THE TOUCHSTONE OF THE Reformed Gospel: Wherein The principal Heads and Tenants of the Protestant Doctrine (objected against Catholics) are briefly refuted, By the express Texts of the Protestants own Bible, set forth and approved by the Church of England.  
With the ancient Father's judgements thereon, in confirmation of the Catholic Doctrine.  
The last Edition exactly Corrected.  Luke. 19.22. Out of thy own mouth will I judge thee. 
Permissu Superiorum.  
Printed in the Year, 1676.   

To the Catholic READER Health, and encouragement in his Holy Faith.  
Courteous READER,  
BEfore thou peruse this little Book, I would entreat thee to read these ensuing Points which are very necessary for thy better instruction.  
1. The first is, that in the Text of Scripture alleged throughout this Treatise, it is not specified out of which English Bible the said passages are extracted, for as much, as this were over troublesome unto thee, since England ●ath set forth within these few years ●ast, a great number of several sorts ●f Bibles, far different one from another; So that our Adversaries (to ●hom I wish from my heart, as I do 〈◊〉 thee, that this little Book may prove profitable) have not all one sor● of Bibles themselves. Notwithstanding know for certain, that they are a faithfully taken out of the Bible's i●quarto; and Octavo, printed at London by Robert Barker, anno 1615. S●● as if by chance any one shall show the some other Bible, wherein they are n●● set down, word for word, as here the are; yet rest assured, that thou sha●● find them so written, and faithful cited out of the foresaid Edition Robert Barker, set forth by his Majesty's special commandment.  
2. The second is, That thou a mire the splendour of Truth, which such, and so refulgent, that notwithstanding our Adversaries main a serious endeavours to obscure 〈◊〉 same, by so many varieties of Translations, and by such a number of gr●●● corruptions and falsifications; yet th● condemnation is so expressly set do● in this their own Bible, and is so cl●● to all the world, that nothing else needful hereto, but that thou know read, and have thine eyes to behold same, at the opening of this their Book, This cannot choose but be an exceeding comfort to Catholics, concerning the ●prightness of their cause, to offer themselves to be tried, and to confound ●heir adversary's by their own Bible: ●he translation whereof notwithstanding, d●th in a number of places, and particularly in many of those that are ●n question, swerve and differ notoriously from the authentical Latin, ●nd to the incredible disparagement, ●nd obscuring of the Catholic cause. Never did yet (nor I presume dare) our Adversaries offer to give the like advantage unto us, as to stand to be tried ●●y our Translations, and that in above ●●fty Heads, and Points of Doctrine. ●hat are this day in controversy between us.  
3. The third is, That when thou ●alt urge, or allege any passage, ●●n ●avour of thine own faith and doctrine; ●f any one return their charge, be it ei●her by way of recrimination & blaming of the Roman Church, or by al●dging some obscure texts, and those ill understood, to counterpoise such as are brought by thee; do thou show them amiably, that this is not to proceed in due order, nor to deal with thee as they ought, in opposing a passage dark, and obscure, to confound another that i● most clear and evident. For example when we set before their eyes these few words (as clear as the Sun at noon day) Take, eat, this is my body, this is my blood which shall be shed for you, etc. (Mark 14.25.) they will strait suppose to have found another important place, yea, and to have given us th● overthrow, if they presently reply, tha● our Saviour saith in S. John 6.63 The flesh profiteth nothing, the word that I speak unto you, they are spirit and they are life; a passage far mor● obscure than that which is in question and which affirms nothing less, tha● that which they pretend to prove there by. For how absurd were it to say, tha● the flesh of Christ profiteth nothing And if (as they themselves say) w●● must interpret one passage by another thou doubtless it is better to explicate an obscure one, by one that is clear, than one that is clear, by a passage obscure; and that one Text give place to many, rather than many to one.  
4. The fourth is, That if they shall reject any of the passages which thou producest, pretending the same to be Apocryphal; know, that to prevent this objection, no such Scriptures, as they call Apocryphal are here produced alone, but that always there go accompanied with them, others that are Canonical, even by their own confession: And so far as Apocryphal Scriptures shall, and do agree with Canonical, they themselves by their own Rule, are bound to receive them. Which will also stop their mouth in their common pretence of Conference of places; for rarely hast thou here less than three, or four several passages cited at large (besides references) for the proof of every several Point: All our Adversaries put together, being never able in their defence to do the like; that is, to produce so many in number, so express and clear, and for so great a number of Controversies, as are here disputed and couched in so little a Treatise.  
5. The fifth is, that if they shall contend with thee, not about the words themselves, as being clear, but about the sense and meaning of them; for such places, I say, as may be subject to this cavil, thou shalt forthwith have recourse unto that which the Scriptures call, the Rule of faith, that is, to the ever-constant and uniform Judgement of the Church, and Ancient Fathers, who, in every Age since Christ, have understood the point in question, in that sense which Catholics do. An example whereof thou mayst lay down before them out of that learned Treatise, entitled. A Manuel of Controversies, debating the question of the Blessed Sacrament. Which having done, bid them do the like, and thou wilt yield unto them; (a thing which they can never peform.) So as no man of reason will reject this Rule, grounded so clearly in holy Scripture, and prefer the private interpretation of some silly Cobbler before S. Chrysostom, of a Baker before S. Basil, of some Tinker before Tertullian, or of any Novelist whatsoever, before the judgement of the the Church, and the whole stream of the Holy Fathers.  
This point therefore being so important, shall be the first, which I will fortify, and prove by the word of God in this present Treatise, I mean this Rule; and therefore in no wise forget, always to involve thine Adversary within this Rule, as often as he shall prove so unruly, and thou shalt be sure to get the victory.  
The sixth and last point is, That I here protest, in the presence of God (whom I call to witness in this behalf, and pray thee also to call upon, for the salvation and reduction of all those that walk astray) that it is not in the power of any one, no not of all our Adversaries that are in England, to find in their own Bible, one only express Text, I say, one only, in their own Bible, by which they can possibly prove, one only point of their false Doctrines without their usual art of adding, diminishing, chopping or changing it by some interpretation, or other: which yet should be to alter the Text itself, and to employ man's fancy, instead of the pure word; a thing by their own confession, flatly forbidden them, protesting, that the Word of God, doth in such sort contain all that which is necessary to salvation, that it is not lawful neither for men, nor Angels, to add, diminish, or alter any part thereof; and commanding their followers and adherents, utterly to renounce all Antiquity, Custom, Multitude, humane wisdom, Judgement, Decrees, Edicts, Counsels, Visions, yea, and Miracles themselves, to the contrary.   

THE TOUCHSTONE Of the REFORMED GOSPEL.  

The Protestants affirm. I. That there is not in the Church one, and that an infallible Rule, for understanding the Holy Scriptures, and conserving of Unity in matters of Faith.  
COntrary to the express words of their own Bible, Rom. 12.6. Having then gifts, differing according to the grace that is given to us, whether Prophecy (that is interpretation) according to the proportion (or Rule) of faith, Whence we gather, that Prophecy, according to the Rule of faith, is one of the gifts which God bestoweth on his Church. Therefore there is in the Church one, and that an infallible Rule, to understand the holy Scriptures by.  
Philip 3.16. Nevertheless, whereto we have already attained. Let us walk by the same rule, let us mind the same thing. Lo how plainly the Apostle speaks in this second place, of a certain Rule to walk by: clearly presupposing, that in matters of faith, we can never be of the same mind, unless we walk by the same Rule.  
Gal. 6.16. And as many as walk according to this Rule, peace be on them, and mercy. And 2. Cor. 10.15. Having hope when your faith is increased, that we shall be enlarged by you, according to our Rule, abundantly to preach the gospel in the Regions beyond you, and not to boast in another man's line. Here again, because every man is to direct, and order his belief, according to the doctrine of the Church, therefore it is called by S. Paul, both the Rule, & Line of our holy faith.  
Again 1 Cor. 11.16. But if any man seem to be contentious, we have no such Custom, nor the Churches of God. Lo how S. Paul still pleads the Rule and Custom of the Church against the contentious: which if it could, then by the sole prescription of twenty or thirty years, and by the authority of so few Pastors, stop the mouths of new Sect-masters, what ought not the Custom of sixteen hundred years, and the decrees of so many hundred Pastors gain of reasonable, modest and humble men?  
And here I would have it to be noted, that this Analogy, or Rule of faith (besides the titles already recited) the holy Scripture in other places, calls by the name of Form of Doctrine, Rom. 6.17. A thing made ready to our hand, 2. Cor. 10.16. The Depositum (or Treasure) committed to the Churches trust, and ever most carefully to be kept by her. 1. Tim. 6.20. And withal in the very self same places, always styleth that which is contrary to this Rule, by the name of Disunion, Discord, Disobedience, forsaking of our first Vocation, Division, Contention, Profane and vain babbling, Opposition of sciences, etc. Whence plainly appear how great the necessity is for every Christian to keep this Rule; the least breach whereof, doth presently crack his Christian credit with the Church of God, and with all good Christians.  
See more Rom. 6.17. Gal. 1.6. Rom. 16.17. Acts 15 2. 1. Tim. 6.10. Rom. 12.16.  
¶ According to this very Rule, the Ancient Fathers affirm the same. S. Irenaus l. 4. Cap. 45. Tert. de praesor. And Vincent. Lyr. in suo Commonitorio, saith: It is very needful in regard of so many errors proceeding from the misinterpretation of Scriptures, that the Line of Prophetical and Apostolical exposition should be directed according to the Rule of the Ecclesiastical and Catholic sense. Thus writeth this most worthy witness. Tertul● Praescrip. Adu. Haeres. Cap. 15, & Cap. 19 Saith. We do not admit our Adversaries to dispute out of Scripture, till they can show who their Ancestors were, and from whom they received the Scriptures. For the orderly course of doctrine requires, that the first Question be, whose the Scriptures are by right, from whom, and by whom, and to whom the Form of Christian Religion was delivered? Otherwise prescribing against him as a stranger etc. Thus he.  
Behold, how these two last ancient Fathers, lay hold of, and urge these two very terms, Rule, and Form of Faith; and Religion even as before the Holy Scripture did, from whence doubtless they took the phrase. And with very great reason, for the knowledge of Tradition (which is the Form or Rule) goes before the knowledge of the Scripture for the Rule must be first known, before the thing ruled can be assuredly known; as the Carpenter cannot know certainly, that he hath ●●easured his timber, nor the Tailor, ●hat he hath measured his cloth aright, except he first assuredly know, that is measure be both true and right: but ●he Rule of Faith, to wit, the Sum ●f those points that every Christian is bound expressly to know, as delivered to him from hand to hand, is the knowledge of Tradition.   

The Protestants affirm. II. That in matters of Faith we must not rely upon the Judgement of the Church and of her Pastors, but only upon the written Word.  
COntrary to the express words o● their own Bible, Mat. 23.2. Th● Scribes and the Pharisees sit in Mose● seat, all therefore whatsoever they bi● you observe, that observe and do. I● which words, Christ not only commands us in matters of Faith, to have recourse to somewhat else besides th● only written words (to wit, to the Pastors of the Church), but bids more over, to obey them: and that not only in some principal matters, but in al● whatsoever, without distinction o●●● limitation. Therefore in matters o●●● faith, we are not tied to rely onel● upon the written word.  
Luke, 10.16. He that heareth you, heareth me; and he that despiseth you, despiseth me: and he that despiseth me, despiseth him that sent me. Here again Christ our Lord honoureth and giveth as much authority to the Preachers of the Word, as he can possibly do to the word itself, saying: He that heareth you, etc.  
Matth, 16.19. Whatsoever thou shalt bind on earth, shall be bound in heaven: and whatsoever thou shalt lose in earth, shall be loosed in heaven. Where it is to be noted, that he doth not say whosoever but whatsoever; giving us thereby to understand, that not only the bonds of sins, but as ●ell all other knots and difficulties in ●atters of faith, are to be loosed by 〈◊〉 Peter, and by the Pastors that succeed him in the Church.  
See more Deut. 17.8. Aggeus' 2.1. 2. Cron. 19.8. Unto the end. 2. ●hes. 2.15.  
¶ The holy Fathers that affirm the ●●me, are S. Gregory NaZ In orat. ●●cus●t. Tertul. lib. de praescrip. adversus har. S, Cyprian lib. 1. epist. 3. S. Aug. lib. 1. cont. Crosc. cap. 33. and lib. cont. Fund. cap. 5. Vincent. Lyr. in suo commonit. And S. Anselm lib. de incar. cap. 1. writing to Pope Urban. saith thus unto him: Unto n● other is more rightly referred to be corrected, whatsoever ariseth in the Church against the Catholic faith, etc.   

They affirm. III. That the Scriptures are easy to be understood, and that therefore non● ought to be restrained from reading of them.  
COntrary to the express words otheir own Bible, 2. Pet. 3. 1● Where S. Peter, speaking of S. Pau● Epistles, saith: In which are som● things hard to be understood, whi●● they that are unlearned, and unstabled wrist, as they do also the other Scriptures, unto their own destruction. B● all unlearned Reformers, both rea● and are allowed to read those hard things (yea, the Book of Apocalyps also yet harder) without any restraint to man, or woman, which yet they understand not: therefore they wrist them, as also other Scriptures, to their own destruction.  
Acts 8.30. And Philip said, understandest thou what thou readest? And he said: How can I, except some man should guide me? Where first may be noted, that this Noble Eunuch freely confessed, he could not understand the Scriptures without an interpreter to expound them, albeit he was a great, and serious student in them, and withal a holy and humble man, as S. Hierom noteth of him, Epist. ad Paulin. de stud. Script. And next that he saith, Except some man guide me: So as he fled not to his private spirit, nor yet to conferring of place with place, as our Adversaries do. Therefore the Scriptures ●re not easy.  
Luke 24.25. and 27. Christ called too of his Disciples fools, and slow of ●eart, etc. And beginning at Moses, and all the Prophets, he expounded unto them in all the Scriptures, the things concerning himself. How then are the Scriptures so easily to be understood of the unlearned, when Christ's Disciples themselves could not understand them, till first they were expounded to them?  
Rev. 5.1. &c, The Angel speaking of the Book sealed with seven seals, wept much, because no man in heaven nor in earth, was able to open the Book, neither to look thereon. A strange case! to read in Scripture itself, that the book of Scripture should be shut with so many seals: but much more strange, that even in S. John and the Apostles time, none could be found, neither in heaven, nor earth, able to open the same, nor to look thereon, which every Apprentice now adays, without 〈◊〉 difficulty will undertake to do.  
See more 2 Pet. 1.20. Mat. 13.11 and 36. Luke 24..45. 1 Cor. 12.10 Luke 8.10. & 54. Luke 2.50. 2 Tim. 3 7. 1 John 4.6. John 5.35. Psal. 119 18. and 34. Rev. 5.1. etc.  
¶ The holy Fathers that affirm the same are, S. Iraenus l. 2. Cap. 27. Origen l. cont. Cells. S. Amb. Epist. 44. ad Constant. Where he calleth it: A sea, and depth of prophetical riddles, S. Jer. in praefat. comment. in Ephes. 5. And S. Aug. epist. 119. cap. 21. saith: The things of Scripture that I knew not, are many more than those that I know, So S. Greg. hom. 6. in Ezech. and many other Fathers confess the same of themselves. S. Denis Bishop of Corinth, cited by Euscbius lib. 7. hist. Eccl. 20. saith: Of this Book (of Scripture) this is my opinion, that the matter thereof is far more profound than my wit can reach unto.   

They affirm. iv That Apostolical Traditions, and ancient Customs of the Church, (not found in the written word) are not to be received, nor to oblige us.  
Contrary to the express word of their own Bible 2 Thes. 2.15. Therefore Brethren stand fast, and hold the Traditions, which ye have been taught, whether by word or by Epistle. Hence it is clear, that some Traditions were delivered to the Thessalonians by word of mouth, and those of equal authority with what was written, if not of more: for the holy Ghost doth name them first, as they were indeed the first in being,) yea it is certain, that before the new Testament was written, the Apostles delivered all by Tradition, and word of mouth. Therefore Apostolical Traditions are to be received, and do oblige us.  
2 Thes. 3.6. N●w I command you brethrens, in the name of our Lord Jesus Christ, that ye with draw yourselves from every brother that walketh disorderly, and not after the Tradition which he received of us. He saith not, I council you, but I command you. But these men, rejecting all Traditions, walk disordered: therefore they break the Apostles commandment. Yea, they stand not, but are fallen; they let go, what the word itself doth will them to hold: and therefore in the name of our Lord Jesus Christ, let all good men withdraw from them.  
1. Cor. 11.2. Now I praise you brothers, that you remember me in all ●hings, and keep the Traditions, as I ●ave delivered them unto you. But these ●eject all Traditions: therefore needs must S. Paul speak thus unto them: Now (none of my brethren) I dispraise you, for that you forget me in all ●hings, and keep not the Traditions, as 〈◊〉 have delivered them unto you.  
Lastly, if nothing at all be to be believed, but only that which is left us written, wherein should the Church ●ave exercised herself from Adam to Moses, the space of two thousand six ●undred years?  
See more 1 Tim. 6.3.20. & 2 Tim. ●. 13. 2 Tim. 2.2. John 20.30 and ●1. 25. and 16.12. 1 Cor. 11.16.34. 〈◊〉. ep. John. 12.3 ep. of S. John 13. Acts 16.4. and 15.28.  
¶ The Fathers that affirm the same, ●re S. Iraeneus l. 3. c. 4. Origen. in cap. ●. ad Rom. S. Damas'. l. 4. c. 17. S. Chrysost. in 2 Thes. 2. And S. Basil. de Spiritu sancto saith: some things 〈◊〉 have from Scripture. (other things fr●● the Apostles, both which have 〈◊〉 force unto Godliness. S. Chrysostom 4. in 2. Thes. faith It is a Traditi●● seek thou no further.   

They affirm. V That a man, by his own understanding or private spirit, may rightly jud●● and interpret Scripture.  
COntrary to the express words their own Bible 1. Cor 12.8. a●● 10. To one is given by the spirit, 〈◊〉 word of wisdom: to another the wo●●● of knowledge by the same spirit: to ●nother the working of miracles: to ●nother Prophecy, to another discerning of spirits: to another kinds of tongue● to another the interpretation of tongu●● but all these worketh that one 〈◊〉 the self same spirit, dividing to ev●●● man severally, as he will. Where 〈◊〉 Apostle in express words, opposeth 〈◊〉 refelleth this unsavoury doctrine, tea●●ing that the gift of prophesying, or truly to interpret the holy Scripture, is not given to all the faithful, but to some only in particular: yea, he presupposeth that one may have the gift, even to work miracles, and yet may want the gift truly to interpret the Word of God. Therefore a man by his own private spirit cannot rightly interpret Scripture.  
2 Peter 1.20. Knowing this first, that no Prophecy of the Scripture is of any private interpretation, for the Prophecy came not in old time (in the Margin, or at any time) by the will of man, ●ut holy men of God spoke as they were moved by the holy Ghost. See how clearly the Apostle taketh this faculty and authority from a private and profane man, restraining the same to a company ●nd society of men, and those also of ●ome special note for their sanctity ●nd holiness, assuring us, that they ●pake, as they were moved by the ho●● Ghost.  
1 John 4.1. Beloved, believe not very spirit, but try the spirits, whether they are God. By which words we a●● taught, that the spirits of others are t● be examined, whether they proce●● from God or not: but this Caveat ca●not be understood of the spirit of th●● whole Church, since than it would fo●low, that there should be none left t● try the said spirit of the Church (eve●● particular man being included therein). If then it be to be meant of priva●● men (as needs it must) it follows, th●● a private spirit cannot be this Judg●● since itself is to undergo the Judgement and examination of some other●  
¶ The Fathers, that affirm the sa●● are S. Aug. epist. 16.2. and l. de B●●ptismo cap. 18. ad Epictetum. S. Ba●● epist. 78. S. Amb epist. 32. S. L●● epist. 53. S. Hier. lib. cont. Lucifer● nos. Vincent. Lyr. cont. profane. her● novitates. Yea, Martin Luther himself (the Protestants great Grandfather) saith lib. de potestate Papae: 〈◊〉 are not certain of any private pers●● whether he hath the revelation of the ●●ther or no: but that the Church hath 〈◊〉 we ought not to doubt.   

They affirm. VI That S Peter's faith hath failed.  
COntrary to the express words of their own Bible Luke 22.31.32. ●imon, behold Satan hath desired to ●ave you, that he may sift you as wheat: ●ut I have prayed for thee, that thy ●aith fail not. Satan required to sift ●hem all (the Apostles) but our Lord ●ere prayed for Peter only, that his ●aith principally might not fail. Therefore S. Peter's faith hath not failed.  
Matth. 16.18. And I say unto thee, ●●at thou art Peter, and upon this rock 〈◊〉 will build my Church, and the gates 〈◊〉 hell shall not prevail against it. But ●●d S. Peter's faith failed, the gates of ●●ll had long ago no doubt prevailed.  
Matth. 23.2. The Scr●bes and the ●harises sit in M●ses seat, all therefore whatsoever they bid you observe, that ●●serve and do. How could Christ bid ●●e people of the old Law, ●o all what●●ever he should bid them, by those that sat in Moses chair, if they could err● But God hath no less preserved th● truth of Christian Religion, in the cha● of S. Peter, which is in the new La● answerable to that of Moses in the o● Therefore neither S. Peter's Faith, n● Chair hath failed.  
John 11, 49, 51. Speaking of Caip● the Highpriest, saith: And this he spa●●● not of himself, but being High priest th● year he prophesied, that Jesus should for that Nation. See, how in this m● wicked time of the Synagogue, the ve●● Dregs and out-cast of that disobedie● people, yet speaking forth of that Cha●● which Christ had commanded to heard and obeyed, touching matters faith, answer truly, and their chief shops prophesy.  
¶ So Leo ser. 3. the assump. sua affirm the same: The danger was common all the Apostles, but our Lord took spe●● care of Peter, that the state of all the might be more sure, if the Head were vincible.   

They affirm. VII. That the Church can err, and hath erred.  
COntrary to the express words of their own Bible, Isai. 59.21. As ●or me, this is my Covenant with them, saith the Lord. My spirit that is upon thee, and my words, which I have but in thy mouth, shall not depant out of thy mouth, nor out of the mouth of thy ●eed, nor out of the mouth of thy seeds seed, from henceforth, and for ever. Therefore the Church cannot err.  
John 14.16. I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever, even the spirit of truth. But the Apostles themselves lived not for ever: therefore this is to be understood of the perpetual abode of the spirit of truth with their Successors.  
Matth. 18.17. And if he neglect to hear the Church, let him be unto thee ●as an heathen man, and a Publican. Whence is clearly to be gathered, tha● the Church in her Censure cannot er● Isai. 35.8. And a high way shall 〈◊〉 there, and a way, and it shall be call the way of Holiness, the unclean sha●● not press over it, but it shall be for those the waifaring men, though fools, sha●● not err therein. How far deceive then are many simple souls, who do affirm, that the whole Church, and a● holy men that ever have been there●● for these thousand years (how wi●● soever) have all erred.  
Ephes. 5.27. That he might prese●● it to himself a glorious Church, n● having spot, or wrinkle, or any su●● thing, but that it should be holy a● without blemish. Note well these word without spot, wrinkle, or any blemish and tell me now if it be possible, tha● reading this, thou canst ever believ● that she hath ever taught such horrib●● blasphemies and abominations, as a● this day she is charged with?  
See more John 16.13. Ephes. 5. 2● Isai. 9.7. Ezech. 37.26. Luke 22. 3● Mat. 22.3. 1. Pet. 2.9. John 17. 1● Cor. 11.25. Ps●l. 10.25.29. Ephes. 2.10. John 10.16. Acts 4.32. Eph●s. 4.5.11. Luke 10.16, Deut. 17.8. Jerem. 3.15. Malac. 27. M●t. 16.18. Acts 15.28. 2. Cor. 13.8. 1. Tim. 3.15.  
¶ The Fathers a firm the same expressly S. Aug. cont. Cres●on. lib. 1. cap. 3. Also upon the 118. Isal. t●e place gins: Ne auferas de ere meo verbum veritatis usquequaque. S. Cypr. Epist. 55. ad Cornel. num. 3. S. Irenaeus lib. 3. cap. 4. with many others.   

They affirm. VIII. That the Church hath been hidden and invisible.  
COntrary to the express words of their own Bible, Mat. 5.14.15. Ye are the light of the world, a City that is set on a hill, cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick, and it giveth light to all that are in the house. But the Catholic Church is such a light, such a candle, and such a City built upon Christ, as upon 〈◊〉 mountain, therefore had not, nor ca● be hidden, nor is invisible.  
Mat. 18.17. Tell the Church, if 〈◊〉 neglected to hear thee: but if he neglect to hear the Church, let him be unto th● as a heathen man, and a Publican. Bu● it were a very hard case to be condemned as a Heathen, for not telling, 〈◊〉 hearing a Church, which hath so closely lain hid, that no man could here see, feel, or understand it for a thousand years.  
2 Cor. 4.3. But if our Gospel be hiar it is hid to them that are lost. Lo th● censure of S. Paul upon all such as affirm that the Church, or her Gospel ca● be hid.  
Isai. 2.2. And it shall come to pas● in the last days, that the mountain 〈◊〉 the Lords house shall be established i● the top of the mountains, and shall b● exalted above the hills, and all nation shall flow unto it. In hundreds of place do the Prophecies mention this Kingdom of Christ, as Dan. 7.14. Mich● 4.7. etc. Which should be all in vain if this his kingdom could be invisible; for a Prophecy must be of things, which may be seen and perceived by our senses; otherwise every man might be a Prophet, and foretell of things to come, which if they should not come to pass, he might answer, that they had come to pass in very deed as he had prophesied, but that they were invisible to the world. Lo the visible absurdities of this invisible Church.  
See more Psa. 27.8. Rom. 19.14. 1 Cor. 11.19. Psa. 19.3, 4. Isai 60.20. Act. 20.21. Isa. 61.9.  
¶ The Fathers commonly affirmed the same. Origen. hom. 30. in Matth. The Church is full of light, even from the East to the West. S. Chrysostom. hom. 4. in. 6. of Isai. It is easier for the sun to be extinguished, than the Church to be darkened. S. Aug. tract. in John calls those blind, that do not see so great a mountain. S. Cyp. de Vnitate Ecclesiae, to the same purpose.   

They maintain. IX. That the Church was not always to remain Catholic or universal, and that the Church of Rome is not such a Church.  
COntrary to the express words of their own Bible Psalm 2.8. Ask of me, and I shall gi●e thee the Heathen for thine inheritance, and the uttermost parts of the earth for thy possession. And Luke 1.33. He shall reign over the h●use of Jacob for ever, and of his kingdom there shall be no end. But none of these promises have been any where else so much verified, as in the Church of Rome; therefore both the Church had been always universal, & the Church of Rome only such a Church  
Colos. 1.3. etc. We give thanks to God for you, etc. Since we heard your faith, etc. For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the Gospel, which is come unto you, as it is in all the world, and bringeth forth fruit, as it doth also in you, since the day, you heard of it, and knew the grace of God in truth. But no Faith, or Gospel hath, or is, so dilated in all the world, nor hath fructified, and grown (for so we read) as the faith of the Roman Church hath done, as appears more plainly by this which follows.  
Rom. 1.8. First I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. Where in express terms, S. Paul calls the faith of the whole world (or Catholic faith) the faith of the Romans, that is, of the Church of Rome. Therefore the Church of Rome, and no other, is truly, and indeed such a Church.  
See more Colos. 1.32. Gon. 22.18. Mat. 24.46. Acts 1.8. Dan. 2.25. Luke 24.4.7. Psal. 46.9. Psal. 72.8. (we 71.) Mark 16.20. Ezech. 13.3. Mat. 21.19. Acts 1.8.  
All which places are to be understood, not that the whole world should be Catholic at one and the same time, but that the whole should be converted to Christ at sundry times, and that it should comprehend a greater part of the world, than any Sect of heretics should ever do: and this is the true sense of being Catholic, or Universal.  
¶ And to follow still our former Rule, hear the Fathers that affirm the same. S. Cypr. ep. 57 writing to Cornelius, Pope of Rome, saith: Whilst with you there is one mind and one voice, the whole Church is confessed to be the Roman Church. S. Aug. de unitat. Eccles. cap. 4. saith. Who so dissent from the body of Christ, which is the Church, that they do not communicate with all the whole corpse of Christendom, certain it is, that they are not in the Catholic Church. S. Hierom in his Apology against Ruffinus, and in other places, saith, that it is all one to say Roman faith, and the Catholic faith. Again, S. Aug. upon the Psal. 45. (we 44.) but much more excellently in ep. 161. ad Honorat. The place gins: Dignere ergo rescribere nobis. As also count. lib. Petil. l. 2. cap. 16.   

The Reformers hold. X. That the Church's Unity is not necessary in all points of faith.  
COntrary to the express words of their own Bible, Ephes. 4.5. One Lord, One Faith, One Baptism: Therefore Unity is necessary in all points of faith. The reason is, for that the Church, being a Congregation of the faithful, one Faith is necessary to make one Church, but our Adversaries differ in matters of faith, therefore they have not the Unity requisite to one Church.  
James 2.10. Whosoever shall keep the whole Law, and yet offend in one point, he is guilty of all. And even so it is in our faith, for who so denies one Article denies all.  
Acts 4.32. And the multitude of them that believed, were of one heart, and of one soul. And again 1 Cor. 1.10. New I beseech you Brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you, that ye be perfectly joined together the same mind, and in the same judgement. Whereas our Adversaries are a hundred several minds and judgements, there being an infinity of Se● among them, without any the le●●● show of Unity; And therefore ca●●● not be the true believers mentioned 〈◊〉 the Apostles.  
See more Jerem. 32.39. Cant. 2. ● Psal. 67.7. Mat. 12.25. Mark. 24. Luk 11.1. Mat. 18.19. Ephe●●● 2.14, 15, 16.8.22. Ephes. 5. 2● Philip. 3.16. Philip. 1.26, 27. Ga●● 5.9. and 1.8. Colos. 3.15. John. 1.11. 2 Cor. 13.11. Psal. 121.3.  
¶ And lastly to check, by our common Rule, the breakers of this Uni● and Rule, S. Aug. (eited by the M●nuduc. p. 134.) saith: In Cathedra un●tatis, posuit Deus doctrinam verstatis In the chair of Unity, God hath place the Doctrine of verity. As also cont●● Par. l. 3. cap. 5. The place begin Qui non vult sedere, S. Cyprian li●● de unitat. Eccles. nu. 3. saith: Thi●unity of the Church, he that holds not, ●oth he think he holds the faith; S. ●ilary lib. ad Constantinum Augu●um, and many others.   

XI ●hat S. Peter was not ordained by Christ the first Head, or Chief among the Apostles, and that among the twelve, none was greater, or lesser than other.  
Contrary to the express words of their own Bible, Mat. 10.2. Now he names of the twelve Apostles are ●hese: The first Simon who is called Peter. All the Evangelists do put Pe●er in the first place, and wicked Judas in the last. And wherefore this, but because the one was first in dignity and worthiest of the rest; and contrari wise; the other last, and unworthiest of all his fellows? Again, why, as Peter is called First, are not the rest called, Second, Third etc. But to show thereby, that they did not therefore call Peter first, because he occurred first to be named; but because he was th● First, both in dignity and authority whom therefore they all number First and call the First?  
Mat. 16.18. And I say also un●●thee, that thou art Peter, and upon th● reck I will build my Church, and th● gates of hell shall not prevail against it. Words clearly insinuating S. Peter Supremacy in the Church of God; fo● according to the Greek and Syria● text (as our Doctor's note) these words Thou art Peter, sound thus: Thou ar● a Rock, and upon this Rock I will build my Church. So that, to say, that Peter is the rock of the Church, is as much, as to call him chief, or head of the Church.  
Neither without special mystery, did our Lord impose upon him this new name, the name Peter (a Rock o● Stone) being one of the most excellent names of Jesus Christ, who is many times in holy Scripture, termed by the name of a Rock or Stone, as Psal. 117.22. Isai. 28.6. Dan. 24. Mat. 21.42. Rom. 9.33. So that this Sovereign, & absolute Pastor of the Church, did communicate this new name unto his Vicat, to represent the more lively the supreme authority, which he would give him over his flock.  
And note, that Christ saith not, I have built, or, I do build, but I will build; the Church being built upon himself from his Incarnation: and so as these words referred to Christ (as our Reformers use to do) do not well agree, to the building of the Church upon Christ, as head thereof for the time to come; but most fitly agree to S. Peter, as Head thereof, for the time to come.  
Matth. 16.19. And I will give unto thee the keys of the kingdom of Heaven, etc. By these words also, no less than by the former, is clearly signified S. Peter's Supremacy. For none hath the government or commandment of the keys of any Town, or City, but the Prince, Governor, or Magistrates of the same. And that sovereign Power signified by the Keys, is likewise proved by that of our Saviour Christ: I have the keys of hell, and of death. Apoc. 1.18. As also by the key of David, which openeth, and no man shutteth, shutteth and no man openeth.  
Now add to this that hath been said the correspondency of the words of ou● Saviour to S. Peter, with the words of S. Peter again to him, and how clear will this doctrine appear? For when our Lord asked his disciples Matth. 16.15. Whom say ye that I am? he demanded not, how they called his name▪ which was Jesus (for that they knew full well before) but what his quality, office, and dignity was? And S. Peter answering: Thou art Christ the Son of the living God, Jesus told him not his Name (which was Simon) but gave him another name, and such an one, as likewise signified the office, quality, and dignity, that he bestowed upon him, saying: Thou art Cephas; or Petrus, that is to say, Rock or Peter. Therefore he ordained him Head, &c,  
1 Cor. 3.4 22. For while one saith, I am of Paul, I am of Apollo, I of Cephas, I of Christ, etc. See, how from those he would have esteemed lesser, he ascends to those whom he would have esteemed greater, and placeth Peter next to Christ.  
Luke 22.31, 32. And the Lord said, Simon, Simon, etc. When thou art con●erted, strengthen (we read confirm) thy brothers. Now what other things is it for Peter, to strengthen (or confirm) his brethren, but to practise and exercise his greatness over them? For he that doth strengthen (or confirm) others, is the greater: and they who are strengthened (or confirmed) are made thereby inferior to him, who doth strengthen; (or confirm) them.  
Luke 22.26. He that is greatest amongst you, let him be, as the younger: and he that is the chief, as he that doth serve; Where the words, (He that is greatest, is chief) do evidently show, that amongst the twelve, one was greater than another, and was so accounted even by Christ himself.  
John 21.15.16.17. Jesus said to Simon Peter: Simon lovest thou me more than these? Feed my Lambs: feed my sheep (where the Greek hath in the second place for feed, govern or rule.) Hence it follows, that either the Apostles were not accounted to be in the flock of Christ, or else they were subject to S. Peter, as to their head, when Christ commanded him to feed or govern, not only his Lambs (to wit, the lay people) but his sheep also, that is, the Apostles and Pastors themselves: for besides Lambs and Sheep, there is nothing in the Church of God. Again, if S. Peter loved our Lord more than all his fellow-Apostles did; it follows necessarily, that he received more power to feed, than all the rest did. For it cannot be conceived, that he is willed to love, more than to feed: but he loveth more than others, therefore he is willed to feed more than the others; and consequently, to be head of the others.  
Matth. 12.25, 26. Every kingdom divided against itself, is brought to desolation. And if Satan can cast out Satan, etc. Satan therefore hath a Kingdom, whereof he is the chief. If then there be not only a visible Head of the Church triumphant in heaven, but also a visible head even in hell; why not a visible head also on earth?  
See more Psa. 18, 43. Psa. 45.16. (we 49.) Wark 2.16. Act. 1.13. Luke 1.33. 2 Cor. 11.5.  
¶ The Holy Fathers do commonly affirm the same. Theophilactus in Luke 22. calls Peter Prince of the Disciples. Eusebius in Chron. calls him the First Bishop of Christians: S. Cyril of Hier. cat. 2. Prince and most excellent of all the Apostles. S. Chrysost. hom. 55. in Matth. Pastor and head of the Church. Euthym. in cap. ult. John. Master of the whole world. S. Leo epist. 89. Head and chief of the Apostles.   

They also hold. XII. That a woman may he Head, or supreme Governess of the Church in all causes, as the late Queen Elizabeth was.  
COntrary to the express words of their own Bible, 1 Tim. 11.12. Let the woman learn in silence, with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man. Therefore a woman cannot be Head of the Church.  
1 Cor. 14.34. Let women hold their peace in the Churches, for it is not permitted them to speak, but to be subject, as all the Law saith, , &c,  
¶ I produce no Fathers for disproof of this point, for never was any woman so presumptuous in our Forefathers days, as to take upon her such authority: but will content myself to refute the folly, 〈◊〉 this evident and convincing argument.  
Whatsoever power an inferior Minister of the Church hath, that the head of the same Church hath, (at the least) if not much more. But every inferior Minister of their Church, hath power to Baptise, to give the Communion, to marry, to bury, and to preach in the Pulpit; Therefore Queen Elizabeth could Baptise, give the Communion, marry, bury, and preach in the Pulpit.  
And who now is so simple, as not to see the ridiculous sequel of this doctrine? For the denial of which notwithstanding, hundreds of Catholics have been hanged, drawn and quartered, as Traitors to her person, and the State.  
But that no secular King can be this Head, an infinity of Fathers do affirm, S. John Dam●scen. ser. 1. The place gins Tibi O Rex. And again. Non assentior: I consent not that the Church of God be governed by Kings. Theod. hist. Eccles. l. 4. c. 28. makes mention of one Eulogius, who (being told by an officer of the Emperor Valens, that the Emperor would have it so, answered thus, What? was he mad● a Bishop that day that he was crowned Emperor? The place gins: Tumille. S. Ignatius Epist. ad Philadelph● Wills all men without exception, ever the Emperor himself, to be obedient unto the Bishop; the place gins, Principes obedite Caesari. S. Chrysost. hom. 5. de verhis Isaiae calleth the Bishop, a Prince as well as the King: yea, and that a greater also. And hom. 38. in Mat. 21. The place gins, Quia in rebus spiritualibus.   

XIII. That Antichrist shall not be a particular man; and that the Pope is Antichrist.  
COntrary to the express words of their own Bible, 2 Thessal. 2.3. Let no man deceive you by any means, for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition. Where these words, man of sin, and son of perdition, do plainly prove, that a succession of men (as the Popes are) cannot be this man of sin: for so S. Peter also should be Antichrist, for he was Pope, & the very first of all the Popes. Therefore Antichrist shall be a particular man.  
Rev. 13.18. Let him that hath understanding count the number of a man: therefore the great Antichrist, that egregious Apostata, or notable enemy of Jesus Christ, shall be a particular man.  
1 John 2.22. Who is a liar, but he that denieth that Jesus is Christ? This is Antichrist, which denieth the Father, and the son. But the Pope denieth neither of both: Therefore the Pope is not Antichrist.  
Again in 2. Thes. 2. Before alleged vers. 4. The Scripture saith, that Antichrist shall be extolled above all that is called God: and verse 8. That our Lord Jesus shall kill him with the spirit of his mouth at his coming: But none of all these agree to the Pope, no more than that our Lord Jesus is come the second time.  
John 5.43. I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive. He means especially the wicked Antichrist: how then can the Pope be he, seeing the Jews receive him not?  
See more Dan. 7.7. and cap. 12.11. Revel. 13.17. and cap. 17.8, 11. Luk. 13.13. Mat. 24.15.  
¶ To follow our common Rule, the Fathers that affirm the same are S. Chrysost. and S. Cyril. who do both thus understand this very place last alleged. S. Amb. upon the 2. Thes. 2. Hier. in ep. ad Algas. quaest. ●1. S. Aug. 29. tract. in Joan. S. Irenaeus. l. 5. cont. heres. Valentin. Theodoret in his epitome of the divine decrees, cap. de Antichristo.   

XIV. That no man, nor any but God, can forgive, or retain sins.  
COntrary to the express words of their own Bible, John 20.21. As my Father hath sent me, even so send I you. Now Christ was sent by his Father, not only to Teach, Preach, Administer Sacraments, and to work miracles; but also to forgive sins: but the Disciples were sent with power to Teach, Preach, Administer Sacraments and to work miracles: Therefore also to forgive sins.  
Ibid. vers. 22.23. When he had said this, he breathed on them, and said unto them. Receive ye the holy Ghost: whose sins ye remit, they are remitted unto them, and whose sins ye retain, they are retained. Christ having first shown his own commission, which was to pardon sins, presently giveth his Apostles power to do the same, breathing upon them the holy Ghost. He therefore that denieth man to have his power, either denieth that the holy Ghost can forgive sins, or that Christ gave not his Disciples the holy Ghost to this end and purpose: both which are clearly false, and against the Scripture.  
Mat. 9.3.8. but when the multitude saw it, they marvelled, and glorified God who had given such power unto men, as to forgive sins. Which though they knew to appertain to God only by nature, yet they perceived that it might be done by man's ministry on earth, to the glory of God. Yea, those who affirm God only so to remit sins that the ministerial power thereof cannot be communicated to men; deny the one part of Christ distinct, or double manner of remitting of sins, to wit, only in heaven and not in earth.  
See more Mat. 16.19. and Mat. 18.1. Cor. 5.5. 1. Tim. 1.20. 2. Cor. 2.10.2. Cor. 5.19. Num. 5.6.  
¶ The ancient Fathers, who affirm the same, are S. Aug. tract. 49. in Joan. And in his book of fifty homilies hom. 9 S. Chrisost, de sacerdotio l. 3. S. Amb. l. 3. de poenitentia, S. Cyril. l. 12. cap. 50. in Joan saith: It is absurd, that they should remit man's sins who have not in them the holy Ghost, Basil. l. 5. cont. Eunom. Proves the holy Ghost to be God (which that detestable Heretic denied) because he forgiveth sins by the Apostles. S. Irenaeus l. 5. cap. 13. S. Greg. hom. 6. in Evang.   

XV. That we ought not to confess our sins to any man, but to God only.  
COntrary to the express words of their own Bible, Matth. 3.5.6. Then went out to him (to wit, to S. John Baptist) Jerusalem, and all Judea, etc. and were baptised of him in Jordan, confessing their sins. Not by acknowledging themselves, but every man to utter, and tell his particular and secret sins. Therefore we may confess our sins, not only to God but also to man.  
Acts 19.18.19. And many that believed, came and confessed, and shown their deeds (behold confession) Many also of them which used curious Arts, brought their books together, and burned them before all men: and they counted the price of them, and found it five thousand pieces of silver (behold Satissaction) Therefore we may confess our sins to man.  
Num. 5, 6. When a man, or woman shall commit any sin that men commit. etc. Then they shall confess their sin, which they have done, etc. And that this is not understood to be confessed to God in heaven, but also to his Priest on earth, the whole Chapter, from vers. 12. unto the end, doth clearly testify. Add hereto, that he saith not, they shall confess their sins (to wit, in general) but their sin, to wit in particular.  
See more Mark. 1.4. James 5.16. Mat. 18.18. Mat. 17.14.  
¶ See the holy Fathers that affirm the same. S. Iren. l. 1. cap. 9 Tertul. l. de poenitentia, where he reprehend's some, who for humane shamefacedness neglected to go to confession. It is written of S. Amb. that he himself sat to hear confessions, Amb. ex Paulino S. Clement S. Peter's successors, speaks wonderfully pithily to this purpose, ep. ad fratr. Dom. But of all others Origen is most plain for this point. l. 3. Periar. S. Chrys. l. 3. de Sacerd. & hom. 85. in Joan. S. Aug. cited as before. S. Amb. oret. in muliere peccatrice saith, Confess freely to the Priest the hidden secrets of thy soul.   

XVI. That Pardons, and Indulgences, were not in the Apostles times.  
COntrary to the express words of their own Bible, 2. Cor. 2.10. To whom ye forgive any thing, I forgive also: for if I forgave any thing to whom I forgave it, for your sake forgave I it, in the person of Christ. The Corinthian aforesaid, was excommunicated, and put to penance by the Apostle, as plainly appeareth 1 Cor. 5.3. and here in 2 Cor. 2. cited above, he giveth order for his pardon. A plain proof of the Apostles power, there of binding, here of losing, there of punishing, here of pardoning. Therefore pardons were in use in the Apostles times.  
2 Cor. 2.6. Sufficient to such a man, is this punishment (or Censure) which was inflicted of many. Whence it is clear, that it lieth in the hands of the spiritual Magistrates, to measure the time of such punishment, or penance imposed.  
See more Matth. 18.18. and Matth. 16.19.  
¶ As also the Fathers that affirm the same. Tertul. lib. ad Mart. cap. 1.5. S. Syp. lib. 3. ep. 15. and serm. de lapsis. Concil. Lateran. Can. 62. The degrees of Innocentius 3. and 4. the penitent. and remis. cap. Quod autem. S. Amb. l. 1. de poenit. cap. 2. the place gins; Dominus per jus. S. Aug. ep. 75. ad Auxil. Episcop. The place gins, spiritualis poena. S. Chrysost. l. 3. the sacerdot. The place gins, Si rex aliquis. Lastly Pope Vrban the 2. granted a plenary Indulgence to such, as went unto the Holy War.   

The Protestants hold. XVII. That the actions, and passions of the Saints, do serve for nothing to the Church.  
COntrary to the express words of their own Bible Colos. 1.24. I now rejoice in my sufferings for you, and fill up that which is behind (we read, wanting) of the afflictions of Christ in my flesh for his bodies s●ke, which is the Church. Hence hath ground been always taken of Indulgences (but much more principally, from the super abundant merit of Jesus Christ;) There the actions and passions of the Saints, do serve for something to the Church.  
Philip. 2.30. Because for the work of Christ, he was nigh unto death, not regarding his life, to supply your lack of service towards me.  
Contrary also to an Article of our Creed, I believe the Communion of Saints. For to what purpose believe we this, If their actions and passions may not be imparted to us, nor serve to any purpose to the Church?  
See more Psal. 119.63. (we 118.) 1 Cor. 12.12. 2 Cor. 11.28. Psa. 53. (we 52.) 9.2. Mac. 15.16. Mat. 17.3. Luke 9.30, 31. Mat. 27.52. Apoc. 5.8. Gen. 26.5. and 48.16. Exod. 32.13. Job 5.1. Hier. 15.1. Isa. 37.35. Mark. 14.36. Luke 8.44. Act. 5.15.  
All these passages contain actions, or prayers of the Church triumphant● for the militant or p●tient, or for both, I care not which they grant, and yet one they must needs confess.  
¶ See the Fathers that affirm the same, S. August. lib. de cura promort. cap. 2. The place gins: Etsi nusquam. And again the same Saints in the same book, S. Maximus ser. de sanctis Octavio & Adventio, the place gins, Cuncti Martyrs. S. Bede hist. Eccles. Angliae, l. 3. cap. 19 S. Aug. in Pfa. 61. the place gins, Vnus enim homo: as also S. Anselm upon the same Psalm.   

XVIII. That no man can do works of supererrogation.  
COntrary to the express words of their own Bible, Mat. 19.21. If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven, and come and follow me. Hence it plainly appears, that man, by the assistance of God's grace, may do some things counselled, which are of more perfection than the things commanded: and these we call, Works of Supererrogation.  
1 Cor. 7.25. Now concerning Virgins, I have no Commandment of the Lord, yet I give my judgement) we read Counsel) as one that hath obtained mercy of the Lord to be faithful. And verse 38. He that giveth her in marriage doth well, but he that giveth her not in Marriage doth better. To do that which is counselled is not necessary, because one may nevertheless be saved: but he who omits what is commanded (unless he do penance) cannot escape eternal pains.  
Matt. 19.12. There be Eunuches which have made themselves Eunuches for the kingdom of heaven, he that is able to receive it (we read take it) let him receive it. But this cannot properly be said of precepts, as S. August. noteth upon this place, ser. 61. the temp. for of precepts it is not said, keep them who is able, but keep them absolutely.  
See more Luke 10.25. 1 Cor. 7.1. Rev. 3.3. Acts 2.44. Acts 4.34.  
¶ And the holy Fathers affirm the same, S. Ambr. l. de viduit. Origan in which we do over and above our duty, Euseb. 1. Demonstrat. cap. 8. S. Chrysost. hom. 8. the act. poenit. Blame not our Lord, he commandeth nothing impossible; yea, many do no more than they are commanded. S. Greg. Nicen. 1. Moral. cap 5.   

XIX. That by the fall of Adam, we have all lost our , and that it is not in our power to choose good, but only evil.  
COntrary to the express words of their own Bible, 1 Cor. 37. He that standeth steadfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart, that he will keep his virgin, doth well. But if a man have not freedom of will, as well to the one as to the other, why doth the holy Ghost (Prov. 23.26.) require of us to give him our heart, if we cannot consent but unto evil? Therefore it is in our power to choose good or evil.  
John 1.11, 12. He came unto his own, and his own received him not: but as many as received him, to them gave he power to become the sons of God; words which plainly imply a liberty of will: For when he saith, some received him, and some not, who sees not the libetty both of the one, and of the other; for these would not receive him, and those would.  
Deut. 30.19. I call heaven and earth to record this d●y against you, th●t I have set before you life and death, blessing and cursing, therefore choose life, that both thou, and thy seed may live. And rightly may we call heaven and earth to witness against them, who commit the same fault touching Grace, which the Turks do touching Nature, For the Turks believe that the fire burns not, nor water wets not, but that God doth it, by the fire and water. And so our adversaries say, that a man desireth no good, nor doth no good, but only that God doth all by man: but this is false. Therefore, etc.  
Luke 13.34. O Jerusalem, Jerusalem, etc. How often would I have gathered thy children together, as a Hen doth gather her brood under her wings, and ye would not. I would, (saith Christ) and ye would not. What, for God's sake, can be spoken more plainly?  
See more Luke 10.42. Act. 5.4. Ad Philem. verse 14. 1 Cor. 7.37. and 9.1.13. 2 Cor. 9.7. Hosea 3.9. Num. 30.14. Josua 14.13. 2 Reg. 24.12. 3 Reg. 3.5. Eccles. 15.15. Matth. 19.17. Jos. 24.15. 2 Sam. 12. Prov. 11, 24. Revel. 3.20. Is●i 1.19, 20.  
¶ See the ancient Fathers, Eus. Caesar. de praep. l. 1. c. 7. saith, that those who hold this opinion, do pervert and overthrow, Vniversam vitam humanam, all the whole life of man. And in very deed his reason is good, for upon this consideration of man's freewill, are grounded all political laws, precepts and prohibitions, pains and rewards, which else were merely superfluous and against reason. S. Hilary, 1. Trinitate, saith: He would not there should be a necessity for men to be the Sons of God, but a power. S. Aug. l 1. ad Simpl. q. 4. saith: To consent, or not to consent unto God's vocation, lieth in a man's own will. So teacheth S. Ambr. in Luke cap. 12. S. Chrysost. hom. 19 in Genes. S. Irenaeus l. 4. cap. 27. S. Cyril. lib. 4. in Joan. cap. 7. We cannot in any wise deny freedom of will in man. And S. Aug. , saith, lib. 2. cap. 4. de Act. cum Felic. Manich. How should our Saviour reward every one according to their works, if there were no freewill.   

XX. That it is impossible to keep the Commandments of God, though assisted with his Grace, and the holy Ghost.  
COntrary to the express words of their own Bible, Phil. 4.13. I can do all things, through Christ that strengtheneth me. Therefore it is possible to keep the Commandments, or else it is false, that he could do all things.  
Luke 1.5, 6. The Scripture speaking of Zachary and Elizabeth, saith: And they were both righteous before God, walking in all the Commandments, and ordinances of the Lord, blameless. Yet Protestant's usually say, that none are so righteous as that they can keep any of them: but these two were so righteous as they kept all of them: now whether of these wilt thou believe S. Luke or our Reformers?  
Luke 11.27, 28. Blessed is the womb that bore thee, and the paps which thou hast sucked. But he said; Yea, rather blessed are they that hear the Word of God, and keep it. Christ pronounceth them blessed, who hear the word of God and keep it: but the commandments are the word of God, (which they affirm no man can keep) therefore they affirm that no man can be blessed. And like unto this is that of John 13.17. Matth. 12.50. John 14.23. With an infinite number of such like places, in their own Bible: all which this their false doctrine doth in plain terms contradict.  
Luke 11.2. Thy will be done as in heaven, so in earth. In this petition, either we demand a thing impossible; or else the Saints in Heaven fulfil not the will of God in all things; else it may be fulfilled also by us on earth, (one of the three) But the two first are great absurdities; therefore the latter is to be granted.  
1 John 5.3. For this is the love of God, that we keep his commandments, and his commandments are not grievous. If the commandments were impossible, they could bind no man: for it is not to be conceived how one should sin in a thing, which he could not possibly avoid. And (if this were admitted) Christ saying to the young man in the Gospel: If thou wilt enter into heaven, keep the commandments, were as much as if he had said; If thou wilt enter into heaven, take hold of the Moon between thy teeth.  
See more Ezech. 36.27. Matth. 11.30. and 19.17. Eccles. 15.15. Rom. 13.8.10. and 73. Josua 11.15. and 22.5. Psal. 17.3. Deut. 30.11.1. John 2.4. Job. 27.6. and 1.22. Rom. 2.27. Luke 10.28 etc. 15.7.3. Reg. 14.8. and 15.5. Ephs. 1.4. Galat. 5.14. Gen. 6.9.  
¶ See Origen. hom. 9 in Josue. S. Cyril l. 4. cont. Julian. S. Hilar. in Psal. 118. S. Hier. l. 3. cont. Pelag. S. Basil, who saith: It is an impious thing to say, that the commandments of God are impossible.   

They maintain. XXI. That faith only justifieth; and that good Works are not absolutely necessary to salvation.  
COntrary to the express words of their own Bible 1 Cor. 13.2. And though I have the gift of Prophecy, and understand all mysteries, and all knowledge; and although I have all faith so that I could remove mountains, and have no charity, I am nothing. Therefore faith only doth not justify: yet, this plainly proves that faith is nothing to salvation, without good works.  
James 2.24. Ye see therefore how that by works a man is justified, and not by faith only. Wherefore S. Aug. lib. de fide & operibus, cap. 14. writes, that this Heresy, was an old Heresy, even in the Apostles times. And in the preface of his comment. upon the 32. Psalm. He warns all men, that this deduction upon this speech of S. Paul, Abraham was justified by faith, therefore works be not necessary to salvation, is the right way to hell and damnation. See the Rheims Testament upon this place.  
Jac. 2.14. What doth it profit my brethren, though a man say, he hath faith, and not works? Can faith save him? This proposition (but especially the former) is directly opposite to that which our Adversaries hold. Neither can they pretend, that there is the like opposition or contradiction, betwixt S. James speeches and S. Paul's: for though S. Paul say, Man is justified by faith, yet he never saith, by faith only.  
Gal. 5 6. For in Jesus Christ neither Circumcision, availeth any thing, nor uncircumcision, but faith which worketh by l●ve. Note well this place: for if ●u Adversaries (who pretend Conference of places, to be the only Rule to explicate the hard passages of holy Scripture) had followed but this their own Rule, this one text would have cleared unto them all other, wherein Justice and salvation might seem to be attributed to faith alone.  
See more Mat. 7.21, 22. Mat. 5.21. Mat. 19.17. and 11.26. Mat. 12.33. Mat. 16.16. Gal. 3.12. 1 Tim. 5.8. 1. Joan 2.4. 1. Joan. 3.22. Rom. 3.31. Phil. 2.12.  
¶ The Fathers that affirm this are, Origen in 5. Rom. S. Hilar. cap. 7. in Mat. And S. Ambr. in 4. ad Heb. saith: Faith alone sufficeth not. S. Aug. de fide & operibus cap. 51. saith: I see not, why Christ should say. If thou wilt have life everlasting, keep the commandments, if without observing of them, by only Faith, one might be saved.   

XXII. That no good Works are meritorious.  
COntrary to the express words of their own Bible, Mat. 16.17. For the Son of man shall come in the glory of his Father, with his Angels, and then he shall reward every man according to his works. He saith not that he shall reward every man according to his mercy, or their faith, So S. August. de verbis Apost. serm. 35. doth interpret.  
Mat. 5.12. Rejoice and be glad, for great is your reward in heaven. The word Reward, in Latin and Greek, signifieth wages and hire, due for works, and so presupposeth a meritorious deed, as the Rhemish Testament noteth upon this place.  
Again Mat. 10.42. Whosoever shall give to drink, a cup of cold water only, in the name of a Disciple, verily, I say unto you, he shall in no wise lose his reward. Therefore good works are meritorious.  
2 Cor. 5.10. For we must all appear before the judgement seat of Christ, that every one may receive the things in his body, according to that he hath done, whether it be good, or bad; Words most clear, that Heaven is as well the reward of good works, as hell is the stipend of evil Therefore they must needs be enemies of a good life, and of all good works, who teach the contrary.  
See more 1 Cor. 19.17. and 18.25 Heb. 11.26. Psal. 18.20. 1 Cor. 4.5. and 3.8. 2. Esdras 15.19. Apo●. 22.12. Apoc. 16.6. Apoc. 3.4. and 22.12. Rom. 26. Eccles. 12.2. Colos. 3.23. Luke 16.9. and 6.38. Gen. 15.1. Jerem. 31.16. Sap. 5.16. 1. Tim. 4.8. 2 Thes. 1.6. Rom. 11.21.  
¶ The holy Fathers unanimously affirm the same, S. Amb de apolog. David cap. 6. S. Hier. l. 3. cont. Pelag. S. Aug. de spiritu & lit. cap. ult. and others.   

XXIII. That faith once had, cannot possibly be lost.  
COntrary to the express words of their own Bible, Luke 8.13. They on the rock, are they, which when they hear, receive the word with joy, which for a while believe, and in the time of tentation fall away. Therefore faith once had, may afterwards be lost.  
1 Tim. 1.18.19. This charge I commit unto thee, Son Timothy, according to the prophecies which went before on thee, that thou by them, mightest war a good warfare, holding faith and a good conscience, which some having put away, concerning faith have made shipwreck. Both which places do plainly reprove this false doctrine. That no man can fall from the faith, which he once truly had.  
2 Tim. 2.16. etc. Eat profane and vain babble, for they will increase unto more ungodliness. And their word will eat as doth a canker, of whom is Hymeneus, and Philetus, who concerning the truth have erred, saying, that the resurrection is passed already, and overthrow the faith of some. If faith once had could not be lost, this saying of the Apostle should be false.  
See more 1 Tim. 6.20. Rev. 2.5. Luke 19.24. Matth. 23.8., etc. Rom. 11 20.  
¶ The Fathers affirm the same frequently, and among the rest S. August. de gratia & lib. de correp. & gratia, & ad articulo falso impositos. council. Trid. less. 6. cap. 9.12.13. and others.   

They maintain. XXIV. That God by his will, and inevitable Decree, hath ordained from all eternity, who shall be damned, and who saved.  
COntrary to the express words of their own Bible, 1 Tim. 2.3, 4. God our Saviour, who will have all men to be saved, and to come to the knowledge of the truth. Meaning, by his conditional will, that is to say, if men will themselves, by accepting, doing, or having done all things requisite by God's Law: for God useth not his absolute will, or power towards us in this case. Therefore he hath not willed, and inevitably decreed any at all to be damned, as our Adversaries hold.  
2 Pet. 3.9. The Lord is not slack concerning his promise, etc. not willing that any should perish, but that all should come to repentance, Therefore he is fare from ever making any such decree, as our Adversaries would persuade us.  
Wisdom 1.13. For God made not death, neither hath he pleasure in the destruction of the living. The reasons, which conclude this truth, are manifest; for we must assure nothing of those things, which depend upon the only will of God, without clear and evident revelation. But predestination is such. Therefore, etc.  
See more Ose 13.9. Ezech. 18.32. Wis. 11.24. Joan. 3.16. Rom. 11.20.32. Prov. 20.9. and 28.14. Phil. 2.12. 1 Cor. 4.4. and 9.27. and 10.12. Eccles. 5.5. Job 9.2. Joel 2.14. jonas 3.9. Act. 8.20. jer. 17.9. 2 joan. 1.8.  
¶ See the Fathers that affirm the same in particular, S. Aug. l. 1. civet. Tertul. orat. c. 8. S. Cypr. lib. 4. epist. 2. And S. Amb. lib. 2. de Cain and Abel, will not that we refer unto God the prevarication of Adam, or the treason of Judas, though he knew the sin before it was committed.   

Further they hold. XXV. They every one ought infallibly to assure himself of his Salvation, and to believe, that he is of the number of the Predestinate.  
COntrary to the express words of their own Bible, 1 Cor. 9.27. I keep under my body, and bring it into subjection, lest that by any means, when I have preached to others, I myself should be a cast away. A man would think, that S. Paul might be as sure, and as confident of God's grace and salvation, as any one of our Protestants be; and yet you see he durst not adhere unto their presumptuous, and unhappy security.  
Rom. 11. 20 21. Thou standest by faith, be not high minded, but fear, for if God spared not the natural branches, take heed lest he also spare not thee. Behold therefore the goodness and severity of God, on them which fell, severity; but towards thee goodness, if thou continue in his goodness, otherwise thou also shalt be cut off.  
And Philip. 2.12. Work out your own salvation, with fear and trembling. Most plain forcible places against the vain security of salvation.  
See more, Prov. 28.14. Eccles. 9.1, 2. 2 Tim. 2.15. 2 Pet. 1.10. Tob. 12.2. 13. Prov. 20.9. Eccles. 5.5. job 9.20. Psa. 18.13. 1 Cor. 4.4. Deut. 4.29. 2 Cor. 10.18. 1 Pet. 1.17.  
¶ See S. Amb. ser 5. in Psa. 118. S. Basil in constit. monast. c. 2. S. Hier. l. 2. advers. Pelagianos', & l. 3. in jerem. cap. 13. S. Chrysost. hom. 87. in joan. And S. Aug. in Psa. 40. saith: I know full well that the justice of my God remaineth; Whether my own justice remain or no, I know not; for the Apostle terrifieth me, saying. He that thinketh himself to stand, let him take heed lest he fall: S. Bern. ser. 3. de Adven. & ser. 1. de Septuages. saith, Who can say, I am one of the Elect, etc.   

XXVI. That every man hath not an Angel-Guardian, or keeper.  
COntrary to the express words of their own Bible, Mat. 18.10. Take heed that ye despise not one of these little ones; for I say unto you, that in heaven, their Angels do always behold the face of my Father, which is in heaven. Therefore they have their Angel-keeper. A thing so plain, that John Calvin durst not deny it, although he would seem to make a doubt of it. lib. 1. Instit. cap. 14. sect. 7.  
Psa. 91. (we 90) 11, 12. He shall give his Angels charge over thee, to keep thee in all thy ways; they shall bear thee up in their hands, lest thou dash thy foot against a stone. This very passage, S. Cyril of Alexandria lib. 4. cont. julian, applieth to our Angel-keeper.  
Acts 12.13. etc. S. Peter knocking at the door, they said, It is his Angel. Lo, how apparently the faith of the primitive Church appeareth concerning this point.  
See more, 1 Cor. 11.10. Zachary 3.10. Luke 15.10. Luke 16.22. Tob. 5.15.20. Tob. 12.12. Tob. 5.27. Exod. 23.23. Joshue 5.13. Nun. 22.22.31. Gen. 24.40. Dan. 9.22.  
¶ See S. Greg. dial. 4. cap. 58. S. Athanas. do communi Essentia. S. Chrysost. hom. 3. in ep. ad Colos. lib. 6. the sacerd. Greg. Turonens. lib. de gloria. mart. S. Aug. ep. ad Probam cap. 9 and epist. 69. ad fratres in eremo lib. 11. cap. 31. civet. S. Hier. upon these words, Their Angels, etc. Mat. 18.10. teacheth; That it is a great dignity, and marvellous benefit, that every one hath from his nativity, an Angel for his custody and patronage.   

XXVII. That the holy Angels pray not for us, nor know our thoughts, and desires on earth.  
COntrary to the express words of their own Bible, Zachary 1.9.10.11.12. Then the Angel of the Lord answered and said, O Lord of Hosts, how long wilt thou not have mercy on Jerusalem, and on the Cities of suda, against which thou hast had indignation these threescore, and ten years, And what, I pray you, is a prayer, if this be not? Therefore the holy Angels pray for us.  
Tob. 12.12. Now therefore, when thou didst pray, and Sarah thy daughter-in-law, I did bring the remembrance of your prayers before the holy One. He who pleaseth to read the whole Chapter, shall clearly see the manifold benefits besides this one, which men receive at the hands of Angels: for which see the Annotations of the Catholic Bible upon this place.  
Revel. 8.4. And the smoke of the incenses of the prayers of the Saints, ascended from the hand of the Angel before God. What can be possibly spoken more plain, to prove that Angels offer up prayers before God? yea this very place is so understood by S. Irenaeus l. 4. cap. 34. towards the end.  
See more Gen. 19.18.19.20. Dan. 8.15. Dan. 9.20. Acts. 5.19.  
¶ See also S. Hilary in Psal. 129. who saith: The intercession of Angels God's nature needeth not, but our infirmity doth. S. Amb. lib. de viduis. Victor. utic. lib. 3. de persecut. Vandal.   

XXVIII. That we may not pray to them.  
COntrary to the express words of their own Bible Gen. 48.16. The Angel which redeemed me (we read, delivered me) from all evil, bless these lads, etc. Here some perhaps will say, that this was God, and not an Angel. This is but a sorry shift; for God had not then redeemed man, but long after. Yea this very passage is applied by S. Chrysost. to our Angel-Gardian hom. 3. upon the 1. to the Colos. And by S. Hierom. upon the 66. of Isa. Also S. Basil. l. 3. cont. Eunom. affirmeth, that this was spoken of a true Angel, and not of God: which being so, who can with reason say he prayed not unto him?  
Tob. 5.16. And when his son, had prepared all things for the journey, his father said, Go thou with this man, and God which dwelleth in heaven prosper your journey, and the Angel of God keep you company. Both God is here prayed unto, and his Angel also at the same instant, saying, God prosper you in your journey, and the Angel of God keep you company.  
Ose 12.4. Yea, he had power over the Angel, and prevailed; he wept, and made supplication unto him. Lo, what is plain, if this be not, for proof of prayer to the blessed Angels?  
But some perhaps will say; I could be persuaded to pray to Angels, if I could assure myself that they could hear me, and knew what passeth here on earth. To this I answer likewise out of their own Bible, Luke 15.10. There is joy in the presence of the Angels of God over one sinner that repenteth. Now what more plain than that the Angels in heaven know what we do on earth; which if they did not, how could they tejoyce at the conversion of a sinner? Therefore we may pray lawfully unto them.  
See more, Hos. 12.4. Song of the three Children verse. 36. Psal. 14.8. Num. 22.34. Gen. 19.18.19.20. Psal. 148.2.  
¶ S. Augustine expounding those words of job. 19.21. Have pity upon me, have pity upon me, O ye my friends, for the hand of God hath touched me, saith expressly, that holy job addressed them to the Angels. As also those other of job 5.1. Call now, if there be any that will answer thee, etc. the same S. Aug. expoundeth of praying to Angels, in his Annot. upon Job.   

Protestants hold XXIX. That the Angels cannot help us.  
COntrary to the express words of their own Bible, Dan. 10.13. Michael one of the chief Princes came to help me. which is further verified Revel. 12.7.10. Where the selfsame Angel, with his fellow- Angels, sought a battle with the Dragon, and with his Angels. Therefore they can help us.  
Ibid. vers. 21. And there is none that holdeth with me in these things, but Michael your Prince. Therefore the Angels can help us.  
Acts 12. from verse 7. to verse 12. Now I know of a surety, that the Lord hath sent his Angel and hath delivered me.  
See more Mat. 2.13. Mat. 4.6. Ps. 91. (we 90) 11, 12. Act. 5.19. Act. 27.23. Psa. 104. (we 103.) 4. Heb. 1.7. Luke 16.22. Gen. 19.10, 15, 16. Gen. 2.17. Isa. 63.9.  
¶ The ancient Fathers affirm the same. S. Justtn. Apol. 2. S. Amb. lib. d● vid. Victor. Vticens. l. 3. de per sec. V and. And S. Aug. de civet. l. 12. c. 31. saith. The holy Angels do help us without all difficulty, because with their spiritual motions (pure and free) they labour or travel not. Again in Psa. 62. he saith: The Angels wait upon us pilgrims, and by the commandments of God, do help us: the place gins, Attendunt nos peregrinos.   

XXX. That no Saint deccased, hath afterward appeared to any upon earth.  
COntrary to the express words of their own Bible, Matth. 17.3. And behold there appeared unto them Moses and Elias talking with them. Therefore Saints deecased, have afterwards appeared to some on earth.  
Matth. 27.52. And the graves were opened, and many bodies of Saints which slept, arose, and came out of the graves after his resurrection, and went into the holy City, and appeared unto many, etc.  
2 Maccab. 15.12. Onias' the Highpriest, after he was dead, appeared to Indas' Macchabaeus alive. The like did Samuel unto Saul. What shall we say then to those, that will deny a truth so clear? For some such myself have met withal.  
See more Luke 16.27, 28. joan. 11.44. Luke 7.15. and 22. Matth. 9.25. Mark 5.42.  
¶ See S. Bede l. 5. cap. 13. hist. of England, and S. Gregory in his book of Morals, in sunory places.   

XXXI. That the Saints deceased, know not what passeth here on earth.  
COntrary to the express words of their own Bible, Luke 16.29. Where Abraham knew that there were Moses and the Prophet's Books here on earth, which he himself had never seen when he was alive, as S. Aug. witnesseth, lib. de cura pro mortuis, cap. 24. Therefore the Saints deceased, know what passeth here on earth.  
John 5.45. Do not think that I will accuse you to the Father, there is one that accuseth you, even Moses in whom ye trust. But, how could Moses (dead two thousand years before) accuse those that were then living, if the Saints deceased know not what passeth here on earth?  
Like unto this, is that Revelat. 12.10. And I heard a loud voice, saying in heaven, etc. The accuser of our brethren is cast down, which accuseth them before our God day and night. Now the devils cannot accuse men day & night before God, but they must first know whereof: who then will for shame deny that to Saints and Angels, which must needs be granted to the very devils?  
2 Kings 6.12. (we 4. King's) O King Elisha, the Prophet that is in Israel, telleth the King of Israel the words, that thou speakest in thy bedchamber. Hence I thus argue, if the light of Prophecy could extend itself so far, as to make known, see, and understand things so secret, yea, even to inward thoughts: who can with reason deny, that the light of glory can do the same in the souls of the blessed?  
The like is proved out of many other places of Holy Scripture, as 2 Reg. 5.26. where the Prophet Elizeus, being afar off, saw all that passed betwixt Naaman, and Giesi his servant. Saint Paul was wrapped into the third Heaven, and saw that which was not to be told to man, 1 Cor. 12. S. Stephen saw from earth Christ sitting at the right hand of his Father, Acts 7. The rich-glutton saw from hell to heaven (as Protestants confess;) how then say they, that the Saints cannot know or see from heaven to earth?  
And without some reciprocal knowledge, there could be no communion at all, between the Saints in Heaven, and the saithful on earth (the which is an article of our Creed) which notwithstanding the continual passage of souls thither, doth convince.  
See more Matth. 19.38. Revel. 2.26. Luke 22.30. Acts 5.3. 1 Kings 28.14. Eccles. 4.6.23.  
¶ See Eusebius serm. de Annunt. S. Hier. in epitaph. Paul. S. Maximus sorm. de S. Agnete.   

XXXII. That the Saints pray not for us.  
COntrary to the express words of their own Bible, Revel. 5.8. The four and twenty Elders fell down before the Lamb, having every one of them harps and golden vials, full of odours, which are the prayers of Saints. Lo, how among so many divine and unsearchable mysteries set down in holy Writ without exposition, it pleased God, that the Apostle himself should clearly open this point unto us, saying, which (odours) are the prayers of Saints, that so our adversaries may have no excuse of their error. Therefore the Saints pray for us.  
2 Machab. 15.14. Then Onias answered, saying, This is a lover of the brethren, who prayeth much for the people, and for the holy City, too wir, Jeremiah the Prophet of God. Ancient Origen hom. 18. in Joan. saith, it appeareth that Saints departed from this life, have care of the people, as it is written in the Acts of the Macchabees, many years after the death of Jeremy.  
Jeremiah 15.1. Though Moses and Samuel stood before me, yet my mind could not be towards this people. Hence S. Hierom. in his Commentaries, and S. Greg. lib. 9 of his Morals. cap. 12. do gather, that Moses and Samuel after their death, both could, and did sometimes, pray for the same people: for otherwise it should be absurd to say: Though Moses and Samuel stood before me, etc.  
Baruch 3, 4. O Lord almighty, thou God of Israel, hear now the prayers of the dead Israelites (we read, of the dead of Israel.) And Theodoret paraphrasing upon the Prophet Baruch, interpreteth this place as Catholics do. Therefore the dead of Israel, prayed for the living.  
Revel. 2.26.27. And he that overcometh and keepeth my works unto the end, to him will I give power over the nations, and he shall rule them with a rod of Iron. Since Jesus Christ therefore imparteth his power unto them upon nations, therefore they may with Jesus Christ, pray for those over whom they are thus established. So S. Augustine expoundeth the same; writing upon the 2. Psal.  
We read also in the 16. of S. Luke. that the rich Glutton in hell, prayed for his brethren that were on earth. If therefore the Saints in Heaven pray not for us their brethren on earth, than we may say, that greater is the charity of the damned, then of the saved. But this were too absurd to say. A conclusion which S. Aug. draweth from this very place.  
¶ See S. Aug. ser. 15. de verbis Apost. S. Hilar. in Psalm. 129. S. Damascen lib. 4. de fide cap. 16. With many others.   

XXXIII. That we ought not to beseech God to grant our prayers in favour of the Saints, or their merits: nor do we receive any benefit thereby.  
TWo ways there are of praying by the mediation of the blessed Saints. The one by beseeching God to grant our desires in favour of them, and their merits. The other, by expressly praying them, to intercede, and pray to God for us. Both being impugned by our Reformers, we will prove them out of their own Bible.  
The proof of the first is contrary to the express words of their own text, Exod. 22.13. Remember Abraham, Isaac, and Israel thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed, as the stars of heaven, etc. And our Lord repent (we read, was pacified) of the evil which he thought to do unto his people. See how plainly Moses prayed to God, by the mediation of the holy Patriarches. A form of prayer so pleasing to him, as having said a little before, that for their sin of Idolatry, he would consume them, the memory of his holy Servants being but laid before him, he presently pardoned them. Therefore we may beseech God to grant us our prayers in favour of them. Theod. quaest. 67. in Exod. writeth, that Moses not thinking himself sufficient to appease God by himself; added the intercession of the holy Patriarches. And the like doth S. Aug. quaest. 149. in Exod.  
2 Chron. 6.16. Now therefore, O Lord God of Israel, keep with thy servant David, that which thou hast promised him. And Psal. 1●2. (we 131) Lord remember David, and all his afflictions. Lo, again the faith of the ancient Church of God, before the coming of Jesus Christ, & how servant they were in this devotion, still alleging the memories and merits of their Saints deceased, thereby to move God's mercy towards them. So prayed Solomon. 2 Chron. 1.9. So prayed Isai 63.17. So prayed Hester 13, 14. So prayed David 1 Chron. 29.18. naming Abraham, Isaac, and Jacob, for his Intercessors. Who ever heard a Protestant to say; Lord remember thine own mother, and all her afflictions, or Peter and Paul and their persecutions: Nay, they desire the Papists to hold them blameless for fear (forsooth) lest they should blaspheme.  
Exodus 20.5. I the Lord thy God am a jealous God, visiting the iniquity of the Fathers upon the children, unto the third and fourth generation of them that hate me, and showing mercy unto thousands of them that love me, and keep my commandments. Here again God threatneth to punish the demerits of wicked men, deceased, unto the fourth generation of their children alive: and to reward the merits of goodmen deceased, unto the thousand generation of their children alive. Therefore we at this very day, receive benefits by means of our godly Ancestors deceased a thousand generations ago. Thus much proof of the first point, and to pass unto the second.   

XXXIIII. That we ought not expressly to pray them to pray, or intercede to God for us.  
COntrary to the express words of their own Bible, Luke 16.24. Father Abraham, have mercy on me, and send Lazarus, that he he may dip the tip of his finger in water, and cool my tongue, for I am tormented in this flame. Lo, two Saints are here prayed unto, and besought in one ver. & yet our Reformers usually bid us show them so much as one place in all the Bible for proof hereof. Where then, for God's sake, are their eyes?  
But they will reply, and say, that this is a Parable and not a Prayer: which we deny, offering to be tried by the voice of ten renowned and ancient Fathers, all affirming this to be a true History, and not a Parable, as Theophylact, Tertullian, Clemens Alex. S. Chrysostom, S. Irenaeus, S. Ambr. S. Augustine, S. Gregory, Euthymius, and our Countryman Venerable Bede.  
But grant it to be a Parable: what doth this make, either for them, or against us? For every Parable is either true in itself, and in the persons named, or at least is, or may be true in some other; or else it were a flat lie, or at least a fiction or fable, which I presume they will never deny.  
Whereupon I thus conclude as S. Augustine did a little before upon the selfsame History; If the rich Glutton in Hell, prayed to Abraham, who (as our Reformers say) was in heaven, why may not we, who are on earth, pray to them who are in heaven.  
Job 5.1. Call now, if there be any that will answer thee, and to which of the Saints wilt thou turn? (we read and turn to some of the Saints.) Now if it had not been the custom in the time of job, to invocate the holy Saints, it had been frivolous for Eliphas, to have asked job, to which of the Saints he would turn him. Whereto I add, that S. August. expounds this very place in his Annotations upon job, in the same sense that Catholics do; yea, and long before him the Seventy Interpreters. See more 2 Pet. 1.15. Dan. 3.28. Hester 13.15. 1 Chron. 29.18. Luke 16.9. and 15.10.  
¶ The Fathers that affirm the same, are, S. Dionysius cap. 7. Eccles. Hier. S. Athanasius serm. de Annun. S. Basil. orat. in 44. Mart. S. Chrysost. hom. 66. ad popul. Finally, S. Hier. prayed to S. Paula, in Epi. S. Paula. S. Maximus to S. Agnes, serm. de S. Bernard to our B. Lady and the like.   

XXXV. That the Bones, or Relics of Saints, are not to be kept, or reserved, no virtue proceeding from them, after they be once dead.  
COntrary to the express words of their own Bible, 2 Kings 4.13.22. where it is written, that the bones of Eliseus, being touched by one that was dead, did revive him. But this could not be, had not some virtue proceeded from them.  
Acts 5.14, 15. And believers were the more added to the Lord, multitudes both of men and women; insomuch that they brought forth the sick into the streets, and laid them on Beds and Couches, that at the least the shadow of Peter passing by, might overshadow some of them. It followeth in ours (and that they all might be delivered from their infirmities) which is quite, left out in the English Bibles, though those set forth in the beginning of Queen Elizabeth's reign have it as ours, in particular, that of Anno 1560. Whereupon S. Aug. ser. 39 de Sanctis, saith: If the shadow of S. Peter's body could help them, how much more now the fullness of his power? Wherein he supposeth two things. The one; that the shadow of his body being here on earth, did both help and heal infirmities (which the late English Bibles all leave out, as I said, because it makes not for them.) The other; that being in Heaven, he can still help us by his power.  
Acts 19.11.12. And God wrought special miracles by the hands of Paul, so that, from his body were brought unto the sick, hand-kerchiefs, or aprons, and the diseases departed from them, and the evil spirits went out of them. S. Chrysostom. tom. 5. cont. Gentiles, Quod Christus sit Deus, in a whole book proveth hereby, and by the like virtue of other Saints, and their Relics, that Christ their Lord and Master is God, whose servants shadows, and napkins could do no such wonders.  
See more Exodus 13.19. 2 Reg. 2.8.14. John 1.27. Where S. John had a reverend esteem of the very latchet of our Saviour's shoe, as of a Relic, which he was not worthy to unbuckle, or touch with his hand: And the woman with the bloody flux, of the hem of his holy garment.  
¶ See the ancient Fathers that affirm the same. Euseb. l. 7. hist. cap. 15. S. Athanasius, in vita S. Antonii. S. Basil in Psal. 115. S. Chrysost. ser. de sanctis Juventio & Maximo. And S. Amb. saith, But if you ask me, what I honour in flesh dissolved, I honour in the Martyr's flesh his wounds, received for Christ's Name. And, I honour his ashes, made holy by the confession of Christ.   

Protestants hold. XXXVI. That creatures cannot be sanctified, or made more holy than they are already of their own nature.  
COntrary to the express words of their own Bible, 1 Tim. 4.4. For every creature of God is good, and nothing to be refused, if it be received with , for it is sanctified by the word of God, and prayer. Yea, it was a common use in the primitive Church, to bring bread to Priests to be hallowed, Author oper. imp. hom. 14. in Matth. and being blessed, to send it for sacred tokens from one Christian to another, as S. Aug. witnesseth, ep. 31.34.35.36.  
Mat. 23.17. Ye fools and blind, whether is greater, the gold, or the temple that sanctifieth the gold?  
Mat. 23.19. Ye fools and blind whether is greater, the gift, or the Altar that sanctifieth the gift? Lo, how plainly our Lord affirmeth in both these places, that the Temple sanctifieth the Gold, and the Altar the Gift: and generally all creatures, severed from common and profane use to religion and worship of God, are thereby made sacred and holy. Are not they therefore much to be blamed, who keep such a scoffing at Holy water, Holy ashes, and the like?  
See more 2 Reg. 2. (we 4.2.) where the Prophet Eliseus applied salt to the healing and purifying of the waters. Toby 6.8. where the Angel Raphael used the Liver of a Fish, to drive away the Devil. 1 Samuel (we 1 Kings) 16. Where david's, Harp and Psalmody keep the evil spirit away from Saul.  
¶ See S. Greg. l. 1. dial. cap. 4. S. Aug. lib. 18. the civet. Dei. S. Hier. in the the life of Hilarion, post medium S. Bede, lib. 1. cap. 30. hist. Angliae.   

XXXVII. That children may be saved by their Parent's faith, without the Sacrament of holy Baptism.  
COntrary to the express words, both of truth itself, and also of their own Bible, Joh. 3.5. Verily, verily I say unto thee, except a man be born of water, and of the spirit, he cannot enter into the Kingdom of God. Therefore they cannot be saved without Baptism.  
Tit. 3.5. Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the holy Ghost.  
Marc. 16.16. He that believeth, and is baptised, shall be saved: but he that believeth not, shall be damned. Seeing Infants therefore cannot believe, they must at the last be baptised, or else they cannot be saved.  
Here they will object against us that of S. Paul, 1 Cor. 7.14. That the children of the faithful are sanctified. But if they understand by their sanctification, that they are born without sin, they do directly oppugn S. Paul. who affirmeth (Eph. 1.) that we are all born the Sons of wrath. Yea, S. Paul. in the selfsame place saith, that the unbelieving Women is sanctified by the believing Man: and yet I hope they will not say, that she obtains thereby the full remission of her sins.  
Gen. 17.14. The uncircumcised Man-child, whose flesh of his foreskin is not circumcised, that Soul shall be cut off from his people. But Circumcision was not more necessary to the Israelites, than Baptism to the Christians; therefore, etc.  
¶ See S. Aug. lib. 1. de peccat. merit. & remiss. c. 30. ep. 90.91. S. Leo. epist. 80. ad Episcop. Campaniae. S. Irenaeus. l. 3. c. 19 S. Cyp. l. 3. ep. 8 ad Fidum.   

XXXVIII. That the Sacrament of Confirmation is not necessary, nor to be used.  
COntrary to the express words of their own Bible, Act. 8.14. Peter and John prayed for them, that they might receive the Holy Ghost (for as yet he was fallen upon none of them, only they were baptised in the Name of the Lord Jesus.) Then laid they their hands on them, and they received the Holy Ghost. Thus the holy Ghost is given in Confirmation, which was not given in Baptism: how then is it not necessary, nor to be used?  
Hebr. 6.1. Therefore leaving the principles of the Doctrine of Christ, let us go on unto perfection, not laying again the foundation of repentance from dead works, and of Faith towards God, of the Doctrine of Baptism, and of laying on of hands. Confirmation is here called one of the Principles of the Doctrine of Christ, and a foundation of repentance: How then not necessary, nor to be used?  
¶ See the Fathers that affirm the same. Tertul. lib. de Resur. carnis. S. Pacianus lib. de Baptismo. S. Ambr. lib. de Sacram. S. Hierom. contra Lucifer. And lastly, S. Cypr. lib. 2. epist. 1. speaking both of baptism and confirmation, saith, That they may be sanctified, and be the sons of God, if they be born in both Sacraments.   

XXXIX. That the bread of the Supper of our Lord, was but a figure, or remembrance of the body of Christ received by faith, and not his true, and very body.  
COntrary both to the express words and truth of their own Bible, Luke 22.15. With desire I have desired to eat this  with you before I suffer: Now to refer these words to a figurative eating only by Faith, were most absurd: for we cannot say, that Jesus Christ could receive or eat himself in this sense sigh all Divinity forbids us to admit Faith in the Son of God; Therefore that Pasche, which he so greatly desired to eat with his disciples before he suffered. was the Pasche of his own true body.  
Luke 22.16. For I say unto you, I will not any more drink of the fruit of the vine, until it be fulfilled in the kingdom of God. Words of wonderful force, and which cannot be understood figuratively, no more than the former; it being a thing as clear as the Sun, that of material bread and drink, there is no use at all above in Heaven.  
John 6.51. I am the living bread which came down from Heaven: if any man eat of this bread, he shall live for ever: And the bread that I will give is my flesh, which I will give for the life of the world. Beza is very angry, when we ask him, If the bread that came down from Heaven, be living, or life-giving bread? He willingly grants us the latter, but cannot endure to hear tell of the former, and therefore translateth life-giving, instead of living. But this is absurd, for the Sun is life-giving, but is not living: and being granted to be living, what else is it but his body?  
And note withal, that thus our Lord spoke of this blessed bread, before he gave it.  
Matth. 26.26. Take, eat, this is my body. And Luke 22.19. This is my body, which is given for you. What I pray can be spoken more plain? Notwithstanding, they will needs maintain and affirm, that what he gave, and they received, was nothing else but bare bread.  
Note also, that our Lord spoke this at the very giving thereof, 1 Cor. 10.16. The cup of blessing which we bless, is it not the Communion of the blood of Christ? The bread which we break, is it not the Communion of the body of Christ? And 1 Cor. 11. he addeth: He that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lords body. Thus both before our Lord gave it; at the very giving of it, and his Apostles and Disciples after he had given it unto them, and they to others, all of them call it expressly our Lords B●dy.  
Finally, against their true and real receiving of Christ by Faith, I say: Either the Soul ascendeth to Heaven, there to feed on Christ by faith (which Calvin confesseth:) or else Christ descendeth to earth to feed the same. Not the first, for so the unglorified Soul of man should be in two places at once; which yet they deny even to the glorified body of Jesus Christ. Not the second, for so Christ should be in two places at once, whom yet they say the Heavens must contain till the day of Judgement, Act. 3.  
¶ See the ancient Fathers that affirm the same, S. Ignat. in ●p. ad Smyr. S. Justin Apol. 2. ad Antoninum. S. Cyprian ser. 4. de lapsis. S. Ambr. l. 4. de Sacram. saith, It is bread before the words of the Sacrament, but after, etc. of bread it is made the flesh of Christ. S. Remigius saith, The flesh which the Word of God took in the Virgin's womb, and the bread consecrated in the Church, are one Body.   

XL. That we ought to receive under both kinds; and that one alone sufficeth not.  
COntrary to the express words of their own Bible, John 6.51. If any man eat of this bread, he shall live for ever, and the bread which I will give, is my flesh. Here everlasting life is promised by our Lord himself, to him that eats of this bread only: Therefore one kind doth suffice.  
Luke 24.30.8.35. Christ at Emaus communicated to his Disciples under one kind. Both S. Augustine and Theophilact expound this place of the B. Sacrament in the same sense, lib. de consens. Evang, cap. 35. S. Chrysost. hom. 17. operis imperfecti. S. Thomas of Aquin, and many others.  
But they will allege to the contrary that of S. John, Unless you eat the flesh of the Son of man, and drink his blood, you shall not have life in you, The answer hereto is very easy, which is, that the conjunction and, is there taken disjunctively instead of or, as is learnedly observed by Doctor Kellison, in his reply to M. Sutcliff, p. 189. Again, Christ in those words, teacheth us the precept, and not the manner of the precept; that is to say, he commands us to receive his body and his blood, without determining whether under one kind, or under both, as the Counsel of Trent declareth. For he that said; Unless you eat the flesh of the Son of man, and drink his blood, you shall not have life in you, hath also said, If any one eat of this bread, he shall live for ever. And he that said, He that eateth my flesh, and drinketh my blood, hath life everlasting, hath also said; The bread which I will give, is my flesh for the life of the World. He that said; Who so eateth my flesh, and drinketh my blood, dwelleth in me, and I in him, hath likewise said; He that eateth this bread, shall live for ever. Therefore one alone doth suffice.  
See more Acts 2.42.   

They further hold. XLI. That there is not in the Church, a true and proper Sacrifice; and that the Mass is not a Sacrifice.  
COntrary to the express words of their own Bible, Mac. 1.11. From the rising of the sun even to the going down of the same, my Name shall be great among the Gentiles, and in every place Incense shall be offered to my Name, and a pure offering. But this Sacrifice, or pure Offering cannot be understood of Christ upon the Cross (as they would have it) which was offered only once, and in one place, and then also not among the Gentiles, nor yet can be ever iterated: therefore neither is, nor can be other, than the daily Sacrifice of the Mass.  
Psal. 110. (we 109.) 4. The Lord hath sworn, and will not repent, Thou art a Priest for ever, after the order of Melchisedech. But Melchisedeches Sacrifice was made in bread and wine: therefore it must either be granted, that our Saviour doth now sacrifice (yea, and ever shall) in bread and wine above in Heaven (which were absurd to say:) or else that this is meant of the sacrifice of the Mass, whereon the Eternity of his Priesthood doth depend on earth. Nor can this be in a spiritual sort only, for that would not make him a Priest of any certain order, as Melchisedech was.  
Luke 22.19. This is my body, which is given for you. Which words do plainly prove, not only that Christ's body is truly present, but withal so present, as that it is given, offered, and sacrificed for us. For Christ saith not, which is given to you, broken to you, or shed to you, but, for you; Which clearly showeth it to be a sacrifice: it being evident, that one would never say of the Sacrament (in the quality of a Sacrament) that it is given for man, but to man; that is to say, that a man receiveth it: and contrariwise of a Sacrifice, that it is offered, not to man, but for man.  
See more Heb. 7.15, 16, 17. Heb. 8.1.3. Herald 9.11.  
¶ The Fathers that affirm the same, are S. Clement. Apost. count. lib. 6. cap. 23. who called it: A reasonable, unbloudy, and mistycal Sacrifice. S. Aug. A singular, or most excellent sacrifice. lib. 1. cont. advers. leg. and Prophet. cap. 18.19. S. Chrysost. hom. in Psal. 95. The mystical table, a pure and unbloudy host, a heavenly and most reverend Sacrifice. Isichius in Levit. cap. 4. saith; that Christ, preventing his enemies, first sacrificed himself in his mystical supper, and afterwards on the Cross. S. Greg. Nissen. orat. 4. the Resurrectione, proving that our Saviour gave his body and blood in sacrifice for us in his last supper, saith excellently; That a man cannot eat the sheep, unless the slaughter go before; and yet averreth this to have been done by Christ in his last supper.   

XLII. That Sacramental Unction is not to be used to the sick.  
COntrary to the express words of their own Bible, James 5.14. Is any sick among you? Let him call for the Elders of the Church, and let them pray over him, anointing him with oil in the name of the Lord: and the prayer of faith shall save the sick, and the Lord shall raise him up, and if he have committed sins, they shall be forgiven him. Hardly is there any Sacrament whereof the matter, the minister, and the effect, are more expressly specified in all the Scripture, then of this. The form is the prayer, Let them pray over him. The matter, the oil, Anointing him with oil. The Minister, a Priest, or Elder of the Church, Let him call for the Elders of the Church. The primary effect is, the forgiveness of sins, and the secondary, the easing of the sick in body, saying: And the Lord shall raise him up, and if he have committed sins, they shall be forgiven him. Therefore Sacramental Unction, is to be used to the sick.  
Mark 6.13. And they anointed with oil many that were sick, and healed them. Where it is clear, that the Apostles themselves, put in practice this holy Unction. Which Beza confesseth in his Annotations; saying, that it was a Symbol of admirable & supernatural virtue. And had he not reason so to say? For oil of itself, could not be naturally the Antidote of all diseases: and albeit it were, yet the Apostles were not sent to practise Physic, but to preach the Gospel; Yea, it were a thing both ridiculous, and impious to make them Trayclears, Carriers of Drugs, or Paracelsians.  
Mark 16.18. They shall lay hands on the sick, and they shall recover. But first, our Reformers are no true Priests. Secondly, they lay not their hands upon the sick. Thirdly, they anoint them not with oil in the name of the Lord, as S. James willeth. Let them say the truth then and shame the devil, are not they sick in their wits, who will oppose so plain Scriptures?  
¶ See the Fathers that affirm the same. Origen. hom. 2. in Levit. S. Chrysost. lib. 3. de sacerd. S. Aug. in Speculo. & serm. 215. the temp. Venerable Bede in 6. Mark & 5. Jac. with many others.   

XLIII. That no interior Grace is given by imposition of hands, in Holy Orders. And that ordinary Vocation, and mission of Pastors, is not necessary in the Church.  
COntrary to the express words of their own Bible, 1 Tim. 4.14. Neglect not the gift (we read grace) that is in thee, which was given thee by prophecy, with the laying on the hands of the Presbytery. See how plain it is that holy Orders do give place. D. Kellison handling this Question touching the Mission of the Reformers, proveth learnedly (in his Reply page 7. & 44.) that this foundation being disproved, the whole frame of their Church and Religion falls: yea, that they have neither true faith, nor worship of God; and his reason is this: if faith depend of hearing, hearing of Preaching, Preaching, and administration of Sacraments of Ministers and Preachers, and Preachers and Ministers of their mission, where there is no mission (as they have none) there can be no true faith, nor lawful administration of Sacraments, and consequently no Religion. Therefore vocation is necessary in the Church.  
1 Tim. 1.6. Wherefore I put thee in remembrance, that thou stir up the gift of God which is in thee, by the putting on thy hands. How plain the Holy Scripture is against them. But they reply, that laying on of hands is not needful to them, who have already in them the spirit of God, and inward anointing of the holy Ghost. To which very question Theodoret maketh answer, that God commanded Moses (Num. 27.) to lay his hands upon Josue, whereas by the Testimony of God himself, Josue had already in him the spirit of God: S. Paul, although he were called immediately from Heaven, yet was afterward sent with laying on of hands, Act. 13.3.  
Heb. 5.4. And no man taketh this honour unto himself, but he that is called of God, as was Aaron. Here our adversaries reply again, that Aaron had no external vocation; but this is easily solved, for Aaron was the first of his Order, and therefore could not have his calling by succession, and whose case is far unlike to our Reformers, unless they will confess also that they are the first of their Order; wherein they shall be easily believed.  
See more Acts 13. 2 Tim. 1.6. 1 Tim. 5.22. 2 Tim. 1.8. Num. 27.23.  
¶ See also the holy Fathers that affirm the same, S. Aug. lib. 4. quaest. super. Num. S. Cyp. ep. ad Magnum. Optatus Milevit. the place gins; Ne quis Miretur. Tertullian in prescript. the place gins, Edant origines.   

XLIV. That the Priests, and other Religious persons, who have vowed their chastity of God, may freely marry, notwithstanding their vow.  
COntrary to the express words of their own Bible, Deut. 23.22. When thou shalt vow a vow unto the Lord thy God, thou shalt not slack to pay it; for the Lord thy God will surely require it of thee, and it would be sin in thee: but if thou shalt forbear to vow, it shall be no sin in thee. Out of which words, two things are clearly proved; The one, that it is both lawful and laudable to make Vows; the other, that Vows being once made, do bind, where otherwise there was no obligation before, therefore such as have vowed Chastity, may not, nor ought not afterwards, attempt to marry; which if they do, they break their Vow.  
1 Tim. 5.11, 12. But the younger widows refuse, for when they have begun to wax wanton against Christ, they will marry, having damnation, because they have cast off their first faith. All the ancient Fathers that writ upon this place, expound these words of the Apostle, of the Vow of Chastity, or of the faith and promise made to Christ, to live continently; as is abundantly proved in the Rheims Testament upon this place.  
1 Tim. 5.15. For some already turned aside after Satan, To marry, after the vow of chastity once made, is here termed by the Apostle himself, turning aside after Satan. And hereupon it is, that we call the Religious that after marry (as Luther, Bucer, Peter Martyr, and the rest of that lascivious rabble) Apostates, Gods adulterers, incestuous, sacrilegious and the like.  
See more Psal. 66.16. Numb. 6.2.18. Josue 21.26. jerem. 35.18. Eccl. 5.3. Acts 21.23.  
¶ See also the Fathers in confirmation thereof. S. Aug. lib. de bono viduit. c. 9 Athanasius lib. de virginitat. S. Epiphanius haeres. 48. S. Hier. cont. Jou. l. 1. c. 7. What is to break their first faith (saith S. Aug?) They vowed and performed not, in Psa. 75. The place gins; Quid est, primam fidem, etc.   

XLV. That fasting, and abstinence from certain meats is not grounded on holy Scripture, nor causeth any spiritual good.  
COntrary to the express words of their own Bible, Jerem. 35.5. And I set before the Sons of the house of the Rechabites, pots full of Wine, and Wine-cups, and I said unto them, drink ye Wine. But they said, we will drink no Wine, for Jonadab the Son of Rechab, our Father, commanded us, saying; Ye shall drink no Wine, neither ye, nor your sons for ever. Thus have we obeyed Jonadab our Father, in all that he hath charged us. Therefore fasting is grounded upon holy Scripture.  
Luk. 1.15. For he shall be great in the sight of the Lord, and shall drink neither Wine nor strong drink. Thus was abstinence, not only foretold, but also prescribed by the Angel; which plainly proveth that it was both a worthy thing, and also an act of religion in S. John Bapt. as it was in the Nazarites and Rechabites .  
Acts 13.3. And when they had fasted and prayed, and laid their hands on them, they sent them away. Hence the Church of God hath sufficient ground and warrant for the using and prescribing of public fasts (which was not fasting from sin, as our Reformers (forsooth) pretend, for such fasting they were ever bound to keep) and that at such times, or seasons as the Church pleased to prescribe (as in Lent, or the like) and not when every man lists, or the toy takes him in the head, as Arius and other Heretics did teach, testified by S. Aug. Haeres 53.  
Matt. 17.21. Howbeit, this kind of devils, goeth not out, but by prayer and fasting. Behold the great force of prayer and fasting, able to expel the very devil. Therefore it causeth great spiritual good.  
See more Joel 2.12. Matth. 6.16. Matth. 9.15.29. Toby 12.8. Luke 2.37. Act. 14.22. 2 Corinth. 11.37. 2 Cor. 6.5. Num. 30.14.1. Tim. 4.3.  
¶ And the Fathers. S. Ignat. ad Philip. S. Basil orat. de jejunio. S. Chrysost. orat. in sanct. Lavacrum. & hom. 1. in Gen. S. Ambr. ser. 4. S Hier. in cap. 18. Isa. and many others.   

XLVI. That Jesus Christ descended not into hell, nor delivered thence the souls of the Fathers.  
COntrary to the express words of their own Bible, Ephes. 4.8. When he ascended up on high, he led Captivity captive (in their margin, or a multitude of captives) and gave gifts unto men. Now that he ascended, what is it, but that he also descended first into the lower parts of the earth? These freed Captives to be the souls of the glorified, no man in his right wits will say; nor the souls of the damned, for so the devils should be brought again into heaven; therefore they were the souls of the Fathers which Christ delivered out of Limbus.  
Acts 20.27. Because thou wilt not leave my soul in hell, neither wilt thou suffer thine holy one to see corruption. These very words S. Aug. applieth to the proof of a third place, and saith: Who but an infidel, will deny Christ to have descended into hell? Epist. 99 ad Exod.  
1 Pet. 3.18.19. Being put to death in the flesh, but quickened by the spirit, by which also he went, and preached unto the spirits in prison. Now to understand by the word prison, heaven there is no sense, since it is called the seat of God, and not the prison of God. To understand it of the wicked, Calvin himself opposeth this opinion, and maintains that S. Peter speaks of the good, who were known from the days of Noah. And hereto, that this doctrine destroyeth an article of our Creed Therefore Christ descended into hell.  
Heb. 11.38.39.40. And those all having obtained a good report, through faith received not the promise: (to wit of heaven) God having provided some better thing for us, that they without us should not be made perfect: to wit, in their perfect and complete glory. Whence it follows necessary that they must needs grant another place, distinct as well from the Heaven of the saved, as from the Hell of the damned, wherein these holy souls were detained.  
Mat. 12.40. For as Ionas was three days and three nights in the Whale's belly, so shall the Son of man be three days and three nights, in the heart of the earth. But how I pray, is this Figure fulfilled, if Christ were not as many days and nights in the heart of the earth, as Ionas was, who was not in the whales belly in body only, but also in soul? Whence it followeth, that either Christ's holy soul, was three days, and three nights in the heart of the earth, as well as his body, or that this place of Scripture, is either false, or unfulfilled. Which were most absurd to affirm.  
Matth. 27.52.53. And the graves were opened, and many bodies of Saints which slept, arose, and came out of the graves after his resurrection, and went into the holy City, and appeared unto many. Understood by S. Ignatius Bishop of Antioch, of Limbus Patrum, writing to the Citizens of Trallis thus: many arose with our Lord, for the Scripture saith, that many of the bodies that slep arose with our Lord. He descended alone, returned with a multitude.  
Zach. 9.11. As for thee also by the blood of thy Covenant, I have sent (we read let) forth thy prisoners, out of the pit, wherein is no water. Both S. Higher, and S. Cyril, understand this pit, to be meant of Limbus Patrum. And with very great reason, for how absurd were it to say, that the damned have their share in the blood of the Covenant? Or that they are set forth of their infernal pit? Or that they may be said to be thy prisoners (that is Christ) but rather the prisoners of the devils? Yea, where I pray (to speak properly) hath Christ had any prisoners at all (which he hath let forth) if not out of this place? Therefore, either Christ let forth prisoners out of Limbus Patrum, or this place likewise as the former, is either false, or not yet fulfilled.  
Like unto this, is that of 1. Samuel 2.6. The Lord killeth, and maketh alive, he bringeth down to the grave (we read, hell) and bringeth up (we read back again.) See how plain and conform the faith of that old Church was, and is to this of ours, bringeth down to hell or bring-back again, which hardly in any clear sense can be averred, if Limbus Patrum be denied. As for the word (grave) which they erroneously have added in stead of Hell, to diminish the force of so plain a place; why do they not as well foist the same into their Creed, in stead of Hell, as here they have done, and say, Was crucified, dead an buried, he descended into the grave? Who doth not see this absurdity?  
See more Osee 6.3. Psal. 16.10. 2 Pet. 3 19 Zach. 9.11. Rom. 10.6. Eccl. 24 45. Psal. 23.7. Gen. 37.35.  
¶ See also the Fathers that affirms the same. S. Hier. in 4. and Ephes. S. Greg. lib. 13. Moral. cap. 20. S. Aug. in Psal. 37. vers. 1. The place gins: Futurum est enim, etc.   

XLVII. That there is no Purgatory fire, or other prison, wherein sins may be satisfied for after this life.  
COntrary to the express words of their own Bible, 1 Cor. 3.13.25. The fire shall try every man's work; of what sort it is. If any man's work shall be burnt, he shall suffer loss, but he himself shall be saved, yet so, as by fire. S. Augustine writing upon the 37. Psal. and drawing these very words of the Apostle into his discourse saith: Because it is said (he himself shall be safe) that fire is therefore condemned. Yea verily, though safe by fire, yet that fire shall be more grievous than whotsoever a man can suffer in his life. Thus he. Therefore there is a Purgatory fire, wherein sins may be satisfied for after this life.  
John 11.22. But I know, that even now, whatsoever thou wilt ask of God, God will give it thee. S. Martha, the sister of S. Ma. Magdalen believed, that our Lord (whom then, she held only for a holy man, or Prophet, and not for the Son of God, could obtain of God, something profitable to her brother Lazarus, who was deceased. For having said: Lord if thou hadst been here, my brother had not been dead, she presently added: But I know that even now whatsoever thou wilt ask of God, God will give it thee. Which speech she could never have used in any good sense, if she had not learned this doctrine of the Synagogue, who offered sacrifices, alms and prayers for the departed, and unless she had known and believed, that the dead might be helped by the piety of the living; as Cardinal Allen learnedly concludeth in his Treatise of Purgatory.  
Acts 2.14. Whom God hath raised up losing the sorrows of hell. In which words two things are to be noted, which clearly make for the proof of Purgatory. The one, that in this place, where Christ was, there were certain sorrows and pains. The other, that some there were inflicted for sin, upon whom he bestowed that gracious benefit as to discharge and free them of those pains. For as the Rheims testament very well notes, Christ was not in pains himself, but loosed other men out of their pains.  
1 Cor. 15.29. Otherwise what shall they do, that are baptised for the dead? From this place an evident proof is drawn touching the help which the souls departed out of this world may receive by the Church on earth, and consequently proveth Purgatory; understanding the pains and afflictions, which voluntarily we do inflict upon ourselves, to exempt those that are therein: for to baptise, signifieth to afflict one's self, to do penance, to suffer death, etc. as is evident in S. Luke 12.30. But I have a baptism to be baptised with, and Mark 10.38.  
Luke 16.9. And I say unto you, make to yourselves friends of the Mammon of unrighteousness, that when ye fail, they may receive you into everlasting habitation: S. Ambrose upon this place, and S. Aug. lib. 21. de Civit. Dei, cap. 27. say, that it is to receive succour after death, according as the word (fail) enforceth.  
Luke 23.42. Lord, remember me when thou comest into thy kingdom. S. August. saith in his fifth Book against Julian about the midst) that the good Thief in this prayer, presupposed, that (according to the common opinion) souls might be helped after death.  
2 Mac. 12.44, 45. For if he had not hoped, that they that were slain should have risen again, it had been superfluous and vain to pray for the dead. And in the next verse he concludeth, That it was an holy and good thought, etc. This place of holy Scripture, is most clear for prayer for the dead: for had it not been the continual doctrine and practice of the Church to pray for the dead, neither could Judas Macchabaeus (who was himself a Priest) have ever thought of any such remedy, as to gather twelve thousand drachms of silver to send to Jerusalem, to have prayers made for the relief of the souls slain in the wars: neither would the multitude of people have either contributed, or the Priests of the Temple, received the same, and they thought (as these men do) that it had been superstition to pray for the departed, or, that there had been no other place than the hell of the damned, or the heaven of the saved.  
See more 2 Tim. 1.18. 1. John 5.16. Isa. 4.4. Isa. 9.18. Acts 24. Mat. 3.11. Mat. 12.32. Mat. 5.26. Micheas 7.8. Psal. 66.12. Toby 4.18. Philip. 2.10. Zach. 9.11.  
¶ As also the Fathers that affirm the same. S. Ambr. upon the 1 Cor. 3. & serm. 20. in Psal. 118. S. Hier. lib. 2. cap. 13. advers. Jovin S. Greg. li●. 4. Dialog. cap. 39 Origen. hom. 6. in cap. 15. Exod. with many others.   

XLVIII. That it is not lawful to make, or have Images.  
COntrary to the express words of their own Bible, Exod. 25.18. And thou shalt make two Cherubims of God, of beaten work shalt thou make them, in the two ends of the Mercy seat. These graven Angels were Images of the highest order of Angels (one excepted) which is in heaven, and were made with faces of beautiful young men, and commanded to be set up by God himself in the Holy of Holies; which S. Hierom witnesseth the Jews to have worshipped, epist. ad Marcellam. Therefore it is lawful to make Images.  
1 Kings 6.35. And he carved thereon Cherubims; and Palm-ir●es, and open Flowers, and covered them with gold, fitted upon the carved work. Hence is to be gathered, that the precept of not making graven Idols, doth nothing at all concern Images, that is to say, the true representation of things mecrly imaginary and not subsisting, for as S. Paul saith, 1 Cor. 8. An Idol is nothing. So that the Idol representeth that which is not, the Image that which is; a most remarkable difference.  
Again, seeing an Idol is that properly, which being nothing (as S. Paul saith) is represented to be something, or that which represents the thing that is not; if our Reformers believe the images of Christ crucified to be an idol, they then believe that Christ was never crucified; for it would follow necessarily, that the image of Christ crucified, being an idol, therefore Chri●t was never crucified.  
Heb. 9 1.5. Then verily, the first Covenant had also ordinances of Divine service, and a worldly sanctuary, etc. and over it, the Cherubi●ns of glory, shadowing the Mercy-seat. Here S. Paul calls the images of the Cherubims, which Solomon made, an ordinance of divine service, which our Reformers call the making of idols; whom shall we sooner believe, Blessed S. Paul, or a Reformed brother?  
To conclude, an image is of such Divine and natural right, that all understanding, imagination, and sense, as well interior, as exterior is made by way of images, called species sensib●les, & insensibiles. The body cannot be in light, without its shadow: the Moon and the Stars imprint their image in the water: a man cannot look in a glass without making his Image, Therefore either God and nature itself doth break this Commandment as well as we, or else it is absurd to say, that we break it in making of Images.  
See more, 1 Kings 7.36.42.44. Numb. 21.8. Mat. 22.20. Exod. 31.2. Exod. 35.30. where painting and engraving of Images, is so far from being counted Idolatry, that it is proved to be a science Divinely insused into Bezaleel by God himself; and so the invention of good Images came first from God.  
¶ The Fathers that affirm the same are Tert. lib. 2. de pudicitia, S. Greg. Naz. ep. 49. ad Olymp. S. Basil. orat. in S. Barlaam. S. Aug. lib. 1. de consens avang. cap. 10. witnesseth, that in his time Christ was to be seen painted in many places, between S. Peter and S. Paul.   

XLIX. That it is not lawful to reverence Images, nor to give any honour, to insensible things.  
COntrary to the express words of their own Bible, Exod. 3.5. And he said, Draw not nigh hither, put off thy shoes from off thy feet, for the place whereon thou standest, is holy ground. How clear a place is here produced against our Reformers, wherein an insensible Creature was commanded by God himself to be honoured: for the refraining to tread upon it, was the doing of honour to it. Therefore all dead Images, representing unto us a holy thing may be honoured.  
Psal. 99.5. Adore ye the footstool of his feet. Which place is spoken literally of the Ark of the Testament, according to that of 1 Chron. 28.2. I had in my heart to build a house of the rest for the Ark of the Covenant of the Lord, and for the footstool of our God. Now the principal reason; why the Ark was worshipped, was in regard of the images that were set upon it, which the Jews did worship, as S. Hierom witnesseth in his Epistle ad Marcellam.  
Philip. 2.20. That at the Name of Jesus, every knee should bow, of things in Heaven, & things in earth, and things under the earth. Now, that is the Name of Jesus, which either is pronounced by another's mouth, printed in a book, or painted and engraven in an image: but at any of these we are commanded to bow the knee.  
Again, if images ought not to be worshipped, we may not (whatsoever the Apostle saith) bow our knee at the Name of Jesus; seeing words, (as Aristoile saith, and as the truth is) are signs representative of the things they signify, and are the images of the ears, as the others are of the eyes.  
Num. 21.8. And the Lord said unto Moses: Make thee a fiery Serpent, and set it up upon a pole: and it shall come to pass that every one that is bit, when he looketh upon it, shall live. Hence are evidently proved divers things against our Reformers. 1. That God commanded the making of this image. 2. The setting of it up for a sign. 3. He promised that the lookers thereon should assuredly receive succour and help. 4. He warranted the making, the setting up, the beholding, and the reverencing thereof to be exempted from breach of the first Commandment, by working so many, and so manifest miracles, at and before the presence thereof. Therefore an image may be made, may be set up, may be looked on, and reverenced, as Doctor Saunders most learnedly concludeth, in his Treatise of Images.  
¶ See Fathers that affirm the same. S. Amb. serm. 1. in Psal. ● 18. S. Aug. lib. 3. de Trinit. S. Greg. lib. 7. epist. 5 ad Joan. Finally. S. Basil saith (in Julian. citat. in 7. Synod.) I honour the Histories of Images, and do publicly worship them, for this being delivered us from the holy Apostles, is not to be forbidden. S. Chrysostom in his Mass, turned into Latin by Erasmus, saith: The Priest boweth his head to the Image of Christ. S. Damascen. lib. 4. cap. 17. saith: The worshipping of the Cross, and of Images, is a Tradition of the Apostles.  
But before I conclude this point, I desire to solve a few objections, which usually our Reformers bring against the Honour of holy Images.  
The 1. Objection.  
Is taken out of 2 Kings (we 4.) 18. where King Ezechias broke down the brazen Serpent (whereof we last made mention) seeing it to be the cause of Idolatry.  
Answer.  
This indeed is a common place, from whence our Adversaries collect sundry false and sophistical arguments, to wit, from the abuse of any good thing, to destroy it utterly, together with the right use thereof. But by the same Argument, they may as well collect, that the Sun and the Moon should be taken out of the Firmament, because they were worshipped by the Gentiles for Gods. Likewise that the holy Bible should be burnt, because many a one draweth damnable Heresies forth of the same, to his own perdition. Yea, this silly Argument borrowed from the abuse of things, serves very fitly to prove the quite contrary, thus: Images have been sometimes abused, therefore they were good in themselves: for those things which are evil by abuse only, must needs be good, being well used.  
Their 2. Objection.  
You give that honour to Images, which is due to God alone; worshipping, adoring, and creeping to them, as to God.  
Answer.  
We say the contrary, which thus we prove. The difference of honour proceedeth principally from the mind, and not from the exterior bowing, or demeanour of the body: For if I prostrate myself before an Image, or kiss the same, well knowing the while, that it is no God, nor reasonable Creature, but only a remembrance of God, towards whom I desire to show mine affection; God knoweth how far off mine honour is, from that honour which is due to him alone. As contrariwise, If I lay prostrate at Christ's feet indeed, kissed them, knocked my breast, held up my hands unto him, called him the Son of God; yet all this while, think him not to be so in my heart, mine honour truly should be no honour at all, but a very contumely and affront unto Christ. Add hereto, that the words which betoken honour, adoration, worship, and the like, are in a manner confounded in all languages: but the heart from whence the honour proceedeth, knoweth well the difference of every thing. D. Saunders de Imag. pag. 10.  
Their 3. Objection.  
It is expressly forbidden by God himself, to fall down before any Image, or to worship it.  
Answer.  
Some of our Reformers themselves do honour the Sacrament of Christ's Supper, which they teach to be an Image, or representation of Christ's body and blood. And seeing they believe no other substance to be in the Sacrament, besides bread and wine, nor will give the honour of latria (as we call it) thereunto; it follows invincibly that they do worship, or honour some Image. Now, as they would not for all this have us to judge, or call them Idolaters: even so, let it please them (for their own sakes) to spare us. For as they do not place, or stay this honour in the bread and wine, but from thence refer it to Christ himself: so do we transfer all our honour from all Images, unto the first form, or pattern, nor suffering the same to rest, or end in the Image which we honour. Saunder. ibid. pag. 52.  
Their 4. Objection.  
An Image is a Creature, and no God; and to set up a Creature to be worshipped, or adored is flat Idolatry.  
Images are set up in Churches, not specially to the intent that the people should worship, or adore them, but partly to stir up our minds to follow the example of those holy men, whose Images we do there behold. So that the worship and reverence which is there given to Images, is given as it were by a consequence, & rather, because it may be lawfully given, than because it is principally sought to be given. As for the Idolatry, which is objected, we are to understand, that the word is compounded of Latria, and Idolum, and is as much to say, as the giving of Latria, or of God's honour unto an Idol. But our Images are no Idols, nor the honour we give unto them, that of Latria; how then can it be said that Images are set up to be used to Idolatry?  
Besides, for further eviction of a Reformer, that should charge me with Idolatry, for reverencing a Picture, or Image, I would before his face break a Crucifix, or tear a Picture of any Saint in pieces, and throw the pieces into the fire, and this not out of any contempt, or scorn of what the Crucifix, or Picture represents, but to satisfy him, that I gave them only an inferior relative kind of honour, and used them as helps to my memory. And then would show him the Council of Trent. Session 25. in these words.  
Images are not to be venerated for any virtue, or Divinity is believed to be in them, or for any thing that is to be Petitioned of them, or for any trust, or confidence, that is to be put in them, as the Gentiles did of old, who reposed their hope and trust in their Idols, but because the honour that is exhibited to them, is referred to the Prototypes represented by them, etc. Thus for the Council. And who can be so ignorant, or malicious, as to say this is Idolatry?  
¶ Thus much have I thought good to add in this place, for the instruction of the ignorant and unlearned people, who use to stumble at the doctrine of the worship of Images, because indeed they understand it not. And what is said for the worship of them, may also serve for the lawfulness of making them, since the one supposeth the proof of the other.   

L. That no man hath seen God in any form, and that therefore his Picture, or Image cannot be made.  
COntrary to the express words of their own Bible, Gen. 3.8. where God appeared unto Adam, walking in the garden of Paradise, in a corporal form. And Gen. 28.12.13. to Jacob, standing above the ladder, whereon the Angels ascended, and descended. For we must know, that it is only the outward shape and form of the thing, which is expressed, either in this, or the like Image, and not the inward substance thereof, which is not possible for any Painter, or Carver to express; which though it express not all that is therein, yet that which it expresseth is a truth: and thus may God be expressed to us. Yea, why may not God be expressed by Picture, or Image in the same form and manner, wherein he hath manifested himself to mortal eyes?  
Ezod. 32.11. God appeared, and spoke unto Moses face to face, as one man speaketh to another. To the Prophet Isa. 6.1.5. Sitting upon a Throne. To Daniel 7.9. Sitting, wearing garments, and having hair on his head like pure wool. How then can any wise man, doubt, but that, that thing may be lawfully set forth, or expressed in an outward Image, which necessarily must be conceived by an inward?  
1 Kings (we 3.) 22.19. I saw the Lord sitting on his Throne, and all the Host of Heaven, standing by him on his right hand; and on his left. But perhaps they will say, that God commands us to hear his word, and the Histories which spoke of his apparitions, but not to paint them. I answer, That seeing we learn by our eyes, as well as by our ears, there is no reason, why that may not be painted before our eyes, which may be preached to our ears. Again, seeing we may find the aforesaid Visions and Histories in the Bible; why may we not as well see them painted in pictures, as written in a Book of white paper?   

LI. That blessing, or signing with the sign of the Cross, is not founded on holy Scripture.  
COntrary to the express words of their own Bible, Revelation 7.3. Where one Angel said to four other Angels: Hurt not the earth, neither the Sea, nor the Trees, till we have sealed (we read. signed) the servants of our God in their foreheads.  
Again, Mark. 10.16. And he took them up in his arms, put his hands upon them, and blessed them. Therefore signing and blessing is founded in holy Scripture.  
Luke 24.50. And he led them out as far as to Bethany, and he lift up his hands, and blessed them. Therefore, etc.  
¶ See the Fathers that affirm the same, Dionys. Areopagita, cap. 4.5.6. Eccles. Hier. Tertul. lib. de corona milit. Origen. in Exod. cap. 5. hom 6. ●. S. Cyril. Cat. 1. S. Basil. lib. de spirsanct. cap. 38. S. Chrysost. bom. 55. in Mat. cap. 16.   

LII. That the public service of the Church ought not to be said, but in a language that all the people may understaend.  
COntrary to the express words of their own Bible, Luke 1.8. And it came to pass, that while he executed the Priest's Office before God, in the order of his course according to the custom of the Priest's Office, his lot was to burn Incense in the Temple of the Lord; and the whole multitude of people were praying without at the time of Incense. Where it is to be noted. 1. 

1. That this was then the common custom.  
2. All the people were without, and the Priest within; how then did they understand him?   Therefore the public service of the Church may be so said, as all the people understand it not.  
Levit. 16.17. And there shall be no man in the Tabernacle of the congregation, when he goeth in to make an atonement in the holy place, until he come out, and have made an atonement for himself, and for his household, and for all the Congregation of Israel. Therefore etc.  
I shall not need to produce the authorities of Fathers for this point, when the practice of the whole Christian world, for these many hundred years together hath been directly contrary to our Reformers herein, against which to dispute (as S. Aug. saith) were insolent madness. See the Rhe. Test. 463. But against this they will object out of Scripture this their probablest place, 1 Cor. 14.16. When thou shalt bless with the spirit, how shall be that occupieth the room of the unlearned, say Amen at thy giving of thanks, seeing he understandeth not what thou sayest? For thou verily givest thanks, but the other is not edified.  
Hereto I answer, that there be two kinds of prayer, or giving of thanks in the Church. The one Private, which every man says by himself alone. The other Public, which the Priest saith, in the name and person of the whole Church. As concerning private prayer, no Catholic denies, but it is very expedient, that every man pray in his own tongue, to the end he may understand what he says. But for the public prayers of the Church, it is not necessary that the common people understand them, because it is not they who pray, but the Priest in the name of the whole Church For as it was enough for the people of the old Law to know and understand, that in such a Sacrifice consisted the worship of God, although they had not so clear an understanding of every thing that was done therein (as hath been said:) even so in the new Law, when the people assist at the Sacrifice of the Mass, acknowledging thereby that God is worshipped & that it is instituted for the remembrance of Christ's death and passion, although they understand not the Latin tongue, yet are they not destitute of the utility and fruit thereof; besides the help of the pious ceremonies therein, which do instruct them in the whole.  
And indeed this place by them alleged serveth nothing to the purpose, but rather against them, seeing it proves, that the common service of the Church, was not then in a tongue which every man understood, but in another language, which was not so common unto all. For S. Paul saying, How shall he that occupieth the room of the unlearned, say Amen, at the giving of thanks, seeing he understandeth not what thou sayest, shows that such giving of thanks, was not accustomed to be made in the vulgar tongue; and requires, or rather supposes that in the service of the Church, there should be some other to supply the place of the unlearned, that is, one that should have further understanding of that tongue, in which the service of the Church is said. But had the service been in the vulgar tongue, there needed no man to have supplied the place of the Idiot, that understandeth not So that, S. Paul shows most clearly, that such service was not exercised in a vulgar tongue, but in another which was not common to the whole people (such as the Latin tongue is now in England, as also throughout the whole East) and yet was not in the contrary extreme, that is to say, wholly strange, or utterly barbarous.  
And seeing our Adversaries have this place continually in their mouths, and thereby deceive the simple people, I would have them to know that this Text of S. Paul, is greatly perverted by the Reformers themselves. For whereas the Greek and Latin Text hath, He who supplies the place of an Idiot, how shall he say Amen? the Ministers of Geneva, in many of their Bibles, have turned the same most deceitfully and maliciously, thus: He that is an Idiot, how shall he say Amen? As if there were no difference betwixt an Idiot, and he who supplies the place of an Idiot?  
Moreover, the  to which S. Paul saith Amen should be answered, is not at all practised in many of our Reformed Churches, where neither Idiots, nor those that supply the place of Idiots, do answer Amen, as S. Paul willeth; seeing they have altered Amen, into So be it, which is plainly repugnant to his meaning, as also to the practice of the whole Church. For they cannot say for their excuse, that S. Paul wrote to those, who spoke in the Hebrew tongue (for Amen is Hebrew) since he wrote to the Corinthians, who had their public service in Greek, and not in Hebrew: A main Argument, that the word (Amen) ought to be retained in all languages, as it hitherto hath ever been amongst all Christians, before the days of our Reformers; insomuch that the most learned S. Aug. writeth, that it is not lawful to turn Amen, into any other vulgar language, without the scandal of the whole Church. Aug. epist. 18. and 2. the D●ct. cap. 20.  
To conclude, I cannot but much merveil at the simplicity of the common people, who notwithstanding the great light of their reformed gospel, see not the looseness and vanity of this their Leaders cavil. For neither the Masters, or Scholars, are so senseless, I hope as to say, that their own service consisting partly of the Psalms of David (the hardest part of all the Bible) and partly of lessons taken out of the Old and New Testament, is understood of all the people present thereat; since the greatest Divines that ever were, durst never say so much of themselves. How wrongfully then do they wrangle with us about this matter? But perhaps they will say, that though the simple people understand not the hard places, contained in the Psalms and Service, yet (to their great comfort) they understand at least some part thereof: The same say we of our Mass, and of our simple people who assist thereat: and so I conclude as I began in the Title of this book. By thine own mouth I judge thee, naughty servant.    

A TABLE OF THE CONTROVERSIES.  

1. OF the Rule of Faith. pag. 1  
2. Of the judge of Controversies in matters of Faith. pag. 6  
3. Of the Scriptures difficulty. pag. 8  
4. Of Traditions. pag. 11  
5. Of the private spirit. pag. 14  
6. If S. Peter's Faith hath failed. pag. 17  
7. If the Church can err. pag. 19  
8. Of the Church's invisibility. pag. 21  
9 Of her Universality. pag. 24  
10. Of her Unity. pag. 27  
11. Of S. Peter's Headship. pag. 29  
12. Of a secular Prince's Headship. pag. 36  
13. Of Antichrist. pag. 37  
14. Whether none but God, can forgive sins. pag. 39  
15. Whether we ought to confess to none but of God. pag. 42  
16. Of Pardons. pag. 44  
17. Whether the actions and passions of the Saints, are profitable to us. pag. 45  
18. Of works of Supererogation. pag. 47  
19 Of Free will. pag. 49  
20. Of keeping the Commandments. pag. 52  
21. Of Faith and good works. pag. 55  
22. Whether good works are meritorious. pag. 57  
23. Whether Faith once had, cannot be lost. pag. 59  
24. Of God's inevitable decree who shall be damned, and who saved. pag. 62  
25. Whether we ought to assure ourselves of our salvation. pag. 64  
26. Whether every one hath his Angel-keeper. pag. 66  
27. Whether Angels pray not for us. pag. 67  
28. Whether we may not pray to them. pag. 69  
29. Whether they can help us, or no. pag. 71  
30. Of Saint's apparitions. pag. 73  
31. Whether they know what passeth in earth. pag. 74  
32. Whether they pray not for us. pag. 70  
33. Whether we may allege their merits, in favour of ourselves. pag. 79  
34. Whether we may not pray unto them. pag. 82  
35. Of the Relics of Saints. pag. 85  
36. Of hallowing of Creatures. pag. 87  
37. Of the necessity of Baptism. pag. 89  
38. Of Confirmation. pag. 91  
39 Of the last supper. pag. 92  
40. Of receiving under one kind. pag. 96  
41. Of the sacrifice of the Mass. pag. 98  
42. Of extreme Unction. pag. 101  
43. Of holy Orders. pag. 103  
44. Of Religious vows. pag. 106  
45. Of fasting, and abstinence from meats. pag. 108  
46. Of Limbus Patrum. pag. 110  
47. Of Purgatory. pag. 115  
48. Of making of Images. pag. 119  
49. Of worshipping Images. pag. 123  
50. Of making of the picture of God. pag. 131  
51. Of blessing with the sign of the Cross. pag. 134  
52. Of service in an unknown tongue. pag. 135   
FINIS.