves from every brother walking inordinately, & not according to the tradition which they have received of us.] He instructeth Timothee a Bishop that [there will be many heretics] in 
2. Tim. 3. v. 1. 2. 3. 4. 5. 6.  this time of the new Testament, describing their wickedness, and noteth some even then seducing whom they could [having an appearance in deed of piety, but denying the verity thereof. and these (saith he) avoid. For of these be they that craftily enter into houses: and lead captive seely women loaden with sins; which are led with divers desires, always learning and never attaining to the knowledge of the truth.] In likesort instructing Titus an other Bishop, how to preach and converse converse with all the faithful especially warneth him, and in him all others to have no fellowship with heretics saying: [A 
Tit. 3. v. 10. 11.  man that is an heretic, after the first, and second admonition, avoid: knowing that he that is such an one (persisting obstinate after two admonitions by the spiritual Superior) is subverted, and sinneth, being condemned by his own judgement] in that he knoweth his error, is condemned by the Church, & rather runneth out of the Church, than he will submit his judgement. S. john in his second Epistle which he writ to a Lady, and her sons, willeth them to hold fast the faith which they had learned, and to have no socictie with an heretic; saying: [If 
2. joan. v. 10. 11.  any man come to you and bring not this doctrine, (once taught and received in the whole Church) receive him not into the house, nor say God save you unto him. For he that saith unto him: God save you, communicateth with his wicked works] when it is done in favour of his heresy. For otherwise in divers cases civil conversation is permitted with heretics, but never in religious causes. And therefore our Saviour by the pen of the same Apostle S. john in the Epistles to several Bishops of Asia, commendeth or taxeth them for their more or less proceeding against heretics. where noting some defect in one of them, yet commendeth him for his hatred of heresy saying: [this (good thing) thou hast: 
Apoc. 2. v. 4. 6.  that thou hatest the facts of the Nicolaites, which I also hate.] Commending an other for his own constant fortitude, yet blameth him for his coldness in suppressing heretics, saying: [I have against thee 
13. 14.  a few things, because thou hast there, them that hold the doctrine of Balaam; who taught Balac to cast ascandal before the children of Israel, to eat, & commit fornication: so hast thou also that hold the doctrine of the Nicolaites.] He also highly commendeth 
15. 19  an other Bishop saying: [I know thy works, and faith, and thy charity, and ministery, and thy patience, and thy last works, more than the former, yet reprehendeth his toleration of some heresy saying: [I have against thee a few things: because 
20.  thou permittest the woman jezabel, who calleth herself a prophetess, to teach, and to seduce my servants, to fornicate, and to eat, of things sacrificed to Idols.] An other he rebuketh, admonishing him to be more vigilant [For I find not (saith he) thy 
Ch. 3. v. 2. 4.  works full before my God] and commendeth some of his flock for their constancy in confessing their faith saying: [But thou hast a few names in Sardis, (which was his province) which have not defiled their garments: & they shall walk with me in whites, because they are worthy.] But of all most sharply reproveth an other Bishop for his want of zeal in cause of religion saying: [I know thy works that 
15. 16.  thou art neither cold, nor hot; I would thou wert could, or hot. But because thou art lukewarm, & neither could, nor hot, I will begin to vomit thee out of my mouth. Because thou sayest: I am rich, & 
17.  enriched, and lack nothing: and knowest not that thou art a miser, and miserable, and poor, & blind, and naked. Be zealous therefore and do penance.] 
19 Ch. 2. v. 11. 17. 29. etc.   
12 After these admonitions to all Pastors, (for so 
Our Saviour foreshowing that Christians shall be strongly tempted, & tried for professing their faith; forewarneth all to be constant, and zealous.  our Saviour concludeth all his seven Epistles, that all Churches should take them as written to themselves) he foretelleth many great troubles, and persecutions by Infidels, especially by Antichrist, warning all true Christians by no means to yield consent by word, nor deed, unto the practice of heresy, and in regard that all conformity to heretical proceedings is honour, and adoration of the great beast Antichrist, & the devil; he devouncing by the lo●d voice of an Angel, 
Ch. 14. v. 9 10.  that if any ma●●ore the beast, and his image, and receive the character in his forehead, or in his hand, he also shall drink of the wine of the wrath of God, which is mingled with pure wine in the culpe of his wrath; and shall be tormented with fire, and brimstone, in the sight of the holy Angels, and before the sight of the lamb.] For prevention of which so intolerable eternal torments, our loving Saviour eftsonnes, & often warneth his children to flee out of wicked Babylon, by an other voice from heaven saying: [Go out from her my people: that you 
Ch. 18. v. 4.  be not partakers of her sins; and receive not of her plagues.]   

From the Church and Communion of Saints, are excluded excommunicate persons. ARTICLE. 46.  
Such is the enormity of some sins, together 
Some sins are justly punished with death, by temporal Magistrates.  with the danger of infecting others with like contagion: and so noisome they are to the whole body whereof the malefactors are members, that God by his law ordained to punish them with corporal death. And so [take away evil from amidst 
Exo. 21. v. 12. 14. 15. 16. 17. 23. Ch. 22. v. 18. 19 20. Levit. 20. v. 9 10. 13. Deut. 13. v. 5. 9 15. Ch. 17. v. 12.  the good.] Namely for wilful murder, for striking, or cursing their parents; for sorcery; bestiality; idolatry; adultery; incest; sodomy; heresy; disobedience to the chief judge; & the like. Which course of justice all temporal Princes do imitate, for the safety of the common wealths. But in place 
Christ hath given his Church a spiritual sword, of excommunication, and of other censures.  thereof, Christ our Saviour hath established in his Church a spiritual punishment of enormous offenders, that aswell they may be corrected, as the rest preserved, and the whole body purged of pestiferous humours, by excommunication, and separation of unworthy members, from participating with the Church in holy Sacraments, public prayers, and other spiritual fellowship.  
2 A figure of this Ecclesiastical discipline, was in the 
Which Ecclesiastical power.  anctoritie of priests in Moses' Law, to whom it 
〈◊〉 prefigured ●● the old Law.  pertained not only to judge of leprosies, but also to separate the lepers from the society of other people: [The man in whose skin, and flesh, shall arise the 
Levit. 13. v. 2. 3. 44. 45. 46.  plague of leprosy, shall be brought to Aaron the high Priest, or to one of his sons: at his arbitrament (saith the Law) he shall be separated, he shall have his clothes hanging lose, his head ba●e, his mouth covered with a cloth, he shall cry himself polluted and unclean. All the time that he is a leper and unclean, he shall dwell alone without the camp.] And this was done though the leprosy came of natural infirmity without sin. And for execution thereof, the people were bound [to bring the suspected to the Priests, and being judged to be leprosy, to cast out of the camp every leper, as well man, as 
Nu. 5. v. 2. 3.  woman, jest they contaminate it.]  
3 Not marvel therefore if it were exactly observed 
divers offenders were punished by God with leprosy, and so excluded from conversation with others.  when it happened for punishment of sin. As when Marie (the sister to Moses, and of Aaron) for murmuring 
Nu. 12. v. 2. 10. 13. 14.  against Moses, was stricken with leprosy, though meek Moses prayed our Lord to heal her: yet our Lord commanded to punish her for a time saying: [Let her be separated seven days without the camp●, & afterwards she shall be called again.] Moore severely was Ozias King of juda, punished for 
2. Par. 26. v. 16. 17. 18. 19 20.  his sacrilegious pride. who usurping priestly function to offer incense, and persisting in his purpose, and threatening the high Priest, and others that resisted him [forthwith there rose a leprosy in his forehead, before the priests, in the house of our Lord, upon the Altar of incense. And when Azarias the high Priest had beheld him and all the rest of the priests, they saw the leprosy in his forehead, and in hast they thrust him out: yea and himself being sore afraid 
21.  made haste to go out: because he felt by and by the plague of our Lord. Ozias therefore the king was a leper until the day of his death: and full of leprosy (for the which he had been cast out of the house of our Lord) he dwelled in a house a part; and his son joathan governed the kings house, and judged the people of the land. And dying they buried him (not in the proper sepulchre of kings, but) in the kings sepurchres field: because he was a leper.] How grievous 
23.  punishment this separation from society of the faithful was esteemed, doth further appear by continual practice among the people of God. As when all the people returning from Babylon were called to jerusalem, it was proclaimed with this comminatory 
1. Esd. 10. v. 7. 8.  warning [Every one that shall not come within three days, according to the council of the Princes, and the Ancients, all his substance shall be taken away, and himself shall be cast out of the company of the transmigration.] And the parents of the blind man, whose sight Christ restored [durst not confess who 
Io. 9 v. 2●.  had opened their sons eyes, for fear jest they should be put out of the Synagogue.]  
4 Our Saviour miraculously cleansing divers lepers 
Christ fulfilled the old Law: and gave greater power to his Church, of binding, and ● losing sins, by judicial sentence.  [sent them to the priests that they might restore 
Mat. 8. v. 4. Levit. 14. v. 2. 3. Luc. 18. v. 14.  them into their former conversation with the people, finding them clean from leprosy, according to the Law] which law being shortly to cease, he instituted in the mean time the thing thereby prefigured, which is Apostolical power of spiritual binding and losing in earth, as the same should be ratified in heaven, saying to S. Peter [I will give to thee the keys 
Mat. 18. v. 19  of the kingdom of heaven; And whatsoever thou shalt bind upon earth, it shall be bound also in heaven: and whatsoever thou shalt lose in earth, it shall be loosed also in heaven.] Which power our Saviour afterwards declareth to have this effect in earth, 
Ch. 18. v. 7.  that he which will not hear the Church is (for that resistance to be excluded from the faithful) as the Heathen, and Publicans] For that by the word Church, in this place, he meaneth neither the universal militant Church, consisting of the Clergy, and Laity, nor the supreme visible head only in whom this authority principally resideth: but all the Prelates of the Church is manifest by the next words saying to all his Apostles, & in them, to their successors, all Ecclesiastical Prelates, as yielding the reason why such disobedient persons are to be avoided as the Heathen, and Publicans, [Amen I say to you, whatsoever you 
v. 18.  shall bind upon earth, shall be bound also in heaven.] 
A clear example of authority in Prelates to excommunicate, and absolve, by S. Paul's practice.   
5 Again it is clear by S. Paul's practice, that he (being an Apostle yet none of the twelve to whom Christ then spoke) had this power of jurisdiction to separate obstinate offenders from the fellowship of other Christians, where he both threateneth, & punisheth certain Corinthians saying: [I will come to 
1. Cor. 4. v. 19 20.  you quickly if our Lord will, and will know, not the words of them that be puffed up, but the power. For the kingdom of God is not in words, but in power] (not only in preaching, but also in governing) and so expostulating with them, that either committed, or carelessly tolerated scandalous sins, concludeth his fatherly admonition saying: [what 
21.  will you? that I come to you in rod: or in charity, and the spirit of mildness?] premonishing that as they should deserve, so he would deal, either with severity, or with mildness. And even then being absent proceeded against one notorious malefactor, by rigour of Excommunication, blaming, and correcting others slackness and want of zeal, in not seeking the offender's punishment, that was otherwise incorrigible [There is heard (saith he) among you such 
Ch. 5. v. 1. 2.  fornication, as the like is not among the Heathen: that one hath his father's wife. And you (his friends, and neighbours) are puffed up: and have not mourned rather, that he might be taken away from among you, that hath done this deed.] Than supposing by his own just zeal, that which others aught to have solicited, but did not, the holy Apostle denounced sentence of Excommunication in this manner [I indeed 
3. 4. 5.  absent in body, but present in spirit, have already judged as present, him that hath so done; in 
S. Paul's sentence of excommunication against an incestuous person.  the name of our Lord jesus Christ, you being gathered together, and my spirit with the virtue of our Lord jesus Christ, to deliver such an one to Satan, for the destruction of the flesh, that, the spirit may be saved in the day of our Lord jesus Christ.] Again by the same power of jurisdiction, after the delinquents humble penance, he loosed that which he had formerly bound; absolving the penitent from excommunication, and withal imperting unto him by way of indulgence, the r●st of satisfaction not performed; and that upon the good testimony, & suit of others; writing thus to them; and to such also as seemed over severe [To him that is such a one (him that is excommunicated 
2. Cor. 2. v. 6.  for incest) this rebuke sufficeth that is given of many: so that contrariwise you should rather pardon, and comfort him, jest perpaps he be swallowed up with over great sorrow. For the which cause 
8.  I beseech you, that you confirm charity towards him. For therefore also have I written, that I may know the 
9  experiment of you: whether in all things you be obedient. And whom you have pardoned (or wish to be 
10.  pardoned) I also (do pardon) For that which myself pardoned, if I pardoned any thing, for you (for your sakes) I did it.] And to signify to what power he did it he addeth [in the person of Christ] & 
11.  what cause moved him [that we be not circumvented of Satan.]  
6 Thus we see by S. Paul's fact, and doctrine, aswell 
The excommunicate are  his, as other Prelate's authority, to excommunicate, 
deprived of the communion of the faithful, till they be absolved.  and to absolve; and that the effect of excommunication, is an exclusion from the Church, & from the Communion of Saints. Because whiles a person remaineth excommunicated, he is in the power of the devil, as being for his fault, and for his correction, delivered to him for the good of his soul [that the spirit may be saved] by his repentance. [For the 
Ch. 10. v. 4. 8.  weapons of our warfare (saith the same Apostle) are not carnal, for our power, which our Lord hath given us, is unto edification, and not to destruction.] To the end therefore that the offenders might do penance before hand he still inculcateth, that unless they so did, he would assuredly lay this rod of excommunication upon them [I foretold (said he) & do foretell 
Ch. 13. v. 2. 10.  as present, and now absent, to them that sinned, & all the rest, that if I come again I will not spare. therefore these things I writ absent: that being present I may not deal hardly according to the power which our Lord hath given me unto edification, and not unto destruction.] To the same purpose he admonished the Thessalonians; both to inform him of such as were disobedient, and to avoid their company, writing thus to them [If any obey not our Lord, note 
2. Thes. 3. v. 14. 15.  him by an Epistle. And do not company with him, that he may be confounded: and do not esteem him as an enemy, but admonish him as a brother.]  
7 As he exercised his power for the spiritual good 
S. Paul willed S. Timothee to practise Epilcopal authority in punishing where need required.  of all: so he willed S. Timo●hie being also a Bishop with courage and according to good conscience, to use his anctoritie in punishing, proposing unto him for example [some that repelling good conscience, 
1. Tim. 1. v. 20.  had made shipwreck about the faith, of whom (said he) is Himenaeus, and Alexander, whom I have delivered to Satan, that they may learn not to blaspheme.] Even the same instruction he gave to S. Titus an other Bishop, to use severity where it was needful saying: [There be many disobedient vain 
Tit. 1. v. 10. 11.  speakers and seducers, especially they that are of the Circumcision, who must be controlled, who subvert whole houses, teaching the things they aught not for filthy lucre; for the which cause, rebuke them 
13.  sharply; that they may be sound in faith, not attending to the jewish fables (that was then the fault whereto the Cretensians much inclined) and commandments of men, averting themselves from the truth.] Now the dangerous crime wherewith many are tempted, is worldly fear, or filthy lucre [whereby their 
15. 16.  minds, and concyence are polluted, (as the same Apostle there speaketh) that albeit they confess they know God: yet in their works they deny him: whereas they be abominable, and incredulous, and to every good work reprobate.]   

Whosoever falleth into mortal sin, looseth the participation of good works until he be truly penitent. ARTICLE. 47.  
NOt only those which never entered into the Catholic Church, or by heresy, or schism are gone forth, or for any crimes are cast out; but also all those that fall into mortal sin, though they remain within the Church, yet they do lose the benfite which all the living members receive by mutual communication, and participation of good 
As the body is dead without the soul: so the soul is dead without sanctifying grace.  works, each one with others. For as the body & every member thereof liveth by the vital spirit of the soul; and as that member is dead, which wanteth the influence of the soul: even so the soul, and every good action thereof, liveth spiritually by grace; and without grace the soul is spiritually dead. In which state we were all borne: as S. Paul teacheth 
Ephes. 2. v. 3.  saying: that [we were by nature the children of wrath.] And being regenerate by Christ in Baptism, whosoever falleth again by breach of God's commandment, into mortal sin, so dieth spiritually, that he can neither merit by any work, though morally good, nor participate of the meritorious works of others, until he be restored by new grace, to spiritual life. Wherefore that sacrifice might be more available, it was commanded in the old Law that [neither leaven, nor honey should be burnt in Sacrifice] 
Levit. 2. v. 1. ●  signifying that the sin, and earnal delectation, hinder the furict of good works. The same was prefigured 
Samson lost his strength when his hair was cut, contrary to the Nazarites rule.  in Samson: from whom supernatural strength departed, when the rule of his profession was violated [If my head shall be shaven (said he to Dalila) my 
Iudi●. 16. v. 17. Nu. 6. v. 5. 19 27. 30.  strength shall departed▪ from me, and I shall fail, & shall be as other men.] And being shaven (contrary to the Nazarites rule) immediately his strength departed from him, and the P●illistians prevailed against him. But receiving again his former strength [he killed more of his enemies dying, then before he had killed living.]  
2 The Psalmist in the person of a sinner destitute of 
Holy Scriptures testify that tfie soul without quickening grace, is fruitless.  grace, saith [My days have vanished as smoke, & 
Ps. 101. v. 4. 5.  my bones are withered as a dry  fire brand. I am stricken as grass & my heart is withered. My days have declined as a shadow; & I am withered as grass] Confessing that so long as he is in the state of mortal sin, all his works are fruitless, and vanish as smoke: fit for no better use then to kindle the fire. Because being separated from God, by sin they wanting the radical moisturre of God's grace, do whither as grass that is cut from the root. To the same purpose 
Eccle. 10. v. 1. Eccle. 34. v. 23.  faith the wise man [Flies dying do mar the sweet▪ vesse of ointment.] For so deadly sins in man's soul make his works (otherwise virtuous) to be unsavoury in the sight of God, because he that remaineth in affection of sin, can not please God [for the Highest alloweth not the gifts of the wicked, neither haith he regard to the oblations of the unjust: neither will he be made propitious for sins by the multitude of their sacrisices] It is impossible to be the servant of God, and the servant of sin [no man 
Mat. 6. v. 24.  can serve two masters (faith our Saviour) you can not serve God and Mommon.] Yet are not all great sinners also separated from the Church, but many do remain therein as dead members, do stick to the living body, and may be more easily revived, than the separated members can be reunited.  
3 For that there be such dead members in the Church, 
Two sorts of members in Christ's mystical body: some spiritually living, some dead.  is clearly proved by our saviours discourse in an other place saying: [Every branch in me not bearing 
Io. 15. v. 2.  fruit, shall be taken awat, But every one that beareth fruit, shall be purged that it may bring more fruit] So distinguishing two sorts of branches, in himself as head, both members of his Church; the one sort fruitless, which if they so continued, and be not revived, shall be sooner, or later, cut of; the other sort fruitful, which are purged or pruned, & so shall bring forth more fruit. But neither the one can be revived, nor the other increase in grace, except they abide in him. For [as the branch (of a vinetree) 
4. 5.  can not bear fruit of itself, unless it abide in the vine: so you neither unless you abide in me; For without me you can do nothing] Those therefore that are in Christ, and in his Church, and yet be fruitless; are such as have only faith, and not good works but live in mortal sin: and those which are in Christ and in his Church, and be fruitful, are such as have both faith and good works; being united to Christ, and to all his holy members by Charity void of all mortal sin, keeping all god's commandements [for he that offendeth in one, is guilty 
jac. 2. v. 10.  of all] that is to say, keepeth none fruitfully, but he that keepeth all, bringeth forth fruit, and hath his part of all good works in the holy society of the Church: Otherwise, neither beareth fruit, nor participateth with others, but deceiveth himself: As S. john teacheth saying [If we shall say that we have 
1. Io. 1. v. 6. 7.  society with God, and walk in darkness, we lie, and do not the truth. But if we walk in the light, as he also is in the light; we have society one towards an other (and so the good that any doth, is profitable to all that are living members of the same society) and the blood of jesus Christ his Son, cleanseth us from all sin] to wit, from all sin that doth frustrate the fruit of good works, that separateth from the holy society, that hindereth the participation of others good works. which is briefly to say: it cleanseth all the justified living members, from all mortal sin: though in this transitory life, even the just, and holy, are not void of all venial sins.  
4 Which distinction of greater and less sins, called 
A plain distinction of mortal, & venial sins by S. john's doctrine.  mortal, and venial, is here by the way manifestly proved, by conference of the words now cited, with the words next following. For here the Apostle speaking of himself, and others of the holy society, and having said [that the blood of jesus Christ cleanseth 
7. 8.  us from all sin:] he immediately addeth [If we shall say we have no sin, we seduce ourselves, and the truth is not in us] which two speeches so joined together, might seem to be contrary, and except there were distinction of divers kinds of sins, it might seem that the holy Apostle (which were horrible blasphemy to say) did contradict himself, saying: [Christ's blood cleanseth us from all sin] and yet [we can not truly say that we have no sin] For certanly they that are cleansed from sins, have not those sins from which they are cleansed. How then doth the Apostle say, that they were cleansed from all sin: and yet confesseth that they have sins? The answer and clear solution is. They were cleansed from all sin that separated from God, and from the godly society of the living fruitful members; from all sin, that spiritually killeth the soul; for which it is called mortal sin: yet he truly confesseth, that himself and others of his society had sins, to wit, which divide not from God, nor from the godly society; which only wound, and blemish the soul, 
Every sin doth blemish, and wound the soul: but every one doth not kill the soul.  but kill not: and therefore are not mortal sins, but are called venial, because they are more easily remitted, and pardoned. But of this point more is to be said in the holy Sacrament of Penance. Here thus much may suffice to verify the distinction of mortal, and venial sins: for better declaration that only mortal, not venial sin, doth hinder the merit of other works, and the participation of the good works of others.  
5 As for moral good works done in the state of 
Good works done in state of mortal sin, not meriting eternal glory, yet are rewarded temporally.  deadly sin, though they do not merit an eternal reward, yet doth God of his bountiful goodness, reward them temporally, as with bodily health, strength, riches, dominion, power, human wisdom, honour, and other commodities of this world. Of which sorts of temporal blessings, the jews had particular promises, and received singular benefits. As multiplication of children, and servants; long and prosperous life, possession of a land flowing with milk and honey, abundance of wine, oil, & other fruits 
Exo. 3. v. 8. 17. Levit. 26. v. 5. etc.  of the earth. In particular I●h● king of Israel, for his zealous exploits against certain Idolaters for destroying the house of Achab, and jezabel, with the temple of Baal, and those that worshipped him; was temporally rewarded both in himself and in his progeny: though he persisted in the state of mortal sin, holding jeroboams schism, and maintaining his golden calves. For thus saith the holy Scripture: [jehu 
4. Reg. 10. v. 17. 28. 29. 30. 3. Reg. 21. v. 21. 20.  destroyed all that were left of Achab in Samaria, till there was not one: according to the word of our Lord, which he spoke by Elias: he destroed the Idol Baal, out of Israel. But yet departed not from the sins of jeroboam, the son of Nabat, who made Israel to sin: neither forsook he the golden calves that were in Bethel, and Dan. Whereas therefore our Lord said to jehu [Because thou hast diligently done that which was right, and that pleased in mine eyes; and done all things that were in my heart against the house of Achab: thy children shall sit upon the throne of Israel to the fourth generation.] And whereas jehu neither after this promise, reigning prosperously, twenty eight years, did not serve God rightly [nor walked in the Law of our Lord the God 
31.  of Israel in all his heart: for he departed not from the sins of jeroboam who made Israel to sin.] Nevertheless 
4. Reg. 13. v. 1. 10. Ch. 14. v. 23.  God performing his word [joachaz jehu his son reigned for him seventeen years. His son joas sextene years. Than his son jeroboam one and forty years. Lastly his son Zacharias, being in the fourth generation after jehu, reigned in Israel] But he and the rest before him followed the bad steps of the first jeroboam. And this king 
Ch. 15. v. 8. 9 10. 12.  [Zacharias having reigned only six months, was slain by Sellum, the son of jabes] of an other race, others conspiring with him. Thus was king jehu temporally rewarded for his moral good works, not being in the state of grace, to merit eternal reward.  
6 And likewise many others, yea all heathen men 
pagan Insidels were also  received temporal rewards at God's hand for their 
temporally rewarded for moral good works, done without faith.  moral good works. As Syrus king of Persians' (as 
Art 45. parag. 3.  we touched once before) was advanced temporally for his singular favours showed to God's people, releasing them from the captivity of Babylon, and yet he neither duly served God, nor rightly knew God, which was so prophesied by Isaias long before Cyrus was borne, well near two hundred years before it came to pass saying: [Thus saith the Lord 
Is. 45. v. 1. 2. jere. 25. v. 11. 12.  to my Christ Cyrus, whose right hand I have taken to subdue the Gentiles before his face, & to turn the backs of kings, and to open the doors before him, and the Gates shall not be shut. I will go before thee, and will humble the glorious of the earth. I will break the brazen gates, and will burst the iron bars.] When therefore king Cyrus possessed Babylon, and all the kingdoms of the Chaldees, Assyrians, Medes, and Persians' etc. [Our Lord raised up 
2. Par. 36. v. 20. 22. 1. Esd. 1. v. 1. 2. 3. 4. etc.  the spirit of Cyrus' king of the Persians', and he made proclamation in all his kingdoms, yea by writing saying: [Thus saith Cyrus' king of the Persians': All the kingdoms of the earth, hath the Lord the God of heaven given me; and he hath commanded me that I should build him a house in jerusalem which is in jury. Who is there among you, of all his people? His God be with him. Let him go up into jerusalem which is in jury, and build the house of the Lord the God of Israel. He is the God that is in jerusalem] So he confessed one God, the Lord God of heaven, and favoured his peculiar people, the children of Israel, and was for the same advanced in temporal power; yet was he not converted in all points of Religion, neither served God according to that general knowledge that he had. For which defect, God by the same Prophet Isaias, thus taxeth him saying: [For my servant jacob and Israel mine elect, I have called thee by thy name: I have resembled thee, & thou 
Isa. 45. v. 4.  hast not known me.] By these and many other examples, aswell of the jews as Gentiles, especially of Philosophers which lived morally well, it is clear, that they received great gifts of God, but temporal only, not eternal; because they neither knew God rightly, by faith, nor served him according to that knowledge which they had of him, as S. Paul teacheth in his Epistle to the Romans. And therefore these 
Rom. 1. v. 20. 21.  are works which he excludeth, as not available to justification, no● salvation, being without faith. For that is the scope of his doctrine, to show, that neither works without faith, nor faith without works, 
Ch. 11. v. 6.  do justify; neither can any have faith, or do good but by grace, that is, by God's free gift, before any works can be meritorious; neither yet are works with faith meritorious, that are done in state of mortal ●●nne, but necessarily it is required to believe rightly, to decline from deadly sin, and to do good works [So shall every one receive, according as he 
2. Cor. 5. v. 10.  hath done, either good or evil.]   

In the Catholic Church is remission of sins, & justification by Grace. ARTICLE. 48.  
IN the former Articles is showed, that neither any 
Seeing no sin can enter into heaven, the way for sinners to be saved is by remission of sins.  
Act. 45. 46. 47.  can be saved out of the true Church, nor in the Church, dying in mortal sin, neither can any defiled with venial sin, enter into heaven, until all his sins be remitted, and his soul purged. For [there shall not enter into the celestial City, any 
Apoc. 21. v. 27.  polluted thing] how then shall any sinners be saved? Tru●ie ●one as sinners, can possess life everlasting, no● be saved. For all sins pollute the soul, and so long as the sin remaineth, it hindereth the soul from entrance into heaven. But the remedy of this impediment, is the remission of sins, with justification of sinners, & sanctification of their souls. which most bountiful benefits, God imparteth unto mankind through his grace offered to all, sufficient for all, and effectual in many, as the holy Scriptures do copiously witness, both in the old and new Testament. Our mother Eve was the first of mankind 
Gen. 3. v. 6. 12. 13.  that sinned, and Adam the second. They both incurred, and we all in Adam, contracted, the guilt of death temporal, & eternal.  
2 Yet our Lord God by his grace reduced them to 
God gave grace of repentance, and remission of sins to Adam, and Eue.  repentance, which is proved by the text. For whereas before in their innocency, being then also [naked 
Gen. 2. v. 2. 5. Ch. 3. v. 7. 8. 9 10. 12.  they were not ashamed] but after that they had sinned [they made themselves aprones of leaves to cover their nakedness, & hid themselves (for shame) amidst the trees of Paradise. And our Lord God called Adam saying: where art thou? I heard thy voice (said he) and I feared] so was he through God's grace, neither obdurate in sin, nor desperate of mercy, as all the devils were. But confessing the truth, [our Lord said to the woman; why hast thou 
13.  
Proved by the sacred text.  done this?] She likewise confessing the truth, God without more examining, condemned the devil (in the serpent) that had maliciously tempted, and overcome 
1. 2.  them. And secondly, by enjoining temporal penance to Adam and Eve, signified the remission of their sin, which otherwise deserved eternal death. Thirdly [God put also enmities from that time forward, 
3.  between the devil and the woman, between his seed, and her seed] which showeth that she was no longer the devils servant, but his perpetual enemy; and consequently also Adam was the devils enemy, not his servant. Fourthly our Lord declared 
4.  that the woman by her seed, should bruife the serpents head in pieces. Fiftly of Adam, the wiseman 
●.  saith, that [wisdom brought him out of his sin.] 
Sap. 10. v. 2. Gen. 4. v. 4. 26. Ch. 5. v. 22. 24. Ch. 6. v. 9 Ch. 12. v. 1. etc.   
3 Some others also were the true servants of God, 
Other examples of God's servants.  which presupposeth remission of sin. For Abel so [offered Sacrifice, that our Lord had respect thereto. Enos invocated the name of our Lord. Enoch walked with God, and God took him.] from the conversation of other mortal men. [Noe was just and perfect in his generation] so [Abraham, Isaac, jacob, were such servants of God, that he vouchsaifed to be called their God] All which presupposeth the remission of their sins, as well original, as actual.  
4 The Sacrament of Circumcision was directly instituted 
External signs of remission of sins, & of increase of grace.  
Exo. 3. v. 6. Gen. 17. v. 10. Rom. 4. v. 11. Levit. 2. v. 3. 1●. 22. 27. Heb. 10. v. 1. Col. ●. v. 17.  as a sign, of the remission of sin; not as the cause, for that is the difference between the Sacraments, of the old Law, and of Christ. For the same purpose were the old Sacrifices also instituted, for signs of remission of sins & of sanctification: which yet they wrought not, but only signified; as a shadow of things to come. And as the Sacraments of Circumcision, of divers sorts of washings, & purifications, of legal uncleanness, with sundry Sacrifices for sin, were then instituted to signify remission of sin, and justification of sinners: So the Paschal lamb; Loaves 
Gen. 17. v. 10. Levit. 4. 5. 6. 7. 14. 15. 16. 17. Exo. 12. 16. 25. v. 30. Levit. 8.  of Proposition, Ordination of priests, and Levites, and the like figures of Christian Sacraments, and Sacrifice, did signify increase of grace, and more sanctification of the just. 
Real remission of sins, and inherent grace, proved by holy Scriptures.   
5 For so much therefore as Protestants deny that any sin can be really taken away, holding opinion that they are only covered, or not imputed; denying also tha● sinners can be purged from mortal sin, & made just and holy; but only that believing in our Redeemer they are re●●●ed just, not by justice (say they) inherent in their souls, but only by the justice of Christ imputed unto them. we shall here show the contrary Catholic doctrine, that sins are indeed remitted, taken away, destroyed; and sinners in very deed cleansed from all mortal sin, made just, and sanctified by grace, & justice inherent, in their souls. Which our belief and doctrine besides the places already here alleged, is more abundantly proved by many other holy Scriptures. yea even by those sacred texts, by which Caluin, and other Protestants especially impugn, and endeavour to disprove the 
Gen. 15. v. 6. Ro. 4. v. 3. Gal. 3. v. 6.  
Example in Abraham.  same doctrine. Of Abraham it is written in the book of Genesis, that [he believed God, and it was reputed to him unto justice] which words S. Paul citeth in his Epistles to the Romans, and the Gallatians: proving thereby that Abraham had no justice, nor estimation of justice before God, by any works done, that proceeded not of faith and God's grace. For if Abraham did commendable works before he believed in Christ (as many Philosophets did) men might accounted him just therefore; but in God's sight he should not have had the reputation of a just man for those works. And therefore whosoever presumeth of his own works as done of himself without faith▪ without the grace and help of God, imagining that grace and justification were given him for such works, and so challenge his justification as debt, imputing the reward as debt; doth grossly err. For God doth not esteem or repute him just. But believing as 
Gen. 22. v. 10. jac. ●. v. 22. 23.  Abraham did, & thereupon doing good works [it is reputed to him unto justice, and he is made the friend of God] as S. james teacheth by the example of Abraham, and S. Paul confirmeth this doctrine, by the Royal Prophet David, calling it [the blessedness 
Rom. 4. v. 6. 7. 8. Ps 31. v. 1. ●.  of a man, to whom God reputeth justice] without works (done before) because David saith▪ Blessed are they whose iniquities be forgiven, and whose sins are covered. Blessed is the man to whom ou● Lord hath not imputed sin] making it all one to repute a man just, and not to impute sin unto him. But in this whole passage, Protestants replying, urge the words reputed, imputed, & covered, arguing against Catholics, that by these terms, is signified the continuance of sins, not indeed taken away, but only covered and not imputed, and that a man is not really made just, but only reputed just, remaining wicked after his sorrow or contrition, receiving of any holy Sacrament, or any thing else that he can do, adding withal, that there is no inherent justice in any faithful soul; but that the most faithful and best man, is only reputed just by the justice of Christ imputed unto him.  
6 For clearing of which Controversy, consisting 
That the words: INPUTED, REPUTED, COVERED: prove not the Protestants opinion. but the Catholic doctrine is declared.  especially in the signification of the words, and terms even now recited; First it is to be observed, that these terms reputed, & imputed, do no more diminish the verity of justice inherent in the soul, than the word esteem, (being the same word in greek) diminisheth the ministery of S. Paul, & the other Apostles, 
1. Cor. 4. v. 1.  where he willeth the Corinthians [so to esteem of them, as the ministers of Christ] Neither doth the word covered, any more prove, that the 
1. By examples of like terms.  sins remain in him whom God reputeth just, then where S. Peter saith [Charity covereth the multitude 
1. Pet. 4. v. 8.  of sins] which must needs signify, that the sins are taken away; for mortal sin can not consist with Charity, the one being the spiritual death, the other the spiritual life, of the soul. As it is impossible, 
2. By clear terms, concerning the same point of doctrine.  that the same soul, should be at the same time, both dead and alive. Secondly observe the 
Rom. 6. v. 6. 11.  word forgiven in the same sentence, which being of a clear signification, doth explain the word covered rather than contrariwise the same plain term forgiven, can be explicated or wrested by the more ambiguous word covered. Thirdly consider the like phrase 
●. By the like ●●ner of speech in other cases.  in any other affairs. As when it is said. A prince or Father, hath forgiven, covered, and not imputed the former offences of his subject or child, all men truly understand, that these offences are quite taken away, and remain no longer. When our Saviour said 
joan. 8. v. 11.  to the woman accused of adultery [neither will I condemn thee] it was easily and clearly understood, that by not condemning, or not imputing, he did forgive her, and so took away her sin, that it was not now remaining. And so our Lord then admonished her as one voided of sin saying: [go, & now 
4. By the absurdity of Protestants doctrine: which is injurious to God, to Christ, to glorified Saints, and to all honest people.  sin no more.] Fourthly let the indifferent reader judge, whether the doctrine that sins be taken away, or that they remain only covered and not imputed, be more to God's honour, and glory of his name; Nay let a Protestant declare, how his doctrine is not injurious to God's power, if he say that God can not quite take away sins; or to his mercy if he will not; or to his justice, if he never punish them, and yet they always remain; or to his truth, if he repute a man just, who indeed is not just. Let a Protestant Doctor also tell you, how his doctrine is not injurious to Christ our Redeemer, if his blood and death be not effectual to wash away the sins of the penitent. And how it is not injurious to the glorified Saints in heaven, arguing them as still infected with sins. For if their sins were not taken away before they entered into heaven, they should 
Ps. 33. v. 22. Ps. 36. v. 20.  still remain therein, which is most absurd, for the death of sinners is most bad, Mors peccatorum pessima. Finally this doctrine of Protestants drawn as they 
5. By conference of other texts, far more in number which plainly teach the Catholic doctrine.  suppose from the places before recited, or some few others, is indeed contra●y, to very many express, and plain texts of holy Scriptures, testifying that God by his grace, doth take away sins, wash them, wipe them away, heal the infirmity or sickness, created a clean heart, renew a right spirit, make the dead soul to live, make it white, justify, sanctife, that is, make just, & holy, & the like.  
7 So the Prophet Nathan denounced to king David 
2. Reg. 12. v. 13.  
Example of David; who speaking of himself, and others, testifieth the Catholic doctrine.  confessing his sin, that [God took away his sin] which the same David thankfully acknowledged in a Psalm saying: [Our Lord hath heard the 
Ps. 6. v. 9 10.  voice of my weeping: our Lord hath heard my petition, our Lord hath received my prayer.] And he prayed in these terms [Have mercy on me oh God: 
Ps. 50. v. 3. 4. 9 11. 12.  take away mine iniquity, wash me more amply from mine iniquity, cleanse me from my sin. thou shalt sprinkle me with hyssop, and I shall be cleansed, thou shalt wash me, and I shall be made whiter than snow. Turn away thy face from my sins, & wipe away all mine iniquities. Created a clean heart in me oh God; and renew a right spirit in my bowels.] The 
Ps. 67. v. 15. Ps. 83. v. 13. Ps. 101. v. 19 Gal. 6. v. 15. Eccle. 15. v. 9 Ps. 102. v. 3. 4. 12. Ps. 104. v. 45. Ps. 118. v. 5. 8. 12. 16. 20. 23. etc.  same Royal Psalmist teacheth that sinners are made white and innocent [with snow (saith he) they shall be made white in selmon: our Lord will not deprive them of good things that walk in innocency; the people that shall be created (that is, made a new creature) shall praise our Lord (but praise is not glorious in the mouth of a sinner) who healeth all thine infirmities, who redeemeth thy life from deadly falling. As far as the East is distant from the West, hath he made our iniquities far from us.] God selected a peculiar people, placed them in a plentiful land, bestowed on them many special benefits, spiritual, and temporal, all to this end, that they might keep his justifications. Wherefore every faithful servant of God knowing his own insufficiency, prayeth, that God by his grace, will direct and strengthen him. [Would God (saith he) my ways may be directed to keep thy justifications] because the Law of God maketh just; which word justifications, is near thirty times in the same psalm, with other Synonimons names of God's Law, as Testimonies, judgements, justice, Equity, and Verity, likewise very often recited: All signifying an absolute taking away of sins, and a 
Ps. 142. v. 11. 12.  real inherent justice. So doth God's [good Spirit conduct a penitent sinner [into the right way, for his own names sake quicken him] that before was dead; and that neither in sole imputation, nor imagination, but as the psalmist confidently saith of himself [in equity destroying all enemies that afflict the soul of his servant.]  
8 Yet let us see more testimonies of other prophets. 
The same is confirmed by other Prophets.  
Is. 6. v. 6. 7. Ch. 33. v. 24. Ch. 43. v. 25.  An Angel of the high order [of Seraphims, touching Isaias his mouth with a burning coal, said unto him, thine iniquity shall be taken away, and thy sin shall be cleansed.] Isaias saith of other sinners in the Church of Christ [Iniquity shall be taken away from them.] By the pen of the same Prophet, Christ our Lord saith, to his elect of mankind [I am he, I am he that take clean away thine iniquities for mine own sake: and I will not remember thy sins] So perfectly doth our Saviour forgive, and as it were forgeate. 
jere. 2. v. 22. Ch. 33. v. 6. 8.  God by his Prophet jeremy, recalling his people from sin, saith: [return ye revolting children, and I will heal your revoltinges. Behold I will bring to them a star, and health, and will cure them; and I will cleanse them from all their iniquity wherein 
Ezech. 18. v. 21.  they have sinned to me.] In like manner by Ezechiel our Lord promiseth [If the impious shall do penance from all his sins, which he hath wrought, & shall keep all my precepts, and do judgement & justice; living he shall live, and shall not die: all his iniquities which he ●ath wrougt, I will not remember 
22.  them; in his justice which he hath wrought, he shall live: He shall vivificate his soul] make his soul to line, which by mortal sin was spiritually dead. [Make yourselves a new heart and a new spirit; and 
31.  why will you die oh house of Israel? Because I will 
32.  not the death of him that dieth, saith our Lord God, return ye and live. Our Lord will return (saith Micheas the Prophet) and will have mercy on us. He will lay away our iniquities: and he will cast all 
Mich. 7. v. 19 Soph. 2. v. 1.  our sins, into the bottom of the sea. Come together (saith the Prophet Sophonias) be ye gathered oh nation not beloved: ye that deserve to be reiectted, repent, and God will receive you.] An Angel said to the Prophet Zacharias [Take away 
Zach. 3. v. 4.  the filthy garment from the High Priest (defiled with sin) And the Angel said, Behold I have taken away thine iniquity, and have clothed thee with change of garments] signifying remission of sin, with grace of faith, and good works. For all is done not by man's power, but by divine grace, and merits of Christ, whom all the Prophets foretold, and S. john Baptist showed with his finger saying: [Behold 
joan. 1. v. 29.  the Lamb of God, behold him that taketh away the sins of the world] he saith not, behold him that only covereth, dissembleth, winketh at, imputeth not, but simply and directly [taketh away the 
8. 9 12. Io. 5. v. ●1.  sin of the world] He gave testimony of the light: Christ our Saviour [who is the true light, which lighteneth every man; who giveth power to be made the sons of God.] who quickeneth the dead in soul.  
9 In sign of true taking away of sins, and perfect 
Our Saviour did perfectly, & wholly cure, body & soul.  curing of the soul, our Saviour so perfectly healed the man sick of the palsy, that immediately rising he carried away his bed, wherein he was before 
Mat. 9 v. 2.  carried by others, himself not able neither to go, nor stand, and withal said to the man so cured [thy sins are forgiven thee] which was the far greater work, and benefit, and doubtless no less perfect. yea and our Lord did the corporal cure [that the Scribes, & Pharesees] and all other incredulous, both then and ever after, even our Protestant adversaries [might 
●.  know that the son of man hath power in earth to remit sin] not imaginary, as not to impute them, and yet they remain, or to impute a man just, that hath no justice, but as our Lord's manner was [to cure the whole man] wholly body, and soul perfectly: which the good [people then believing glorified God 
Io. 7. v. 23. Mat. 9 v. 7.  (as the Evangelist writeth) that gave such power to men] well & rightly considering, that Christ the son of man, would also communicate this power of remitting sins to some other [men.]  
10 Which indeed he performed after his Resurrection; 
He gave power to men to remit sin, by their ministery.  when breathing upon his Apostles, he said: [Receive ye the holy Ghost: whose sins you shall 
joa. 20. v. 23.  forgive they are forgiven] And that forgiving importeth abolishing and taking away of sins; S. Peter's words do plainly testify, exhorting the people [to repent, & to be baptized: that your sins (saith 
Act. 3. v. 19  
The effect whereof, is justification, & sanctification.  he) may be put out] S. Paul teaching that no man can be justified by his works without faith, addeth that some are justified [gratis, by grace, by the Redemption 
Rom. 3. v. 24. 25. Ch. 4. v. 5. 25. Ch. 5. 19 Ch. 6. v. 19 22. 1. Cor. 6. v. 9 10. 11.  that is in Christ jesus] and so their former sins are remitted: for it is an unjust, and untrue thing, to accounted a wicked man just. Therefore Christ justifying the impious, doth indeed make him just. Be cause Christ [being delivered for our sins, rose again for our justification] For [as by disobedience of one man, many were made sinners: so likewise by the obedience of one man, many shall be made just] even as really the one as the other. [Do not err (saith he in an other Epistle) neither fornicators, nor servers of Idols, nor adulterers (nor such other malefactors) shall possess the kingdom of God. And 
Gal. 6. v. 16.  such certes you were: but you are washed, you are sanctified, you are justified] A most real change from sins, to justice, and sanctity, [made a new creature, 
Ephes. 1. v. 4. Ch. 2. v. 5. Ch. 6. v. 14. Phil. 3. v. 9 Col. 3. v. 9  holy and immaculate in God's sight, in charity: when we were dead by sin, God quickened us in Christ: clothed us with the breastplate of justice. Not justice in the law (of Moses') but that which is of faith in Christ, spoiling yourselves of the old man, with his acts; and doing on the new heart.] Christ so sanctifieth his faithful children, that [they are sanctified, they are dead to sin, and live to justice.] Again that all are not wicked but some holy, 
Christ calleth some just, and holy.  Christ by his Angel signifieth saying: [He that is in 
Heb. 2. v. 11. 1. Pet. 2. v. 24. Apoc. 22. v. 11.  filth, let him be filthy yet: and he that is just, let him be justified yet: and he that is holy, let him be sanctified yet] made more just, made more holy.   

All mankind shall rise from death, at the day of general judgement. ARTICLE. 49.  
GOd, whose works are perfect, whose judgements 
All men's souls, and bodies, must be parted by death, and reun●ed by the Resurrection of the bodies.  
Deut. 32. v. 4.  are right: creating man of body, and soul, which for just punishment of sin, are to be parted by death, hath ordained by his divine providence, & omnipotent power, that our souls being immortal and naturally requiring union with our bodies, shall receive again each one their proper bodies: and so all mankind shall be conserved, and every one receive in soul and body together, according as 
2. Cor. 6. v. 10.  they have done, either good or evil. A point of faith to sense, and natural reason, so hard, that no other Article of Christian belief may seem more strange. Nevertheless is made credible by the ineffable power 
Luc. 1. v. ●7.  of God, to whom nothing is impossible. And is revealed to the Church, by his infallible word: believed by all true Christians, and not denied by jews, Turks, nor Heretics at this day; but only by some Pagans, and Atheists.  
2 Against which Miscreants, this truth is first proved 
The Resurrection is proved to be convenient by natural reason.  by the nature of man's soul which is immortal, and having natural inclination to the body, man's natural perfection requireth the conjunction of soul and body; for that neither the soul, nor the body separated, but both joined in one subsistant person, is a man; so that mankind should perish, & the immortal soul should lack his natural perfection if the body should not rise from death. But in confirmation 
It is proved to be certainly true by holy Scriptures. It is prefigured in Enoch, and Elias.  of this truth, we have first figurative examples in Enoch a Patriarch, and Elias a Prophet, conserved without corruption in their corruptible mortal bodies, above the course of nature [Enoch walked 
Gen. 5. v. 24. 4. Reg. 2. v. 11.  with God, and was seen no more, because God took him. he was translated, that he should not see death. Elias ascended in a f●rie chariot by a whirlwind into the air; of whose return before the day of judgement, God haveth foretold, by his Prophet Malachi saying [Behold I will sand you Elias the 
Mal. 4. v. 5.  Prophet, before the day of our Lord come, great & dreadful. These two being as yet preserved alive & are to dye in the end, may here suffice for example of God's power in this behalf. Other examples of 
3. Reg. 17. v. 22. 4. Reg. 4. v. 35. Ch. 13. v. 21. Mat. 9 v. 25.  
It is showed to be possible, by the raising of some from death.  Gods will and power in this kind, we have in divers raised from death: A poor widows son raised by Elias; And an other poor widows son, by Elizeus; an other dead man revived by touching Elizeus his bones. Our Saviour raised an Archisinagogues daughter being newly dead; a widows son being carried towards the sepulchre; and Lazarus being four days dead, and already buried. S, Peter raised a devout woman called Tabytha from death. 
Luc. 7. v. 13. Io. 11. v. 39 Act. 9 v. 40. Ch. 20. v. 9 12. Io. 20. v. 30. Gen. 4. v. 9  S. Paul restored a young man to life that was dead by a fall from an high place; beside others, for all are 
In regard of the Resurrection, this life is called a pilgrimage.  not written. Moreover in regard of Resurrection, the Patriarch jacob called this transitory life, a pilgrimage saying to Pharaoh king of Egypt [the days of the Pilgrimage of my life, are an hundred & thirty years, and they are not come to the days of my fathers, in which they were pilgrims.] The same thing did king David often meditate, and utter in his prayers to God saying: [I am a stranger with thee 
Ps. 38. v. 13. Ps. 118. v. 54.  (oh Lord) and a pilgrim as my Fathers. Thy justifications were song by me, in the place of my peregrination. Woe to me, that my seiorning is prolonged: my soul hath been a seiorner.] Lastly on his deathbed [We are pilgrims before thee, and strangers as 
Ps. 119. v. 5. 1. Par. 29. v. 15. 2. Cor. 5. v. 8. Ps. 102. v. 5. job. 19 v. 25. 26. 27  all our fathers] which he spoke aswell of the soul as body, rejoicing that at last, man shall be wholly restored in the Resurrection, being as it were made young: as the youth of an Eagle seemeth to be renewed; so shall men be indeed from thenceforth immortal. Holy job in his great affliction, was singularly 
job professed his belief of the Resurrection.  comforted, considering that at last his flesh & body shall rise again from death saying: [I know that my Redeemer liveth, and in the last day, I shall rise out of the earth. And I shall be compassed again with my skin, and in my flesh I shall see God: whom I myself shall see, and mine eyes shall behold and none other: this my hope is laid up in my bosom.  
3 God by his Prophet Isaias, denounceth to the Church, 
The Prophets teach the Resurrection of all mankind.  that all men shall rise from death, some in glory; others in misery saying [Thy dead shall live, my slain shall rise again: a vake, an● praise ye that dwell in the dust 
Is. 26. v. 19  because the dew of the light, is thy dew, and the land of the Giants, thou halt pluck down into ruin.] Of the glorious in particular [All flesh shall come to 
Ch. 66. v. 29.  adore before my face: saith our lord] Ezechiel 
Ezech. 37. v. 3.  together with other Mysteries of the reduction of the jews from the captivity of Babylon, & of the Gentiles from Idolatry; prophesieth the general Resurrection of all mankind, the Spirit of our Lord saying thus to him concerning dead bones presented in a vision [Son of man, thinkest thou these bones shall 
4. 5.  live? Prophecy of these bones; and thou shalt say to them; Dry bones, hear ye the word of our Lord. Thus saith our Lord God to these bones: Behold I will put spirit unto you, and you shall live. And I prophesied as he had commanded me; & there was made a sound, & behold a commotion, & bones came to bones, every one to his juncture. And I saw, and behold 
7. 8.  upon them sinews and flesh was grown up, and a skin was stretched out in them above. And spirit 
20.  entered into them, and they lived: and they stood upon their feet, an army passing great.] Daniel prophesieth also of the Resurrection [of some unto 
Dan. 12. v. 2. 2. Mac. 12. v. 43.  life everlasting, of others unto reproach.] judas Machabeus [Religiously thinking of the Resurrection, considered that they which had taken their slope with godliness, had very good grace laid up for them.  
4 Our Saviour proved this Article of faith against 
Christ preached, and proved the Resurrection.  the Sadduces by such Scripture as they acknowledged, (for they denied greatest part of the old Testament) [Have you not read (said he) that which was spoken 
Mat. 22. v. 31. 32. 33. Exo. 3. v. 6.  of God saying to you: I am the God of Abraham, and the God of Isaac, and the God of jacob? He is not God of the dead, but of the living] So avouching that the holy patriarchs Abraham, Isaac, & jacob, though dead in body, yet are living, in that their souls being immortal, do still serve God, no less than they did, when they were in their bodies. And that by the power of God (which the Sadduces 
Mat. 22. v. 29. 33.  did not know, nor understand the holy Scriptures) they should receive, and revificate their bodies again. For all live to God. And not only the multitudes 
Luc. 20. v. 38. 39 40.  hearing it, marveled at his doctrine, but also certain of the Scribes answering, said to him [Master, thou hast said well] And further the Sadduces durst not then ask him any thing more. At an other time our Saviour avouched, that [the hour cometh 
joan. 5. v. 25.  and now it is (for this time of grace is come) when the dead shall hear the voice of the Son of God, & they that have heard shall live.] In confirmation whereof 
All the Evangelists testify Christ's Resurrection.  [he rose himself from death the third day, the first fruits of them that sleep] as all the Apostles & evangelists do abundantly testify.  
5 Which S. Paul preaching among the learned Athenians, 
As well Christ's Resurrection, as the future general Resurrection of all men, is promulgated as a principal point of faith.  they wondered, thinking [that he preached 
Act. 17. v. 18. 24. 31.  new gods; because he preached to them jesus, & the Resurrection] But [he preached God omnipotent that made the world, and all things that are in it. The Lord of heaven and earth; and that he will judge the world in equity, by a man whom he hath appointed, giving all men faith, raising him up from the dead. And when they had heard the Resurrection of the dead, 
32.  certain indeed mocked; but certain said; we will hear thee again concerning this point.] By occasion also of this doctrine [the Pharese defended him 
Act. 23. v. 8. Ch. 24. v. 15. 21. Ch. 26. v. 8.  against the Sadduces.] Especially and at large, the same Apostle confirmeth this doctrine of the general Resurrection, in his Epistle to the Corinthians, by Christ's Resurrection, showing that [all men shall rise] but with great difference in their states, of the just, & unjust▪ all shall have their bodies immortal and incorruptible, 
The bodies of the wicked shall be immortal, but most miserable. The bodies of the blessed shall be glorious, & endued with excellent qualities. impassibility.  
1. Cor. 15. v. 1●. 51.  but the wicked subject to unspeakable torments, deformities, & all kind of miseries.  
6 Contrariwise the blessed shall have their bodies endued with most excellent qualities, as dowries of eternal glory, described by the Apostle in the same place, which are especially these four. First impassibility, 
42.  signified by these words [the body is sown in corruption (and so is corrupted in the earth) but shall rise in incorruption] not only inconsump tible, for so likewise the bodies of the damned shall never be consumed; but also impassable of any grief, hurt, or deformation [no mourning nor crying; neither 
Apoc. 21. v. 4.  shall there be sorrow any more.] The second ls' clarity 
clarity.  or shining brightness, signified by the next words [It is sown in dishonour; it shall rise in glory.] 
43.  The body dying, is pale, dark, obscure, but shall rise most fair, clear, and glistering, the glory of the soul redounding into the body, as Moses' face shined like to an excellent lamp, or candle through a bright Lantern; and shall so shine, that it shall not 
Exo. 34. v. 29. 30. 33. 35.  need Sun nor Moon to shine in it [they shall not need the light of lamp (saith Christ in his Apocalypse) nor the light of the Sun, because our Lord God doth illuminate them.] The third is Agility, 
Agility.  signified by the Apostle saying [It is sown in infirmity; 
Apoc. 21. v. 23. Ch. 22. v. 5. 43. Sap. 3. v. 7.  it shall rise in power] Mortal Body's, are weak, heavy, unwieldy; but rising from death, shall be strong, nimble, ready to move in a moment whether, and how far soever, at the will of the glorified souls [The just shall shine, and as sparks in a place of reeds, they shall run abroad.] The fourth, is penetrability, expressed by these words, 
penetrability,  [It is sown a natural body; it shall rise a spiritual body] Not that the body shall be changed in substance, from a corporal, into a spiritual substance, but the same substance rising to glory, shall be changed in quality, and have the power of a spirit, to penetrate an other body. As our Saviour rising from 
Mat. 28. v. 2. Io. 20. v. 19 26.  death, penetrated [the monument wherein he was buried. And entered into the house, the doors being shut, where his Disciples were gathered] so likewise other glorified bodies of Saints, shall penetrate and pass through the  firmament or any other bodies, by the power of this spiritual quality. Yea 
Some shall both dye, and rise again the very last day.  their bodies also that shall be found alive, when our Lord cometh to judge, shall presently dye, and revive again [and be taken up with the rest into the clouds 
1. Thes. 4. v. 17.  to meet Christ in the air: and so shall the blessed always be with our lord]   

The blessed shall enjoy eternal Glory; according to their Merits. ARTICLE. 50.  
men's intentions do proceed to execution, 
men's purposes often fail, but Gods never.  if they be not hindered by mutability of will, nor imbecility of power. God's purposes are infallibly performed, because his will is immutable, and his power is almighty. But how then doth it happen, that many men do perish and are eternally damned, seeing, as S. Paul writeth, [God will all men to be saved?] For answer to this 
1. Tim. 2. v. 4.  demand, and for explication of this, and other Scriptures, which may seem, but indeed are not, contrary one to an other; we must distinguish this ambiguous word, Gods will; which is somewhere understood 
God's will is either absolute, or conditional.  absolutely, as when job saith [God is alone, & no 
job. 23. v. 13. Ps. 113. v. 11. Ps. 134. v. 6.  man can turn away his cogitation; and whatsoever his soul would, that hath he done.] The same saith the Royal Prophet [Our Lord is in heaven: he hath done all things whatsoever he would.] God himself saith by his Prophet Isaias [My counsel shall stand, and all my will shall be done.] Likewise S. Paul saith: [On whom he will he hath mercy; for 
Isa. 46. v. 10. Rom. 9 v. 18. 19  who resisteth his will?] signifying that none can resist it. And in many other places, the holy Scriptures show, that God's will is always performed, that is to say, his absolute wil Nevertheless Gods will, is somewhere conditional; so himself speaketh by his Prophet Ezechiel [Is the death of a sinner my 
Ezech. 18. v. 23. Ch. 33. v. 11.  will saith our Lord God, and not that he convert from his ways & live?] Again in an other place [Live I saith our Lord God, I will not the death of the impious, but that the impious convert from his way & live: convert convert ye from your most evil ways: and why will you dye oh house of Israel?] It is therefore Gods conditional, & antecedent will, that all men should be saved: but his absolute & consequent will, that just men living and dying his true servants shall be saved: wicked men, living and dying in mortal sin, shall be damned. Even as a good Prince, and other just judges, would have all subjects to live so long as they can by nature, but will have traitors, murderers, and other egregious malefactors, put to death: so God would have all men to flee from sin, do good works, and be eternally saved; but will nevertheless condemn all obstinate and impenitent sinners to everlasting pain for their sins. Both which are manifestly testified by innumerable holy Scriptures. We shall first recite some places concerning the blessed which shall be glorified, & then touching the wicked which must be damned.  
2 In the old Testament, this doctrine is plainly signified, 
God hath many ways signified, that all shall be eternally saved: which will cooperate with his grace.  first by God's merciful procedings towards mankind, by whose sin, though heaven was shut that none could enter; and [Adam and Eve were cast out of Paradise] yet was not that place destroyed, 
Gen. 2. v. 8. Ch. 3. v. 23. 24. Ch. 3. v. 15. Ch. 4. v. 9  but the gate thereof kept by Angels] And [a Redeemer was promised] by whom men should be ransomed, and have new access unto life everlasting in th● kingdom of heaven. God's special care of Abel to revenge his innocent [blood, which cried to him out of the earth] gave us to understand, that he would reward the same holy Martyr, with an eternal crown of glory. And as the conservation of Enoch 
Ch. 5. ●. 24.  in flesh without corruption, signifieth the Resurrection: So his present estate wherein he contemplateth God and divine Mysteries; representeth the joys of heaven, which he, and all other Saints shall possess, in perfect fruition of God. To other holy 
Ch. 15. v. 18. Ch. 26. v. 3. Ch. 28. v. 13.  patriarchs our Lord promised an especial inheritance, a land flowing with milk and honey; in figure of the true land of the living. To Moses he promised the thing itself more expressly saying: [I will show thee all good] But that he might understand, that it should be performed in the life to come, not in this present world, he added saying: [Man 
Ex●. 33. v. 19 20.  shall not see my face and live.] To his whole people in general our Lord promised many temporal & earthly blessings, as to a carnal people, in figure of spiritual and heavenly rewards, to his perfect servants. Yet with express conditions [If you walk in my 
Levit. 26. v. 3. 4. 5.  precepts, and keep my commandements and do them; I will give you rain in their seasons, and the earth shall bring forth her spring: and the trees shall be replenished with fruits: the threshing of your harvest, shall reach unto vintage; and the vintage, shall reach unto sowing time; and you shall eat your bread to your fill, and without fear shall you dwell in your land. Thou shalt know (saith Moses to the 
Deut. 7. v. 9  same peoble) that the Lord thy God, is a strong and faithful God; keeping his covenant and mercy, to them that love him, and to them that k●pe his Precepts, unto a thousand generations. Benediction if 
Ch. 11. v. 27.  you obey the commandments of the Lord your God, which I command you this day] and many the like in the Law of Moses.  
3 To these profess we may further add predictions 
The same is proved by the Prophets.  of the Prophets: who speak more directly of eternal rewards for good works. Esdras hath prefixed this title to a certain Psalm [unto the end] which signifieth 
Ps. 5. v. 1. Rom. 10. v. 4. Apoc. 21. v. 7.  that the Psalm pertaineth to them that believe in Christ, who is in the end of the law [for her that obtaineth the inheritance] that is, the faithful just soul, that overcometh her spiritual enemies, and gaineth the inheritance of eternal glory in heaven. And the Psalmist inviteth all the faithful to rejoice in Christ's just judgements saying: [Let all be glad that hope in 
Ps. 5. v. 13.  thee; they shall rejoice for ever: and thou (o● Christ) shalt dwell in them. And all that love thy name shall glory in thee, because thou wilt bless the just] when our Saviour shall say [Come ye blessed of my Father 
Mat. 25. v. 34.  possess you the kingdom prepared for you, from the foundation of the world.] In an other Psalm after description of the means to attain eternal life, which are comprised in these two points, to flee from evil, and to do good; he concludeth saying: [He 
Ps. 14. v. 1. ●. 5.  that doth these things shall not be moved for ever] he shall not dwell in a transitory tabernacle, which is purposely made to be removed from place, to place; but in the everlasting firm [habitation of God, worlds without end] where God himself is the inheritance. [Our Lord (saith he) the portion of mine 
Ps. 15. v. 5. Ps. 16. v. 15. Ps. 41. v. 5. Ps. 57 v. 12. Ps. 61. v. 13. Ps. 83. v. 12.  inheritance; and of my cup] the reward of suffering, and of drinking the cup of tribulations for justice sake. [I, in justice, shall appear in thy sight: I shall be filled when thy glory shall appear] this is [to pass into a marvelous Tabernacle, even to the house of God. Man shall say: If certes there be fruit to the just; there is a God certes judging them on the earth.] If God punish sin, as assuredly he will; then will he also reward the just, though justice be likewise God's free gift, without merit. For [our Lord will give both grace and glory] grace, whereby to merit, and glory for merit [Our Lord became 
Ps. 93. v. 22.  my refuge: and my God, the help of my hope.] The faithful by God's special grace, pass through many tribulations [of the torrent in the way he shall 
Ps. 109. v. 7.  drink: therefore shall he exalt the head] for suffering persecution in a just cause, shall be highly exalted in glory [they that sow in tears, shall reap in 
Ps. 125. v. 5. Ps. 138. v. 17.  joyfulness. Going, they went and wept casting their seeds: but coming, they shall come with exultation carrying their sheaves] To me [to my conceit (saih the same Royal Psalmist) thy friends (oh God) are become exceedingly honourable; their principality is exceedingly 
Ps. 139. v. 14.  strengthened. the righteous shall dwell with thy countenance] signifying that beatitude consisteth in seeing God, being made clean in heart [all fair with 
Cant. 4. v. 8. Pro. 8. v. 35. Sap. 5. v. 16. 17.  out spot.] For [he that findeth me (saith eternal wisdom) shall find life] which is everlasting [For the just shall live for ever; and their reward is with our Lord, and cogitation of them, with the highest: therefore shall they receive a kingdom of honour, & a crown of beauty, at the hand of our Lord] As also an other divine writer concludeth his book, advising all men to labour for this crown [work your 
Eccle. 51. v. 39  work (saith he) before the time: and our Lord will give you your reward in his time.] God by his other Prophets, doth likewise much inculcate the future punishment of the wicked: and reward of the just. Let one place serve for example of many, where by Isaias, he expostulateth with the jews for their wilful obstinacy, contemning his frequent admonitions; and preferring their own wills before his. For which he denounceth their temporal ruin, with loss of his grace; and withal foreshoweth the calling of the Gentiles; therein signifying the eternal damnation, and salvation, of his enemies, & servants, according to their divers deserts [Because 
Isa. 65. v. 12. 13. 14.  (saith he) I called, and you have not answered; I 
Just retribution shall be in the end, both to God's servants, and his enemies.  spoke, and you have not heard, and you did evil in mine eyes; & you have choose the things that I would not. For this cause, thus saith our Lord God: Behold my servants shall eat, and you shall be hungry; behold my servants shall drink, and you shall be thirsty. Behold my servants shall rejoice, and you shall be confounded: behold my servants shall praise for joyfulness of heart, & you shall cry for sorrow of heart, & 
Mal. 3. v. 17. 18.  for contrition of spirit, you shall howl. But all that (are truly penitent and) convert to God, he will spare as a man spareth his son, serving him. than you shall see (saith our Lord) what is between him that serveth God, and serveth him not. And there shall 
Ch. 4. v. 2. 3.  rise to you that fear my name, the Sun of justice, and health in his wings. And you shall tread the impious, when they shall be ashes under the sole of your feet, in the day that I do, saith the Lord of hosts] meaning the day of general judgement, which will be the day, doing all that, whereof in the mean time he premonisheth all men.  
4 In this mean while also, since Christ redeemed 
Since Christ's Ascension all purified souls ascend into heaven.  mankind, he hath opened the gates of heaven, that just and purified souls, do enter in, and receive the reward of eternal glory. And therefore, aswell his 
Mat. 3. v. 2. Ch. 4. v. 17.  Precursor, as himself [preached, that the kingdom of heaven was at hand] And our Saviour taught the way and means to obtain it, by the perfection of virtues, of which, the kingdom of heaven is the reward [Blessed (saith he) are the poor in spirit, for 
Ch. 5. v. 3. etc. 10. 11. 12.  theirs is the kingdom of heaven] And for great virtues, very great rewards [Blessed are ye when they shall revile you, and persecute you, and speak all that naught is against you, untruly for my sake: be glad and rejoice, for your reward is very great in heaven.] Exhorteth expressly to do almsdeeds, to pray and fast, and that in perfect manner, sincere intention, 
Ch. 6. v. 2. 9 16. 20. 1. Tim. 6. v. 19 Ch. 10. v. 41. 42. Mar. 9 v. 41.  without all hypocrisy [so to heap up to yourselves treasures in heaven] Our Lord also teacheth in particular, that [he which receiveth a Prophet in the name of a Prophet, shall receive the reward of a Prophet: and he that receiveth a just man, in the name of a just man; shall receive the reward of a just man. And whosoever shall give drink to one of these little ones, a cup of cold water, only in the name of a Disciple, Amen I say to you, he shall not lose his reward. When thou makest a feast, call the poor, feeble, 
Luc. 14. v. 13. 14. Mat. 16. v. 27. 2. Cor. 5. v. 10. Ch. 20. v. 2. 8. Ch. 25. v. 35. 46. Luc. 6. v. 38. Mat. 13. v. 8. 23. Io. 14. v. 2. Mat. 19 v. 29. Mar. 10. v. 30.  lame, and blind; and thou shalt be blessed, because they have not to recompense thee: for recompense shall be made thee in the resurrection of the just. For the Son of man shall come in the glory of his Father, with his Angels; and then will he tender to every man according to his works.] And by vigour of a covenant made with the faithful workmen: they shall receive their hire, the judge also declaring the reason why they receive it saying: [for I was an hungered, and you gave me to eat; I was a thirst, & you gave me to drink. give and it shall be given to you; good measure, and pressed down, and shaken together, and running over, they shall give into your bosom. Some yieldeth fruit an hundred fold; 
Heaven shall be given for good works, done with true faith, by God's grace.  some threescoare, some thirty. In my Father's house (saith our Saviour) there be many mansions. And every one that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my name sake, shall receive an hundred fold in this time (that is increase of grace, spiritual comfort and strength, which infinitely counterposeth all worldly commodities) and in the world to come, life everlasting.] So was poor Lazarus, made strong in 
Luc. 16. v. 22. Ch. 20. v. 35. 36.  patience, and [dying, was carried by Angels into Abraham's bosom.] They [that shall be counted worthy of that world and glorious Resurrection, can dye no more, 
joan. 5. v. 29. Ch. 16. v. 22.  for they are equal to Angels; and they are the Sons of God, seeing they are the sons of the Resurrection. For they that have done good things, shall come forth into the Resurrection of life. Now indeed you have sorrow, but I will see you again, & your heart shall rejoice, and your joy no man shall take from you.] These and many like speeches did our B. Saviour utter, which his holy Apostles have diligently promulgated by their preaching and writing [God 
Rom. 2. v. 6. 7. 8.  in his just iudgemenets (saith S. Paul) will tender to every one according to his works. To them truly that according to patience in good work, seek glory, and honour, and incorruption, life eternal. But to them that are of contention, and that obey not the truth, but give credit to iniquity; wrath, and indignation. Tribulation and anguish upon every 
9 10.  soul of man that worketh evil: but glory, and honour, and peace, to every one that worketh good. Now being made free from sin, you were made servants 
Ch. 6. v. 18. 19  to justice. I speak an human thing because of the infirmity of your flesh: For as you have exhibited your members to serve uncleanness and iniquity unto iniquity: so now exhibit your members to serve justice unto sanctification. Now being 
22.  made free from sin, and become servants to God, you have your fruit unto sanctification: but the end life everlasting. If you live according to the flesh, 
Ch. 8. v. 13. 14.  you shall dye: but if by the spirit you mortify the deeds of the flesh, you shall live. For whosoever are led by the spirit of God, they are the sons of God. And if the sons, heirs also; heirs truly of God, and coheirs of Christ: yet if we suffer with him, that 
17. 18.  we may also be glorified with him. For I think that the passions of this time, are not condign to the glory to come that shall be revealed in us. For that our 
2. Cor. 4. v. 17. 18.  tribulation which presently is momentany and light, 
Ch. 5. v. 1.  worketh above measure exceedingly, an eternal weight of glory in us, we not considering the things that are seen, but that are not seen. For the things 
1. Cor. 2. v. 9 Is. 64. v. 4.  that are seen, are temporal, but those that be not seen, are eternal. For we know that if our earthly house of this habitation be dissolved, we have a building of God, a house not made with hand, eternal in heaven; that which eye hath not seen, nor ear hath heard, neither hath it ascended into the heart of man, what things God hath prepared for them that love him. Every one shall receive his own reward, 
Ch. 3. v. 8. Ch. 9 v. 23. 24. 25. Ch. 15. v. 41. 42.  according to his own labour. I do all things (saith 
S. Paul did good works; and exhorted all the faithful to do good works, for the g●n●ng of eternal reward.  the same Apostle) for the Gospel, that I may be made partaker thereof. So run, that ye may obtain a crown incorruptible. As there is one glory of the Sun, an other glory of the Moon, and an other glory of the Stars; and star●e differeth from star in glory: so likewise the Resurrection of the dead. Therefore 
58.  my beloved brethren, be stable and immovable, abounding in the work of our Lord; always knowing that your labour is not in vain in our Lord. He that soweth sparingly, sparingly also shall reap: 
2. Cor. 9 v. 6. Gal. 6. v. 8. Ephes. 6. v. 8.  and he that soweth in blessings, of blessings also shall reap. He that soweth in his flesh, of the flesh also shall reap corruption: but he that soweth in the spirit, of the spirit shall reap life everlasting. serving with a good will as to our Lord, and not to men, knowing that every one, what good soever he shall do, that shall he receive of our Lord: The ●●tribution 
Colos. 3. v. 24.  of inheritance; that you may be counted worthy of the Kingdom of God; for the which also you suffer.] Of himself he saith [There is laid up for me 
2. Thes. 1. v. 5. 2. Tim. 4. v. 8.  a crown of justice, which our Lord will tender to me in that day a just judge. (where he addeth touching all other blessed servants of God saying) And not only to me, but to them also that love his coming. For 
Heb. 6. v. 10.  God is not unjust, that he should forgeat your work and love which you have showed in his name; which have ministered to the Saints, and do minister.] So this great Apostle teacheth in all his Epistles, these fundamental points of faith, that [God will justly 
v. 2. Ch. 11. v. 6. 26. Ch. 12. v. 1. 2.  judge all this world: that he is a rewarder to them that seek him] And that his servants may confidently in their good works and sufferings [look unto the remuneration] And therefore [we having so great abundance of witnesses, laying away all sin, that compasseth us; by patience let us run to the fight proposed, looking on the author of faith, and the consummator jesus Christ, who (joy being proposed unto him) sustained the Cross, contemning confusion; & sitteth on the right hand of the seat of God.]  
5 Likewise the other Apostles preached this 
Other Apostles often teach the same.  Article of everlasting life; encoraging the faithful, in regard thereof, to do good works, and patiently to suffer tribulations for justice sake [Bless●d is the 
jac. 1. v. 12.  man (saith S. james) that suffereth tentation: for when he hath been proved, he shall receive the crown of life, which God hath promised to them that love him.] S. Peter praiseth God [for his inestimable 
1. Pet. 1. v. 3. 4.  mercy in regenerating us, unto this lively hope, unto an inheritance incorruptible, incontaminate, and that can not fade. That the probation of faith, much more pretions than gold (which is proved by the fire) 
7.  may be found unto praise, and glory, and honour, in the revelation of jesus Christ. Communicating with 
Ch. 4. v. 13. Ch. 15. v. 4. 2. Pet. 1. v. 10. 11.  the passions of Christ, be glad: that in the revelation also of his glory, you may be glad rejoicing. And when the Prince of Pastors shall appear, you also may receive the incorruptible crown of glory. Wherefore brethren labour the more, that by good works you may make sure your vocation and election. for doing these things, you shall not sin at any time. For so there shall be ministered to you abundantly, an entrance into the everlasting kingdom of our Lord & Saviour jesus Christ.] S. john exhorteth all to admire with him, considering [what manner of Charity 
1. Tim. 3. v. 1. 2.  the heavenvly Father hath vouchsaifed us, that we should be named, and be (by grace and adoption) the sons of God [My dearest (saith he) now we are the Sons of God, and it hath not yet appeared what we shall be, we know, that when he shall appear, we shall be like to him, because we shall see him as he is.] For this is all in all, the very essential & perfect Beatitude, to see God. And therefore he adviseth by all means, to persever in this grace [Look 
2. joan. v. 8.  to yourselves (saith he to a christian Lady, & her sons, and in them to all the just in this life) that you lose not the things which you have wrought, but that you may receive a full reward.] The very same 
jude. v. 21.  doth S. Jude the Apostle also inculcate saying; [Keep your s●lues in the love of God, expecting the mercy of our Lord jesus Christ, unto life everlasting.]  
6 Our B. Saviour again in his revelation to S. 
Christ our Lord again confirmeth his promise of eternal glory to the just.  
Apoc. 2. v. 5. etc.  john, willeth him to writ to the Bishops of the seven Churches of Azia, admonishing them, and in them all the faithful, to fight manfully in spiritual warfare against sin: promising in divers forms of speech, but all in one sense that they shall receive for their reward in heaven every one everlasting life. [To him that overcometh (saith he) I will give to 
7.  eat of the tree of life, that is in the paradise of my God. He that shall overcome, shall not be hurt of the 
11. 17. 26. Ch. 3. v. 5.  second death. To him that overcometh I will give the hidden Manna. He that shall overcome, & keep my works unto the end; I will give him power over the nations. He that shall overcome, shall be vested in white garments, and I will not put his name out of the book of life. He that shall overcome, I 
12.  will make him a pillar in the temple of my God: & he shall go out no more. He that shall overcome I will 
21.  give unto him, to sit with me in my throne: as I also have overcome, and have sitten with my Father in his Throne.] After this he signifieth in like vision, 
Ch. 7. v. 4. 5. etc. 9  that certain are signed which shall be saved of the Tribes of Israel. But incomparably many more of the Gentiles, which no man can number, of all Nations and Tribes, and peoples, and tongues, clothed with white Robes, and Palm in their hands. In 
Ch. 11. v. 3. 7. 11. 12.  particular, amongst many other mysteries, pertaining to the Churches spiritual warfare, and victory, our Lord hath foreshowed, that his two special witnesses which shall be slain by Antichrist, shall rise from death, be called into heaven, and ascend thither in sight of their enemies. Finally all the elect, shall be prepared 
Ch. 19 v. 7. 8. 9 Ch. 20. v. 12. 13. Ch. 21. v. 4. 5.  and called to the marriage feast of Christ, and his glorious Spouse the Church. [Books shall be opened, all men's works made known, and all indeed of those things which are written in the books, according to their works.] Than will our B. Saviour [wipe away all tears from the eyes of his Saints; & death shall be no more, nor mourning, nor crying; neither shall there be sorrow any more; which first things are gone, and he that sat in the Throne said [Behold I make all things new. He that shall overcome, 
7. Ch. 22. v. 14.  shall possess these things: I will be his God, and he shall be my son. Blessed are they that wash their shoals, that their power may be in the tree of life, and they may enter by the gate into the City.   

The wicked shall be eternally punished for their sins. ARTICLE. 51.  
NOw we are declare in like manner, the second 
All penitent sinners are punished temporally. and all which are finally impenitent, are damned eternally.  part of the general judgement. For as [Eternal life is the fruit of grace, and the 
Rom. 6. v. 23.  reward of good works (by virtue of the same grace) so [the stipend of sin is death] And the same ●o general, that for the first sin of Adam, he, and all his progeny, became subject thereto. Yea though God gave him grace of repentance, with remission of sin; yet temporal death remained a just debt for the sin 
1. Cor. 6. v. 11. Apoc. 21. v. 8 1. Cor. 15. v. 22. Ps. 113. v. 25. Isa. 9 v. 12. 17. 21. Ch. 10. v. 14.  remitted, and that in all mankind. Seeing therefore even those which through grace are truly penitent, [washed, sanctified, and justified] and so made free from eternal damnation, which is the second death; must nevertheless, by the justice of God, die temporally: by the same divine justice, those which die impenitent, must needs be eternally punished, because they persist obstinate in their sin, for ever inconuertible from the guilt thereof, and incorrigible in mind.  
2 Of which just punishment of obstinate and impenitent 
Examples of punishment for sins.  sinners, we have very many memorable examples, and express testimonies in holy Scriptures. For enormous sins, the whole world was drowned, 
Gen. 7. v. 23. Ch. 11. v. 7. Ch. 19 v. 24.  only just No, and his family, in all but eight persons, excepted. The presumptuous builders of a Tower in Babel were confounded in their tongues and dispersed upon the face of the earth, to 〈◊〉 new habitations. The Cities of Sodom and ●omorrha, with other three towns adjoining, were suddenly burned with fire and brimstone raining from heaven. The Egyptians were plagued ten times, 
Ex●. 7. v. 20. Ch. 8. v. 6. 16. 24. Ch. 9 v. 6. 10. 23. Ch. 10. v. 13. 22. Ch. 14. v. 27. 28. Nu. 1. v. 46. Ch. 3. v. 39 Ch. 11. v. 2. 33. Ch. 14. v. 23. 24. 30. 38.  in the space of few days; and at last, Pharaoh their king, with all his army, not one escaping, were drowned in the red sea. Many of the children of Israel, for murmuring, for gluttony, and adultery, and other sins, were punished with fire, with serpents, and other plagues, that all above the age of twenty, which came out of Egypt, in number above six hundred, & three thousand men, able to bear arms, and twenty two thousand Levites, died in the desert, except two only persons, joshua, and Caleb. Amongst the rest, Core, Dathan, and Abiron, with their complices and followers, for their rebellious schism, were partly swallowed up in the gaping earth and so descended quick into ●el, partly were burnt to death by fire from heaven, fourteen thousand, seven hundred of the vulgar sort, besides the capital schismatics. The seven Nations that inhabited the 
Ch. 16. v. 30. 31. etc. 49. Levit. 18. v. 24. 25. Deut. 7. v. 10. Ch. 8. v. 19 20. joshua. judic. Reg. 4. Reg. 17. 4. Reg. 25. job. 21. v. 13. Ps. 1. v. 5. 7. Ps. 48. v. ●5. Ps. 93. v. 1. 23.  land of Chanaan, were destroyed for their abominable Idolatry, & other execrable sins.  
3 Neither did God omit, to punish the sins of 
Punishment is sometime as a medicine bringing to repentance: sometime a begin▪ning of hell.  his peculiar chosen people, but often suffered them to be oppressed by their enemies, and be carried into captiu●●e, by the Assyrians, and Babylonians. which temporal punishments by God's mercy, are wholesome medicines to many persons, and some people's bringing them to repentance; too others, a beginning of their damnation. And such as lived wickedly and yet prospered in this world; escaped not the just 
Worldings, not punished in this world, dying, descend into hell.  hand of God, but as holy job writeth of careless worldlings, and carnal Epicures [they lead their days in wealth, and in a moment they go down to hell.] The same doth the Royal Prophet David tea●h saying [The impious shall be as the dust, which the wind driveth from the face of the earth. the way of the impious shall perish. As sheep (that can not help themselves) they are put in hell; death shall feed upon them. The God of revenges, will repay 
Ps. 128. v. 4. Ps. 139. v. 10. 11.  them their iniquity▪ In their malice he will destroy them; the Lord our God will destroy them. Our just Lord will custe the necks of sinners. The head of their compass (the sum of their wicked devices) the labour of their lips (their sweet. words of subtle persuasions) shall cover them (overwhelm them with perdition) Coals shall fai upon them, thou shalt cast them down into fire of hell.] Than at last shall the wicked [know, that by what things a man 
Sap. 11. v. 17.  sinneth; by the same also he is tormented.] In regard of which miserable and eternal perdition, the wise man saith: that [the wicked in all their subt●lties, 
Prou. 1. v. 11. 12. 13. 14. 18. Ch. 5. v. 22.  and sweet enticements wherewith they flatter themselves, and allure others to si●ne, do nothing else in effect, but lie in wait against their own blood, and practise deceit against their own souls. His own iniquities do take the impious; and he is fast bound with the ropes of his sins. He shall dye. because 
23.  he hath not had discipline, and in the multitude of his folly he shall be deceived. He that shall sin against 
Ch. 8. v. 39  me (saith wisdom) shall hurt his own soul. All that hate me love death.] So the Prophets call eternal damnation, death, because it is an everlasting death: wherein the damned are as if they were always 
Ezech. 18. v. 23. etc.  dying in extreme torments, & never found end thereof. the soul being immortal, the malice of the damned perpetual, and God's justice eternal. [Topheth 
Isa. 30. v. 33.  (enlargement, signifying hell) is prepared (saith Isaias) since yesterday (from the beginning of sin for the devil and his Angels) prepared of the King, 
Mat. 25. v. 41.  deep and wide. the norishmentes thereof, fire, and much wood: the breath of our Lord, as a torrent of brimstone kindling it.] All [that hold the Law, 
Bar. 4. v. 1.  (saitg the Prophet Baruch) shall come to life; but they that have forsaken it, into death. I will come to 
Mal. 3. v. 5. 16. 18.  you (saith our Lord) in judgement, and will be a swift witness to sorcerers, and adulterers, and to the perjured] and other wicked sinners. As for the penitent, he saith to them [You shall see what is between the just & the impious; between him that serveth God, & serveth him not.]  
4 Of this judge, and general judgement, S. john 
Mat. 3. v. 12. Luc. 3. v. 17.  
S. john Baptist, and also Christ, admonished to flee from sin for fear of hell.  Baptist preached to all sinners saying: [His fan is in his hand, and he shall clean purge his score, and will gather his wheat into his barn, but the chaff he will burn with unquenchable fire.] Our Saviour also admonished all [not to fear them that kill the body, and are not able to kill the soul, but fear him that can destroy both soul, and body into hell] For an example declareth that when [poor Lazarus for 
Luc. 16. v. 22.  his patience was carried by Angels into Abraham's bosom; the rich glutton was bu●ied in hell] most expressly 
Mat. 25. v. 31. 41. 46.  foretold us that [the son of man (him self) will, at the last day, come in Majesty with his Angels, and then will separate one from an other, as the Pastor separateth the sheep from the goats; on his right hand, and left] where after he shall have called the just unto eternal glory; he will judge the wicked saying [Get ye away from me ye cursed into 
Mat. 13. v. 42. 50.  fire everlasting; and these shall go into torment everlasting. then shall the Angels cast them into the furnace of fire; there shall be weeping, and gnashing of teeth.]  
5 S. Paul delivered the same doctrine to the Gentiles 
The Apostles often admonished the same.  saying: [Our Lord jesus will come in flame of 
2. Thes. 1. v. 8. 9 jac. 1. v. 15.  fire, giving revenge to them that know not God, & that obey not the Gospel, who shall suffer eternal pains in destruction.] S. james teacheth, that [sin, when it is consummate (committed by deliberate consent of the will) engendereth death.] If the just man (saith S. Peter) shall scarcely be saved; 
1. Pet. 4. v. 17. 18.  where shall the impious & sinner appear? For judgement beginneth at the house of God] signifying that punishment is also due for sins remitted. And that wicked men shall not escape; he further showeth by God's justice towards Angels, and first sinners. [for (saith he) if God spared not Angels 
2. Pet. 2. v. 4. 5. 9  sinning, nor the original world, nor Sodom & Gomorrha, delivering nevertheless the just, but reserveth the unjust unto the day of judgement to be tormented.] By the same example of Sodom and other Cities, S. Jude also confirmeth the doctrine 
jude. v. 7.  of eternal fire ordained for the wicked. Finally the whole troop of the wicked, signified by Babylon deprived 
Apoc. 18. v. 21. 22. Ch. 20. v. ●3.  of all manner of joy, consolation, or contentment [shall be thrown into the bottomless pit of hell with such violence, as if a millstone were thrown into the sea, and shall be found no more: So shall their 
Ch. 21. v. 8.  portion be for ever and ever, in the pool burning with fire and brimstone, which is the second death.] Contrariwise, the portion of the blessed, is God himself, whose eternal fruition they shall enjoy, through 
Ch. 22. v. 2. 12.  [Christ his Son, the tree of life] who thus concludeth the vision showed to S. john [Behold I come quikly, and my reward is with me, to tender to every man according to his works.]   

It was foreshowed, & there have been, are, & will be, Heresies against the true Faith. ARTICLE. 52.  
WArning beforehand of mischief to come 
Notice of evil, is a warning to seek remedy.  is a good kind of arming: Likewise the record of evils passed, is a good document to be watchful, jest the same return unwares; but most especially present irruption of any pestilent malady, is a singular admonition to flee from it, to use preservatives against it, strongly to resist it, and never by consent of mind to give entrance nor way unto it. For so much therefore as to eternal salvation which all desire, the true faith is absolutely necessary, as is declared in the first Article of this Christian doctrine, & particularly confirmed in the rest of this first part: it remaineth consequently to be considered, that whereas 
Heresy is the poison of true faith.  heresy is most rank poisen of christian souls, [the worst kind of all infidelity] it hath pleased God 
2. Pet. 2. v. 21.  of his singular providence, not only to foreshow by holy Scriptures, that there should come heresies, false and perverse opinions against the true faith; but also to note certain such, which have been raised, both in the time of the old Testament; and in the Apostles time, before all the New Testament was written; and withal so to describe heresies and heretics, most strictly forbidding all participation with them: that all which will, may sufficiently know them to be false, and are bound under pain of damnation, to avoid all spiritual communication with them.  
2 The first figures, or rather examples of heretics, 
Gen. 4. v. 16. Ch. 10. v. 10.  
There were heresies, or errors, against true faith, before N●es flood. And more after it,  were Cain before noah's flood, and Nemrod after. But the whole race and complices of the former, were utterly destroyed by the flood, and the others were dispersed when their tongues were confounded, and presently divided into many sects of Infidels; multiplying false gods, and imaginary religions; the 
Ch. 5. v. 3. ad. 31. Ch. 11. v. 10. ad, 1. Exo. 3. v. 2. 6. Ch. 6. v. 16. 26.  true Church of God continuing without interruption, or change of faith, even unto Abraham; and so to Moses; and to Christ: sundry sorts of schismatics, heretics, and other infidels in that long time, breaking from it; still more and more devising and holding many, no less absurd, then execrable, errors.  
3 God therefore, near two thousand & five hundred years 
Heresies, & all other Infidelities, are condemned by the law of Moses.  
Deut. 12. v. 31. Ch. 18. v. 10. Exo. 20. etc. Levit. ● Deut. 12. v. 32. Ch. 13. v. 1. ad 12.  from the beginning of the world, giving his people a written Law, most especially commanded them, neither to make, nor admit, any false god, nor false Religion; but to serve and adore him, the only true God; and that in prescript manner, as he then instructed them by particular precepts. Often inculcating, that they should never hearken to false prophets, nor follow new doctrine in matter of Religion [If there rise in the midst of thee (saith our Lord to his people) a prophet, or one that saith, he hath seen a dream, and foretell a sign and wonder, and it come to pass which he spoke; and he say to thee, let us go and follow strange gods which thou knowest not, & let us serve them; thou shalt not hear the words of that prophet or dreamer. For the Lord your God tempteth you, that it may appear whether you love him or Noah, with all your heart, & with all your soul. And that prophet or forge● of dreams shall be slain, because he spoke, that he mgiht avert you from the Lord your God, that he might make thee to err from the way that the Lord thy God commanded thee; and thou shalt take away the evil out of the midst of thee. with sto●es shall he be stoned to death, because he would have withdrawn thee from the Lord thy God.] And as particular men 
Cities, or country's were punishable for heresy, by the same law of Moses.  being false prophets, heretics, or sowers of new doctrine, were punished by the Law: so likewise 
12. 13. etc. Ch. 18. v. 20.  whole Cities, that maintained false religion amidest the people of God, were either to be corrected, or destroyed. Which divine ordinances, did presuppose, and forewarn, that both private persons, and tumultuous people, would sometimes revolt from the true faith; and make separation from the faithful: some avouching false things in the name of the true 
Heretics falsely pretended God's word.  God, which are properly heretics; and some preaching the like falsity in the name of strange gods, which are plain Apostates. As Moses relateth, 
Apostates pretend false gods, or false Christ's.  that some [provoked God in strange gods, and in 
Ch. 22. v. 18. 19  abominations stirred him to anger. they immolated to devils, and not to God; to gods which they knew not.] Yea they invented new, and newer gods, as Sectaries do now daily come new heresies [There came new and fresh gods, whom their fathers worshipped not] even so do Puritans hold new conceits, which neither Luther, Zuinglius, Cranmer, nor jewel, ever knew, or allowed. They 
Eliu, jobs last adversary, much resembleth a Puritan.  were herein very lively represented, by the young & last disputer against holy job, vaunting [Elin, whose 
job. 32. v. 18. 19  bely, (as himself protested) was as new wine without a vent, which breaketh new vessels] who roundly condemned both job, and his other three adversaries [For I see (said he) here is none of you that 
12.  can reprove job, and answer to his words] And so he talketh at random calumniating jobes' words, falsely charging him with things that he did not say: But job having convinced the former three with  reasons; overcame this last, and most arrogant, with silence▪ which their error, was not for all this an heresy, nor they heretics for defending it, before God himself resolved the case; but they were 
Ch. 42. v. 7. 9 10.  figures resembling heretics, in holding and maintaining erroneous opinions, touching god's judgement, in suffering the just to be temporally afflicted.  
4 divers other persons, and peoples, were also figures 
Under the name of Idolaters, king David prophesied of Heretics in this time of the new testament.  of heretics: especially such as descended of Abraham and his near kindred, and neighbours, and dissented religion, and persecuted the true Church● under whose names the Royal Psalmist David, prophesied of heretics, and other persecutors of Christians; speaking thus in his prayer to God [O God 
Ps. 82. v. 2. 3. 4.  who shall be like to thee? Hold not thy peace, neither be thou appeased oh God. for behold thine enemies have made a sound: they that hate thee have lifted up their head. they have taken malignant counsel upon thy people: and they have devised against thy Saints. they have said: Come and let us destroy them out of the nation (that they be no more accounted a nation of God) and let the name of Israel be remembered no more. Because they have devised with one consent, they have together made a covenant against thee.] The [Idumians, Ismahelites, 
7. 8. 9  Moabites, Agarenes, Gebalites, Ammonites, Amalacites, Philistians, Tyrians, and Assyrians] As if you will now say; Lutherans, Zwinglians, anabaptists, Caluenistes, Protestants, Puritans, Huguenots, Brownistes, Atheists, Turks, all Sectaries, and other Infidels, combine in one to persecute Catholics.  
5 Solomon doth also at large describe such perverse 
Solomon describeth heretics by the resemblance of enticing strumpettes.  
Prou. 2. v. 13. 14. 15.  sinners, as revolt from virtue, and verity; prophetically heretics, who leave the right way, and walk by dark ways [who are glad when they have done evil, rejoice in most wicked things; whose ways are perverse, and their steps infamous] All which, are very proper to heresy, and so the rest of his discourse; calling this inviting strumpet [the strange 
16. 17. 18. 19  woman the foreigner which mollifieth her words; forsaketh the guide of her youth, & hath forgotten the covenant of her God. For her house is bowed down to death & her paths to hell. All that go in unto her, shall not return, neither shall they apprehended the paths of life] The reason of which difficulty, to return from heretical error, is, because heretics do witingly adhere to a private opinion, else they were not heretics: and so choosing to follow either their own, or some other private spirits; exclude the means from themselves, whereby they might be reduced to the truth, refusing to be taught, or judged by any other, but according to their own understanding and judgement. Again the same wise Solomon, describeth 
Ch. 7. v. 10. 11. 12. ad 26.  the manner of this woman's enticing, by carnal and worldly allurements, both to carnal & spiritual fornication (very proper to the sectaries of this time) with the destruction of those which are seduced by her. But more briefly, he compriseth all 
Ch. 14. v. 12. Ch. 16. v. 25. Ch. 21. v. 2. Ch. 30. v. 21. 22. 23.  in this pithy sentence, which he thrice reciteth in his divine proverbs [There is a way (saith he) which seemeth to a man just, but the later ends thereof lead to death.] He admonisheth also that [By three things the earth (or man in earth) is moved, yet sustaineth them. By a servant when he shall reign: by a fool when he shall be filled with meat,: by an odious woman, when she shall be taken in matrimony. But the fourth is intolerable, and can not be sustained; A bond woman, when she shall be heir to her Mistress] most properly spoken of heresy, where it doth dominire over Catholic Religion. We have the very like description of heresy under the figure of a wicked woman, in the book of Ecclesiasticus [There is no head worse, than the head of a 
Eccl. 25. v. 22. etc.  serpent: and there is no anger, above the anger of a woman.]  
6 All that the Prophets preached or writ concerning 
The great resemblance betwixt Idolatry, and Heresy, is further declared by holy Scriptures.  Idols; is mystically understood of heresies in the new Testament. For as Idolaters are very foolish, in that [them selves making an Idol do imagine 
Isa. 44. v. 9 11. 12. 13. etc.  that the thing which they made, is their god; themselves being witness, that those things which they made, do not see nor understand, because they were made of iron, or wood, or silver, or gold] or of other metal or matter which hath no sense at all, much less no understanding, much less divine power: even so heretics devise new doctrines & adore their own inventions, which they know were imagined, and framed by themselves, and so draw their simple followers, to admit and esteem the same fictions, for divine doctrines, being nothing else, but fantasies of men's brains, and abominable blasphemies, under the false title of God's word.  
7 But besides figures and Prophecies, there were 
Examples of heresies in the old Testament.  also formal heresies in the old Testament. As Cain's negative opinion, that there was no reward for virtue, nor punishment for sin; whereupon he offered the worse fruits to God, keeping the best to himself, and envying his brother's good works, slew him, and afterwards [went out from the face of our 
Gen. 4. v. 5.  lord] Also the like impious persuasion of Nemrod that men were not beholding to God, but to themselves, and their own strength for temporal prosperity; & so became [a valiant hunter against beasts] 
Gen. 10. v. 8.  & a vioient tyrant over men. And as then such errors descended into plain Idolatry: so in this time of the new Testament, heresies commonly proceed to turcism, & paganism, & sooner or later, into Atheism. An other particular example of the faithful degenerating into infidelity, is recorded in the time of the judges, of one [Michas, of the Tribe of Ephraim, who together 
judic. 17. v. 4. 5.  with his mother, made an Idol of silver, and called it his god. For which he furnished a separated room as a chapel or little temple, within his own house. So he made an Ephod, and Teruphim, that is 
A right pattern of Protestants Ministers.  to say, a Priestly vestiment; and Idols [and filled the hand of one of his sons (after an apish imitation of anointing his hands with oil, but profane for lack of sacred) and he became his Priest] such a god, such a priest. Yet to amend the matter, with an other gross sacrilege (for one absurdity admitted, a thousand will follow) This Michas, a new maker of a god, and of a Priest, knowing all was not right, [hired also a Levite, and in the same manner filled 
7. 10. 12.  (that is anointed) his hand and head, and held him for a priest; glorying and presuming, that God our Lord would bless him for his fact saying: Now I 
13.  know that God will do me good, having a priest of the Levitical kind] though indeed no priest, but an Apostata Levite. Very like to this, but much more 
King jeroboam made gods, priests, feasts, and maintained false Prophets, like to his new religion.  general was the schism of jeroboam king of Israel, with the heresies and Idolatries thereupon ensuing. Who in his wicked policy [fearing that if his people 
3. Reg. 12. v. 27.  should go up to make Sacrifices in the house of our Lord, into jerusalem; their heart would be turned to their Lord Roboan king of juda; finding out a devise, he made two golden calves, & said to his people; Go 
28.  up no more into jerusalem; behold thy gods which brought thee out of the land of Egypt. And he made 
31.  Temples in the excelses; and priests of the abjects of the people, which were not of the children of Levi] And in that respect, more absurd than the Levite that served Michas, and his false god; whereas none 
Nu. 3. v. 10.  were at that time lawful priests, but only of the stock of Aaron. For the honour also of these new made gods, dedication of their temples, and exercise of their imaginary priests, this king the proper head of such a church [instituted a solemn feast after the 
32.  similitude of the solemnity that was celebrated in juda] jest forsooth such men might forgeate to be apes, yet were they fond overseen, their great master the devil blinding their hearts, in that being one kingdom, and one only supreme king & visible head, they 
One schismatical kingdom had two gods.  had two gods, that is to say, two golden calves, 
29. Ch. 18. v. 19 Ch. 22. v. 11.  the one in Bethel, the other in Dan; neither did there want great store of false prophets in that schismatical kingdom. Amongst which, one Sedecias, that he might seem like to true prophets (which prophesied both by facts and words [made himself horns 
A ridiculous false Prophet made himself horns of Iron.  
3. Reg. 11. v. 30. Is. 20. v. 3. jere. 13. v. 11. Ib. v. 6. 8. 17. 21. 22. 24. 2. Par. 18. v. 5. 10. 11. 20. 21. 23.  of iron, and said to Achab king of Israel, thus saith our Lord: with these shalt thou strike Syria till thou destroy it. and all the other false prophets above four hundred, said the same] not knowing the truth, because they would not believe the true Prophet Micheas; and so God suffered them to be deceived, & to deceive Achab by a lying spirit, who offered his service saying: [I will go forth (said the devil) and be a lying spirit in the mouth of all his prophets] All which when Micheas plainly revealed to the king; the furious horned false prophet Sedecias, to revenge himself, further proceeding, a verbis, adverbera, together with calumnious words, struck him on the face.] 
The of spring of heresy, is the multiplication of innumerable heresies.   
8 Moreover this king Achab, and his wife jezabel, 
3. Reg. 12. v. 33. Ch. 16. v. 31. 32. 4. Reg. 17. v. 29.  not satisfied with the heresy that jeroboam had forged out of his own heart, teaching that golden calves were gods: worshipped Baal for god, building a temple and an altar to him in Samaria. After this when the Assyrians had made the kingdom of ten Tribes captive and had placed there peoples of divers Nations, who mixing the Israclites Religion, with many sorts of paganism; many new heresies rose up amongst them, every Nation together with the Israelites that dwelled with them, having in several conventicles, their particular gods, to wit, of [the 
v. 30. 31. 32. 33.  Babylonians, Cutheites, Ematheites, Heveites, Sepharuehemites] and the rest, who all nevertheless (as they pretended) worshipped our Lord. Of the 
Mat. 3. v. 7. Ch. 5. v. 21. Ch. 22. v. 15. 16.  Pharisees frivolous Traditions, and of the plain heresies of Sadduces, and Herodians, we have no testimonies in the old Testament. But Christ our Saviour, and his Apostles, make clear mention of them. 
Christ and his Apostles forewarned that   
9 And more amply foretell of other heresies to come 
Act. 5. v. 17. Ch. 23.  giving some notes whereby to know them, and most 
v. 6. 7. 8. Mat. 7. v. 15. 16.  
heresies would molest the Church.  diligently admonishing all the faithful to avoid them [Take ye great heed (saith our Saviour) of false prophets which come to you in the clothing of sheep, but inwardly are ravening wolves: by their fruits you shall know them. Look well and beware of the 
Ch. 16. v. 6. 12. Ch. 24. v. 4. 5. 11. Mar. 13. v. ●3. Luc. 21. v. 8.  leaven of the pharisees, and Sadduces, not of the leaven of bread, but of the doctrine of the Pharisees & Sadduces. Beware that no man seduce you. for many shall come in my name. Many false prophets shall rise, and shall seduce many. Take therefore heed; behold I have foretold you all things, and the time is at hand; go not therefore after them] As it came to pass shortly after Christ's Ascension, and so will the like happen till the end of the world.  
10 For first [there arose the Synagogue of the Libertines, 
Act. 6. v. 9  
Some heresies rose very shortly after Christ's Ascension.  and of the Cyrenians, of the Allexandrians, and of them that were in Cilicia, and Asia, disputing  Stephen] against Christ. Not long 
Act. 15. v. 1.  after certain jews which had been converted to Christ, and were baptised, coming down from jury (to Antioch, where Christ's disciples were first called 
Ch. 11. v. 16. 5.  Christians) taught the brethren that unless you be circumcised according to the manner of Moses you cannot be saved] with whom the Pharesees in this agreed, that Christians must be crircumcised, & keep the law of Moses. In like manner S. Paul forewarned 
Ch. 20. v. 29. 30.  the clergy, and Christian people of Ephesus, and other parts adjoining, that false teachers should arise amongst them [I know (said he) that after my departure, there will ravening wolves enter in among you not sparing the flock, & out of your own selves shall arise men speaking perverse things, to draw away 
1. Cor. 11. v. 18. 19  disciples after themselves.] To the Corinthians he writeth thus. [I hear that there are schisms among you, and in part I believe it. For there must be heresies also, that they which are approved, may be made manifest among you.] In particular he instructeth S. Timothy in both his Epistles, that [in 
1. Tim. 4. v. 1. 2. 3. 2. Tim. 3. v. 1.  the last days, shall approach perilous times, that certain shall departed from the faith, attending to spirits of error, and doctrines of devils, speaking lies in hypocrisy, and having their conscience seared; forbidding to marry (as did the Manichees, Encratites, Marcionistes, Ebionites, and patricians) and teaching to abstain from meats which God created] as did the same Manichees, the Tatians, and other heretics, saying, that they were not made of God, but of an evil God. S. Peter also foretelleth us, that [as 
2. Pet. 2. v. 1. 2.  there were false prophets in the people (of the jews) so among Christians, there shall be lying masters, which shall bring in sects of perdition. & many shall follow their riotousnesses, by whom the way of truth shall be blasphemed.] S. john not only showeth, that heretics should come in this time of the new Testament, which he calleth the last hour (or last time and state of this world) especially that most enormous enemy of Christ, thereof called Antichrist, that is contrary to Christ: but also saith [as you have 
1. joan. 2. v. 18.  heard that Antichrist cometh, and now (even in the Apostles ●ime) many are become Antichristes] plainly teaching▪ that all such Christians, as departing from the Church, hold new opinions against the same Church, are the forerunners of the singular man of sin, the infamous Antichrist; and so they become Antichristes. Of which singular great Antichrist, more is to be said in the next Article. For that S. john distinguisheth between him and other heretics is manifest, in that he calleth this one [the Antichrist] and none other the Antichrist, but [an Ant●christ] saying [there were then many such, & that many false prophets are gone out into the world] of 
Ch. 4. v. 1.  which sort were [those that said themselves to be 
Apoc. 2. v. 2.  Apostles and were not.] And besides the principal beast which appeared with seven heads and ten horns [he saw an other beast (a notorious wicked 
Apoc. 13. v. 1. 11. 12.  persecuter) coming up from the earth, with two horns, who made the inhabitants of the earth, to adore the first beast.]  
11 Now to know who are heretics, and so to avoid 
Marks of Hetikes.  them, it behoveth to consider such marks as we find them to be branded withal in holy Scriptures. Of which it may suffice here to note some few, which more peculiarly decipher the Sectaries of this time; for the exact trial thereof requireth the discussing 
Doctrine tending to neglecting Gods commandments, and to corruption of life.  of all matters of faith controversed. Of false Prophet's ingeneral our Saviour saith [that by their 
Mat. 7. v. 16. 20.  fruits you shall know them] explicating the same to be bad fruits, for that the tree and the fruit are of the same quality, both naught. whereupon we 
1. Tim. ●. v. 19  may rightly observe that as those [which repel good conscience, commonly make ship-wrakke of faith] even so such doctrines are false, and being obstinately maintained are heretical, as tending to looseness of life, have little care to keep God's commandments, less desire of evangelical counsels, of contempt of this world, of mortification of the flesh, and the like. It is recorded in the history of the Macchabees, that when 
2. Mac. 4. v. 14. 15.  true Religion was oppressed [the priests were not now occupied about the offices of the Altar: but the Temple being contemned, and the Sacrifices neglected, they hastened to be partakers of the gamme of wrestling, and of the unjust mantenance thereof, and in the exercise of the coyte. And setting nougt by the honours of their fathers, they esteemed the Greek glories for the best] so doth the devil oversow his 
Mat. 13. v. 25.  cockle upon the wheat which was first sowed. And so do evil men and seducers rise after and [prospero to 
Rising after.  the worse.] An other certain mark of false prophets, 
Not sent.  
2. Tim. 3. v. 13. jere. 23. v.  is their coming not being rightly sent, which God condemneth saying [I sent not the prophets, and they ran; I spoke not to them, and they prophesied. 
21. Heb. 5. v.  For neither doth any man take the honour to himself, but he that is called. He that entereth not 
4. Io. 10. v. 1. 2. 12.  by the door into the fold of the sheep, but climbeth up an other way, is a thief and a robber, he is a wolf not a pastor.] By this mark the Apostles declared them to be seducers, which preached that Christians must be circumcised, writing thus to the brethren at Antioch [We have heard, that certain going forth 
Act. 15. v. 24.  from us, have troubled you with words, subverting your souls, to whom we gave no commandment.] 
Wilful. Disobedient.  False Apostles are also discovered by their disobedience to the lawful prelate's. For our Saviour counteth it all one, to disobey those whom he sendeth, as to disobey himself saying: [he that despiseth you, 
Luc. 10. v. 16. Io 15. v. 20. Tit. 1. v. 10. Gal. 1. v. 6. 1. Tim. 1. v. 3. Ch. 6. v. 3. 2. Io. v. 10. ●ud. v. 8. 10. 11. 12. 13. 16.  despiseth me. If they have kept my word; yours also will they keep. But there be many disobedient 
Teaching novelties.  (saith S. Paul) vain speakers, and seducers.] Again they are to be known, by teaching otherwise then the doctrine, to which Christians were first converted [For there is not an other Gospel, but false preachers do invert the Gospel.] S. Jude in brief 
Replenished with bad qualities.  describeth heretics by sundry bad properties, that [they defile the flesh, despice dominion, blaspheme majesty: These (indeed believing nothing at all for the testimony of the Church, but) what things soever naturally as dumb beaftes they know, in those they are corrupted (they are envious) like Cain, (covetous) like Balaam (rebellious against ordinary superiors, and intruders into spiritual functions whereto they are not called) as Core. These are in their banquets, sports, feasting together without fear, seding themselves, clouds witthout water which are carried about with winds, trees of autumn, unfruictful, twice dead, plucked up by the roots, raging waves of the sea, foaming out their own confusion, wandering stars, to whom the storm of darkness is reserved for ever.] Thus sharply doth this holy Apostle inveigh against teachers of new doctrines, [beseeching all Christians to stand fast, yea to contend 
3. 17. 18.  for the faith once delivered to the faithful, and to be mindful of the words which have been spoken before by the Apostles of our Lord jesus Christ, who told you, that in the last time shall come mockers, walking according to their own desires, in impieties.  
12 For conservation of which first and only true 
The proper remedy against all heresy, is to hold the Religion first received, and to follow the ordinary Pastors.  faith, S. Paul testifieth, that Christ hath given his Church, ordinary Pastors & Doctor's [that (saith he) 
Ephes. 4. v. 11. 14.  we be not children, wavering and carried about with every wind of doctrine, in the wickedness of men, in craftiness, to circumvention of error.] Accordingly he exhorted the Bishops in Asia [to be vigilant as 
Act. 20. v. 28. 31. 2. Tim. 4. v. 2. 3. jac. 3. v. 1. Apoc. 2. v. 6. 15.  himself was.] And particularly S. Timothee [to preach the word, urging in all patience and doctrine. For there shall be a time, when they will not hear sound doctrine; but having itching ears, will, according to their own desires, heap to themselves masters.] And this time even then beginning, hath often returned. As we see in some Christians, called after the names of their new pleasing masters, Nicolaites; Manichees; Arrians; Pelagians; Donatists; Lolardes; Lutherans; Zwinglians; Caluenistes.   

Antichrist, the head of all Heretics, is to come: near the end of this world. ARTICLE. 53. 
It is necessary to know that some time there shall be a most wicked enemy of Christ, called Antichrist.   
IF it be profitable, as all men will easily grant, to be forewarned, that heresies should come into the world, to the end Christians may be prepared to avoid them: more needful it is to know also beforehand, that once there will come, the head of all heretics, the capital enemy of all faithful Christians, the professed adversary of our Lord jesus Christ. who is therefore in the holy Scripture called Antichrist, that is, Contrary to Christ. Even as the Apostata Angel, which first opposed himself against God, the Creator of all, was aptly called Satan, which signifieth Adversary. 
job. 1. v. 6. Zach. 3. v. 1. 2. Luc. 10. v. 18.  For albeit, all the other wicked spirits, which took part, and fell from heaven with their ringleader, formally called Lucifer, are also adversaries to God, and to all good persons, and so are commonly and by a general name called adversary spirits, and devils; yet is the prince and head of them all, properly, or Antonomastically, eminently called Satan, 
3. Reg. 5. v. 4. 1. Pet. 5. v. 8.  & Diabolus, the adversary, the devil, the Calumniator: As where S. Peter admonishing all Christians saith [Be sober and watchful; because your Adversary the devil, as a roaring Lion goeth about, seeking whom he may devour.] And as our Redeemer, the Son of God, and Son of man, is properly called Christ, the anointed, notwithstanding by participation of ointment; Prophets also, and kings, and priests, are called Christ's: So in like sense of 
All heretics are Antichrists in a general sense: but more properly the head of them is called Antichrist.  contrary persons, though, all notorious persecutors of Christ, and his Religion, and especially Heretics, or false prophets: are by the general name, called Antichrists, yet is the same name peculiarly appropriated to the eminent adversary of Christ in all mankind; who is designed and understood, when we say the Antichrist, to be a distinct person from all other generally called Antichristes.  
2 But because there is at this time, a most notable 
What points are principally to be decided touching Antichrist.  Controversy raised about this important point of Religion; whether this Antichrist, taken in the particular sense, be one singular determinate man, or some special denomination of divers men, succeeding one to, or after an other, in some seat of authority, and office? Likewise whether he be as yet to come into the world; or be come already? And divers other questions, concerning his doctrine, life, death, time, place, and other circumstances thereto pertaining. For more clear declaration whereof, distinguishing things certain, from uncertain; we shall show by the holy Scriptures, first, that Antichrist properly taken for the eminent adversary, head of all other visible adversaries of Christ; must be one certain singular man, not any company, nor divers persons succeeding in place of power, or dignity, lawful, or unlawful. Secondly, that he is not yet come, but shall come hereafter, & that near the end of this world. Than also we shall declare, some special, and assured things touching his doctrine, Idolatry, tyranny, death, and destruction: with Christ's, and his Church's victory: the conversion of the jews to Christ; and that shortly after (which no man can punctually know) the end of this world shall follow.  
3 To proceed therefore in order, that Antichrist 
That Antichrist shall be one singular man is proved by the Prophecy of Dani●l.  must be one determinate singular man, is proved by the prophecy of Daniel, who having [seen in a vision four beasts, coming up out of the sea; the fourth of which, had ten horns; amidest those ten, he see an other little horn sprang up: & three 
Dan. 7. v. 2. 3.  of the first horns were plucked of, at the presence of 
7. 8. 17.  the last: and lo eyes as it were the eyes of man, were in this horn, & a mouth speaking great words] which vision an Angel interpreted thus to the Prophet [These four great beasts (said the Angel) are four kingdoms which shall rise up out of the earth] A little after touching the fourth beast, in particular 
23.  he said [The fourth beast, shall be the fourth kingdom in the earth, which shall be greater than all the kingdoms, and shall devour the whole earth, & shall conculcate and break it in pieces. Moreover the 
24.  ten horns of that same kingdom, shall be ten kings, and an other shall rise up after them, and he shall be mightier than the former; and he shall bring down three kings.] That this eleventh horn, and eleventh king, shall be the great Antichrist, is clear by this description, foreshowing, that [he shall be at first a little one, but shall become mightier than the former.] And that he shall be one singular man is evident by this singular act of [bringing down (or killing) three kings] of the ten: which being once done, can by no means be the act of his successor, or predecessor; and so this description, can not be verified, of more than of one man only. The same is also confirmed, by divers other his singular acts of [overcoming & subduing the other seven 
Apoc. 17. v. 13. Dan. 11. v. 21. Ch. 12. v. 11.  kings] the which can not be truly ascribed to any other but to the real conqueror, and the like of many other actions, whereof mention is here to be made for a proof also of other points.  
4 In the mean season, this present doctrine is further 
The same is proved by Christ's speech to the jews, and by his Apostles writings.  there proved, and that most invincibly by our Saviour his own speech saying to the jews [I am come in 
joan. 5. v. 43.  the name of my Father, and you receive me not; if an other shall come in his own name, him you will receive] where our Lord expostulating with the blind and wilful jews, for not receiving him as their true Messiah, by way of comparing himself with an other, urgeth the different manner of their coming, and different effect, through their, as absurd, as malicious, preferring an other before him; so clearly opposing one person to an other, that it can not be understood but of one singular man, contrary to an other; saying on the one part [I] on the contrary part [An other] Again on the one part [In the name of my Father] on the other part [in his own name] thirdly on the one part [you receive not me] on the other part [you will receive him] most plainlly signifying himself to be Christ, the other to be Antichrist. himself one Person [I:] Antichrist also one person saying: [An other] to wit an other man, not divers other men in order of succession. Likewise [my Father's name] and [his own name] not their own name, or names, lastly [me] and [him] not them. Wherefore seeing Christ is one Person, Antichrist also must be one Person. Reason also convinceth, that the jews will not receive many, not not successively, but one only singular man, for their Messiah. S. Paul likewise speaking of this greatest Adversary of Christ, showeth that he shall be one singular man; calling him, not by his place where he shall reign, or have power, nor by the office which he shall bear, but by his singular wickedness, above all 
2. Thes. 2. v. 3  other men, before him, or after him [the man of sin] & [the son of perdition] so designing him by this article [the] that all may understand one certain man, distinct from all other men. In the same manner S. john distinguisheth this one notorious adversary, from others also called Antichristes saying 
1. Io. 2. v. 18.  [You have heard that Antichrist cometh] which he also expresseth with this Article [the] (in the greek text) and without Article telleth of other adversaries his members and forerunners saying [Now there are many become Antichristes] proving thereby that the last hour, (the last age, and state of this world) was then already begun, because many Antichristes, forerunners of the great Antichrist, who must come in the last time, were then come. From which proof is firmly deduced, that the eminent Antichrist must be a singular man, distinct from all other Antichristes, and that he is the head of them all, and all the rest his members. Again the proper name which Antichrist shall have, showeth that he shall be a singular man. For albeit the same is marvelous mystical, and no mortal man can as yet tell, what this name shall be, yet S. john hath plainly written, that it is comprehended [in the number of six hundred, 
Apoc. 13. v. 18.  sixty, six] & that [it is the number (& name) of a man] not of an office, nor of many men, but of one man. And withal hath foretold, that [no man 
17.  shall be suffered to buy, or to sell, but that hath the character, or the name of the beast, or the number of his name.] By which it will also appear, (when this prophecy shall be fulfilled) both what his name is, and by the same name, amongst many other signs concurring, Antichrist shall be known, to all that shall not be wilfully blind.  
5 Now for proof, & explication of the next point, 
That Antichrist is not yet come, is proved by the signs that shall come before him, with him, and shortly after him.  that Antichrist is not hitherto come, we may observe, that as his coming, and extreme persecution, shall be a sign that the end of the world shall then be near at hand: for our Saviour saith [Immediately after the 
Mat. 24. v. 29. 33.  tribulation of those days, the sun shall be darkened etc.] and concluding faith: [when ye shall see these things, know ye that it is nigh, even at the doors.] So our experience that the end of the world is not yet come, is a demonstrative sign that Antichrist is not come many hundred years since: according to the common opinion of Protestants, who generally say, that he was revealed above a thousand years ago, either in the time of S. Gregory the great, or straight after: about the six hundred year of Christ. But let us also consider of other signs, as 
This world shall end shortly after Antichrist.  well coming before Antichrist, as occurring together with him: which are also for most part, signs of the 
2. Thes. 2. v. 7.  near approaching consummation of the world. One 
The Roman Empire shall be utterly destroyed before Antichrist come.  sign of them both, is by S. Paul's doctrine, the destruction of the Roman Empire, which, though much decayed, is not hitherto destroyed [nor (as the Apostle speaketh) taken away.] For the plain sense of which mystical words, seeing S. Paul remitted the Thessalonians [to that which he had told them before when he was with them] we also remit the reader to other larger discourses written of this matter. 
The Gospel shall be preached in all the earth.  An other sign which must come before the end 
Mat. 24. v. 14.  of the world, our Saviour foretelleth, that [his Gospel of the kingdom, shall be preached to the whole world, for a testimony to all Nations. and then shall come the consummation.] And in the very next words 
Abomination of desolation shall be in Antichristes time.  interposeth an other sign, nearer adjoined to the 
15. 21.  end of the world: which is [the Abomination of desolation] and extreme persecution [such as never was before, nor shall be after] which can be none other, then that which Antichrist shall make. Whereupon is clearly gathered, that the preaching of Christ's Gospel to all Nations, in the whole world, must be fulfilled before Antichrist come. Whereas therefore it is certain, that in a great part of the world, now called by the general name of America; Christ's Gospel is but very lately within these last hundred years first preached; neither is yet to this day preached in many great kingdoms thereof; it is hereby manifest that Antichrist did neither come long since, nor is as yet come, at lest is not yet renealed. But when the holy Gospel shall be propagated in all the nations, in which hitherto it never yet was preached; then may the great Antichrist be expected; and with him assuredly cometh the horrible great persecution, described by the Prophets, by Christ himself, & his Apostles. 6 In the same time also of Antichristes tyrannical 
Enoch, and Elias, shall preach in the time of Antichrist.  reign; Enoch and Elias shall come again amongst mortal men, resist his most wicked doctrine, and maintain the truth of Christ's Gospel. As the holy Scriptures do clearly witness of Enoch. Moses 
Gen. 5. v. 24.  (writing that the other first patriarchs died) saith that [he walked with God, and was seen no more, because God took him.] agreeable whereto the Auctor of Ecclesiasticus writeth, that [Enoch pleased 
Eccle. 44. v. 16. Heb. 11. v. 5.  God and was translated into Paradise, that he may give repentance to Nations.] S. Paul also saith more plainly [Enoch was translated, that he should not see death: and he was not found, because God translated him.] Of Elias it is likewise written, 
4. Reg. 2. v. 11. 1●.  that [When he and Elizeus going, talked together, behold a fiery chariot, and fiery horses, parted them two asunder; & ●lias ascended by a whirlwind into heaven. And Eliseus saw him and cried: My father, my father, the chariot of Israel, and the guider thereof. And he saw him no more. And [their Disciples 
16. 17.  sent fifty men, who, when they had sought three days found him not.] Of him also it is written in Ecclesiasticus, 
Eccle. 48. v. 9 10.  that [he was received in a whirlwind of fire, in a chariot of fiery horses: who is written in the judgements of times, to appease the wrath of our Lord; to reconcile the heart of the father to the son, and to restore the Tribes of Israel.] Likewise God himself saith by the pen of Malachias [I will sand 
Mal. 4. v. 5. 6.  you Elias the Prophet, before the great & dreadful day of our Lord come; and he shall convert the heart of the fathers to the children, and the heart of the children to their fathers, jest perhaps I come and strike the earth with Anathema] By which prophecy it is certain, that Elias shall come before the day of judgement, called there [the great and dreadful day] Not at our saviours first coming, whereof the Disciples 
Mat. 17. v. 10. 11.  demanded; and our Saviour answered [Elias indeed shall come, and restore all things.] But concerning their expectation of Elias at Christ's first coming, he answered them further, that [Elias is already 
12.  come (meaning S. john Baptist) who came in the 
Luc. 1. v. 17. Mat. 11. v. 14.  spirit and virtue of Elias (as S. Luke explaineth it) & they did not know him, but wrought on him what soever they would] which the disciples then well understood to be spoken of S. john Baptist. And so it is clear, that Elias was not to come in his own person, but in spirit, at our saviours first coming; & that he is indeed to come in his own person before the second coming of our Lord. And that this shall be performed in the time of Antichrist, is further proved by the testimony of S. john, writing our saviours 
Apoc. 11. v. 3.  revelation made thus unto him [It is given to the Gentiles (that is to say, it is permitted to the persecutors, Antichrist and his ministers) that they shall tread under foot the holy City, forty two months: and I will give to my two witnesses; & they shall prophecy, a thousand two hundred sixty days, clothed in sacke-cloathes] what other two witnese can these be, but Enoch, and Elias? who are so plainly recorded in the above recited holy Scriptures, to be extraordinarily reserved alive, which must needs be for such an important purpose: for that the necessity of the Church, in that most desolate hard time, requireth such preachers. God's providence is never wanting; and all these divine Scriptures are written, for the consolation of the elect, to assure us of his divine protection in all distresses. Whiles therefore, these two so special witnesses, are not come into the world; neither is it possible that Antichrist should be come.  
7 Moore proof of so clear a thing, may indeed to reasonable men seem needless: but because our adversaries are so peremptory in avouching the contrary fiction, that he is come long since, & yet reigneth, we press them yet further to tell us, and that by the authority of holy Scriptures, by which only they pretend to try, and decide all doubted in religion, how long he shall reign, and what manner of end 
Antichrist shall reign but a short time.  he shall have? The holy Scriptures to us are plain in this point, that he shall reign a very short time: but three years and a half, and then shall come to a most miserable destruction in the sight of the whole world. Christ our Lord who is truth itself, hath plainly foretold us, that his persecution will be so extreme [that unless those days had been shortened 
Mat. 24. v. 21. 22. Apoc. 17. v. 10.  (by God's sweet providence) no flesh should be saved: but for the elect the days shall be shortened.] which words alone, though they be spoken in general, do clearly convince their folly that dare avouch Antichristes persecution, to have already continued a thousand years; neither know they how long it 
It shall be only three years & a half.  may endure. Moreover other sacred texts in particular, describe the space of his persecution, to be but three years and a half. In the prophecy of Daniel, it is foreshowed, that [the last springing 
Dan. 7. v. 25.  horn of the fourth beast] to wit, that king which shall subdue ten kings, shall be suffered [to speak words against the high one; and to destroy the Saints of the Highest (persecute the faithful) even to a time, and times, and half atime] for that by one time, he signifieth one year, is gathered by his like prophecy, concerning the transfiguring of Nabuchodonosor into the shape of a beast, the space of seven years, which he expressed by the term of [seven 
Ch. 4. v. 13. Ch. 12. v. 7. 22.  time's] and by the same words, he also describeth the continuance of Antiochus his persecution, who was a figure of Antichrist saying [it should be unto a time, and times, and half a time.] So likewise the 
Apoc. 1●. v. 14.  Angel signified to S. john, that [the woman (the Church of Christ) shall be nourished in the desert, for a time, and times, and half a time, from the face of the serpent] which is yet more plainly expressed by the 
Ch. 11. v. 2. Ch. 13. v. 5. Dan. 12. v. 11.  number of [forty two months] which are just three years and a half. And by the number of days, the Prophet Daniel saying: that [from the time, when the continual Sacrifice shall be taken away, & the abomination of desolation set up, a thousand two hundred, ninety days] which make very near three years and a half. Our Lord also saying, that his 
Apoc. 11. v. 3. Ch. 12. v. 6.  [two witnesses, whom he will sand, shall prophecy a thousand two hundred sixty days] And S. john saw in his vision, that the woman, whom the dragon would devour, shall be fed in the wilderness, (the Church in her most distressed state) a thousand two hundred sixty days.] Which so exact agreement, in number of days showeth well that the afflicted Church shall especially be comforted and strengthened against Antichrist, by these two extraordinary servants of God, the Patriarch Euoch, & the Prophet Elias. As for the other thirty days of Antichristes reign, longer than their preaching, no man may need to doubt, but the Church shall also be protected, conserved, & more & more sanctified, by her Spouse our Saviour, whose hand is never weakened.  
8 These being the principal things, necessary for 
It is probable that Antichrist shall be a jew borne.  all Christians to know concerning Antichrist, that he shall be one singular man, and that he is not come into the world: it may suffice our present purpose, aswell for more ample declaration of the same, as for further notice of his bad qualities, and all circumstances of his person; to observe also, that it is very probable, but not certain, he shall be a jew borne, which will make the jews more ready to receive him; probable also, that he shall be of the Tribe of Dan; as it may seem by the prophecy of jacob saying: [Be 
Gen. 49. v. 17.  Dan a snake in the way, a serpent in the path▪ biting the hooves of the horse, that his rider may fall backward.] And for that in the recital of the Tribes of Israel in the Apocalypse, where, of every one of the 
Apoc. 7. v. 4. etc.  other Tribes, S. john had heard [that twelve thousand were signed] the Tribe of Dan is omitted. what soever is the meaning of the former prophecy, & of this Mystery; it is certain by the holy Scriptures 
It is certain that the jews will receive him.  that the jews will receive him for their Christ, in Hebrew called Messiah. Daniel calleth Antiochus Epiphanes, 
Dan. 11. v. 22.  or rather him that was prefigured which is Antichrist [Prince of the league] For this Antiochus was their utter enemy, and had not any league with the jews. Most expressly our Saviour said to the jews, that [they will receive that other man (his 
joan. 5. v. 43.  opposite) which will come in his own name] S. Paul testifying the same thing, yieldeth the reason, that God in punishment of their sin, in refusing, and impugning Christ our Saviour, who came in the name of his Father, will suffer them [to believe lying 
2. Thes. 2. v. 11. 12.  that all may be judged which have not believed the truth, but have consented to iniquity] As when they cried with open mouth before Pilate [Crucify him, 
Mat. 27. v. 22. 23. 25. Io. 19 v. 12. 15.  crucify him: his blood be upon us, and upon our children; If thou release this man, thou art not Caesar's friend: we have no king but Cesar:] And for their inveterate malice against Christ & Christians. Which just punishment, the Royal Prophet foreseeing, in form of prayer, prophesied thus of them saying: [Appoint 
Ps. 9 v. 11.  o Lord a Law▪ giver over them, that the Gentiles may know that they are men.] The same thing also Zacharias foretelleth saying: [I will raise up a Pastor 
Zach. 1●. v. 16.  saith our Lord in the land, which shall not visit things forsaken, the thing dispersed he shall not seek, & the broken he shall not heal, and that which standeth he shall not nourish; & he shall eat the flesh of the fat ones, & their hooves he shall dissolve.]  
9 It is also certain that he shall have a proper name, 
Apoc. 13. v. 18. Ibid. v. 16. 17.  
He shall have a proper name And a special character.  which is comprised [in the number six hundred sixty six:] But very uncertain what that name shall be. Likewise it is certain, that he shall have a special [character, (badge, or coigniscence) which he will make all, little and great, rich and poor, free men & bond men to have in their hand, or in their foreheads. And that no man may buy or sell, but he that hath the character, or the name of the beast, or the number of his name] but very uncertain it is, what this character shall be, until it shall come in practice. 
He shall rise from base state.   
10 He shall rise from very base state, to exceeding great temporal dominions, and power, and that through wondered craft, and deceit: wherein he shall be most cunning by the devils art, and instruction, so that he shall be a notorious Oedipus, a Riddle reader, [Impudent of face (saith Daniel) and understanding 
Dan. 8. v. 23. Ch. 7. v. 8.  propositions] (hard obscure speeches.) His vile condition at first, the same Prophet showeth saying: [I considered the horns (the ten horns of the fourth beast) and behold an other little horn sprang out of the midst of them.] And having described the ruin of a certain king he saith: [there 
Ch. 11. v. 21.  shall stand in his place one despised, and kingly honour shall not be given him: and he shall come secretly, & shall obtain the kingdom by fraud.] The same Prophet further saith that [three of the first horns 
Ch. 7. v. 8.  were plucked of at the presence of this last little horn: and lo eyes, as it were the eyes of a man were in this horn, and a mouth speaking great words] which is afterwards thus explicated [the ten horns shall 
24.  be ten kings: and an other shall rise up after them, and shall be mightier than the former, and he shall bring down three kings. And he shall speak words 
25.  against the high one] Further explaining his progress in enlarging his dominion, the Prophet addeth that [he shall lay his hand upon the lands, & the land 
Ch. 12. v. 42. 43.  of Egypt shall not escape. And he shall rule over the treasures of gold, and of silver, and in all the precious things of Egypt. Through Lybia also, and Ethiopia he shall pass.] When therefore Antichrist shall have overcome, pulled down, and slain, these three kings of Egypt, Lybia, and Ethiopia, and have conquered their kingdoms; then will the other seven kings, submit themselves with their kingdoms, to his dominions As may appear by that which S. john prophesieth of all the ten saying: [These have 
Apoc. 17. v. 13.  one counsel and force, and their power they shall deliver to the beast.] Thus shall he be made the greatest Monarch that ever was or shall be in this world.  
11 Where his chief Imperial seat shall be, is uncertain; 
It is probable that his cheese residence shall be in jerusalem.  though it seem more probable that it shall be in jerusalem. Because the holy Scripture saith that [he shall sit in the Temple of God] By which may well be understood, that he will in some sort repair Salomons Temple to please the jews, as king Herode did: And because it is expressly written in the Apocalypse, that [he shall kill the two especial witnesses of Christ, in the great City, which is called spiritually Sodom and Egypt. where their Lord also 
Apoc. 11. v. 8.  was crucified.]  
12 But wheresoever his principal seat shall be, he 
He will reign tyrannically in all the earth.  will dominire in all parts of the earth; and most tyrannically persecute, all Catholic Christians: urging them by all manner of subtlety, and 〈◊〉, to renounce their faith; and to become conformable to his most impious heresies, and Apostasy against all Christian Religion. Whereof also he shall be called 
He will avouch four capital errors against the Church.  Abaddon, Appollyon, Exterminans, a destroyer, especially in these four capital points. First that our Lord jesus of Nazareth, is not Christ, wherein he had some forerunners in the Apostles time, of whom S. 
1. That our Lord jesus is not Christ.  john maketh mention, and calleth them Antichristes, 
Apoc. 9 v. 11.  & preparers of of the way to the Antichrist which cometh, but was not yet come saying: [you have heard that Antichrist cometh] And in confirmation that he will come indeed, he addeth [now many are become 
joan. 2. v. 18. 22.  Antichristes] And a little after he expresseth this special point saying: [who is a liar, but he which denieth that jesus is Christ? this is Antichrist.] And for this cause he will impugn, and also abolish all the ordinances of our B. Saviour; namely his Sacraments of Baptism, Confirmation, Eucharist, Penance, and the rest, especially the most holy Sacrifice: and will bring in place thereof, Circumcision, with some other judaical Rites, keep the Sabbath day, not our Lord's day, nor any feast of our Lord, nor of any Saint. Secondly he will avouch himself, to be the promised 
That himself is the promised Messiah: Christ, the Anointed.  Messiah: And not only the jews, but also the whole troops of the sinful people, Turk's heretics, worldly and fearful christians, will receive him; making that general re●olt whereof S. Paul speaketh saying: that [even then in his time, the mystery of the iniquity 
2. Thes. 2. v. 7.  did work] that is, iniquity did then work in secret; as when heretics preach false doctrine in the name of Christ: But when Antichrist shall come and shall be revealed, he and his ministers will teach iniquity and falsehood, openly and pubikly preaching an other Christ [him that shall come in his own name] 
3. That himself is God.  Thirdly therefore, he will proclaim himself to be God, as S. Paul foretelleth us [He will sit in the Temple of God, showing himself as though he were God. ● 
Ibid. v. 4.  And fourthly he will arrogate, to be the only God; 
4. ●e will deny the true God the B. Trinity.  denying and rejecting, not only the true God almighty, creator of all things: but also all false gods besides himself. For he will be the singular [man of 
Ibidem.  sin; the son of perdition; the adversary which is extolled above all that is called God, or that is worshipped] Fulfilling that thing, whereof king Nabuchodonozor was but a figure [when he commanded his captain Holofernes, to destroy the Gods of the earth, that he alone might be called God of those Nations which could be subdued. A●d that every 
judith. 3. v. 13. Ch. 5. v. 29.  Nation might know, that Nabuchodonozor is God of the earth; and that besides him, there is no other.] But Antichrist will surpass all this so far, as heaven is above earth. For that Pagan king was content to be called the only God of the earth: but Antichrist will be accounted the only God both of heaven and earth. For as Daniel nath prophesied [He will 
Dan. 11. v. 37. 38.  not accounted of the God of his fathers: and he shall be in the concupiscences of women (carnally, and spiritually) neither shall he care for a●ie of the Gods, because he shall rise up against all things, but god Maozim 
Yet secretly he will adore the devil. by whose power he shall reign, and do all his villainies.  he shall worship in his place] that is (according to the probable coherence of this whole prophecy) he will glorify his own strength, as pagans honour jupiter their imagined greatest only omnipotent God. For so Maozim signifieth, fortified strengths and refuges. which sense is confirmed by this reason. For that Antichrist publicly contemning both the only true God, and all false gods; must and will secretly adore the devil, the great dragon, of whom he learneth all this craft, and receiveth his force; for which he must needs do him correspondent service. And so it appeareth by the next words of Daniels prophecy saying [And he shall do it to fence Maozim 
39  (to fortify himself) with a strange god (to wit with the devil) whom he acknowledgeth, and he shall multiply glory.]  
13 By which means, he shall become the most devilish 
He shall be a most devilish sorcerer.  sorcerer, that can be imagined, having all the devils skill and power; which shall also be communicated 
Apoc. 13. v. 12. Mat. 24. v. 24.  to his chief ministets, according as our Saviour hath forewarned saying [there shall rise false Christ's and false prophets, and shall give signs and wonders, so that the elect also (if it be possible) may be induced into error.] And S. Paul saith particularly 
2. Thes. 2. v. 9 Apoc. 13. v. 2.  of Antichrist, that [his coming is according to the operation of Satan, in all power and lying signs and wonders, and in all seducing of iniquity.] S. john also saith: that [the Dragon will give him his own force, and great power.] And foretelleth three special examples of lying miracles. The first, that [one of the 
●2.  dragon's heads (most like the great Antichrist himself) shall be as it were slain to death; & the wound of his death cured. And all the earth was in admiration after the beast. The second, that he, or rather his chief servant (a great necromancer) shall make fire to▪ come down from heaven unto the earth, in the sight of men.] The third, that [he shall make the Image 
13.  of the beast to speak.]  
14 Thus therefore being armed with all worldly, & 
And the most execrable tyrant that ever was, or afterwards shall be.  devilish power, he shall become a most execrable Tyrant [For his strength (saith Daniel) shall be made 
Dan. 8. v. 24. 25.  strong, but not in his own strength: and more than can be believed shall he waste all things, and shall prospero and do. And he shall kill the strong, and the people of the Saints (holy people) according as he will; and craft shall be directed in his hand: and he shall magnify his heart, and in the abundance of all things he shall murder very many: and against the Prince of princes he shall arise: but without hand he shall be destroyed.] In the mean while to this his savage most cruel purpose, [the devil having great wrath, knowing that he hath but little time] and Antichrist 
Apoc. 12. v. 12.  seeing some to stand constant against all his impiety, notwithstanding the worlds applause, & multitudes serving him, he will levy in all parts of the world, and sand abroad many huge armies [For 
Apoc. 20. v. 7. 8.  Satan shall be loosed out of his prison, and shall go forth and seduce the nations, that are upon the four corners of the earth: God, and Magog, shall gather them into battle; the number of whom, is as the sand of the sea. And they ascended upon the breadth of the earth, and compassed the camp of the Saints, & the beloved City.] In this prophecy we may observe divers things. First, that Antichristes armies shall consist of all sorts of men, and divers Nations, especially of such as are most cruel, described by [Gog 
Gen. 10. v. 2.  and Magog] as the barbarous Satyrs descended from Magog the son of japheth, and the like, with their Princes or Captains signified by Gog. Secondly, that these armies shall be in all parts of the world [upon the four corners of the earth, ascending upon the breadth of the earth.] Thirdly, that [they shall compass the camp of the Saints] that is of faithful holy Christians. Fourthly of this it necessarily followeth, that there shall be even in that hottest and most general persecution, many visible good Christians, known Confessors of Christ. Else they could not be compassed by many armies. but are called [one camp] because they are all united by one faith, one Baptism, in one Christ, and one God. therefore also here called [the beloved City.] Further we may observe, that for the time permitted, Antichrist and his wicked princes and peoples shall outwardly prevail against the bodies and persons of the godly. Yet so, that the proud and insolenc pe●secuters, shall be exceedingly vexed, by the constancy of the good.  
15 And namely by the most diligent, zealous, and 
True Christians shall still resist him.  powerable preaching of Enoch and Elias. So Dani●l 
Dan. 7. v. 21. 22.  beheld in his vision [Lo (saith he) that horn, (the eleventh horn which sprang after the ten, & overcame them) made war against the Saints, & prevailed over them, till the Ancient of days came, & gave judgement to the Saints on high; & the time came, and the Saints obtained the kingdom.] Moore amply S. john writeth this very thing, rather as an history, than a prophecy [It is given (that is 
Apoc. 11. v. 2. 3. 4.  to say permitted) to the Gentiles (the troops of the wicked) that they shall tread under foot the holy City forty two months. And I will give (saith 
Enoch, and Elias, shall confirm their doctrine by miracles.  our Lord by the pen of S. john) to my two witnesses; and they shall prophecy a thousand two hundred sixty days, clothed in sack-cloathes. these 
Zach. 4. v. 3. 14. Cant. 3. v. 5. Ch. 8. v. 4. 3. Reg. 17. v. 1.  are the two olive trees, and the two candlesticks, that stand in the sight of the Lord of the earth. And if any man will hurt them, fire shall come forth of their mouth and shall devour their enemies: And if any man will hurt them, so must he be slain. These have power to shut heaven, that it rain not in the days of their prophecy: and they have power over waters, to turn them into blood; and to strike the earth with all plagues as often as they wil] And when 
7.  they have finished their testimony, the beast which 
In the end he shall kill them.  ascendeth from the depth, shall make war against them, and shall overcome them, and kill them. And their bodies shall lie in the streets of the great City, which is called spiritually Sodom and Egypt; where 
8. 9  their Lord also was crucified▪ And there shall of bribe's & people's, & tongues, & Gentiles, see their bodies for three days & a half; and they shall not suffer their bodies to be laid in monuments. And the inhabitants of the earth, shall be glad upon them, & make merry, and shall sand gifts one to an other, because 
10.  these two Prophets tormented them that dwelled upon the earth. And after three days and a half, the spirit 
But they shall rise again after three days and a half, and ascend into heaven  
11.  of life from God, entered into them; and they stood upon their feet: and great fear fell upon those that saw them. And they heard a loud voice 
12.  from heaven saying unto them: Come up hither. And they went up into heaven in a cloud; & their enemies saw them; and in that hour there was made 
13.  a great earthquake, and the tenth part of the City fell, and there were slain in the earthquake names of men, seven thonsand, and the rest were cast into a fear, & gave glory to the God of heaven.] Thus writeth the Apostle S. john, and concludeth this pageant thus; 
14.  [The second woe is gone, and behold the third woe will come quickly] which may be thus understood. It will be a miserable grief & torment unto Antichrist, and his adherents, that so many blessed Confessors, especially these potent Prophets, Enoch and Elias, shall resist them. Secondly, that these two visibly, shall gain the victory against them all, & against the devil and death▪ The third woe will be, when Antichrist himself, shall quickly after be slain, and sodanly destroyed.  
16 Of which his final ruin, divers Prophets have 
Antichrist shall then be suddenly destroyed.  foretold. Isaias describing Christ's excellency, and 
Is. 11. v. 4.  victorious power against all enemies, particularly against Antichrist, saith [He shall strike the earth with the rod of his mouth; and with the spirit of his lips, he shall kill the impious.] Ezechiel saith thus 
Ezech. 39 v. 3. 4. 5.  to Gog and his army [I will strike thy bow in thy left hand; and thine arrows will I cast down out of thy right hand saith our Lord; upon the mouncaines of Israel shalt thou fall, and all thy troops, and thy peoples that are with thee, to the wild beasts, to the birds, and to every foul; and to the beasts of the earth have I given thee to be devoured; thou shalt fall upon the face of the field, because I have spoken saith our lord] To this just judge Christ our Redeemer, thus saith the Prophet Abacue, congratulating 
Abac. 3. v. 13.  his victory [Thou went'st forth, the salvation of thy people; salvation with thy Christ: thou strokest the head out of the house of the impious.] To all which accordeth the advertisement of S. Paul saying, that [he which shall be revealed, shall be destroyed, 
2. Thes. 2. v. 3. 8.  the man of sin, that wicked one, whom our Lord jesus shall kill with the spirit of his mouth; a●d shall destroy with the manifestation of his Advent.] The same thing did the Angel reveal unto S. john saying [The beast which thou sawest, was, and is not; 
Apoc. 17. v. 8.  and shall come up out of the bottomless depth, and go into destruction. And the inhabitants of the earth, shall marvel, seeing the beast that was & is not.] 17 But whiles they shall marvel at the sudden destruction 
Al his a●mies, and followers, shall presently fall to nothing.  of the great Antichrist, his whole armies, shall in like sudden manner, miserably, & most strangely perish. As is signified in the same vision [when 
Ch. 20. v. 8. 9 10.  they compassed the camp of Saints, and the holy City (saith the Angel) there came down fire from God out of heaven and devoured them, and the devil which seduced them, was cast into the pool of fire and brimstone.  
18 Finally, an other most certain and clear sign, 
Than shall the jews generally be converted to Christ.  not of Antichristes coming, but when he shall be come and gone, is the general conversion of the jews, who as many holy Scriptures do witness, shall at last be converted to Christ our Saviour. So Moses said to that Nation [In the later time, thou shalt return 
Deut. 4. v. 30. Is. 10. v. 22.  to the Lord thy God; and shalt hear his voice. [The remnant (saith Isaias) shall be converted, the remnant, I say, of jacob, to the strong God. For if thy people oh Israel, shall be as the sand of the sea; the remnant thereof shall be converted; consummation abbridged, shall make justice overflow.] Likewise saith Ezechiel: [Thou and thy daughters, shall return 
Ezech. 16. v. 55. Mich. 4. v. 6. 7.  to your antiquity.] Also Micheas foretelleth the same saying: [In that day, saith our Lord, I will gather her that halteth, and her that I had cast out, I will gather up; and her whom I had afflicted. And I will make her that halted, into a remnant, and her that had laboured, into a mighty Nation. And our Lord will reign over them in mount Zion, from this time now & for ever.] Again saith our Lord (by his prophet Zacharias) [I will strengthen the house of juda, 
Zach. 10. v. 6.  and the house of joseph I will save; and I will convert them, because I will have mercy on them, and they shall be as they were when I had not cast them of, for I am the Lord their God, and will hear them. These are the remains of the jews, that shall be again engrafted in their own olive] as S. Paul expoundeth 
Rom. 9 v. 27. 28. Ch. 11. v. 24. 25. Isa. 59 v. 20.  the Prophets, adding for the instruction of the Roman Christians saying: [I will not have you ignorant brethren of this Mystery, that blindness in part hath chaused in Israel, until the fullness of the Gentiles might enter, and so all Israel might be saved: as it is written: there shall come out of Zion, he that shall deliver; and shall avert impiety from jacob.]  
19 Which Mystery when it shall be accomplished, 
After all these signs the end of this world shall be near. But the hour, nor day, none can know.  then assuredly the end of this world will approach. But of the very day albeit some do conjecture by the prophecy of Daniel, that it will be [forty five 
Dan. 12. v. 12.  days after Antichristes destruction] yet certain it is that no man, nor Angel can certainly know it. Daniel himself saith [I have heard, and understood 
8.  not. And I said (to the Angel) my Lord what shall be after these things? And he said: Go Daniel 
9 13.  because the words are shut up, and sealed until the prefixed time.] The Apostles also demanding to 
Mat. 24. v. 37. 38.  know this day our Saviour answered, that [neither 
39 Mar. 13. v. 32. 33. 35. 36. 37.  man, nor Angel can know it. But as in the days of No, so likewise shall the coming of the Son of man be. For as they were in the days before the flood, eating, and drinking, marrying, and giving to marriage, even unto that day in which No entered into the ark, and knew not till the flood came, and took them: so also shall the coming of the Son of man be. Take heed (saith our Lord) watch, and pray, for you know not when the time is. Watch ye therefore (for you know not when the Lord of the house cometh, at even, or at midnight, or cock crowing, or in the morning) jest coming upon a sudden, he found you sleeping. And that which I say to you, I say to all, watch.]  
20 Wherefore S. Paul admonished the Thessalonians, 
It is in vain to be inquisitive when the day of judgement shall be.  not to be overmuch inquisitive, when the day of general judgement, and Resurrection shall be, saying to them: [Of the times and moments, you need not 
1. Thes. 5. v. 1. 2. 3.  brethren that we writ to you, for yourselves know perfectly, that the day of our Lord shall so come, as a thief in the night. For when they shall say, peace and security, then shall sudden destruction come upon them, as the pains to her that is with child, & they shall not escape. But you brethren are not in darkness, 
But necssarie for all to watch.  that the same day may, as a thief, overtake you.] Even so do I confidently exhort you that shall read this Treatise, not to be curious to know, when your own death and particular judgement shall be. For yourselves assuredly know, that as death is most certain: so the day of our death is uncertain. Therefore be you all ready [because at what hour you know 
Mat. 24. v. 44.  not, the Son of man will come] first in particular to every one; and at last to all in general.   
The end of the first Part.  
DEO GRATIAS.   

You may please, courteous Reader, to correct the faults with your pen, by making it thus:  

Page. 36. lin 14. conserved.  
39 lin. 4. Lutherans reject.  
40. lin. vlt. And the last.  
48. lin. 16. persons & cases.  
56. lin. 8. this hardness consisteth.  
59 lin. 33. part: especially.  
73. lin. 12. their hearers.  
76. lin. 31. he drew nigh to.  
77. lin. 31. conformable.  
85. lin. 20. in the.  
88 lin. 31. How long halt.  
128. lin. 21. inviteth.  
139. lin. 5. of pleasure.  
142. lin. 11. actually.  
145. in margin; all mankind.  
161. lin. 28. Deal 4.  
166. in mark. of his coming.  
167. lin. 7. accept him. In margin; The same.  
179. lin. 19 three Divine Persons.  
189. lin. 30. any other name.  
193. lin. vlt. last night.  
197. lin. 5. Deal, natures. lin. 6. is most truly and prop.  
208. lin. 24. his use.  
210. lin. 4. heareth him. lin. vlt. in margin, of squadron.  
212. lin. 21. only.  
213. lin. 3. carrying.  
229. lin, 11. of the word.  
230. lin. 32. to true.  
235. lin. 22. waters.  
242. lin. 16. of things infinitely.  
265. lin. 2. sinners thereof. lin. 26. folded.  
267. lin. 34. shall be.  
282. lin. vlt. array.  
295. lin. 13. He saluted also.  
301. li. 33. Phaleg, Reu, Sarug.  
302. lin. 1. Aran.  
303. lin. ●6● precedents.  
304. lin. 21. all the princes.  
305. lin. 34. of juda; causing.  
326. lin. 9 greater pleasure.  
327. lin. 35. upon any one.  
330. lin. 5. To him.  
314. lin. 14. Generally in al.  
350. lin. 1. yea that.  
358. in margin. Art 42.  
369. lin. 25. then also.  
372. lin. 2. and his sons.  
373. lin. 2. wisdom cry.  
379. lin. 12. his breast.  
380. in mark. temporal prince  
385. lin. 32. signifying that th●  
386. lin. 12. but the other.  
390. lin. 22. proceedeth.  
398. lin. 14. life were.  
408. lin 34. they had.  
409. lin. 5. a chief man.  
419. lin. 3. then supplying.  
lin. 17. releasing unto him.  
lin. 32. by what power.  
431. lin. 26. reputing.  
442. lin 31. bodies in a sort▪  
455. lin. 21. all judged.  
480. lin. 10. witness. Of Enoch.   
FINIS.