AN ANTIDOTE against popery: Most necessary for all in this Back-slyding Age.  
Wherein  
1. The truth is confirmed, by authority of Scripture, Witnessing of antiquity, and confession of the Popish party.  
2. Popish scriptural Arguments are answered, by the Exposition both of Fathers, and of their own doctors.  
By WILLIAM GUILD, D. D. Preacher of Gods Word.  job. 6.25. How forcible are right Words? 
Aberdeen, Printed by James Brown, 1656.   

To the Right Honourable, and Religious LORD. DAVID, earl of WEIMES, Lord ELCHO, &c. AND To His Noble& Religious lady D. MARGARET LESLIE, countess of VEIMES, &c.  
IF ever any times, these now require, that as the Apostle willeth us, We earnestly contend for that faith, which was once delivered to the saints; 
judas 3.  considering both the subtlety and sedulity of the Enemies of the truth, whose subtlety& working in a mystery, as it should make al men the more wary; so their sedulity in seduction( like that of the Pharisees of old) should make all the LORDS Servants on the Watchtowre more watchful and diligent. That while as the envious man is so busy to sow Tares in their Masters Field, and draw men from the truth, they be not found slacken and sleeping in sowing good seed, and keeping men with the truth.  
This the glory of GOD requireth at our hands, whereof we should be zealous, This the command of CHRIST enjoineth, whose sheep we we ought to feed and guard them from disguised Wolves who come to devour the flock, This the danger of our Church in these sad times craveth and calleth for. With this also doth our calling and conscience burden us, if ever we look for the approbation of good& faithful servants. And to do this, the pity that we ought to haue on many poor souls, should stimulat us, who like these who followed absalon in the simplicity of their heartes, are slielie seduced, craftily captivated,& cruelly soule-murdered, by these devouring Wolves, in sheeps clothing; of whom the Apostle fore-warned Act. 20.29. Who with the Pharisees of old, pretend Moses chair, and the infallibility of their Church, being in the mean while, not apostolic, but Apostatick, not Pastors, but Impostors, not Leaders, but Misleaders, not Priests of bethel, but of babel, and like that Beast in the Revelation, tho horned like the LANB, yet speaking like the Dragon. And as it was said to Peter by the High-Priests maid, Their speech bewrayeth them, that tho they pretend to be for Christ, yet they serve Antichrist.  
Of such, for GODS people to be ware, it is not only our part to fore-warne, 
act 20.29  as paul did the elders of Ephesus, or to stand armed ourselves, with the builders of the walls of Jerusalem, but also for convincing of error,& defence of the truth, to arm& furnish others out of the Lords Armorie of holy Scripture, whereby they may be both guarded from error,& their feet guided in the paths of truth.  
For which end these pains that I haue taken, Right Honourable, I haue Dedicate to your Honours: whom in like love of the truth and encouragement both of Gods Servants, and others that are Religious in the bounds where ye live, as ye are exemplar, So I beseech God you may continue to be Patrons and patterns of piety, Which doubtless shall tend in end to the procuring in mercy of Gods blessing both on you& yours here, and to your eternal happienesse hereafter; Which shall bee the hear●i●… wish of  
Your Honours humbl●… Servant in Christ WILLIAM GUILD   

The Table of the first part of this TREATISE.  

CHAP. I. OF Scripture, and the Canon thereof. PAG. 1.  
CHAP. II. Of the perfection of Scripture, against unwritten traditions. PAG. 11.  
CHAP. III. Of the playnnes of Scripture in all things needful to Salvation; and therefore that people should not bee debarred from reading the same. PAG. 22.  
CHAP. IV. Of the perpetual visibility of the true Church. PAG. 32.  
CHAP. V. Of the Churches infal●…bilitie, and how it●…deth at last into Popes infallibility, w●… pretendeth that he●… head thereof.〈…〉  
CHAP. VI. Of the Popes supre●…cie.  
CHAP. VII. Of Prayers& publi●… worship, whether 〈…〉 same should bee i●… known tongue.  
CHAP. VIII. Of the invocation●… saints& Angels. PAG. 7●…  
CHAP. IX. Of the representing G●… by an Image, and t●… worshipping of such 〈…〉  
CHAP. X. Of the adoration of relics. PAG. 9●…  
CHAP. XI. Of free-will in our Vo●…cation. PAG. 10●…  
CHAP. XII. Of our justification. PAG. 1●…  
CHAP. XIII. Of Sanctification, a●… man's ability to kee●… GODS Law. PAG. 140.  
CHAP. XIV. Of Glorification,& whether our good works do merit the same. PAG. 148.  
CHAP. XV. Of purgatory. PAG. 161.  
CHAP. XVI. Of the Sacraments, and first of the absolute necessity of baptism. PAG. 175.  
CHAP. XVII. Of Transubstantiation in the LORDS Supper, PAG. 183.  
CHAP. XVIII. Of half Communion, or with-holding the Cup from the people. PAG. 208.  
CHAP. XIX. Of the Sacrifice of the mass. PAG. 215.   
FINIS.   

An Antidote Against popery.  

CHAPTER I. OF scripture.  

SECT. I. Of the Canon thereof.  

●… he state of the controversy.  
COncerning the Canon of Scripture, there is no question between the Romanists and us, of the ●… ookes of the New Testament, but ●… lye of the Old: to wit, Whether those Books which are placed af●… the Prophet malachi, common called APOCRYPHA, bee Canoni●… Scripture: that is,( as the word i●…porteth) bee of that Divine Auth●…ritie, as to bee the Rule of our Fay●… and practise; 
council. tried. Sess. 4 decret 1.  which the council Trent affirmeth, accursing th●… who will not receive them as●…cred and canonical; and which deny to bee such, because of th●… reasons following.   

1. authority of Scriptur●…  
1. luke XXIV. 27. And●…ginning at Moses, and the Prophets, he expounded 〈…〉 them in all the Scriptures, things concerning himself.  
Whence it followeth, If ou●… ●…viour comprehendeth all the S●…tures of the old Testament in ●…ses and the Prophets, of whom M●…chi was the last: 
See Esdras 1.40. 2 Machab. 9.27.  that then al ot●… which were written after,( as Apocrypha books were) are no●…nonick Scripture. But( as wee see by saint luke) our Saviour comprehendeth all the Scriptures of ●… he old Testament in Moses and ●… he Prophets, of whom Malachi was ●… he last, as witnesseth Theodoret, and ●… heir own Genebrard: therefore all ●… such as were written after,( as the Apocrypha books were) are no Ca●… onicke Scripture, 
Theod. in argum. Malachiae. Geneb l. 2. Chronol. ad annum mundé 3640. So Votablu● in 1. Mace. 9.27.  For thus saith ●… heodoret, Malachi as the last Pro●… het after all others, left the Divine Oracles in writ. So that from Mala●… hi to John the Baptist( saith Gene●… ard) no Prophet arose.  
2. ACTS XXVI. 22. Having ●… herefore obtained help of GOD, 〈…〉 continue unto this day, witnessing ●… oath to small& great, saying none ●… ther things,( or, as the Rhemists● ranslate, nothing beside) than those ●… hich the Prophets and Moses did ●… ay should come.  
Whence it followeth again; ●… eeing saint paul comprehendeth 〈…〉 like manner all the Scriptures of ●… he old Testament in the writs of Moses and the Prophets only, leadging no other things for conf●…mation of his doctrine; that the●…fore any other writs which we neither Moses nor the Prophets,( su●… as the Apocrypha Books bee) are Canonicke Scripture.  
3. ROM. 3.2. Unto th●…( to wit, the Iewes) were commit●… the Oracles of GOD( or, as 〈…〉 rhemists translate, the words GOD) that is, as Ferus a Roman and all others with him, expou●… the Canonicke Scriptures of old Testament.  
But to subsume: Those Boo●… which are called Apocrypha, w●… not committed unto them as Oracles of GOD, 
Bell. l. 1. de purge. c. 3.§ ad primum. Aug. l. 17. de civit. Dei also l. c. 20. 15. c. 23.  nor acknowl●…ged, red, or expounded by th●…( as Bellarmine confesseth:) th●…fore it followeth, that they are Canonicke Scripture. Wheref●…( saith Augustine) those thi●… are not spoken with such firmn●… or authority, which are not w●…ten in the Canon of the Iewes.  
Where it is to be noted, that ●… ache of the Iewes, not as they are at ●… is day, but as they were then, ●… hen they ONLY were the Church ●… f GOD under the old Testa●… ent: and therefore, whose testi●… onie of the Canonicke books of ●… e old Testament, was then of ●… ore credit, than any other Church ●… owe can bee in the contrary: in re●… ect that the jewish Synagogue( as ●… yeth Cordubensis, 
Fran. Cordub. in annot. cathol art. 2. c. 70.  a minorit Friar) ●… d then the infallible authority of ●… ecerning between Divine inspy●… d Scriptures which they received, and others which then they ●… ejected.  
4. 2. TIM. 3.16. All ●… cripture is given by Divine in●… iration.  
Whence it followeth, That what 〈…〉 not given by Divine inspiration, ●… s not Canonicke Scripture. But ●… ich are the Apocrypha books: ●… herefore, they are no Canonicke ●… cripture.  
Now, that such are the Apocrypha● ookes, is proven, 1. out of themselves; because the author of t●… books of Maccabees acknowle●…geth that they are only the abridg●…ment of an human story, 
2 Mac 2.23.  done b●… great pains; 
2 Mac 15.38  and wherein he excuseth himself, That if he hat●… done slenderlie, it is all that h●… could attain unto: 
Hieron. prologue in proverb. Greg. l. 19. moral in job c. 17. Bel. l. 1. de verbo. c. 2.§ 20. et c. 10§ jam haec  which is n●… the style of Canonicke Scriptur●… Wherefore, saith saint jerome the Church showeth not th●… books of the Maccabees as Can●…nicke Scripture. Which thing al●… Pope gregory, in his morals, clea●…lie acknowledgeth.  
Next: This is a sure testimoni●…( saith Bellarmine) that the Boo●… of holy Scripture are Divine; b●…cause of the wonderful and Divi●… agreement of the Writers; as if the●… had been all written with one Pe●… and by one Writer. Whence it fo●…loweth, that such books, whic●… haue not this Divine agreemen●… but disagree from other canonic Scripture,( as the Apocrypha do are not Divine or canonic themselves; which is proven by two o●… them, in place of all the rest: t●… wit, 1. the book of Tobit, chap. 5. ●… ers. 12. where the good angel is ●… wrought in uttering a lye: which is only proper, by Canonicke Scrip●… ure, to Satan,( who is a liar from ●… he beginning) and to evil Angells, ●… nd saying, that he was of a human kindred, and carnal procrea●… ion; 
Heb. 1.14.  whose nature is only to bee created Spirits, appoynted for ministration.  
Next: by conferring Apocrypha Esther, with Canonicke Esther, in these few places following, videlicet, in Apocrypha Esther, 12.5. it is said, that Mordecai for detecting the Treason against the King, by the two eunuchs, at that time, he got a Reward: and in the Canonicke Esther, 6.3. it is said the contrary; that at that time he got no reward. again, in Apocrypha Esther, 15.10. it is said, When Esther came before the King, he looked on her fiercelie: and in Canonicke Esther, 5.2. it is said the contrary; that he looked on her favourablie. likewise, in the Apocrypha Esther, 12.6. it is said, that Haman hated Mordecai, because o●… the two eunuchs, whose Treaso●… he detected: and in Canonicke Esther, 3.5. it is said, that this he●… did because he would not bow hi●… knee to Haman. And last, in Apocrypha Esther, 16.10. Haman i●… called a Macedonian: and in Canonicke Esther, 3.1. he is declared that he was an Agagite. Next they disagree amongst themselves, which Canonicke Scripture doth not, as Bellarmine's former testimony witnesseth: For 1. Macab. 6. it is said, that Antiochus died at home in his bed at Babylon: and 2. Macab. 9.28. it is said, that he died in a strange country, amongst the mountains. 
Bell. l. .1. de verbo .15.  And that this was one and the same man, Bellarmine witnesseth.   

2. Witnessing of antiquity.  
athanasius in his SYNOPSIS, declareth, That according to the number of the Hebrew Alphabet, there are only xxij books of Canonicke Scripture, in the old Testament; which he setteth down, ●… s wee haue them And unto these saith he) let no man add. And little after; Besides these, there ●… re o●her books, 
Hiler. in prologue. psalm ruffian in expos. symboli. Damasc. l. 4. orthod fidei. c. 18. Hieron. pref. in proverb. Epist. c. p●ron. observe. 5. ( saith he) ●… hich wee put not in the Canon. ●… nd thereafter numbereth out the ●… ookes of wisdom, Ecclesiasticus, ●… sther, judith, Tobias, &c. The like ●… hereof doth hilary, Ruffinus, ●… amascene, and others.  
But in place of all, saint Ierome● stifieth, in his time, what was the ●… ynde of the whole Church, say●… g, The Church indeed readeth ●… ease books, but showeth them ●… ot amongst canonical Scriptures. ●… o that according to cardinal Pe●… n's words, this testimony is a ●… fficient evidence of the faith of ●… e whole Church then in this ●… oynt. For when the Fathers speak ●… ot as private Doctors,( saith he) ●… ut as witnesses of those things ●… hich the Church did and believed 〈…〉 their time; affirming, that such a ●… king was the faith or practise of ●… e whole Church; then their te●… imonie is sufficient to declare the unanime consent of the wh●… church.   

3. Confession of party  

Lyra prologue 1. in biblia.  LYRA, after the enumeratio●… the Books of Canonicke Sc●…ture; Whatsoever is beside t●… books of the old Testament saint jerome speaketh,( saith the same is to bee placed amo●… the Apocrypha, which are the Bo●… that are not in the Canon: w●… the Church notwithstanding●…mitteth, as good and profitable, not as canonical.  

Glossa decret dist. 16. c. canones.  So likewise saith the Gl●… vpon the decretals; The Wisdo●… of Salomon, the book of Iesus son of Sirah, which is called ●…clesiasticus, and the Books of ju●… Tobias, and the Maccabees, are co●…ted Apocrypha, and not red ge●…rallie.  
And if any where thou fin●… the apocryphal books counte●…mongst those that are Canonic●… either in holy Councells, or●…cient Doctors,( saith Card●… Cajetant) let it not trouble thee, ●… ho art a Novice: 
Cajet. in f●ne comment. hist. yet. testam.  for al such speeches are to bee reduced to saint ●… rome's manner of speech, or emen●… tion. They are not, therefore, ●… anonicke: that is, a Rule to con●… me matters of faith. But they ●… ay bee called Canonicke,( saith ●… ee) that is, Regular unto edifica●… on: to wit, being received, and ●… thorised to this end only. Ther●… re also saith Driedo, Professor at ●… ovane. Cyprian, Ambrose, and o●… er Fathers cited some sentences ●… ut of Baruch, 
De cattle. script. l. 1. p. 22.  and the third and ●… urth books of Esdras, not as out ●… f canonical books; but as out of ●… ookes containing some godly ●… octrines, &c.    

SECT. II. Of the perfection of Scripture, against unwritten Traditions.  

The state of the Question.  
THE question herein between the Romanists and us, is not of Traditions serving for explicati●… of Scripture, nor of Historical, ne●…ther ritual, which concern E●…clesiasticall Order and policy; b●… only of doctrinal, added to Scri●…ture, for making up a perfect Ru●… both of faith& Manners. Wher●…anent the Romanists affirm, 
council tried. sess, 4. decret. 1.  in th●… council of Trent, that this D●…ctrine of truth pertaining bo●… to faith and Manners, is partly o●…lie contained in the Scriptures, a●… partly in unwritten Tradition which the Church showeth wi●… alike reverence, and pious affectio●… as the Scripture itself,( say they and who so doth otherwise, is a cursed by them, Yea, the Scri●…ture( saith their Charroneus) is t●… least part of revealed truth; 
Charron. verit. 3●. c. 4 Hosius c. 92. confessionis.  a●… the far greater part of the Gosp●… hath come unto us by Traditio●…( saith their Bishop Hosius.)  
On the contrary,( reverenci●… the plenitude and perfection Scripture) wee affirm, That the●… is no Doctrine pertaining to Fay●… and Manners, necessary to bee b●…lieved unto Salvation, which is n●… in holy Scripture, either materially ●… ontayned therein, or which may ●… early bee deduced out of it, or ●… se evidently proven by the same, 〈…〉 these subsequent Testimonies ●… rue to confirm.   

1. authority of Scripture.  
2. TIM. 3.15. From a child ●… how hast known the Scriptures, ●… hich are able to make thee ●… ice unto Salvation. Therefore ●… so, ACT. 20.32. they are called ●… he word of grace, which is able to ●… uild us up, and give us an inhe●… itance amongst the saints.  
Whence it followeth: If the ●… criptures be able to make us wise ●… unto Salvation, and to give us an ●… nheritance amongst the saints, ●… hich is all wee can seek; therfore ●… hey contain the whole Doctrine, ●… hich is necessary to that end. Wherefore saint paul, 
acts 26.22 28.23  to bring ●… is hearers to Salvation, professeth, ●… hat he taught them no other thing, ●… hang was contained in Scripture; 
acts 20.27.  which therefore he calleth The ●… hole council of GOD. As also saint Augustine telleth us, 
Aug. ●ract. 49. in johan.  tha●… the writers of Scripture choose●… therefore those things which wer●… thought sufficient for the Salvatio●… of Believers, 
Cyril. Alex. l. 12. in johan. c. ult. ( saith he) both fo●… faith and Manners. And so saith cyril, joining this, That shining so by a right faith, and Vertuou●… actions,( saith he) wee may come to the kingdom of Heaven.  
2. TIM. 3.16. All Scripture is given by Divine inspiration, and is profitable for doctrine, reproof, correction, and instruction in righteousness: that the man of GOD( that is, chiefly, the Minister of GOD'S word, 1. TIM. 6.11.) may bee perfect, throughly furnished( or, as the Rhemists translate, instructed) unto every good work.  
Whence it followeth: If the Scripture serve sufficiently to make him perfect, throughly furnished unto every good work, who is the Minister of the Word, and to whom it belongeth to declare the whole council of GOD; that then it containeth all perfect furniture of instruction tending to that end. For that is perfect, 
Aquī, in 2. Tim. 3 ( saith Aquinas) where there is no defect at all to be supplied.  
But all or complete Scripture, serveth to do this,( as the TEXT telleth us) therefore it is perfect itself; having all perfect furniture in it tending to that end. Wherefore, saith cardinal Cajetane on this place, after that he expoundeth [ all Scripture] to comprehend both old and new Testament; behold whither the utility of Scripture tendeth; even to the perfecting of the man of GOD: that is, of him who fully giveth himself to GOD: yea, to such a perfection,( I say) that he may be perfect unto every good work, both in the intellectual, and operative part,( saith he.) As also,( saith Estius) tho every part of Scripture is not profitable to all these uses; yet in the whole Scripture all these four vtilities are to bee found.  
GAL. 1.8. Tho wee, or an angel from Heaven, preach unto you beside that which wee haue preached unto you, let him bee accursed.  

Aug. l. 3. cont. lit. Petiliani c. 6. Basil summa moral 72. c. 1. See also Bel. l. 4. de verbo c. 11.§ his notatis.  Which words Augustine( and with him basil) thus expoundeth: If an angel from Heaven preach unto you any thing, beside that which is in the Scriptures, of the Law and gospel, which ye haue received,( saith he) let him bee accursed.  
Next,( saith Theophilact, and with him Chrysostome;) neither saith the Apostle, If they teach things contrary or repugnant: but, If they teach never so small a point, beside that which we haue taught: that is, add never so little more than that, let him bee accursed.  
The same also saith cardinal Cajetane on this place, with Aquinas, and others: Wherefore the very RHEMISTS haue translated, {αβγδ}, beside that; and not, contrary to that which is written.  
Whence it followeth: If nothing ●… ust bee preached to GOD'S peo●… le, tho it were by an angel from ●… even, but that only which is con●… yned in Scripture, under pain of ●… cursing: That therefore the Scri●… tures contain in them all Do●… rines of faith, needful to bee ●… own, or necessary to salvation. ●… nd whosoever addeth thereunto 〈…〉 written doctrinal Traditions, or ●… acheth the same, they fall under ●… e accursing of the Apostle.  
EPHES. 4.20. And are ●… uilt vpon the foundation of the Apostles and Prophets, IESUS ●… HRIST himself being the ●… iefe corner ston. Which place ●… quinas, Caejetane, and others, thus ●… e expound: that is, vpon the do●… rind of the Prophets, and Apo●… es: and to show that this do●… rind is only contained in Scrip●… re: therefore saint Ambrose, and ●… ith him Lombard, thus do ex●… ayne it, saying; That is, vpon the ●… Ide and the New Testament.  
Whence it followeth: If the doctrine of the Prophets and Aposles contained in the Scriptures o●… the old and New Testament, be the only foundation where vpo●… the Church is built; therefore it i●… not built partly vpon vnwritte●… Traditions: vpon which whosoever buildeth his faith in any po it of doctrine, he buildeth like th●… foolish builder, vpon a sandy an●… unsure foundation.  
GAL. 3.15. Tho it bee but man's testament, yet if it bee confirmed, no man disannulleth, n●… addeth thereto: or, as the Rh●…mists translate, further disposeth.  
Whence it followeth: If a man testament containeth perfectly h●… will, and therefore being confi●…med, that no man addeth theret●… then much more is the LORD●… Testament perfect, confirmed by h●… Blood: and therefore much le●… should any man bee bold to ad●… thereunto.  
ACT. 17.11. And the B●…reans preached the Scriptures da●…lie, whether those things were so,( as paul taught) therefore many believed.  
Whence is is evident, that it was not vpon any warrant of unwritten Traditions; but vpon the warrant only of Scripture, that they grounded their faith: Therefore, saith Theophylact, and with him Oecumenius, Hence it is, that they were the more confirmed in the faith, that they preached the Scriptures, and found whatsoever belonged to the LORD'S conversing in the flesh, to agree with the Oracles of the ancient Prophets. Where as on the contrary, it is a manifest falling from the faith, and an argument of arrogancy,( saith saint basil) either to reject any point of those things which are written, 
Basil. de fide  or to bring in any of those things which are not written.   

2. Witnessing of antiquity.  
THE holy and divine inspired Scriptures, 
Athanasius l. cont. gentes Greg. Nyss. tom. 2 dialogo de anima et resur. Vinc. Lyri. adv. heres. c. 35. tart. l. de resur. carn. c. 3. Greg. Nyss. l de cog. deicit ab Euthymi● in panop Tit 8. sect. 4. ex genes. 9. Cyril. hierosol. illuminat. catechis. 4. Bell. l. 4. de verbo. c. 11.§ ultimo. ( saith Athanasius) are sufficient for the full instruction of All truth. And in what only t●… truth must bee acknowledged( saith gregory Nyssen) where●… is seen the seal of scriptural T●…stimonie. And again; Therefo●… the only Canon of Scripture is su●…ficient for all doctrines of faith( saith Vincentius Lyrinensis) So th●… take from heretics, wherein the agree with Heathens, that by Scripture only they may debate the questions,( saith Tertullian) an●… they can not stand. This being sure tenet to bee held concernin●… all Doctrines wanting Scriptura warrant, which gregory Nyssen setteth down, saying of such; For a●… much as this is upholden with n●… testimony of Scripture, as false we reject it. Seeing the very lea●… point that concerneth the holy an●… divine mysteries of faith,( saith saint cyril) must not bee taugh●… without holy Scripture.   

3. Confession of party.  
ALL Doctrines of faith& Manners,( saith Bellarmine) which are simply necessary for all men, ●… re playnelie set down in Scrip●… ure. Therefore,( saith Aquinas) ●… othing should bee taught, which ●… s not contained in the Gospels& Epistles, and in the holy Scriptures. 
Aquinas in gal. 1.8. Ferus in Math. 11. excus. Paris. 1559. which whole testimony is purged out, in that impression I haue at Rome by Pope Greg. 13 his authority 1577,§ Espeni●us 2. Tim, 3,  And it is but a staff of Reedes, whatsoever as a tradition is taught without the warrant of the word of GOD,( saith their own Fe●… us.) For the word of GOD is that only, whereupon wee can safely lean: and they are but wicked deceavers, who in place of GOD'S Word, propound their own dreams. For the Scriptures themselves are able sufficiently, to instruct a man to salvation,( saith Claudius Espenseus a Doctor of Sorbon) and to make him learned therein. So also Aquinas, and Anselmu●: yea,( say the very 
Rhem, in their sum and Partition of the holy Bible,  Rhemists of late) by the uniform consent of all learned Divines, the holy Bible, or written Word of GOD, containeth expressly or implyed all things that man is to believe, to observe, and to avoid, for the obtaining of eternal salvation.    

SECT. 3. Of the perspicuity of Scripture in all things needful to Salvation; and therefor●… that people should read th●… same.  

The state of the Question.  
THE Question between the R●…manists and us herein, is no●… Whether some things or places i●… Scripture, bee obscure,( as sayn●… Peter saith) which wee grant: b●… whether the same bee so obscu●… throughout, that people can n●… understand therein, or know suc●… things as belong to faith& Ma●…ners, and consequently, to salvation, and that for the obscurity an●… danger of reading the same, th●… people should bee altogether d●…barred there from. Which we deny, because of these Reaso●… following.  
PSAL. 119.105.130. Th●… Word is a lamp to my feet, and light unto my paths: yea, the very entrance of thy Word giveth light, and understanding to the simplo.  
Vpon which words saith Augustine, What is this wo●d which is called such a Light, that it is a Lamp also? except wee understand the word which was revealed to the Prophets, and preached by the Apostles, and which the interlinearie gloss calleth, therefore, the whole Sacred Scriptures: which for this cause is called a lamp, and a Light,( saith Genebrard on this place) because it directeth us to GOD in those things which wee should do, believe, hope for,& love, &c. For it is the Rule of our faith and life,( saith he) showing us the way, in the darkness of this world, unto eternal life.  
Whence it will follow: If it bee a lamp to direct, and show us the way in darkness, that it is not dark and obscure itself: for this is the nature of a lamp, to bee light itself, which is opposite to darkness; and to show light others, that they walk not, 〈…〉 stumble in darkness. Therefo●…( PSAL. 19.8.) it is said, to enlig●…ten the eyes; and( PSAL. 119. 13●… to give understanding to the ve●… simplo.  
2. TIM. 3.15. From a chy●… thou hast known the Scriptures  
Vpon which Text,( saith Est●… Professor in Duay) Moreover, 
See also Arias Montanus praefat in Massoreth.  t●… place teacheth. That very child●… should not bee debarred from r●…ding of holy Scripture. And the●… after he saith of timothy, in●…spect that he was instructed by 〈…〉 Mother, and Grand-mother, who faith was commended in the f●… Chapter; It is collected,( saye●… he) that neither women are to forbidden the reading of holy Sc●…pture. Therefore saith holy ●…natius; 
Ignatius ad Philadelph.  Fathers, bring up your ch●…dren in Discipline, and knowled●… of the LORD, and teach them t●… holy Scriptures. So also saye●… Theophylact, vpon Ephes. 6.4.  
Whence it doth follow: If chi●…dren may attain to the knowledge ●… f GOD in Scripture, and should ●… ade the same; then much more ●… ay their Parentes, who should ●… struct them, whether they bee ●… en or women: And therefore, ●… hat They are not so obscure, nor ●… angerous, that laics should ●… ee debarred from the reading ●… ereof.  
John 5.39. 
cyril Al●x. {αβγδ} primo Chrysost. hom. 14. in johan. Orig. hom. 2. in I●aid.  Search the Scrip●… res, for in them ye think ye ●… aue eternal life, and they are ●… ey which testify of me,( saith ●… ur Saviour.)  
whereupon saith saint cyril, ●… his he did cry aloud unto the ●… wish people to do. So also Chrystome; Our LORD exhorted the ●… was, to search the Scriptures, saith he:) and much more ●… old he induce us to the sear●… king thereof. Therefore, saith ●… rigen; Would to GOD wee all ●… d that which is written, saying, ●… earch the Scriptures. Fo●●ra the ●… oing hereof, and meditating ●… erein, the blessed man is describe in the first psalm. And this were the Bereans commen●… by the Apostle, ACTS 17.11. A●… why then should Christians no●… bee condemned for doing of 〈…〉 same?  
EPHES. 6.17. Take the sw●… of the Spirit, which is the W●… of GOD.  
That is,( saith Haymo, ancient Father, and with him Ca●…sian) Take the doctrine and in●…ction of the holy Scriptures, w●… by, as by a sword, wee may p●… flight all the machinations of devil, &c. saith he.  
Note then, that all Chris●… whatsoever,( because all are●…tuall warriors) are bidden themselves with the Scripture that who forbiddeth them th●… and reading thereof, they them naked before their spiri●… enemy.  
COLOSS. 3.16. Let Word dwell in you richly,( ●… the Rhemists translate, abounda●… in all wisdom, teaching and a●…nishing one another. And bee ye ●… illed with knowledge,( saith the Apostle, COL. 1.9.)  
Vpon which place, therefore, saye●h Chrysostome) harken unto ●… ee so many of you as haue wives ●… nd children, howe even here the ●… postle commandeth you to read ●… e Scripture; and that, not slight●… e, or p●rfunctoriouslie; but with ●… reat ca●e, or diligence. And there●… fter subjoineth; I beseech you ●… hat are La●ckes, that ye get you ●… bless, the Medicine of the soul. ●… nd if you can not get more, get ●… e New Testament.  
This dwelling also of the word ●… boundantlie, which the Apostle ●… ill haue to bee in people. is, That ●… ey may haue( saith Lombard) ●… e vndestanding of the whole Scri●… tures. Which is far from Po●… ish ignorance, and their forbid●… king of the people to read the ●… word at all: as who would for●… id children to look into their fa●… er's Testament.  
2. COR. 1.13. For wee writ none other thing unto you, tha●… what you read, &c. And agay●… EPHES. 3.4. Whereby, w●… ye read, ye may vndersta●… my knowledge in the mysteri●… CHRIST.  
Where wee may see, that it 〈…〉 the practise of the primitive C●…stians, to read the Scriptures 〈…〉 the writings of the holy Apo●… and that this was the fruit w●… they reaped thereby: to wit●… understanding of the mysteri●… CHRIST; made known fir●… to the Apostles, and by their●…tings made known unto othe●… 
basil reg. brevio rum q. 267 Aug. c. 2. de doct. Christ c. 9. and in Psal. 95. Aug. serm. 55. de temp.    

2. Witnessing of Antiquit●…  
WHAT seemeth amb●gu●… and obscurely to bee sp●… in some places of holy Scrip●… may bee explained,( saith B●… by other places which are p●…cuous and clear. Also, in 〈…〉 places which are clearly set d●… in Scripture,( saith Augustine those things are to bee fo●… ●… hich contain both faith and ●… anners. And therfore, concerning the ●… ading of the same, he thus speaketh ●… to the people: neither let it suf●… e you, that ye hear the holy ●… riptures red in the Church, ●… ayeth he:) but also in your own ●… ouses, either read them your ●… lues, or desire others to read ●… em unto you: and hear ye them ●… ladlie. 
Theophyl. in Eph. 6 4. Chrysost. hom. 2. in Matheum.   
neither say thou, ( saith Theo●… ylact, and before him Chrysostome) ●… at it is the part only of religious ●… ersons, to read the Scriptures: ●… or it is the part of every Chri●… ian so to do; and especially their ●… art who are occupied in worldly ●… usinesses. Whereof S. Chrysostome ●… endereth this reason: Because they ●… ho are occupied about worldly ●… usinesse, receive wound vpon ●… ound daily,( saith he: 
Chrysost. concione 32. d Laz●o, ) and ●… herefore haue need of this divine ●… edicine, to cure them. And there●… ore, he is so earnest with the people to ●… eade the Scriptures, that he saith: ●… ever exhort you, and shall not ●… easse to exhort you, That not only you take heed to those thin●… which ye hear in this place: 〈…〉 also when you are at home, t●… ye busy yourselves with the c●…tinuall reading of the Scriptu●… For ( saith he) is it not an abs●… thing, 
In 2. adcor. hom. 13.  and preposterous, that wh●… wee are receiving moneys, w●… will not trust others, but num●… and count them ourselves: but 〈…〉 weyghtier matters, simply to f●… low the opinion of others: chie●… lye seeing wee haue the most j●… balance and Rule of Scriptu●… Therefore, I beseech, and intre●… you all, ( speaking to his hearers) th●… ye leave what s●emeth right to th●… or that man: and that, of all the●… things, ye inquire of Scripture.   


Bel. l. 4. de verbo, c. 11. Pep. lomi●ica 2 avent. co●. 1  3. Confession of party.  
ALL Doctrines of faith& Ma●…ners, which are simply nece●…sarie for all men, are plainly 〈…〉 down in Scripture, ( saith Bell●…mine.) As also, ( saith Pepinus, 〈…〉 Dominion) the Scripture it se●… alone, doth teach perfectly a●… playnl●e, whatsoever is to bee belie●…d as Articles of faith, and what to bee done as Divine precepts, ●… c. And therefore it is manifest by ●… e Apostles doctrine,( COL. 3.16.) ●… d by the practise of the Church. ●… ayeth their Bistop Espenseus) that of ●… de the public use of Scripture 〈…〉 as permitted to people. 
Espen. in Tit. 2. Theod de cur grac. affect. l. 5.  Where●… e, besi●e Theodoret his testimony, ●… at in his time the Scriptures were ●… r that end translated into all Lan●… ages, the very rhemists do wit●… sse, That altho the Bible, in the ●… ulgar, is not generally permitted; ●… et saint Chrysostome translated the ●… SALMES, and some other partes of ●… cripture, for the Armenians, 
Rhem epistle to the reader before their bible.  when ●… ee was there in banishment. The ●… elavonians and goths also, ( say they) ●… ad the Bible in their Languages. 〈…〉 was translated likewise in Italian, ●… y an Arch-Bishop of Genua: and wee ●… a● some parts therof in English trans●… ated by Venerable Beda, 
Mu● in Rome 6. p. 279. 2.  as Malmes●… urie witnesseth( say they) The neglect ●… f the reading whereof, their own Cor●… elius Mus, Bishop of Bitonto, so much ●… egrated, that he said; Alace, for grief! that the holy Scriptu●… hitherto, haue been so neglec●… to the great hurt of all, &c.     

CHAPTER II. OF THE church.  

SECT. I. Of the perpetual visibili●… of the true church: OR, to take away all ambigu●…tie in words; Of the constant apparency a●… conspicuousnesse thereof.  

The state of the Question.  
THE Question is not of t●… perpetuity and continuance●… the visible Church, simply and a●…solutelie considered in the nature●… it, as it is the visible Church; but the continuance of it, considered the perfection of the health therof, as being fully orthodox in pr●…fessing the truth in all poyntes of Doctrine. For we aclowledge the ●… ontinuance of the Church in the ●… irst sense, and the perpetuity of the ●… isibilitie thereof: which is all that ●… he arguments adduced by the ●… oman●stes do prove. But we flat●… e deny the perpetual continuance ●… hereof in the other sense: to wit, that the visible Church doth ever ●… ublicklie before the world pro●… esse the truth in all poyntes: and, ●… hat there is ever a society of men ●… rofessing so, like a kingdom, or ●… epublicke, conspicuous to the eyes ●… f all men. Which thing our Adver●… ries are never able to prove. But, ●… n the contrary, wee haue most ●… rung and evident warrants in the Word, That the health and puri●… e of the Church, is subject to al●… eration, as the estate of the jewish Church was of old, and is clear ●… ay these places following.   

1. authority of Scripture.  
〈…〉. KING. 19.10. And Eliah said, I haue been very zealous for the LORD of host for the children of Israell ha●… forsaken thy Covenant, throw●… down thine Altars, and slay●… thy Prophets; and I only a●… left; and they seek my life.  
I ask, then, Where was a vi●…ble company of true worshipp●… in public at this time in Israe●… And that the like estate of true P●…fessoures was at one time both Israell and judah, is evident out 2. CHRON. 15.8. and 1. KING.〈…〉 9. The whole kingdom of ju●… being idolatrous in Abijam's lat●… reign. And, at the same ty●… whole Israell being idolatrous●…der jeroboam.  
again, 2. CHRON. 28.24. i●… recorded, howe at once both ju●… was altogether idolatrous un●… King Ahaz, and the LORD'S t●… worship utterly abrogated; and the same time Israell was so un●… their kings, 
2. Kings 17.16 18.  Pekah and Hoshea.  
Of which time, it is said, T●… Israell having all together made●…fection to idolatry, there was none ●… eft but the Tribe of judah only, ●… nd judah also kept not the Com●… andementes of the LORD their ●… odd, but walked also in the sta●… utes of Israell which they made: 
Ezek. 23.13& 16 50. also jerm. 3.6.  ●… nd so the LORD rejected all the ●… eede of Israell, complaining on ●… hem by His Prophet ezekiel, That ●… hose two sisters, in their spiritual ●… horedomes, had both taken one ●… way.  
Note then: When both this peo●… le( which only were then counted GOD'S Church) made defe●… tion with their kings in common, ●… o the public practise of idolatry ●… nelie, and abrogated the true wor●… hip of the true GOD utterly, where was then the face of a visible Church of true professors, having a public worship? Or were ●… hey not a few only, professing in secret, and lurking under persecution? Of whom, therefore, 
Zephan. 3.12.  the LORD speaketh to ELIAS, I haue left me 7000 in Israell, who haue not bowed their knees to Baa●l: and saying to jerusalem; I will lea●e in the midst of thee an afflicted and poore●…ple, 
jer. 5.1.  that shall trust in the Name o●… LORD.  
Whence I infer, What b●… to the Church of GOD in this 〈…〉 at one time, may befall to the s●… at another. But this befell to●… Church of GOD at one time, 〈…〉 the true Prefessoures therein w●… not conspicuouslie known, ●…lurked Therefore this may befa●… another.  
MATTH. 26.31. Then say JESUS unto them, All ye s●… bee offended because of me 〈…〉 night: For it is written, I 〈…〉 smite the shepherd, and 〈…〉 sheep of the flock shall bee s●…tered abroad.  
This dispersion, or scatte●… abroad, Lyra and Arboreus de●…reth to bee the disciples flee from their Master, thorough gr●…nesse of fear; which made s●… also,( as Peter) to deny Him. 〈…〉 ask, then: When this was fulfill●… where was the visible true Chur●… or multitude, professing CHRI●… IESVS? seeing that sundry Ro●… ●… stes of great Note, 
Durand. rational. l. 6. rubric 7 quia de jejuniis  as Durand, A●… xander Halensis, and Turrecrema●…, with others, affirm, That at ●… e time of CHRIST'S Passion, ●… e Profession or Faith of CHRIST ●… mayned only in the virgin MA●… je; and in her person only did ●… e Church( as it were) at that ●… me consist.  
REVEL. 12.14. 
Alex. Alenin 3 sent. in expositione symboli. Turre serem. summa de Eccclesia l. 3 c. 61. Ambrosius in apoc. Greg. 34. moral. c. 7. Ribera in Revel. 12.6.  And to the Woman were given two wings of 〈…〉 great Eagle, that shee might fly ●… unto the wilderness, unto her ●… lace; where shee is nowrished for 〈…〉 time, and times, and half a ●… yme, from the face of the Serpent.  
This Woman, the rhemists and romanists( as Lyra, Carthusian, and others, beside the Ancien●es) expound to bee the true church of CHRIST; forced to flee, and ●… u●ke, from the tyranny and persecution of Antichrist: where shee may either not bee enquired after,( saith the jesuit Ribera) or else not found out, and yet, where she shall bee fed with the Word GOD by her holy Bishops, 〈…〉 Preachers of the truth,( sa●… he) who shall goody w●th her, 〈…〉 lurk also in secret, in which ty●… of persecution, 
Pererius in Dan. l 15. in verbo veniet temp{us} p. 714 So Acosta. de tempore Nov●ss l. 2. c. 15 Rh●m●st. on 2. Thess. 2. ( saith the Ie●… also Pererius) the Chu●ches wor●… shall bee only private, and 〈…〉 in secret. And the external sta●… the roman Church,( say the ●…mistes) and public intercour●… the faithful, with the same, ●…ceasse, and their communion●… only in heart with it, and the p●…ctise thereof in secret, as it i●… places where open intercours●… forbidden.  
By al whose speeches we may●… such an invisibilitie of the Chu●… granted by the romanists, as 〈…〉 do affirm: and tho they say, t●… their Church is never thus to 〈…〉 obscured, but in the reign of A●…christ; yet thereby they grant, 〈…〉 much as wee affirm; to wit, T●… the Church sometimes may 〈…〉 hide, and invisible: and then 〈…〉 apply, That all that time of 〈…〉 true Churches invisibilitie hee●…tofore, was the time of Antichrist's ●… ne; who is already com●▪ 
Aug. de unit. Eccl. c. 20. Aug. Epist. 80 ad Hesychrum also in Psal. 10. de baptismo contra Donat. l. 6. c. 4. Amb. l. 4. Hexā. c. 8. et 2. Athā. ad solit. vitam agentes.  and 〈…〉 as they dream● with the Iewes● erning their messiah) as yet on●… o come.   

2. Witnessing of antiquity.  
●… Ometymes the Church is not ●… apparent, ( saith Augustine) ●… en wicked persecutors above ●… azure rage against her. And com●… king her to corn under the ground, 〈…〉 saith; sometimes shee suffe●… h storms for a season; so that in ●… me places she is noways known, ●… t lurketh: but yet shee is infal●… lye known to GOD, and shall ●… owe even to the Harvest. Yea, ●… metymes, ( saith he) like the ●… one, shee may bee so hide and ●… scured, that the members there●… shall not know one another.  
In like manner: The Church, saith Ambrose) looking forth like ●… he moon, hath often times her ●… ayninges, or eclipses. And shee hath her own times,( to wit, of ●… ersecution and peace.) For as the moon, shee seemeth indeed so●…tymes, not to bee at all; and yet hath not perished: for she may 〈…〉 bee eclipsed, or over-shado●… but shee can not perish.  

Athā. ad solet. vitam agentes.  Which made holy Athanasia●… complain, saying; What Chu●… now freely doth worship? see●… if it bee godly, it is exposed dangers: and if in any place th●… bee the Go●lie and zealous serva●… of CHRIST, like that great P●…phet Elias, they are h●d in den●… and caues of the earth, &c.   

3. Confession of party.  
THE Church sometimes is 〈…〉 tossed, 
Greg. Val. an al. fid. l. 6 c 4. et comment. Theol. tom 3 p. 145  ( saith gregory of V●…lence) with the wave, of Errour●… schisms, and Persecutions, that●… such as are vnskillfull, and do n●… discreetlie anough weigh the c●…cumstances of times,& matters, s●… shall bee very hard to bee know●… Which then specially fell out, wh●… time the falsehood of the Arri●… bare rule almost over all the wor●… Therefore wee deny not, but th●… it will bee harder to discern the ●… urch at some times, than at ●… er some. Yet this wee avow, ●… at it always might bee discer●…, by such as could wisely ●… eme of things.  
The jesuit also Viegas, 
Virga in Revel. 12. Sect. 15.  writing on ●… xij of the Revelation, saith, That ●… the Woman flying to the Wil●… nesse, is signified, That so great ●… ll bee the Persecution of Anti●… st, against the Christian Church, ●… t shee shall, for fleeing of esche●… ng the same, depart into solitary ●… ces; that so shee may lurk, and ●… de herself, the whole time of 〈…〉 reign of Antichrist. And the ●… emistes themselves tell us, 
Rhem annot in 2 Thess. 2.3.  That du●… g that time, the external state of ●… e roman Church itself, and ●… e public intercourse of the ●… ythfull with it, is like ( say they) ●… cease; and the communion of ●… hristians with the same, shall on●… bee in heart, and their worship 〈…〉 private.    

SECT. II. Of the Churches infalli●…litie; and howe it endet●… last in the Pope's infallib●…tie; who pretendeth, tha●… is head thereof.  

The state of the Question  
WHat is truly to bee held 〈…〉 the Churches infallibiliti●… general, 
Turr. summa de Ecclesia l. 2 c. 91.  their own cardinal ●…recremata, as one for all, declar●… saying, What wee say, to wit, 〈…〉 the Church in faith and Manners, 〈…〉 not err, is so to bee taken, that G●… doth so assist her, even to the cons●…mation of the World, that there 〈…〉 ever some, albeit not all, who haue 〈…〉 faith which worketh by charity. 〈…〉 ordinarily, the Romanists, w●… they speak of the infallibilitie●… the Church in foundamentall●…ctrines, by [ the Church] they●…derstand not the universal Chu●… of CHRIST, but the roman or ●…sterne part thereof: which their o●… Bis●… op of Bit●nto in a public Ora●… at the council of Trent, ac●… wledged to bee but a Daughter ●… e eastern and greek Church: ●… so but a part of the catholic, 〈…〉 which to call universal and Ro●… e, implieth a contradiction.  
●… xt, they distinguish this their Ro●… e Church, to which they ascribe ●… llibilitie only, into the essential ●… rch, 
Bell. l. 4. de pont. 2. et 3 Suarez tract. de fide disp. 5 sect. 6. parag. 10. Valen. tom 3 in 2●. 2a disp. 1 q. 1. punct. 7.  which is the whole num●… of Believers; the representative, ●… ch is the Bishops and others ●… eaned into a general Coun●… and the virtual, which is the ●… e himself.  
●… nd this infallibility which they ●… ne at first so much to attribute to 〈…〉 Church, they neither grant to the ●… ntiall nor representiue Church, 〈…〉 to the Pope only: therefore ●… armine telleth us,( and with 〈…〉 Suarez, Valentia and others) ●… t this infallibility is not in a ●… ncell,( saith he) but only ●… he Pope. So that albeit they ●… ache of the Church, as tho it ●… re of the whole catholic ●… urch of CHRIST, yet from the catholic in common, 
See also Cusanus conc. l 2. c. 3.  they c●… to the roman Church in par●…lar, and from the roman Ch●… to the B●shop of Rome only that in end, the whole contra●…sie endeth in the prerogatiu●… one man only.  
And this infallibility they n●… to bee in his person only, as●…cessour to Peter, altho they can●…ther prove this by Scripture, 
Bell. l. 4. de pont. c. 12.§ at vero,&§ observandum est 30.  ●…anie institution of CHRIST,( as ●…larmine granteth) to w t, that 〈…〉 the Bishop of Rome was or is P●… successor in Rome at all, let●… that he succeedeth in particula●… his infallibility, which was o●… proper and personal to Peter h●…selfe as an Apostle and Pen-ma●… holy Scripture, and to all ot●… only, that were Apostles 〈…〉 him. They stryving so much 〈…〉 this infallibility of the Bishop●… Rome, for this end, that he 〈…〉 bee acknowledged the only 〈…〉 supreme judge in contravers●… and so, that they may secure the●…selues in their bad cause agay●… all opponents, he being b●… judge and party, 
Bell. l. 4. de pont. c 1. Item. c. 3. et 5.  fo● so saith Bel●… mine. If wee can demonstrate ●… ayeth he) that h● judgem nt of ●… e Pope is cert●yne and infallible, ●… en it will also bee seen, that the ●… ope is lyk●wyse the supreme ●… dge of the church: as if it might ●… ee said of the Pope, that which ●… e Father from Heaven spak● of ●… is son only, hunc audite, ●… ear him.  
Now, because Bellarmine, to prove ●… he Popes infallibility, taketh his ●… rgument from the infallibility of ●… h● high Priest amongst the Iewes, 〈…〉 which wee haue answered in the ●… own place hereafter) ●herefore ●… giving, and not granting, that the Pope were the Christian high Priest( which he is not) and had the ●… yke prerogative as the Iewi●● had, yet wee will show by the ensuring argument tak●n from the jewish high Priest, that the ●ope who pretends to bee Christian h gh Priest, hath no infallibility at all.   

1. authority of Scriptur●…  
EXOD. 32.5. And wh●… Aaron saw the calf, he 〈…〉 an Alter before it, and A●… made proclamation, and said ●…morrow is a Feast to the L●…  
Vpon which Text( sayeth●…dinall Cajetan) Aaron not be wi ling to lose the high Pr●…hood, he buildeth an Altar b●… the C●lfe, not tarrying till 〈…〉 were desired so to do, but pr●…lie how soon he saw the C●… he first of all built an Altar to●…fer up sacrific● unto it, and ca●… proclaim, saying, To morrow 〈…〉 Feast to the LORD, which Blasp●…mie, of Aarons can not admit 〈…〉 excuse, but rath●r accusation, set●… he was more mad than any, 〈…〉 respect that he attributed that in●…fable and incommunicable Nam●… jehovah, unto an idol, no 〈…〉 inst●gating him thereto: and wh●… was worst of all, doing this( say●… he) by public proclamati●… whereupon most justly thereafter ●… se● accused him, saying, What ●… h this people done to thee, that thou ●… ldest haue brought vpon them this ●… at sin? Whence it app●areth ●… yeth Cajetan) that Moses knew ●… ll anough t●●●● Aaron was the ve●… cause o● suc● dolatrie, as this ●… s.  
Where wee see, tha● al●ho Aaron● as the fi●st legal high priest, he ●… as so far from having infall●bi●… je, that he was guilty of Idola●… e, and blasphemy himself, and ●… as the very cause of the idolatry ●… mmitted by others, by bringing ●… t great sin vpon the people cō●… itted to his charge. And therfore ●… om no infalli●●litie of the Iewish● gh Priest, can Romanists a●gue( as ●… ey do) to the infallibility of the ●… ope, as the Christian high Priest.  
2. KINGS 16.11. And Urijah the Priest built an Altar, ●… ccording to all that King Ahaz had sent from Damascus, so Uri●… ah the Priest made it, against King Ahaz came from Damas●… us, &c.  
Vpon which place Lyra saye●… this high Priest, notwithstandi●… his l●call in personal successio●… that office, he was jam cor●…tus Idololatria, and having ●e●…ved the Lords Altar out of its p●… he erected another for Idola●…& as it is said verse 16, did all w●… soever that wicked and idolat●… King Ahaz had commanded hi●…  
MATTH. 26.65. Then 〈…〉 high Priest rent his clothes, ●…ing, he hath spoken blasphem●…  
remark then here, tha●… high P●iest sitting in Cathe●… pronounceth judicially, tha● w●… CHRIST most truly had sp ke●… HIS D●●●ie, to bee plain blas●…mie,& so most grosselie erred i●… main doctrine of Ve●ity: Whe●●…( saith Arboreus a Parisian Doct●… that having heard CHRIST'S●…swere, th● high Priest turn d n●… and his furious madness made 〈…〉 to rent his clo●thes, and to say, 〈…〉 CHRIST had blasphemed, 〈…〉 partly by Scriptures, and p●… by Miracles done by His o●… power, did prove himself to bee 〈…〉 son of GOD.  
Whence it followeth,( as hath ●… ene said) that seeing the Iewish● gh-Priestes so grosslie erred, ●… th in deed and doctrine, or ●… t and faith,( as wee say) there●… e from the infallibility of the ●… ish High-Priest, ex pacto,( as ●… y allege, MALACH. 2.7.) no ●… lid argument can be brought to ●… one the Pope's infallibility, as ●… e Christian High-Priest, ex aquo, 〈…〉 they pretend.  
And as for their distinction, that ●… e may err personally, but 〈…〉 judicially, the same hath no ●… iditie: For suppose that some ●… ynt of faith, wherein the Pope ●… sonallie erreth, were by him at ●… e Churches entreaty, to bee de●… mined judicially, I ask, whe●… er his definitive sentence would ●… e according to his own private ●… dgement, or according to the ●… ueth? If the first, then he ●… old err judicially. If the ●… st, I ask, by what means is he ●… wrought to pronounce that judicially to bee truth, which p●…so●●lli● 〈◇〉 thin●●h to be erro●… If 〈…〉 they do th●● 〈…〉 th● insti●… of th● 〈…〉 then this we●… to make he 〈…〉 to be t●… author of a li●: so m●●●iri, is c●…tra mentem ire; which ●s a mo●… impious absurdity. And if it b●… replied, Th●t when ●t comme●… to such a pinch. GOD then wo●…derfullie, and suddenly, illumin●…teth the Pope's vnderstandin●… that he seeth his error, a●… changeth his mind, and so pr●…nounceth that which is trueth●…deede; it will follow, That t●… Pope being an heretic, 
See Bell. l. 2. de Pont. c. 30.§ 3●.  oug●… not to be deposed by the Churc●… as is evident by the judgeme●… and practise of the eight Cou●…cell, that the same ought to b●… done: as also by the Decrees 〈…〉 their Canon Lawe. For it is co●…trarie to charity and lenity, 〈…〉 depose him for heresy, who 〈…〉 so easy a way may bee reclaym●… to the truth. 
Distinct. 40. Si Papa.  neither was it●… good course, to confute Heresie●… 〈…〉 convocating such general ●… ouncels, to the great pains, ●… re travels, and great expenses, 〈…〉 so many Bishops, when the ●… e sentence of decision might ●… ue been had easier from the in●… libilitie of one sitting in his ●… air. 
In tom 2. council. in concilio 6. vnivers. act. 12& 13. Synod Nican. 2. act. 3& ult. Psellus de 7. Synod. Beda de 6. aetatibus. Anast. in pontiff. in vita Leonis 2. Lyra in Matth. 16.    

2. Witnessing of antiquity.  
THE sixth general council, hol●… den at Constantinople, AN●… 685, consisting of 289 Bishops, ●… demned Pope Honorius, according ●… his public person, for an Here●… ke. As also the seventh general ●… uncell, holden at Nice, ANNO 〈…〉, accursed him as a Monothelite; 〈…〉 may bee seen in the acts of those ●… uncels at large, and is witnessed by ●… sellus, Beda, and Anastasius.   

3. Confession of party.  
FIrst in the general: It is evident, 〈…〉 ( saith Lyra) that the Chur●… hes stability consisteth not in ●… en, either in regard of their ecclesiastical or secular power an●… 〈◇〉 seeing mani● Princes an●… 〈…〉, as well as other infe●… 〈…〉 found to hau●… 〈…〉 from the Fayt●… 〈…〉: For it is 〈◇〉 ●…fest, 
L●● co●● here●● c. 4. Edit. Paris. 1534. plate. in vita Liberii Tur. l. 2. de Eccl. c. 103. Cus. conc. l. 2. c. 5.  〈…〉 Castro 〈…〉 Pope Liber● 〈…〉 of one mind w●● 〈…〉 Platina) and so ma●● 〈…〉 by them, ( saith ●●rre●re●●●●… and over-come whole with 〈…〉 Arrian H●●●si●, as jerome testifiet●… ( saith Cusanus.) In like mann●… that Anastasius the second wa●… Nostorian, Alfonsus in the f●re-c●… place witnesseth; as also Platina●… his life; who therefore was p●…gued by GOD, by a sudden g●…shing out of his bowels on 〈…〉 stool. In like manner, as Maldon●… the jesuit, 
mauled. in joh. 6.53.& ●spenc. l. 2. de ador. Euch. c. 11.  and many others testifi●… Innocent the first held, that th●. E●…charist was necessary to Infant●… unto their salvation, as well●… baptism. Which error infec●… the whole roman Church un●… him. For this error ( saith M●… donate) bare sway in the Chu●… ●… or the space of 600 years. Of the ●… ore-named Honorius also who was a ●… onothelite, 
Can. loc. Theol. l. 6. c. 8.  saith their own Ca●… us: Howsoever other Popes ●… ight bee excused from heresy, ●… et I see not how Honorius( saith ●… ne) can bee fred from this guilt, whom Psellus, Tharasius, Epipha●… ius, Beda, Adrian, and Agatho, ●… both Popes) and the seventh general council, hath branded ●… ith the note of heresy. Celesti●… us also erred, 
Alf. l. 1. cont. her. c. 4. edit. Paris. 1560.  ( saith Alfonsus) in ●… he matter of matrimony. Ney●… her was this error of Celestinus● such as ought to bee imputed on●… je to negligence. So that wee can ●… ay, that he erred only as a pri●… ate person, and not as Pope, ●… saith he) because this definition of Celestinus was to bee had in the ●… old Decretals, 
C. Laudabilē,& titulo, De conversione fidelium. Edit. Paris. 1534.  which I myself both saw and red, ( saith Alfonsus foresaid.) And to say, that when the Pope erreth obstinatelie ●… in the faith, that then he ceaseth to bee Pope, and so the Pope can not bee an heretic, It is, ( saith he) in a serious matt●… but to jest, or mock.    

SECT. III. Of the Pope's supremacy.  

The state of the Question.  
THE Question is not of t●… primacy of Order, whi●… Peter had amongst the Apostles, 〈…〉 also the Bishop of Rome had 〈…〉 old amongst the four Patriarc●… of the Christian Church, whi●… wee oppose not; but only of S●…premacie of Power and Iurisd●…ction, which the romanists a●…leadge Peter alone had overall t●… rest of the Apostles, and who●… Church of CHRIST: and cons●…quentlie which( they say) the Bi●…shop of Rome only, as Peter's Su●…cessour, hath, and justly doet●… claim to haue, over the othe●… Apostles Successoures, and who●… Church in like manner, as sol●… Monarch, 
Bellar. l. 2. de Pont. c. 31.  universal Bishop, Head●… Husband, and Foundation of th●… Church,( as Bellarmine callet●… him) from whom all ecclesiastical power to others is only deryved, and to whom to bee subject, is to every Christian of the necessity of Salvation.  
First then, wee deny that ever Peter had any such supremacy. And tho it were, 
Bell. l. 2. de Pont. c. 12. §. At vero, &c.  Bellarmine granteth, that by no Scripture it can bee proven, that the Bishop of Rome is the successor of Peter in particular at all: let be then in this pretended prerogative.  
Our arguments are these following.   

1. authority of Scripture.  
ACTS 8.14. Now when the Apostles that were at jerusalem heard that Samaria had received the Word of GOD, they sent unto them Peter and John.  
Whence wee infer only, That they who sent him, were equal with him; and, that he had no supreme dominion over them. For albeeit that Mission import●… not ever a subjection, or impar●… of him who is sent, and of his s●…der,( as in the sending of 〈…〉 son, and holy Ghost) yet it●…cludeth ever a domination, 〈…〉 majority in him who is sent, o●… them who send him. Theref●… Peter here pleadeth no exem●…tion from going, in regard of●… supremacy over the rest, as 〈…〉 Pope would do in the like ca●… and count it too bold saucines●… if any presumed to send him●… like manner, to confirm nev●… converts in any forraygne Con●…trey.  
GALAT. 2.11. But wh●… Peter was come to Antioch, 〈…〉 with-stood him to the face,( or 〈…〉 the face, as the Rhemists translat●… because he was to bee blamed.  
Vpon which words, saith th●… ordinary gloss, and Lombard, M●…ster of Sentences, he resisted hi●… as his equal; which he would n●…ver haue been bold to do, e●…cept that he had known, that h●… was no ways inferior, to wit, 
Cypr. lib. de nait. Eccles.  in ●… risdiction, or power, as Cyprian● itnesseth, altho in primacy of ●… lace, as Junior, or the last called ●… postle. The like to do to the ●… ope, no mortal man may do, ●… y their Canon Lawe, altho he ●… ade innumerable people to Hell ●… ith himself; 
Dist. ● c. Si Pap●●  because he it judge ●… f all men, but to bee judged of ●… one,( saith the Canon Law.)  
2. COR. 11.5. For I sup●… ose, I was not a whit behind the ●… erie chiefest Apostles.( Or, in ●… othing inferior, as S. jerome showeth.) Which the Rhemists trans●… ate fraudulentlie, I haue done no●… hang less.  
Vpon which words, S. Chryso●… tome telleth us, that it was in par●… icular with Peter, that he made ●… his comparison, denying any ●… nferioritie to him, in power ●… nd calling. Therefore, S. jerome on GALAT 2. bringeth in S. paul, comparing himself in this sort with S. Peter; I ●… am nothing inferieur to him; for wee are established in the ministery 〈…〉 one, and the same GOD,( say●… he.) Which the jesuit Iusti●… also, in his Paraphrase, maket●… bee the self same meaning.  
So that first, then, if more t●… one were chief, then one was 〈…〉 the sole and only chiefest ab●… all the rest. And next: If P●… was in nothing inferior to Pe●… then Peter had no supremacie●… power above paul, nor ani●… the rest.  
EPHES. 5.23. For the h●…band is the head of the wife, e●… as CHRIST is the head of 〈…〉 Church: and He is the Savio●… of the body.  
Note, then, that as an husba●… will bee only Head, and ha●… no Substitute in his place, to b●… with his wife under him; no mo●… will CHRIST( who is a jealo●… GOD) haue any other Head●… Husband over His Church, 
Aug. de ago Christiano, q. 20.  un●… himself, but himself. Whe●…fore also,( saith Augustine) if th●… man bee the head of the Churc●… ●… y whose taking of flesh vpon ●… m. he was made the Word, ●… nd did dwell amongst us; then it ●… olloweth. That all the rest of the ●… aynctes,( none excepted) are but ●… nelie Members, by whom the Church is perfected, and accom●… lished. Which thing moved Gre●… orie to call that Title, 
Greg. l. 4. ep. 36. ad Eulog●u●  [ The head ●… f the Church] a most bold and ●… mbitious Title for any Church●… an to assume; saying unto Eulo●… ius Bishop of Alexandria, concer●… king John Patriarch of Constanti●… ople, who would haue usurped ●… he same: By the pride of this am●… itious Title,( saith he) he is ●… old, to subject unto himself, all ●… he members, who coheare to one ●… nlie Head, to wit, CHRIST himself.  
EPHES. 1.22. And gave him ●… o be Head over all things to the Church, which is his body.  
And again, EPHES. 4.4.5. There is one body,— and one Lord, &c.  
remark, then, that the Scr●…ture borroweth this sim●… from an human body; therefo●… in explication thereof, wee m●… adhere thereunto. First, therfo●… it will follow, That if any oth●… beside CHRIST may bee call●… the head of the Church, the●… should haue two heads at on●… and so should bee a body mo●… monstrous. Next: If any m●… bee called the head of this bod●… then the Church may bee cal●… the body of such an head; whi●… were most absurd, and blasph●…mous. Last, in respect similitu●… carry reciprocation, then it wo●… follow, if the Church in this, b●… like an human body, then an h●…mane body in this, may bee ly●… the Church; and so should ad●… two heads, one principal and pe●…petuall, and another subalter●… and temporary; which were mo●… absurd: as one kingdom to a●…mit two kings, and one ho●… two masters; where as t●… very prime Apostles were one●… stewards in CHRIST'S House; 
1. Cor. 4.1.  〈…〉 so they call themselves.  
1. COR. 1.12. every one of ●… u saith, I am of paul, and I 〈…〉 Apollo, and I of Cephas, and of CHRIST. Is CHRIST ●… yded? was paul crucified for ●… u? or were ye baptized in ●… e name of paul?  
Vpon which words saith ●… ope gregory to John Patriarch of ●… jerusalem, 
Greg. ep. 18. ad ●ohan. Constant.  who would bee called ●… ead of the Church: surely the ●… postle paul, when he heard that ●… me said, I am Paull's, and I ●… pollo's, and I of Cephas, most ve●… ementlie abhorring this renting ●… f our LORD'S body, by which His Members did, in a manner, ●… ouple themselves to other heads, ●… ryed out, saying, Was paul cru●… fied for you? or were ye bap●… ized in Paull's name? If there●… ore he eschewed, that the mem●… ers of the LORD'S body 〈…〉 saith he) should particularly ●… ee subjected unto certain other ●… eads beside CHRIST, altho they were Apostles, what wilt thou 〈…〉 able to answer at the straight try●… of the last judgement, to CHRI●… the Head of His universal Chur●… who preassest, by the Title of V●…versall Bishop, to subject all th●… His Members unto thee?  
Note, then, that this Supre●…cie was long ago opposed by 〈…〉 primitive Bishops of Rome, a●… even by this Text: and neyt●… Cephas, nor any Apostle, claym●…anie such thing, as to bee head●… the Church: which none can b●… but he that was crucified for H●… Church; and so is the Saviour His body: 
Ephes. 5.23.  and in whose NAM●… the Members thereof are bap●…zed.  
joh. 3.29. he that ha●… the bride, is the Brydegroom●… and therefore I haue espous●… you to one husband, that I m●… present you as a chased Virgine●… CHRIST, saith the Apost●… 2. COR. 11.2.  
Note, then, that he can n●… bee called the Churches Bryd●… groom, or husband, but he that ●… weth Her, and hath right to Her ●… y His Blood; which is CHRIST ●… nlie. And therefore, being a ●… hast virgin to one, shee hath ●… ot more husbands. Wherefore, ●… saith BERNARD to POPE ●… VGENIVS) call not His beloved ●… pouse, thine, but His: 
Bern. epist. 237.  thou chal●…anging nothing as proper to thee ●… ver Her. 
Ferus in joh. 3.29.  Therefore also saith ●… heir own Ferus, of the Baptist: ●… therwyse, how ingrate should John ●… aue been to such a benefactor, ●… s to usurp Her as his, who was ●… spoused to another? Even the ●… oules of the faithful.   

2. Witnessing of antiquity.  
THE rest of the Apostles, 
Cyp. l. de unit. Eccles.  were the self same that Peter was; ●… endued( saith Cyprian) with ●… like fellowship, 
Greg. l. 4. ep. 36. See also council. Carthag. 3. c. 16  both of Honour ●… nd Power. And it is satanical ●… ride,( saith gregory) by an ar●… ogant Title of HEAD, so to sub●… ect all CHRIST'S Members to ●… ne man; which coheareth to one only H●●●, 
And Greg. in job. 38. c. 9  CHRIST I●… SVS only   

3. Confess●ion of party.  

Cusanus d● concordant. cathol. c. 13. l. 1. Cajet. comment. p. 278. cited by Catharius in indice errorum Cajet. Rhen. cited by Alf. de Castro, verbo, Papa.  WEE know( saith Car●…nall Cusan) that PET●… received no more power fr●… CHRIST, than he o●… APOSTLES; and CHRIS●… would not haue the rest of t●… APOSTLES subject to PET●… but to bee all alike BRETHRE●…( saith cardinal Cajetane.) N●…ther was the Bishop of Rome●…poynted by GOD to bee abo●… other Bishops. And this was T● ○tullian's opinion,( saith Bea●… Rhenanus.)     

CHAPTER III. Of the Churches worshi●…  

SECT. I. That Prayers, and all public●… worship, should bee in a●… known tongue.  

The state of the Question.  
WEE contravert not, in what Language one may pray to ●… odd in private, so that they ●… derstand the same, and, as the ●… postle saith, that they pray in ●… e spirit, and with vnderstan●… ng: but the question is, Whe●… er Prayers, or any other parte 〈…〉 GOD'S public Worship, ●… herein one or more speaketh be re the people, should bee in a ●… guage unknown to the peo●… e, 
Sess. 6. cap. 8. can. 9.  as the council of Trent ap●… ynteth. And if the people them●… ues should bee taught to recite 〈…〉 their devotions, the PATER ●… OSTER, CREED, and such ●… ke, in the latin tongue, where●… they haue no understanding, ●… his wee altogether deny, be use of these scriptures ●… llowing.   

1. authority of Scripture.  
PSAL. 47.7. GOD is King of all the earth: Sing praises 〈…〉 Him with understanding.  
Vpon which words, accordi●… to the vulgar translation, whi●… hath, SING wisely, t●… interlinearie hath, SING WI●… understanding. For accordi●… to Augustine's words,( saith 〈…〉 ordinary gloss) no man do●… that wisely, which he vnderst●…deth not. Therefore,( saith Co●… thusian) some sing and also pra●… vnwyselie; of whom the LOR●… by the Prophet saith. This peo●… draweth near unto me with th●… lips, but their heart is far fr●… me. And such praising or pray●… is unfruitful, according to that 〈…〉 the Apostle, If I should pray w●… my tongue only, my mind is with●… fruit. Therefore he subjoynet●… I will pray in the Spirit, and I w●… pray with understanding also: I w●…sing in the Spirit, and I will sing w●… understanding also. Which, ho●… wholesome and fruitful a thing●… is,( saith Carthusian) the Apostle manifesteth, overdoing, In t●… Church I had rather speak five words with understanding, than ten thousand in an unknown tongue. Else, for a reasonable service,( which is required ROM. 12) an unreasonable service should bee offered up: and for the calves of the lips, the lips of calves, as it were.  
Wherefore also cardinal Contarenus affirmeth, That the simplo people praying in an unknown tongue, wanteth that fruit, 
In Catechesi interrog. ultima. ( saith he) which they would reap, if they understood those Prayers which they utter: for so they would in a special manner bend their soul and mind to GOD, that they might obtain from Him, that which with their mouths they specially desire; and would bee more edified by the godly understanding of those Prayers which they utter.  
1. COR. 14.15. What is it, then? I will pray with the Spirit, and I will pray with the understanding also: I will sing with the Spirit, and I will sing with understanding also.  
VERS. 16. Else, when th●… shalt bless with the Spirit, ho●… shall he that occupieth the ro●… of the unlearned,( or vulgar, 〈…〉 the Rhemists translate) say Am●… at thy giving of thankes, see●… he understandeth not what t●… sayest?  
VERS. 18. I thank GO●… I speak more tongues than all: yet in the Church I had ther speak five words with●…derstanding, that by my voy●… might teach others also, th●… ten thousand words in 〈…〉 unknown tongue.  
Out of all which, I reason th●…  
The worship of GOD sho●… bee performed the best way, a●… most fittest to edification. But t●… best and sittest way, is, that t●… same should bee performed it known tongue: therefore in known tongue should the wo●…ship of GOD bee performed, ●… hither it beeexhortation, prayer, ●… r thanksgiving, all which the ●… postle enumerateth.  
Vpon which Text, therefore, saith Sc●ulius) the Apostle would ●… ther speak a few words, clear 〈…〉 right understanding, than in●… 〈…〉 words, that were ob●… 〈…〉 unknown, and edify 〈…〉 th● hearer: because a few 〈…〉 ●●●ith profit, are better nor 〈…〉 ●●ch profit not.  
So ●●●ewyse,( saith Haymo) Els● how shall the hearer answer by the confirmatorie word which ●… s called AMEN, seeing he understandeth only his own language, but understandeth not that unknown tongue whereby thou speakest?  
In like manner,( saith their own Lyra) the Apostle here showeth, in public prayer, if the people understand the Prayer or blessing of the Priest, the better they are brought to GOD,& answer the more devotelie, AMEN. Else, the simplo people wanting understanding, pro●… little, or nothing. For whi●… cause,( saith he) the Blessing and all other common Service 〈…〉 the primitive Church, was pe●…formed in the vulgar tongue. Ye●…( say the rhemists themselves 〈…〉 when a man prayeth in a stran●… tongue, which himself vnde●…standeth not, it is not so fruitf●… for instruction to him, as if h●… knew particularly what h●… prayed.   

2. Witnessing of antiquity.  

Ambr. in 1. Cor. 14.  IF ye meet together( say●… Ambrose) for the edifying 〈…〉 the Church, then those thing●… should bee spoken, which th●… hearers may understand: for wh●… profiteth it that one should speak●… with a tongue which himself on●…lie understandeth, and he wh●… heareth profiteth not thereby The same doth Chrysostome affirm●… and beside the fore-named Fathers, Sedulius and Haymo, 
Chrys. hom. ●8. in 1. Cor.  on the plac●… foresaid.   

3. Confession of party.  
●… VT of this doctrine of Pauls,( saith Cajatane) it is collected, 
carded. Cajet. in 1. Coe. 14.  That it is better for the edi●… king of the Church, that pub●… cke prayers which are said in ●… e peoples hearing, bee said in v●●gar tongue, known to the ●… ople and clergy, rather than 〈…〉 latin. Whence it was, ( saith ●… assander) that the canon●call ●… rayers, 
Cassand. liturg.  and specially the words 〈…〉 consecration of the body and ●… lood of our LORD, the An●… ents did so read it, that all the ●… eople might understand, and say ●… hereto, AMEN. Yea, their late ●… stius, Professor in Duay, 
Estius in 1. Cor. 14.  gran●… eth, that in itself it is good that all ●… vine service bee performed in the ●… ngue which people understand: for ●… is tendeth greatly to their edi●… ying, 
Extat apud Baron. tom. 10. anno 880. sect. 10. epist. 147. joh. 8.  saith he) as this place ●… roveth well. Therefore said ●… ope John the eight, in his Epistle ●… o the Prince of Moravia; It is not ●… 'gainst sound faith or Doctrine, whether to celebrate the mass, 〈…〉 to read the gospel, or the s●…cred Lessons of the old and Ne●… Testament, being well translate●… or to sing the other divine Se●…vice: because he that made thr●… principal Languages, the H●…BREW, greek, and LATIN●… made also all others, to His ow●… praise and glory.    

SECT. 2. Of the invocation of saint and Angels.  

The state of the Question.  
THE Question is not, wheth●… Say●ctes departed, out their abundant charity, do g●…nerallie pray for us, and t●… whole Church militant; for t●… wee oppose not: but whether w●… should pray to them, as the Cou●…cell of Trent appointeth. 
Sess. 9. s●b Pio 4  A●… not only to intercede for us, th●… wee may get grace from GOD●… or mercy; but also joineth the●… with GOD; and seeking fro●… them blessings, and help, as the rhemists profess( on REV. 1.4) ●… hey do, from the virgin mary, and the saints. Which to bee lawful, wee altogether de●… ye; having clearly for us these reasons following.   

1. authority of Scripture.  
PSAL. 65.2. O Thou that hearest Prayer, unto thee shall all flesh come: that is, All sorts of persons,( saith Augustine) rich and poor, great and small, jew and gentle.  
Where ●●marke, that he to whom wee must come by prayer, must haue that property, that he heareth prayer: And therefore, because the LORD only hath this property, for this cause, according to the PSALMIST, all flesh should come to Him only.  
Wherefore,( saith Bellarmine, 
Bell. l. 1. de Sanntis c. 20. ●sect; Al●● dicunt.  concerning vocal prayers) to know the prayers, which at one and the s●me time are made in most distant and divers places, is required true Ubiquitie: Which wee believe not to agree( saith he) to the spirits either of Men or Angels. 
See also job 14.21& Eccl. 9.5& Aquinas thereanent, 1 part q. 12. art. 8.§ Ad quartum. See 1. King. 8.39.  And concerning those that are mental, he saith in that same place; neither Angels, not blessed souls, altho they were present, can by their nature know our prayers,( saith he) when we pray only in thought, seeing it is GOD only, who knoweth, and is the searcher of the heart.  
And as for that imagination of theirs, of the saints, or Angels, their beholding of all things in the essence of the holy trinity, wee may justly say, That this mathematical glass, which some of the doting schoolmen set in Heaven, for soothing their superstition, hath been long ago, in respect of the brittleness of it, beaten all in pieces. For I ask of them; Whether this glass doth represent all things to the saints, and Angels, or such things only, that are the Prayers of men on earth? If all, then their knowledge should bee as infinite as GOD'S is, and nothing, no, not the day and hour of Iudgement, should escape their knowledge, For MATTH. 18 10. it is said, that the Angels always behold the Face of the Father which is in Heaven; and yet they know not when the Day of Iudgement shall bee, mark 13.32. If only the Prayers of men on earth, then this were as much, as first they came only to the knowledge of GOD, and then GOD did reveal them to such or such a saint, that is invocated; and then these again did reveal them back to GOD: which is most ridiculous. Besides; Who ever revealed unto them, or gave them such assurance, That there is such a revelation in Heaven? And if they haue no Word of GOD for it, but their own dreams, with alike facility it is rejected, as it is assumed. For Scotus vpon Lomb. in 4. dist. 45. q. 4. saith, That no such revelation followeth vpon Beatitude necessarily,( as also doth Biell in can. Missae, lect. 31.) But Bellarmine goeth father, and praesupposeth, that if the saints should haue need thus of a new revelation, the Church would not so boldly say unto all the saints, PRAY FOR us; but would sometimes entreat GOD, That he would reveal our Prayers unto them. Bell. de Eccles. triumph. lib. 1. cap. 20.  
ROM. 10.14. Howe shall they call vpon Him, in whom they have not believed?  
But to assume; we must only believe in God: 
John 14.1. Ierem 17.5. Greg. Nazian. Orat. 37. ruffian in exposit. Symboli.  therfore, only in call vpon GOD. now, that wee must only believe in GOD, beside Scripture cited on the margins, antiquity telleth us, gregory Nazianzen saying, That this is proper only to GOD. And Cyprian,( or, as others will haue it, Ruffinus, vpon the first Article of the CREED) saying, By this syllabe of preposition, IN, the Creator is distinguished from the creatures. So that when saith is expressed in the deity, it is said, I believe in God the Father, and in JESUS CHRIST His son, and in the holy Ghost: But when speech is of the creatures, or of mysteries, the preposition IN is not added: as, wee say not, I believe in the holy Church; but, I believe the holy Church. So also saith Aquinas, 
Aquī. in joh. 14.1  By this where he saith; believe also in me, our Saviour testifieth, that he is true GOD. For altho wee may believe a man, who is a creature, yet wee ought to believe in none, but in GOD only. 
Lomb. in Rō. 4.3  Therefore also saith Lombard, It is another thing to believe in GOD, another thing to believe Him, and another thing to believe that he is. For the Devills believed Him, but not in Him: and wee believe paul and Peter, but not in paul, nor in Peter,( saith he.) Wherefore, wee conclude, If wee may no ways believe in paul, nor in Peter, who are saints departed; then, by this place of Scripture, wee may no ways incall vpon them. 
A Lapide, in Rō. 10.  For no man incalleth vp●… any,( saith Cornelius à Lapide the jesuit) in whom he doe●… not believe, and from whom h●… hopeth not for help and reliefe●… their hands.  
PSAL. 50.15. Call vpo●… me in the day of trouble: will deliver thee, and thou sh●… glorify me.  
lo here GOD'S own 〈…〉 rection, to call vpon Him onel●… with His gracious Promise of D●…liverance, for our encowrageme●… and that to Him only belong●… the Religious Worship bo●h Prayer and praise, whereby H●… is glorified by vs. Whereas o●… the contrary, GALAT. 4.8. t●… Apostle rebuketh them who d●… service to them, which by natu●… were not GOD'S: and therefo●… useth the word {αβγδ}? Of which sort of service in Re●…gious Worship, none can de●… Prayer to bee.  
luke 11.2. And he say●… to them, When ye pray, say, Our Father, which art in Heaven.  
remark, then, that our Saviour directeth us, to pray to Him only, who is Creator, and of the Divine Nature: and not to pray to any saint, or angel, who are of a created nature. Therfore, under the name of FATHER, their own Maldonate, the jesuit, 
Maldon. in Math 6.  will haue the whole Divine Nature comprehended, as it comprehendeth Father, son, and holy Ghost; saying, I approve rather the opinion of others, who will haue the whole trinity here to bee called FATHER, than theirs, who take the word personally. And he proveth it to bee so; Because the whole trinity is our Father, in regard of creation, preservation, redemption, and regeneration, &c. Yea, Prayer is such a principal parte of Divine Service, incommunicable to any other, that it is usually put for the whole, as jer. 10.25. Ioel 2. 32. Act. 9.14. 1. Cor. 1.2. A●… the public place of GOD 〈…〉 Worship hath from thence its 〈…〉 nomination, of The House 〈…〉 Prayer, ISAI. 56.7. MATT●… 21.13.  
ROM. 8.5. But ye haue●…ceaved the Spirit of Adoption●… whereby wee cry, ABBA, F●…THER.  
So likewise GAL. 4.6. A●… because ye are sons, GO●… hath sent forth the Spirit of H●… son into your heartes, cryin●… ABBA, FATHER.  

Aug. epist. 105.  Whence wee infer, as Aug●…stine showeth, That as the Spir●… of faith teacheth us, rightly t●… believe; So the Spirit of Praye●… teacheth us rightly howe to pray●… But so it is, that the spirit o●… Prayer, called here The Spirit of Adoption, teacheth us to pray to GOD only, as our Father: and so, to come to Him not as subjects by Courteours to a King; but immediately, as children to a loving father: Because( saith Estius) this is the privilege of the sons of GOD, 
Estis●. in R●. 8.  to call GOD their Father, both by CHRIST'S example, the natural son of GOD, who in the gospel either teaching or praying, called GOD His Father, as likewise by His precept who teached us to pray thus, Our Father, &c.  
Therefore, for Prayer to GOD only, wee see, that wee haue the direction of the whole trinity, GOD the Father teaching us so to do, PSAL. 50; GOD the son, luke 11; and GOD the holy Ghost, ROM. 8; beside the example of CHRIST, and all the saints before vs.  
To which doctrine and practise, how far that of popery is contrary, is more now than evident, 
Fran. de Mendoza in viridari● vtr●usque cruditiones, sacrae& prophanae lib. 2. probl. 2.  and wherein they are come to such a hight of impiety, as the jesuit Mendoza hath of late set forth this as a problem. Whether it is more profitable to us to invovate the Name of IESVS, or the name of mary? to which he answereth, thus, Now ( saith he) witho●… any ambiguity, more plainly 〈…〉 decide the whole matter, thus; 〈…〉 I say, Let it bee so, that the favo●… and authority which CHRIS●… hath with GOD, be greater tha●… the Virgins; yet notwithstandin●… the blessed virgin is more easil●… moved with our prayers, som●…tymes, nor Christ is: and ther●…fore the patrociny of the mothe●… is more present, or ready, som●…tymes, unto us, th●n the patro●…nie of the son. And this op●…nion hath both authority, reason, and experience for it ( saith hee●… Wherefore also in the fourth problem of that same book, he●… affirmeth, That the virgin Mari●… is to bee worshipped with tha●… highest degree or worship whic●… they call LATRIA, in respect o●… the dignity of her motherhood, which belongeth to the order o●… hypostatical union: bee reason of which union, ( saith he) th●… worship of LATRIA is due to CHRIST'S ●umanitie; and therefore to all other things which belong to that order of union.  
As for the invocation of Angels, tho the preceding arguments do sufficiently militate against any such, yet beside them, wee join this which concerneth the same in particular.  
COLOS. 2.18. Let no man beguile you of your reward( or seduce you, as the rhemists translate) in a voluntary humility, and worshipping of Angels.  
Vpon which words S. Chrysostome commenting, he showeth what this worshipping was, to wit, the making of them intercessors between GOD and them, counting it too proud a boldness, immediately to go to God, or to Christ to intercede for them, and therefore they prayed unto the Angels, that they would mediate at GODS hand for them. 
council. Laod. can 35 Theod in Col ●.  Which the council of Laodicea condemned as idolatry,& therefore saith Theodoret. The council which conveaned at Laodicea, which is the metropolitan city of Phrygia, did prohibit by a Law, that they should not PRAY to Angels,( lo there the worship in particular) So that it is an ydl●… subterfuge for romanists, to say that divine adoration, or one so●… was only prohibit, seeing th●… Text is general, inhibiting all wo●…ship,& consequently invocation●… Which invocation also of Angel●… Ireneus in like manner did teac●… to bee far from the practise o●… the true Church of CHRIST in his dayes. 
iron. l. ●. cap. 57 Also Aug. de v●ra relic. c. 55. Aug. heres. 39.  And Augustine showeth that they who thus did worship Angels, were accounted heretics, and therefrae called Angelici.   

2. Witnessing of antiquity.  
HAue Christ alone before your eyes, 
Ig●at Ep. 6. ad Philadelp  and His Father, in your prayers, being enlightened by the Spirit( saith Ignatius.) Also all prayers and supplications, and intercessions, and thanksgivinges, are to bee sent up to GOD the LORD of all, 
Origen contr. Celsum, lib. 5. p. 230. ( saith Origen) by the high Priest who is above all Angels, being the living Word, and GOD. And as for the Churches practise, the names of the saints are in th●ir own o●dour rehearsed amongst us, 
Aug. lib. 22 de civit. DEI c. 10 ( saith Augustine) but they are not invocated by vs.   

3. Confession of party.  
NOthing of this was delivered or taught( saith Eckius) in the Scriptures of the old Testament, 
E●k. enchirid. de vener sanct. c. 15  and in the New Testament also, the Apostles nor Evangelists, neither by word nor writ,( that is, Scripture nor Tradition) left any such thing behind them, that the saints should bee prayed unto. And it is to bee confessed,( saith Cassander) that many& great errors through the pretext of the intercession and merits of saints, 
Cassand. consult art. 2●  haue invaded the minds and manners of the vulgar, whereunto also the inconsiderat writings and sayings of learned men haue given occasion, and fostered their erour. For first, wicked men continuing in their wickedness h●… believed that by the only int●…cession and patrociny of Saynct●… they should get pardon and gr●… from GOD at hand, which p●…nicious opinion also so far 〈…〉 might bee, hath been confirm●… by counterfeit miracles  
Another error is, that m●… who are not wicked or otherw●… good, haue made choice v●… themselves of certain saints 〈…〉 their Patrons and Defenders, a●… haue placed more confidence 〈…〉 their merits and intercession th●… in Christs merit, and so, havi●… obscured that office of Christs o●…lie advocation, they haue in pla●… thereof substitute the saints, a●… in special the virgin Maries a● vocation.  

Biel in can M●ssae Lect. 8.  Yea, there hath not wanted f●mous men( meaning BIEL an● others) who affi●me, that i●… the Virgin mary that is accomplished which Assuerus promised to Esther, to give her the half of hi● kingdom, and that even so of the kingdom of GOD( which consisteth of justice and mercy) the LORD hath given to mary mercy, retaining justice to himself, whence are these Titles given to her, queen of Heaven, and queen and Mother of mercy.  
What shall I say, when thorough the whole Psalter, everie-where the Name of the LORD is found changed into the name of our lady, yea, it is come to that hight, that even CHRIST now raygning in Heaven is made subject to His Mother, whence in the Churches this is sung to her, saying, Command our Redeemer.  
thirdly, some are seen to attribute to the merits of saints, the very power of Sanctification and Redemption, which is only proper to Christ God and Man, and of whose fullness wee all haue received,( all this saith Cassander)    

SECT. 3. Of the worshipping of Images.  

The state of the Question.  
WEE aclowledge the civi●… use of Images, as freely a●… the Church of Rome; to wit, th●… use that is made of them in th●… common societies of men, out o●… the appoynted places of GODS solemn worship, for ornament and historical use. But to represent GOD by any Image, wee count it unlawful; and to worship the Images of CHRIST, or o●… saints, with any religious adoration, as the council of Tren●… decreeth them to bee, 
Sess. 9. sub Pio 4  and to bee kissed, and fallen down before, wee oppose, as most gross idolatry: especially, seeing all the schoolmen, 
peers. de tradit. part. 3.  almost,( saith their own Bishop Peresius) do teach, That the Images are to bee worshipped, with that self same worship, as those whom they represent. And, that the Images of CHRIST, and the saints, are to bee worshipped properly,( saith Bellarmine) that is, as they are considered in themselves; 
Aquin. part. 3 q. 25. art. 3. Alex. part. 3 q. 30. art. ult. azure. instit. moral t. 1. l. 9. c. 6 Bonavent.& alii in 3. sent. dist. 9. B●ll. l. 2. de imag. c. 21.& 23. So Cabrera, in 3. Thomae, quaest. 25. art. 3. disp. 2. num. 34.35. B●ll. l. 2. de imag. cap, 22.§, 4●. So peers. de tradit. part. 3.  so that the worship stayeth itself in the Image: For if the Image( saith he) were not to bee worshipped but improperly, to wit, because before it, or in it, or by it, that which it representeth is adored, then surely it might bee simply denied, that Images should bee worshipped at all. And as for such subtle distinctions, whereby they would palliate their idolatry, they are such,( as Bellarmine himself saith of such) which neither themselves understand who haue broached them, and far less the unlearned people.  

Cassand. consult. de imag. art. 21  So that it is more than ma●…fest,( saith their own Cassan●… than can bee expressed by wor●… that the worship of Images, 〈…〉 come to that hight of adorati●… that the very pagans themsel●… haue given to their idols. N●…ther is their excuse of any wo●…( saith he) which some use 〈…〉 pretend, That they give this w●…ship not to the Images, but 〈…〉 them whom they represent: 
See also Aug l. 3. de doctr. Christ cap. 7. Biel in canon Missae lect. 49  〈…〉 this colour the pagans also 〈…〉 for their idolatry, as wee see 〈…〉 Arnobius,( saith he) Yea, p●…ple are so affencted to them,( s●…eth their own Biell) that t●… think some divine grace, or●…linesse, doth reside in them, 〈…〉 which they are able to worke●…racles, and give cures: and 〈…〉 that cause they worship them, 〈…〉 go in pilgrimage to them.  
Our arguments, then, f●… against the representation of G●… by any image; and next, aga●… adoration of any Image, 〈…〉 these.   

1. authority of Scripture.  
ISAI. 40.18. To whom will ye liken GOD? Or what likeness will ye compare unto Him?  
whereupon saith jerom, To whom will ye liken GOD? Or what image will ye make to Him, who is a Spirit, in all, and every where? &c. likewise, saith Perusin( an Augustine Eremite, and Professor of divinity) By these words is refuted and rejected the rashness of men; yea, their madness and ignorance,( saith he) who dare bee bold to represent GOD by any image, or resemble Him by any similitude: seeing the majesty and Essence of GOD is invisible, and incomprehensible.  
Vpon which words of the Prophet, in like manner, saith Pintus, a Portiugall friar; Seeing GOD is a Spirit, who filleth all places, how can ye resemble Him by any graved Image? Or what likeness can ye make v●… Him?  
ROM. 1.23. And th●… changed the glory of the inc●…ruptible GOD, into the sim●…tude of a corruptible man.  
Vpon which words saith O●…gen; It is not to bee passed 〈…〉 that this speech of the Apostl●… not only condemneth them w●… worship idols, but also, t●… these are to bee accounted in l●… manner amongst Anthropom●…phit heretics; who in t●… Church call that bodily image 〈…〉 a man which they set up there, 〈…〉 image of GOD. Therefore a●… Augustine giveth this reason, 
Aug. de fide 〈◇〉 symbolo, c. 7.& epist. 222.  w●… it is not lawful for any Christ●… to make any such image of GO●… lest wee fall into that same sac●…ledge,( saith he) whereby 〈…〉 Apostle maketh them execrab●… who change the glory of the i●… corruptible GOD, into the si●…tude of a corruptible man.  

Damasc. orthod fid. l. ● c. 17 Nicep lib. 18 c. 53 Euthym. panopl part. 3 Tit. 20  Yea, it is extreme fury and i●… piety,( saith Damascene, to 〈…〉 present GOD by any figure: ●… nd Nicephorus and Euthymius set ●… his down as the heresy of the ●… Ide Armenians, saying: neither ●… bhorre they to make the Image ●… f the blessed trinity,( saith ●… ee) which is only uncreated, ●… nfinite, indefinite, and altogether ●… nknowne.  
In the Church of Rome also gregory the second,( Anno 726) ●… ryting to lo Isaurus, testifieth, ●… hat then they painted not, nor ●… epresented GOD the Father, by ●… nigh image; because he can not ●… ee seen. 
Baron anno 726. p 87 Vasq. l. 2. de ador. cap. 3 disp. 4 Abul. catarrh. opusc. de●mag.   
Vpon which words hath noted in the margin, that it was thereafter, that the custom grew to paint GOD the Father. Therefore, their own Vasques● nd Catharinus declare also, that ●… he representing GOD by any ●… mage, is expressly against the second Precept. As also( as witnesseth Bellarmine) Abulensis, Durand, and their Bishop Peresius, teach plainly, that the image of GOD is noways lawful to bee made. 
B●ll. l. 2. de sanct. cap. 8 See also Aquin. part. 3 qu. 25 art. 3.  Yea, himself saith, That it is not so surely to bee believed by the Church, that the Image of GOD, or of the trinity, may bee as lawfully made as the Image of CHRIST, and of the saints. And without good instruction of the Prelates and preachoures, l●… confess,( saith he) that such pictures without danger can no●… be set before unlearned people.  
EXOD. 20.5. Thou shalt not bow down to them, nor worship them. And again,  
LEVIT. 26.1. neither shall ye set up any image of ston in your land, to bow down to it: For I am the LORD.  
whereupon saith the ordinary gloss; This Divine speech cutteth off both these; to wit. That neither in affection thou worship such, neither give any show of adoration to them. 
Theod cited in Ca●ena Lipomani, in Exod. 20 Ge●sō compend. Theol. precept. 1& Helkoc. in sap. lect. 157. b Orig. contr. Celsum, lib. 7 Baron anno 794. n. 1 Abb. Vrsperg. anno 793.  Therfore also saith Theodoret, The LORD here showeth, that both are impious, saying, Thou shalt not bow down before them, nor worship them. For which cause also Gerson( chancellor of the university of Paris) declareth, That all worship of Images, even ●… he bowing before them, is un●… awful. Therefore said Origen of the Church in his time, Wee worship no Images. And after ●… he council of Francford,( held Anno 800) for opposing the wor●… hip of Images, decreed by the second of Nice, in that book which was purposely written for confutation thereof, it is said, The catholic Church profes●… eth, that mortal men are to worship GOD not by Images, but ●… y CHRIST the LORD.  
This Thunder-clap from Hea●… en, of the second Precept of GOD'S Lawe, the Romanistes● erceaving to threaten sore that gross idolatry which they day●… je commit, thought fit( with Pha●… ao, working wisely) to conceal the knowledge thereof from the common people, by razing those words out of the Decalogue that goeth abroad for common use: 
Opus illust. Caroli Magni. contra synod. Nic. p. 468 lib. 4 cap. 2 Aug. 2. tom epist. 119. ad januar. c. 11 Greg. lib. 9 ep. 9 See al●o council. Elib. can. 36.  And so to incur that guilt, Deut. 12.32. and curse Rev. 22.19.   

2. Witnessing of antiquity.  
NO Image of GOD is to bee worshipped, ( saith Augustine) but that which is the same that himself is; to wit, CHRIST, who is consubstantial with the Father, and the engraven Character of His person. In like manner saith gregory to Serenus Bish●… of Marsils; The dispersed sons o●… the Church, are to bee called together, and it is to bee show●… unto them, by the testimonies o●… holy Scripture, That it is n●… lawful to worship any thing tha●… is made with hands; because it i●… wr●tten, Thou shalt worship th●… LORD thy GOD, and Him only shalt thou serve. And there after he saith; Wherefore, es●…ch●w by all means the adoratio●… of Images.   

3. Confession of party.  
AS for the worship of Images,( saith polydore virgil) not only those that are not of our Religion, 
Polyd Virgil l. 6. de invent rerum. c. 13.  but, as S. jerome testifieth, all the ancient Fathers, almost, condemned the same, for fear of idolatry. And the LORD inhibited not only any Image to bee worshipped,( saith ABVLENSIS) but also that himself should bee worshipped by any Image. 
Abul. in Deut ●.   
Where also it is to bee noted, That their word Veneration, which they use, sign●fieth Adoration, and is one ther●with, as is evident BELLARMINE, 
Bello l. 2. de Imag c. 21. Conc. Nic 2 art. 4.  and as THARASIVS wo●des, Bishop of CONSTANTINOPLE, in the second council of NICE, show, saying, All who profess the Vene●ation of Images, and d●nye Adorat●on, are blamed, or disproved, as Hypoc●ites.    

SECT. 4. Of the Adoration of relics.  

The state of the Question.  
THe Question is not, Whethe●… the true relics of Sayntes that is, their dead bodies, o●… any member thereof, should be honoured; which wee grant,( against Vigilantius) yielding to the●… that due honour which was eithe●… given to CHRIST'S own body, 
Math 27.59  by joseph of Arimathea, or 〈…〉 His first Martyr S. STEVEN, b●… the Disciples; to wit, decent an●… houourable burial: But wee d●…nye, that any such religious wo●…ship should bee given unto the●… as the council of Trent decreeth, Sess. 9. sub Pio 4. and as 〈…〉 usual amongst the papists; to wi●… insh●yning and placing of the●… bones on Altars, for religiou●… worship; going in pilgrimage 〈…〉 them, carrying them abouut i●… Processions, to bee kissed, 
Cateches. Conc. tried. in explic. 3 precep  kneeled unto, and adored; swearing by them,( as is approven by the catechism of Trent) and so Deifying them indeed. 
jer. 5. 7● have ferr●● trium phale, foelix hasta, nos amore per te fixo saucia O crux, have, spes unica, Auge piis justi●… iam, reisque dona veniam. And to Veronica's picture of CHRIST'S face at Rome, Nos de duke ad propria, o foelix figura, ad vidend●… faciem quae est CHRISTI pura.  And, which is worst of all, praying unto such things, as never had life, hearing, or holinesse; as to the point of the spear that pierced CHRIST His side, saying; 
All hail, triumphal Yrne,  
And spear that happy is:  
Lance us with love of HIM,  
Whom thou didst pierce, I wis.  And in like manner to the cross,( as Bellarmin granteth the Church doth sing) saying; 
hail, holy cross, our only hope,  
who vpon earth do live:  
To godly, righteousness augment,  
To guilty, pardon give.  Yea, to the picture of CHRIST'S Face on a linen cloath at Rome, ●… hey pray, saying; 
O blessed Figure, lead us to the place,  
Where wee may see there CHRIST  
His fairest Face.    

1. authority of Scripture.  
deut. 34.6. And h●… butted him( to wit, M●…SES) in a valley in the land Moab, over against be Peor: but no man knoweth of 〈…〉 sepulchre unto this day.  
lo here the greatest hon●… that the LORD thought fit 〈…〉 bee given to the body of His d●…rest and faithful servant Mo●… to wit, BVRIALL, which the LO●… would haue, for the place there to bee unknown, as saith Chrysostome, 
Chrysost. Hom. 5. in Math Lyra in Deut. 34, So Rhem pref. before the books of Genesis.  that all occasion idolatry might bee cut off: 〈…〉 as Lyra saith, which was d●… by GOD, lest the people 〈…〉 worshipped him, whose mor●…tie as it showed him, not to 〈…〉 God, so if it had been lawful 〈…〉 laudable to haue adored his●…liques, as the dear servant of GOD, the LORD had not withdrawn and obscured so this his body from His own people.  
2. KING. 23.17.18. Then he said,( to wit, josiah) What title is that which I see? And the men of the city told him, It is the Sepulchre of the man of GOD, which came from Judah, and proclaimed these things that thou hast done against the Altar of bethel. And he said, Let him alone, let no man move his bones.  
behold here again the honour that this godly King josiah giveth to the bones or relics of the true Prophet of GOD; to wit, no exhumation, nor any adoration; but only that he will not haue his Sepulchre touched, nor his bones moved out of their place.  
2. KING. 13.21. And it came to pass, as they were b●… rying a man, that behold, th●… spied a band of men, and th●… cast the man into the Sepulch●… of Elisha: and when the man w●… let down, and touched the bon●… of Elisha, he revived, and stoo●… up vpon his feet:  
remark here, likewise, th●… greatest honour that was done t●… the Prophet ELISHA his body, wa●… burial. And that tho at the touc●… of his bones, for authorizing th●… truth of his prophesies, a miracle was wrought, by the powe●… of GOD,( for which cause it 〈…〉 said in ECCLESIASTICV●… 48.14. that the body of ELISEV●… did prophesy in the grave) yet h●… bones are not said therefore 〈…〉 haue been taken up, inshryned nor worshipped.   


Cyril. lib. 6. contr julian p. 142  2. Witnessing of antiquity.  
WEE haue no such custom ( saye●h cyril) to adore Martyres; yea, not only do wee nowise worship the relics of Martyres, 
Hieron. ep. ad Riparium, contr. Vigilantium tom. 2 f. 119 ( saith S. jerome) but wee will not worship the sun, nor moon, nor Angels, nor archangels, nor Seraphims, nor no name that is name in this world, nor that which is to come; lest wee should serve the creature, rather than the Creator.  
In like manner, Athanasius, in the life of holy antony, telleth us, 
In vita S. Antonii.  that he oftentimes desired the Bishops, to instruct the people, that the egyptian custom was not good, to keep the bodies of the saints above the earth; wherein ( said he) the bodies of the patriarches and Prophets are kept unto this day. Yea, the very body of our LORD was laid in a grave, and covered with a ston rolled thereto, till he should rise again the third day. By which words ( saith Athanasius, or the Author of his life) he showeth, that he sinned, who after their death did not bury the bodies of those, how holy soever: for what is of greater account, or more holy, than o●… LORD'S body, ( saith hee●… Wherefore, many there-after●… when they heard this, they burie●… their dead, and gave GOD●… thankes, that they were so wel●… instructed, ( saith the foresay●… Author.)   

3. Confession of party.  

Cassand. consult. art. 21 de veneratione reliquiarum.  IT is certain, ( saith Cassander) that in these last times too much hath been ascribed to the relics of saints; so that even by good men, endued with a pious zeal, their whole religion, as it were, hath been thought to bee placed in getting such relics, decoring them with gold, and precious stones, and in building most stately Temples to their memories. As also that a false confidence hath been placed by wicked men, in the foolish and superfluous worship of relics: Wherefore, in the council of Cabilon they are rebuked, 
Cap. 45.  who under pretext of Devotion, went in Pilgrimage to Rome, or Turaine; thinking by the frequenting of those places, ( to wit, where many relics were) that they were purged from their sins.  
To this were added other evils, ( saith he) that thorough avaryce, and for entysing simplo people, false relics haue been obtruded, and feigned miracles alleged to bee wrought, whereby the superstition of people hath been nowrished: and sometimes thorough the deceat and illusion of the devil, abusing mens superstition, by dreams, and Visions, new relics haue been revealed: and by the same operation of Satan, miracles haue seemed to bee wrought. Wherefore he concludeth, 
Art, 22.  That it were more wisely& better, that men did abstain from all ostentation of relics, and that people were exhorted, ( saith he) to honour the true relics of saints; that is, to imitate their holy ex●mples, which are extant, and may bee seen● either in Scripture, or were done by th●… Apostles, or are recorded o●… them.     

CHAPTER IV. Of Free-will in our Vocation.  

The state of the Question.  
THE Question is not, Whether Man after the Fall, hat●… the essence and faculty of the wi●… still remaining, and free of coaction,( which Augustine proveth against Celestius) nor of the free use thereof, which he hath i● things civill, and others depending only on the power of Nature: But, Whether by natura in the state of corruption, it is so free, that it may bee called indifferent, either to good or evil? And, Whether in the first act o● conversion, the will hath such a power of itself, naturally, to will and concur with GOD, that it needeth not a full change, and total reparation; but only( as the papists hold) some help only; leaving it in indifferency of turning itself either way; and that it needeth an excitation only to answer GOD when he calleth, to accept of Salvation when he offereth, and to cooperate at first with Him, when he converteth? Therefore, saith the council of Trent, Sess. 6. Can. 4 If any man say, that our Free-will being moved and excited by GOD, doth not coopeperate, by assenting to GOD, who excyteth and calleth us; and, that it disposeth not, and prepareth itself for the grace of justification, nyether can dissent if it will, but is miere passive therein, let him bee accursed.  
Whereas wee hold in the contrary, That it hath no power naturally to will that which is morallie good, tending to Salvation; and, that grace coming to an unregenerate man in the first act of his conversion, is not a co-working grace with his will,( as it is after) but a sole-working grace vpon his will; not only helping and excyting it already willing but changing and reforming it; and of nilling( as Augustine speaketh) making it willing: not by any Manichean coaction, but by a gracious and powerful inflection; that so all the glory of the work may redound to Him alone, to whom all glory belongeth, and who is both the Author and sinisher of our faith.   

1. authority of Scripture for vs.  
2. COR. 3.5. Not that wee are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of GOD.  
Vpon which words saith Haymo, here the Apostle destroyeth all confidence in Free-will. And there-after he setteth down this to bee the apostles meaning, That not only ar● w e unable( saith he) to do a●e thing without the mercy of GOD, and His preventing and following grace, but also to think: for the grace of GOD preventeth us, that wee may will; and it followeth us, that wee may perform: Therefore did the PSALMIST say, Thy mercy shall prevent me, and thy mercy also shall follow me. For if wee cannot so much as think, howe can wee bee able to perform?  
likewise,( saith Estius on these words) the Fathers of the council of Orange did use this same testimony of the Apostle, 
council. Arausic cap. 7 et cap 4. ( saith he) where-by they decreed, That he was deceived with an heretical spirit, who will say, That a man, by the power of nature, can think, as becometh him, any good that belongeth unto eternal life; or that h e can choose the same, or consent unto the saving Preaching o● the gospel, without the illumination and inspiration of the holy Ghost.  

See also the ordinary gloss, and Lyra, on these words  More-over, ( saith he) the greek Commentators, as Chrysostome, Theophylact, and Oecumenius, explicating the apostles meaning, speak after this manner; That there is not something on our part, and something on GOD'S part; but that plainly there is nothing on our part; no, not the least thing; but all is to be ascribed unto GOD. Therefore said our Saviour, Without me you can do nothing; 
John 15.5  to wit, which is truly good, and acceptable to GOD.  
PHIL. 2.13. For it is GOD who worketh in you, both to will, and to do, of His good pleasure.  
According to which words,( saith Augustine) the LORD preventeth him who is unwilling, 
Aug. in Enchirid c. 23  to make him willing; and he followeth him who is made willing, that he will not in vain. And in like manner, saith Bernard; The faculty of the will, 
Bern. de grat.& lib. arbitr  maketh us to will; but Grace maketh us to will that which is good. And a little after, Let no man, therfore( saith he) think that it is called Free-will, because of any indifferent power, or faculty it hath between good and evil; seeing by itself it can fall, but can not rise, but by the Spirit of GOD: Immittendo bonam cogitationem qua praevenit,& immutando malam voluntatem( saith he) quae sibi per consensum jungit. Therefore, wee must beware( saith he) lest when wee feel these things invisibly to bee wrought in us, that either wee attribute the same to our will, which is infirm, or to any necessity in GOD; which is not, but to Grace only, whereof he is full.  
In like manner saith Lombard vpon these words; Wee then do will, but GOD worketh this will in us: wee also work, but GOD worketh this working in vs. It is expedient, then, that wee both believe and profess so,( saith he) because it is both pious and true; that so our Confession may bee humble, and all may bee ascribed to GOD.  
EPHES. 2.5. Even when wee were dead in sins, he hath quickened us together with CHRIST. 
So Ezek. 36.26   
remark, then, that as the whole power of quickening the dead, and raising him from death, is from GOD only, and no part thereof from the dead who is raised; even so the whole power and efficacy of our first resurrection and conversion, is from CHRIST only, who is the Way, verity, and life; and no part thereof is from natural free-will. 
Bern. de grat.& lib arbitr  Therfore, saith Bernard, neither couldst thou create thyself, when thou wast not, nor justify ●hy self, being a sinner: neither being dead, ca●st thou r●yse thyself from the dead.  
1. COR. 4.7. Who hath made thee to diffe● from another?( or, discerneth thee, say the rhemists) and what hast thou, which thou hast not received?  
Vpon which words,( saith Estius) rightly therefore doth Augustine use and inculcate this sentence of Paul, against the Polagians; that so he might teach, That all the good whereby one doth differ from another, or excel his neighbour, is given from GOD: and therefore, 
Aug. l. 2. contr. duas epistolas Pelagianor. c. 7.& lib. de cor rep. et grat. c 7.& ep 46 ad●alentinum.  that neither grace is given according to mens merits, neither that any are predistinate unto life for foreseen works; but that as well Predestination, as Grace, which is the effect of Predestination, is altogether and mierelie of free mercy, as Augustine writeth. And in like manner by these words they are condemned, who say, that equal help of grace being given or offered, oft-times it falleth out, that this man doth embrace the same, and that man not; or that this man doth so, more or less: so that the differing of the one from the other, is of mans free-will, and not by the grace of God. Which thing wee doubt not, ( saith he) is altogether against the Apostles doctrine.   

2. Witnessing of antiquity.  

Aug. tom. 7. de grat.& lib. arbitr c. 16. Ibid. c. 17.  IT is sure( saith Augustine) that wee will freely when wee will, but he maketh us to will that which is good, of whom it is said, it is GOD who worketh in us both the will and the dead. And again, To will that which is good, he worketh it in us without us, ( saith he) but when wee will, and will so that wee perform, then he cooperateth with us: so that without him, either working in us to will, or cooperating with us when wee will, wee are altogether unable for any work of piety. In like manner, ( saith Bernard) Free-will maketh us willing indeed, 
Bern. de grat. et lib. arbitr  but Grace only maketh us to will that which is good. To will, proceedeth from ourselves, or nature; but to will that which is good, proceedeth from Grace, let no man then, ( saith he) think that therefore it is called Free-will which wee haue, because it hath an equal power, or inclination, as well to good, as to evil, seeing it could fall by itself, but can not rise, but by the holy Ghost. And thereafter he asketh, What, then, is this all that our Free-will doth, that it consenteth? It is, ( saith he) but not that this consent is from itself, seeing wee are not able to think any thing( which is less than consent) of ourselves, as of ourselves: For they are not my words, but the Apostles, that all that which can bee good, that is, to think, and to will, and to perform, he attributeth all unto GOD, and nowise to his own free-will. Therefore wee must beware ( saith he) when we find that these things invisibly are wrought in us, and with us, that either wee attribute the same to our Free-will, which is unable, or to any necessity in GOD, which is none, but to Grace only, whereof he is full.  
And if wee will hear a whole council: 
council. Arausic can. 4  If any will contend, ( saith the council of Orange) that GOD expecteth our will to bee purged from our sins, and doth not confess that this willingness to bee purged, is not wrought in us by the infusion and operation of the holy Spirit, he resisteth the holy Spirit, speaking by Salomon, saying, The will is prepared of the LORD. As also the Apostle most wholesomelie declaring, that it is the LORD that worketh in us both the will and the dead.   

3. Confession of party.  

Bell. l. 6. de lib. arbitr. cap. 5 §. huc ●enique Ibid. l. 6. c. 15  THE Scripture therefore ( saith Bellarmine) both by words& similitudes every where crieth, That a sinner can not in any sort dispose himself to receive grace● and again, The conversion of a man to GOD, ( saith he) as any other good action, as it is an action, it is from free-will only, not secluding GOD'S general aid,( to wit, in whom wee move) but as it is a good action, it proceedeth only from Grace. And surely the Orthodox Fathers ( saith their Cassander) haue ever contended against the Pelagians and Manichees, 
Cassand. consult. art. 18  That the righteousness whereby we are justified before God, is not to be attributed to the power of free-will vitiate by sin, but to the singular grace of GOD, whereby no new will is created; but being unwilling, it is made willing; being depraved, is corrected; and of evil, turned to good; and by an inward motion, is so drawn, that of nilling, it is made willing, that willingly it may yield to GOD'S calling. Yea, h●w much most part of the schoolmen haue attributed to devyne grace herein, in place of all, BONAVENTVRE doth witness; For this is the duty of godly mindes, ( saith he) to attribute nothing to themselves, but all to the grace of GOD. Whence it is, that how much one ascrybeth to the grace of God, he departeth not from piety; altho ascrybing much to the grace of GOD, he should withdraw some from the power of nature, or free-will: but when any thing is withdrawn from the grace of GOD, 
Florum theol. quest. in 2. sent. disp. 24.& 25. de li. art potest de vsu, conclus. 1 Veg. l. 6. in council tried. cap. 8 1. 2. q 111. art. 2.  and ascribed to nature, which belongeth to grace, there the danger is ( saith he.)  
And this is proven, because the beginning of our justification is from preventing grace, ( saith Iosephus Angles)& from the calling of GOD, who saith John 15. ye haue not chosen me; and from Predestination, which is also the only work of GOD, ROM. 9. Who saith, It is neither in him that willeth, nor him that runneth, but in God that showeth mercy. The same doth Andreas Vega aclowledge, and Aquinas, with others.    

CHAPTER V. Of justification.  

The state of the Question.  
FOR clearing the state of this controversy, 
Beza in Tit. 3. 7. Borthaus in gē. 15. p. 162 Synopsis purior. theol. thes. 3 Pareus de justif. lib. 2. cap. 3 Zach. in eph 2. 4.  it is to bee considered, that this word[ IVSTIFIE] in Scripture, is sometime taken largely, and then( as our learned Divynes confess) it comprehendeth both Absolution from sin, and Sanctification by grace, as two conjunct benefits given unto us through Christ: so that in this sense being justified, as the Apostle speaketh ROM. 8.30. and Tit. 3.7. wee are not only reconciled, but renewed: and so wee willingly yield, that this our justification standeth not only in the imputation of CHRIST'S righteousness, and remission of sin, but likewise in the infusion of inherent righteousness, which thing made the Fathers frequently take the word[ IVSTIFIE] a● all one with[ sanctify.]  
But the question being what the word[ IVSTIFIE] taken more stricklie, signifieth in those places wherein the doctrine of a sinners absolution before GOD, and acceptation unto eternal life particularly is handled by the Apostle in his Epistles, specially to the ROMANS and GALATIANS; where by the confession of romanists themselves, it is taken( as cardinal Tolet witnesseth) for absolving, 
Tolet, as also Soto, in Rō. 8.33  as a judicial term, and opposite to condemning. In which sense wee call justification, a gracious action of GOD'S, as the judge whereby remitting all the sins of the Elect, and accepting the righteousness of their Head, His own son, he pronounceth those who believe in Him, righteous, and heirs of eternal life, to the praise of the glory of His grace, altho of themselves they were guilty of condemnation.  
Of which justification, 
Rom. 4.5.3.24.3.25.8 33. Psal. 32.1. Rom. 3 12. Ephes 1.6. Rom. 5.1.  the principal efficient, is GOD; the impulsive cause, is His gracious mercy; the meritorious cause, is CHRIST'S death only; the persons justified, are only the Elect, who believe in CHRIST; the formal cause, consisteth in the remission of sin; and imputation of CHRIST'S righteousness, the instrumental; whereby it is offered to us, is the Word and Sacramentes; and that whereby wee receive it, is faith; and the final cause of all, is the praise of the glory of His Grace, and our Peace with GOD in CHRIST.  
In this action, then, wee inquire, How, or wherewith, wee may compeare before the tribunal of GOD'S exact justice, without fear of condemnation? And having that whereby wee may answer all accusations against us, which thing wee say wee can not do, except that as CHRIST in our persons, and for us, was condemned, and crucified; so that wee in Him bee justified, and absolved and as our sins imputed to Him brought Him to death: so His righteousness only imputed to us▪ bringeth us to life, being( as Bellarmine speaketh) given to us; s●… that wee may offer up the same to GOD the Father for our sins because he hath taken the burden vpon Him, to satisfy for us( saith he) and to reconcile v●… to GOD His Father.  
The romanists, on the contrary, 
Sess. 6 can. 10. 11 See Bell. l. 2. de justif. cap. 2 §. Quod autem.  in their council of Trent affirm, That the immediate an●… proper cause of our justification, whereby wee are translated from being children of wrath, and enter into friendship with GOD, i●… infused righteousness, only inherent in man himself; which the●… affirm to bee absolute, and perfect, and therefore call it tha●… white& unspotted rob, wherewith wee must present our selue●… before the tribunal of GOD, 〈◇〉 attain unto eternal life. Therefore, saith Andradius, expoundin●… that Canon of the council, because he can not bee said to bee just, who is altogether defiled with sin, therefore the LORD infuseth in him charity, by whose power and force,( saith he) all his sins are washen away, extinguished, and expelled. And so, they esteem that GOD is not reconciled with Man, but by the expelling of sin, thorough infused righteousness, 
Bell. l. 2. de justif. cap. 2 §. Quod si. ( as Bellarmine saith) even as darkness is by light. And therefore, they call that righteousness, Gratia gratum faciens; or, That grace which procureth acceptation. And whosoever will say, That that grace whereby wee are justified, is the only favour of GOD, let him bee accursed,( saith the council of Trent,)  
Wherefore, 
Can. 11  he who will haue the pardon of his sins, according to the mind of that council, must interpone between him, and GOD'S wrath: not CHRIST'S satisfaction immediately, and only, as Scripture teacheth; but his own inherent righteousness: an●… then he may believe, that he is reconciled, and accepted, when by this righteousness first had, hi●… sins are expelled.  
And what they would seem herein to ascribe to CHRIST'S merit, it is not, That for it only and immediately, the LORD doth reconcile with us, and accept us in favour, unto eterna●… life: but that for it, there is infused in us, that new quality of i●…herent righteousness, whereby wee are justified. Which is a much to say, as that wee are just●…fied, not for CHRIST'S, but fo●… our own righteousness. So th●… CHRIST'S righteousness, an●… satisfaction, is only the meritorious cause, where frae wee ha●… in ourselves something inheren●… which we may oppose to GOD'●… justice, 
Vasq. in 2a 2 a dispus. 224. & rely vpon, thereby immediately, and formerly, to b●… justified. Yea, some of them d●… so far derogate from the righteousness of CHRIST, in th●… matter of justification, 
cap. 7 Parag 43. Suarez. lib. 7. de gra● sanctoficante. cap. 5  that they are bold to affirm, That our inherent righteousness, doth make us acceptable to GOD, without any relation to CHRISTS merit: and, that it hath not any force of conciliating GOD'S favour unto us, from the blood and merites of CHRIST, but only from its own intrinsical perfection.  
Besides which first justification, they make also a second, which is an increase of the first, and which, they say, is required by good works; which promeriteth a father righteousness, than that which is infused ●n the first. The works of which second justification, so promerited by the works of the first, do merit again ( say they) everlasting life. So that they will haue CHRIST's righteousness only in the first justification, to merit their inherent righteousness; and thereafter themselves to merit, both the increase of father righteousness here; and that righteousness again, to merit unto themselves eternal life hereafter. contrary to which their error in the matter of justification, these Scriptures militate.   

1. authority of Scripture.  
ROM. 3.24. being justified freely by His grace, through the redemption that is in IESUS CHRIST.  
Vpon which words saith cardinal Cajetane, it is clearly here explained, That the righteousness of GOD, which justifieth a sinner, is not of works, but of the miere favour of GOD, whereby ( saith Ferus) he carrieth good-will towards us for CHRIST'S sake: 
Ferus in Rō. 3.24.  favour enim DEI primum est quo salvamur. For the favour of GOD, is the first thing whereby wee are saved, ( saith he) Therefore also saith Estius, That which followeth.( BY HIS GRACE) is exegeticallie added. As if he would say, freely; that is, BY HIS GRACE. For the meaning is, that sinners are justified without any merit of their own, by the only free favour or good-will of GOD, ( saith he) And yet who-so-ever will say, That that grace where-by wee are justified, 
Can. 11.  is the only favour of GOD, let him bee accursed( saith the council of Trent.  
2. COR. 5.21. For he hath made Him to bee sin for us; who knew no sin, that wee might bee made the righteousness of GOD in Him.( so also PHILIP. 3.9.) But he was made sin for us by imputation, ISAI 53.6. Therefore so are wee made righteous.  
whereupon saith Augustine, 
Aug. Enchirid. ●. 41.  he then was made sin, that we might bee made righteousness: not ours, but of GOD; not in us inherent, but in himself, even as he did show himself in the similitude of sinful flesh, 

So also Chrysost. in 2. Cor. hō. 11 he said not, righteous, but righteousness,& the righteousness of God: for that is the righteousness of God when it is not of works for there must not the least spot be found  
By Grace then wear justified, whereby all sin is altogether destroyed   wherein he was crucified, to bee sin▪ not His own, but ours; not it himself, but which was in us Therefore also saith Theophylact This thing doth the righteousness of GOD design, whe●… freely any is made righteous, and when in him no spot at all i●… found:( which no man dare say o●… his own inherent righteousness, And therefore,( saith Theophylact) the Apostle saith not, That wee might bee made righteous, but the righteousness of GOD signifying the hudge greatness o●… His favour.  
Wherefore also,( saith cardinal Cajetane) the righteousness of GOD in CHRIST, is CHRIST'S merit, sufficient to satisfy for us, and to justify us, which is called,[ of GOD, because it is His, who is GOD personally, and because it is before GOD'S tribunal true righteousness; to put difference thereby between it and our righteousness, which before GOD'S tribunal is as a menstruous cloath. Therefore when CHRIST'S merit is communicated to us, then we are made the righteousness of GOD in CHRIST; because wee are made righteous, not by our own righteousness, but by the righteousness of GOD in CHRIST communicated to us: for wee are justified before GOD, by his merit and satisfaction.  
3. ROM. 3.28. Therefore wee conclude, that a man is justified by faith, without the works of the Law.  
Where, first, by the law Augustine showeth the moral law to bee understood, where-of the Apostle saith after, 
Aug. de Spiritu& litera, cap. 9.  I had not known sin, but by the law. And so likewise doth Aquinas on this place, Next, he intendeth not,( saith Cajetane) to exclude the works of the law from execution, or performance of them, but from justification; that is, ( saith he) from the power of justifying a man absolutely: which is as much to say, from any virtue of procuring remission of sins: for of such a justification is the Apostles speech here,( saith Cajetane) Wherefore also saith Augustine of such works, 
Aug. de fide& operibus. c. 14.  Sequuntur justificatum, non praecedunt justificandum: that is, They follow in the person that is justified, but they go not before to procure him to bee justified. Whence wee see, that works which follow after faith, do no more justify, than works which go before faith, by this reason. These works which follow justification, can not bee the cause of justification,( as leaves and fruit make not the tre●) but the works of faith follow justification: therefore they can not bee the cause of justification.  
PHILIP. 3.9. And may bee found in Him, not having my own righteousness which is of the Law, but that which is through the faith of CHRIST, the righteousness which is of GOD by faith.  
Where the Apostle speaketh in this Chapter of a threefold righteousness: the first is that in judaism, according to which he saith, verse 6, that he was blameless. The second is that wherein the regenerate exercise themselves, by obedience to Gods Law: and this he calleth his own righteousness, because inherent in him; and where-of he speaketh in the present time, I account all less and dung, verse 8. As of the first he spake in the preterit, because before his conversion, verse 7. And the third righteousness, is that which he calleth Through the faith of CHRIST: quyting so his own inherent and present righteousness that on this last imputed to him by GOD, and applied by faith, he may only rely.  
GAL. 3.11. But that no man is justified by the Law in the fight of GOD, is evident: for the just shall live by faith. See also 1. COR. 4.4.  
whereupon,( saith Aquinas) it is to bee said, that here the Apostle speaketh of all works, as well moral as ceremonial: For works are not the cause why any man is justified before GOD, but they are rather executions, and manifestations of his justification, ( saith he.) Now, such works as are manifestations, that one is justified by faith, are surely the works of faith: therefore, even such works are excluded, by the Apostle, from being the cause of the justification of any before GOD, contrary to the council of Trent.  
ROM. 4.3. For what saith the Scripture? Abraham believed GOD, and it was reputed unto him for righteousness.  
Vpon which words, saith Cajetane) altho then a man should never so much exercise himself, as is said, in good works, moral or ceremonial,( and none can bee good, but those that are of faith:) yet he can never by these attain to the remission of sins, ( saith he.) And therefore it is subjoined, Abraham believed, and it was reputed unto him for righteousness. Where-vpon also saith Aquinas, It is to bee considered, that this righteousness written of by the Apostle, and reputed by GOD to bee so, Abraham expressed not in any outward work, but in the inward faith of his heart, which GOD only beholdeth.  
ROM. 5.19. For as by one man's disobedience many were made sinners, so by the obedience of one, many shall be made righteous. But by one man's disobedience many were made sinners by imputation as Bellarmine granteth, l. 5. de amissa gra. c. 17. Therefore by imputation many are made righteous thorough the obedience of one in lyke-manner.  
Where-vpon saith Cajetane, he not only setteth down the sort of Adam's sin, but also explayneth, the manner how that sin is imputed to others: and thereafter, by saying, wee are made sinners, he manifesteth, that without our own works wee are made so by the disobedience of Adam; and so, that many are made righteous in lyke-manner by the obedience of CHRIST, without their own works, as appeareth in baptism, ( saith he.)  
Whence wee reason thus: in this Text there is mention of the disobedience of one Adam, 
Rom. 5.19.  which was common to many; and so common, that there-by many were made sinners. So likewise there is mention of the obedience of One, to wit, CHRIST, which was common in like-manner to many, and so common, that thereby many are made righteous. But this disobedience of Adam was in him personally, and inherent: and yet( saith Bellarmine) it is communicated to us by generation, 
De amiss. gra. l. 5. ca. 17.  after that manner whereby that can be communicated which is transient; to wit, by imputation.( All these are Bellarmin's words.) Therefore, ( ex antithesi) it will follow, that this obedience of CHRIST'S, which was in him personally and inherent, is communicated likewise to us by that conjunction which wee haue with CHRIST through regeneration, after that manner also where-by that can bee communicated which is transient, to wit, by imputation.  
luke 18.14. I tell you, that this man went down to his house justified, rather than the other: for he that exalteth himself, shall bee abased; and he that humbleth himself, shall bee exalted.  
But he that exalteth himself, is he who like the Pharisee relieth on his own inherent righteousness, to bee justified thereby before GOD,( as the romanists do) and the humbling of ones self, like the publican, is he who humbly acknowledging his own unrighteousness, relieth only on GOD'S mercy for pardon, as the Orthodox Christians are taught. Therefore the one, according to CHRIST'S words, may expect with the Pharisee abasing, and rejection, and the other with the publican, exaltation to GOD'S favour, and to go home justified.   


Amb. l. 1. de jacob& vita beata. c. 6  2. Witnessing of antiquity.  
THis is my good,( saith Ambrose) that wee are not justified by works: therefore I haue not where-of to glory in my works; and therefore I will glory in CHRIST. I will not glory, then, that I am righteous, but that I am redeemed: not that I want sin, but that my sins are forgiven me: not that I haue been profitable to any, or any to me; but that I haue an Advocate for me, at the hands of the Father, who is CHRIST, and that his blood is  shed for me. And in like manner, 
Bern. in vigilia nativitatis Domini. Serm. 2. ( saith Bernard) for this cause did he command His Precepts to bee observed diligently; that seeing our imperfection and deficiency, and that wee can not fulfil what wee ought, wee may flee unto His mercy, and say, Because thy mercy is better than life. And seeing wee can not appear before Him in the Garment of innocency, and righteousness, let us appear in the garment of confession, to wit, To bee justified with the poor publican.  
In lyke-manner, 
In 2. Cor. 2  he was made sin( saith Ans●lme) that wee might bee made righteousness: 
de sepult. ad milites templi.  not ours, but GODS; neither in us, but in Him; even as he was made sin, not his own, but ours; neither in himself, but which was in us, therefore( saith Bernard) CHRIST'S righteousness is imputed unto vs.   

3. Confession of party.  

Vasq. in 1. 2a. q. 114. disp. 214.  VAsques the jesuit reckoneth a number of their learned Doctors, who( he saith) differ in this point only in words from us, but agree in deed, as Vilhelmus Parisiensis, Scotus, Occam, gregory, Ariminensis, Biel, Antididagma Coloniense, 
Bel 2. de justif. c. 1.  johannes Bunderius, Alfonsus de Castro, and Andreas Vega. So likewise Albertus Pighius, as witnesseth Bellarmine, yea, Bellarmine himself saith of us; 
Ibid. c. 7.§ quarto.  and of our doctrine. For if they would only haue ( saith he) that CHRIST'S merits are imputed unto us, because they are given unto us, and wee may offer them up to GOD the Father for our sins, because CHRIST hath taken vpon Him the burden to satisfy for us, and to reconcile us to God the Father; then their opinion or doctrine were right, ( saye●h he) and this is our very doctrine which he hath rehearsed: so that our very adversary pleadeth here for vs. 
Contaren. de justif. purged since,& set forth 1589. at Venice,& at Paris 1571. Vega de justif. l. 15 c. 11. et 21.   
I esteem, then,( saith their cardinal Contarenus,) that it is altogether Piouslie and Christianlie said that wee ought to rely, rely,( I say) as vpon a most firm prope, which shall surely uphold us; to wit, on CHRIST'S righteousness, which is gifted to us; and not vpon our own holinesse, or any grace that is inherent in vs. For as the divynes of Colen affirm,( saith Vega) it is only by the imputation of CHRIST'S righteousness, in so far as faith apprehendeth mercy and the righteousness of CHRIST, for His merit, that wee are justified before GOD.    

CHAPTER VI. Of Sanctification, and man's ability to keep the Law.  

The state of the Question.  
HAVING considered the way, howe a man is made just, when he is first reconciled to GOD, which our Adversaries call His first justification, now wee are to consider man, as he is already justified, and to inquire, what he is able to perform in this estate of grace wherein he is already translated? Our Adversaries maintain two things anent man's ability n this estate, which wee flatly deny. The one is; That he is able, perfectly, to fulfil the Law of GOD, in all the precepts thereof, and dueties required by every Precept. The other is grounded vpon this, to wit, That he is able to merit eternal life; 
Rhem in Heb 6.10.  and so to challenge it by right, That GOD should bee vnjust, if he denied to reward him with the same. To come, then, to the first point, Of man's ability to keep GOD'S Law.  
UNDERSTANDING by Keeping of the Lawe, that sincere measure of obedience to every Precept thereof, which GOD now requireth under the gospel; and which the godly, according to that measure of grace which they get, and the condition of this life,( only still tending to perfection) performeth, and is graciously by GOD, in CHRIST, accepted. In this sense wee deny not, 
Philip 3.12.13  but the godly may keep GOD'S Law; and ought more and more, with the Apostle, strive to perfection, and to obey the same.  
But that any man on earth can so keep the same, and give such perfect obedience thereunto, as may endure the strict trial of of GOD'S judgement; yea, do more than the Lawe requireth; and so super-errogat( as the rhemists teach; 
Rhem on 1. Cor. 9 16 ) this wee affirm to bee proud pelagianism, and a most lurd heresy, against which the authority of Scripture doth most clearly militate.   

1. authority of Scripture.  
1. KING. 8.46. There is no man that sinneth not. 
Amb. in psal 118. Naz. Hō. in patrem suum   
Which thing to deny,( saith Ambrose) is sacrilege: and it is above the nature of man,( saith nazianzen) not to sin: and the property of GOD alone.  
PROV. 24.16. For a just man falleth seven times.  
Therefore, saith DAVID, a man according to GOD'S heart, 
Psal. 143. 2& 19 12.  Enter not into judgement with thy servant: for in thy sight shall no man living bee justified. And again; 
So job 9.3.20 Nyssē de Orat. Dominica, Serm. 5 Hierom adv. Pelag lib. 3.  Who can understand his errors? Cleanse thou me from secret faults. Wherefore also saith gregory Nyssen. The Scripture telleth us, that none can bee found amongst men, who can live but one day, without spot. And if thou canst show me but one man, who hath fulfilled the commandements,( saith jerome to the Pelagiane) then thou mayest show me a man, that needeth not the mercy of GOD.  
1. John. 1.8. If wee say, then, that wee haue no sin, wee deceive ourselves, and the truth is not in vs.  
Where-vpon Augustine showeth us, that the Apostle, 
Aug. l. 2. in Epist. Parmeniani. cap. 7  who said before, that he who is born of GOD, sinneth not; yet herein also he speaketh right. For altho( saith he) in so far as wee are born of GOD, wee sin not: yet that also is in every one of us, that wee are born of Adam; and there-fore, sin daily. And if John number himself, and the other Apostles, amongst sinners,( saith Father FERVS on this place) who of us dare bee so bold, to pronounce himself to be righteous, and without sin?  
james 3.2. For in many things wee offend all.  
Of which place, saith gregory, Who is able in this life after he hath gotten faith, 
Greg. supper Ezechiel. hom. 22  to live without sin? seeing John saith, If wee say that wee haue no sin, we deceive ourselves, and the truth is not in vs. To whose words,( saith he) S. james agreeing, saith, In many things wee offend all. And lest that it should bee said that he spake of lesser, or venial sins,( as they call them) he saith, bypassed sins are remitted, when faith is obtained: and yet after faith, while as wee decline to the committing of sins, how can wee presume of righteousness, or haue hope in ourselves of eternal life?  
ROM. 7.23. I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin.  
Wherefore( saith jerome) if a man can be without sin, 
Hier. adv. Pelag lib. 1  which is evident that the Apostles could not, then that man may be above the Apostles, to pass by the patriarches and Prophets, whose righteousness in the Law was nowise perfect.  
luke 11.4. And forgive us our sins.  
Vpon which words( saith Tertullian) the LORD knew that himself only was without sin, 
Tertul de Orat. cap. 7 Cypr. de Orat. Dominica.  therefore he taught us to seek the forgiveness of our sins. As also( saith Cyprian) lest any man should please himself as he were Innocent, while as no man is innocent; and by ex●olling himself, should perish the more; he is therefore taught, that he daily sinneth, while a he is commanded daily to pray for the pardon of his sins.   

2. Witnessing of antiquity.  
NO man can be without sin,( saith Lactantius) so long as he is clothed with flesh, 
Lact. lib. 6. c. 13 Bern. Serm. 50. in Cantica. Hier. adv. Pelag libro 2. See also Bern. Serm. 5. de verb. Isai. And Aug. lib. 1. retract. cap. 19.  whose infirmity three manner of ways is subject to the dominion of sin, in deeds, words, and thoughts, Therefore saith S. jerome,( after adduction of sundry proofs) All these examples I haue run over, to show that the Law was never yet fulfilled by any( saith he.)   

3. Confession of party.  
IT is impossible,( saith Aquinas) to fulfil the law, 
Aquin in Gal 3. lect 4 Sent. 4.& de Sacram. Euch. fol. 20 cited by Cassand. consul art. 6 Carthus. in psal 142  &c. and never any could keep the Law as it is commanded. And if wee will hear a Pope, Hadrianus a Trajecto, he saith, All our righteousness is like a menstruous cloath, as Isai speaketh; cap. 64. for continually vpon the cloath of our good life, which we wave with the works of righteousness, wee drop the corrupt worsome of many crimes, or grievous offences. likewise Carthusian asking how Ezekias, ieremy, and easter, &c. alleged their righteousness before GOD? he answereth, that they said not this simply, that they were righteous, but after an human measure, knowing ( saith he) that all their righteousness before GOD, was but like a menstruous cloath. Therfore it is said, Enter not into judgement with thy servant, for in thy sight no living man can bee justified.    

CHAPTER VII. Of glorification: and whether our good works do merit the same.  

The state of the Question.  
THat good works are necessary to the obtaining of eternal life, and that according to them in measure, but not for their condignity and merit, eternal life is bestowed on the godly, we constantly affirm. Therefore herein only standeth the question, not of their necessity, or whether good works haue a reward abiding them,( which Scripture affirmeth, psalm 19.11. PROV. 11.18. and none can deny) but whence they haue the same; that is, whether from Iustice, for the condignity of the work meriting,( as the papists affirm) or from mercy, 
council. tried.  according to GOD'S free promise graciously obliedging, 
Sess. 6 c. 16 can. 32  as james 2.5. and as a just GOD in keeping his promise, and mercifully performing the same. As may bee seen to bee the only truth, by these scriptures following. 
How gross herein they are, see Vsh. pag. 496. and Rivet. 2, pag. 500.    

1. authority of Scripture.  
PSAL. 62.12. Also unto thee, O LORD, belongeth mercy, for thou rendrest to every man according to his works.  
remark, then, that this retribution floweth from GOD'S mercy, and not man's merit, and is rendered according to his works, and not for his works. whereupon Pope gregory moveth this question, saying. If that happiness of the saints bee mercy, and not acquired by merits, where is that which is written, 
Greg. in psal poen. 7  And thou wilt render to every one according to his works. If then it bee rendered according to works, how shall it bee esteemed mercy? But it is another thing,( saith he, by way of answer) to render according to works, and another thing to render for the wo●kes themselves: for in that it is said, according to their works, the quality of the works is understood, that whose works are seen to bee good, their retribution shall bee in glory. For unto that blessed life, wherein men live with God, and enjoy from God, no labour can bee equalled, and no works can bee compared.  
ROM. 6.23. For the wages of sin, is death; but the gift of GOD, is eternal life, thorough JESUS CHRIST our LORD. So EPHES. 2.8.9.  

Aug. de gratia& lib. arbit. c. 9  Vpon which words,( saith Augustine) when he might haue said, and rightly said, The wages of righteousness, is eternal life; yet he would rather say, The free gift of GOD, is life eternal: that hereby wee may understand, that it is not for our merites, but according to His own mercy, that GOD bringeth us unto eternal life. So likewise saith Chrysostome, 
Chrysost. in Rom. 6  The LORD showing that they got it not as a debt,( saith he) or a due retribution, and remuneration, for their labours; but that all came of mere grace freely. And therefore the very rhemists translate the word here used,[ GRACE] or that which cometh of mere favour only.  
In lyke-manner saith cardinal Cajetane, he saith not, The wages of righteousness, is life eternal; but the gift of GOD, is life eternal: that wee may understand, that it is not for our merits, but of the free gift of GOD, that in end wee attain unto life eternal. Therefore he subjoineth,( saith he) In Christ Jesus our Lord. lo here the merit, lo here the righteousness, the wages whereof, is eternal life. But unto us it is a gift, for Christ Iesus sake. The very same saith cardinal Cusanus on this place, as also their master of Sentences, Lombard, saying, that the Apostle spake so, that wee may understand( saith he) that GOD bringeth us to eternal life, for His own mercies sake, and not for our merits. close contrary unto which doctrine of the Apostles, and these forenamed expositions is that which Maldonat affirmeth, 
Maldon. in Ezek. 18.20  saying, that as properly and truly wee merit reward, when by grace wee do well, as we merit punishment when without grace wee do evil.  
ROM. 8.18. For I reckon that the sufferings of this present time, are not worthy( or condign as the rhemists translate) to bee compared with the glory which shall bee revealed in vs.  
Vpon which words( saith Haymo) if any man could fulfil all the Precepts of the old and New Testament, and suffer all sort of torments( which he rehearseth) many ages of time, he would no wise be worthy of that glory to come, which the elect shall receive: For to that blessed life( saith gregory) which wee live with GOD, 
Greg. in psal poenit 7.  and haue from GOD, no labour can bee equal, nor no works compared: chiefly seeing the Apostle saith, that the sufferings of this present time are not worthy of that glory to come, to bee revealed in vs. For the suffering is but small( saith Theodoret) but the gain which is hoped for is great: And therefore he called these things that are looked for, not a Reward, but glory, and which is no ways merited de condigno( saith the cardinal Cajetane)  
whereupon also saith Bernard, concerning life eternal, We know, that the sufferings of this time, are not worthy to be compared with the future glory; 
Bern. Serm. 1. in anune B. Mariae.  no, not, if one did sustain them all: for the merits of men are not such, that for them eternal life should bee due of right; or GOD should do any injury, if he did not give it.  
2. TIM. 1.16.18. The LORD give mercy unto the house of Onesiphorus, for he refreshed me,& was not ashamed of my chain. The LORD grant unto him that he may find mercy of the Lord in that day: that is, in the day of Death, and Iudgement,( saith Carthusian.)  
Where-vpon( saith Theophylact,) Take heed, that here he saith not, The LORD give unto him any other thing, but mercy. And again, if Onesiphorus,( saith he) who for the Name of CHRIST did cast himself in so many perils, was saved by mercy; how much gather should wee expect so to bee saved? Therefore also saith the Prophet, 
Hos. 10.12  Sow to yourselves in righteousness, and reap in mercy. So likewise, Blessed are the merciful, 
Math 5.7. ( saith our Saviour) for they shall receive mercy. And in lyke-manner( saith the Apostle) Not by the works of righteousness, 
Tit. 3 5 So 2. Tim. 1 9. Rom. 11.16.  which wee haue done, but according to His mercy he hath saved vs. If then our salvation bee from mercy, it followeth, therefore, that it is not from merits.  
ROM. 8.17. And if wee be children, then wee are heirs. Children by Adoption. ROM. 8.15. And heirs of that kingdom which he hath promised to them that love Him. IAM. 2.5.  
Vpon which words( saith the jesuit Salmeron,) remark, that this speech is of Children by Adoption, because amongst men this inference faylleth not; for, for this end are such adopted, that they may succeed to his goods who adopteth them,( saith he.) And in lyke-manner( saith the jesuit justinian,( very fitly doth he use the word of heirship, alluding, to wit, to the right of adoption. For,( saith Cajetane) for this end any one is adopted to bee a son, that consequently he may bee heir. If therefore our adoption is from no merits, and that our inheriting is from adoption, therefore it will follow by good consequence, that our inheriting is from no merit.  
EPHES. 2.10. For wee are His workmanship, created in CHRIST JESUS, unto good works, which GOD hath before ordained, that wee should walk in them.  
remark, then, as walking in a way to a place, maketh us not to haue right to that place; so walking in the way of good works to heaven, maketh us not to haue right to heaven, as the meritorious cause of obtaining the same, but only CHRIST'S purchase, and his gracious promise. 
Bern. de gra& lib arbit, ad finem.  Therefore said Bernard of them, that they were the way to the kingdom, but not the cause of our reygning in that kingdom. So that it is a brutish thing, when we are at the end of our journey, to count our steps to that kingdom, so many merites deserving the same; or that GOD thereby oweth to us, to whom we more than owe our own selves.  
luke 17.10, So likewise ye, when ye shall haue done all those things which are commanded you, say, Wee are unprofitable servants: wee haue done that which was our duty to do.  
Which speech( as Vasques showeth) is both a speech of humility and verity, 
Se● also these place● job. 35.7. Psal. ●6. 2 Hier. ad Cto siph. contra Pelag Chrysost. in Rom. Hom. 7. See also Vsh. p. 503.  and as Maldona● also, and Alfonsus à Castro, on this place declare. Whence it is, that jerome infereth, If he bee unprofitable who hath done all, what is to bee said of him, who could not fulfil all? Hence, therefore, wee reason thus. Whosoever meriteth at GOD'S hands, he is a profitable servant: but none, even who doth all that is commanded him, is a profitable servant: therefore none can merit at GOD'S hands. The mayor is vndenyable; the Minor is Christs own words; which he backeth with a reason, because all are debt-bound. Where-vpon saith Chrysostome, in doing all whatsoever wee can do, wee but pay our debt when wee haue done the same. And therefore rightly also saith Maldonat, 
M●ld in Luk● 17.  What wee owe, is not so laudable when wee perform the same, as it is vituperable if we perform not the same. And which wee see in the punishment of that servant with many stripes, who knew the will of his master, and did it not. Therefore from these words doth Marcus H●remita draw this conclusion; The kingdom of Heaven, then,( saith he) is not the hire of works, but the free grace of the LORD, prepared for his faithful servants: De iis qui putant se operibus justificari. So luke 12, 32. where are three Arguments: 1. A kingdom given: 2. This a gift of GODS good pleasure, not addebted: and 3. Given unto us, as an inheritance from a father. Therefore saith the Text, It is your Fathers pleasure to give to you a kingdom.   

2. Witnessing of antiquity.  
eternal rest, 
Basil. in 114. Psal. ( saith basil) abideth them who in this life haue lawfully striven: not for the merits of their works, but out of the free favour of that most bountiful GOD, 
Aug. in Psal. 70. conc. ●.  wherein they haue trusted. likewise( saith Augustine) thy sins are thine, but merit is GOD'S; punishment is due to thee; and when reward cometh, he shall crown His gifts, 
Bern. Serm. 1. in anunc Mariae.  not thy merites. Last of all,( saith Bernard) Thou canst not merit eternal life, by no works of thine, but he freely likewise bestoweth that on thee:— nor should God do any wrong, if He gave not the same unto thee. close contrary unto the rhemists their words on HEB. 6.10.   

3. Confession of party.  
WIth full consent do the whole Fathers deliver( saith Cassander) that the hope of pardon, 
Cassand. consult art. 6.  and of life eternal, is only to bee placed in the mercy of GOD, and merit of CHRIST only: neither are our works what-so-ever they bee, of that worth, 
Ferus in joh. 3. f. 69 Alfons. à Castro. contra heres. verbo meritum. ( saith Ferus, and with him à Castro) that they deserve duly and condignlie any such reward. Therefore Bellarmine was forced to conclude all his dispute for merites, thus; that for the vncertayntie of our own righteousness,( saith he) and the danger of vain glory, it is most safe to put our whole confidence in the only mercy and bounty of God. And he is to bee accounted the sounder divine, the more faithful catholic, and most agreeable to holy Scripture, 
Bellarm. lib. 5. de justificat. cap. 7 §. Sit tertia. Apud Vegam, Opuscul. de Meritis, qu. 4. p. 782. ( saith their Waldensis) who simply denieth all merit, and with the Apostle& holy Scriptures acknowledgeth, that simply no man meriteth the kingdom of Heaven, but that he getteth it only of Gods miere favour and good will of the Giver.    

CHAPTER VIII. Of purgatory.  

The state of the Question.  
WEE deny not that the godly many ways, and oft-times suffer here, and haue by the Hand of their wise and merciful Father, castigatorie and emendatorie punishments inflicted vpon them in this life, which may justly bee called medicinal benefits, fardering their mortification, and tending to their good, as DAVID professeth: 
Psal. 119.71 Hebr. 12.10  and the Apostle teacheth, that they may bee made partakers of the LORD'S holinesse. But wee deny, that these are expiations, or that they suffer any punishment for their sins at all after this life; especially of such a satisfactory quality, as the council of Trent mentioneth, 
Sess. 9 sub Pio 4.  and as the romanists haue forged, in the fire of purgatory, which they define to bee a hellish prison, wherein the souls of the godly are purged after this life, which were not fully purged here, by enduring a temporal punishment for their mortal sins there, and satisfying for their venial. And wherein they are so peremptory, that they affirm, that whosoever believeth not this fire to bee, 
Bell. lib. 1. de purge. cap. 3 §. Ad septimum  their souls in Hells fire shall bee tormented for ever. Notwithstanding that this mean of purging of souls, or their going to any such place after death, is flat against Scripture.   

1. authority of Scripture.  
1. John 1.7. And the blood of IESUS CHRIST His son, purgeth us from all sin.  
That is( say the rhemists themselves) from original& actual, venial and mortal, from the fault and pain due for the same. 
Lomb lib. 3. sent. dist. 19. Bell. lib. 2. de indulge. cap. 5 §. At non.  In lyke-manner,( saith Lombard) CHRIST by His death, and by that one true Sacrifice of His, hath abolished WHAT-SO-EVER faults wee had, whereby wee were holden by Satan to undergo punishment. And more particularly( saith Bellarmine,) The sufferings of CHRIST are able to expiate all sin, original& actual, mortal and venial, and all punishment, eternal and temporal: and all this by itself alone. 
Chap. 15. 1. ●  All which these sufferings do not only perform, when in baptism wee are first reconciled with GOD, but also thereafter( as the rhemists on this same place confess) when wee repent of our sins committed after our first reconciliation, notwithstanding of these calamimities that haue come vpon the godly thereafter, as vpon DAVID, and others: For Infants after baptism, are subject to the like temporal calamities. As sicknesses& death itself, as well as those who actually sin after baptism, and are of riper age: so that, if such common calamities, or chastisements should argue no plenary pardon of sins committed after reconciliation in those who are of age, then should it argue the like also in Infants, and so there should no plenary pardon bee of all: which were to derogate greatly from the virtue of the sufferings of CHRIST, and from the LORDS mercy in lyke-manner, and so to make the Father of mercies in mercifulness far inferior to man, and that he requireth of us, in free and in full pardoning, a far greater perfection of mercy than he hath in himself.  
The sufferings of CHRIST then being of an infinite value( saith Durand and Mairones cited by Bellarmine) to join therefore, 
Bell. lib. 1. de indulge. cap. 4 §. Tertia. Chrysost. in Rom. Hom. 8.  the satisfactions of the sufferings of the godly thereto, is altogether superfluous, for as where there is grace, there is pardon, so where there is pardon( saith Chrysostome) there is no punishment at all, to wit, satisfactory.  
PSAL. 73.24. Thou wilt guide me with thy counsel, and afterward receive me up into glory.  
remark, then, that after the finishing of this life, wherein the godly are guided by the council of GOD, 
Aug. medit c. 22.& lib 20. de Civit DEI, c. 15. Pros. l. 1. de vita comtem plativa. cap. 1  and His Grace; immediately followeth the receiving up of their souls to glory. Therefore( saith Augustine) O happy soul, who HOW soon it is loosed from the body, being set at liberty, presently goeth to Heaven, and is secure at rest.  
In lyke-manner saith Prosper of the godly, that having ended their painful pilgrimage, presently thence-foorth they reign happy( saith he) in their native country.  
2. COR. 5.1. For wee know, that if our earthly house of this tabernacle bee dissolved, we haue a building of GOD, a house not made with hands, eternal in the Heavens.  
Vpon which words saith anselm, We know that presently wee haue from GOD a building, that is, a blessed Mansion place.  

Bel●. l. 1. d● sanct. cap. 3  Yea, in lyke-manner,( saith Bellarmine himself) The apostles reasoning is most excellent, to wit, this, if this mortal life perish,( saith he) wee haue presently another far better in the Heavens.  
REVEL. 14.13. Blessed are the dead which die in the LORD, from henceforth now, saith the Spirit: for they rest from their labours, and their works follow them.  
Vpon which words,( saith the jesuit Ribera) It is almost the common exposition of all, which Andreas Caesariensis followeth, that these words are spoken of all the godly,( and not only of Martyres) therefore Beda saith, I thank thee, O jesv, who makest them blessed in Heaven,( not in purgatory) who die in thee on earth: 
Rom. 8.1. And 16.11 7  how much more these, who lay down their happy souls both in Thy faith, and for Thy faith? And this exposition Ribera proveth to bee true, by sundry like speeches of Scripture, 
Gal. 1 22 John 15.4 5  and by the custom of the Church which in her public offices for the dead understandeth the same so; and therefore he calleth it, the most fit and convenient meaning, because it comprehendeth them that die for the LORD,( as Martyres) and extendeth itself also unto all others the godly who-so-ever. 
Bern. ad milites Templi. cap. 2●p. 98.  Thus also doth Primasuis, Aretas Caesariensis, Bernard, Haymo, and the jesuit Lorinus, expone these words.  
Next, ( à modo) or from hence forth Ribera exponeth, from the very time of their death, as Ambrose, Haymo, and Beda, expone( saith he) who therefore brings that of the PSALMIST, 
Psal. 127.  when he hath given unto His well-beloved their sleep, behold, the inheritance of the LORD.  
COL. 1.20. Having made peace through the blood of His gross by Him, to reconcile all things unto himself, whether they bee things in Earth, or in Heaven.  
Whence wee see, that the Apostle distinguisheth the Church, which is reconciled to GOD by CHRIST, into that which is on Earth, and that which is in Heaven: but of any part there-of in Hell, he speaketh not at all. There-fore, that reconciliation which was made by CHRIST'S Blood, belongeth not to any who are there, either in Limbus, or purgatory.  
again, 2. COR. 4.18. These things that are seen, are temporal; and these things which are not seen, are eternal. Whence it followeth, that there is no invisible place after this life, which is not eternal, and consequently, there is no purgatory.  
In like manner( saith Andreas Casariensis, and with him Aretus) Their very departure out of the body, is this resting from their labours: and therefore, from henceforth, that is, from the very time of their death is signified, saith Richardus de sancto Victor.  
Wherefore,( saith Cyprian) O what dignity and security is it, 
Cyprian. de exhort. Martyrii cap. ●lt.  in a moment to close thy eyes, whereby men in the world are seen, and to open them instantly, that GOD and CHRIST may bee seene● O what great happiness is it, to bee speedily pulled from the earth, that thou mayest presently bee placed in Heaven! Last of all, to rest from their labours, is,( as Beda calleth it) to bee blessed in Heaven: and not as the Rhemists expone it, To bee discharged of the troubles of this life. For this were a miserable Rest, to bee fred of such, and yet to bee tormented with hellish pains after this life.  
2. COR. 5.8. Wee are confident, I say, and willing, rather to bee absent from the body, and to bee present with the Lord. So also PHILIP. 1.23. I desire to bee dissolved, and to bee with CHRIST.  
Whence wee reason thus, They who are with the LORD, or with CHRIST, are in no place of torment,( for to bee with CHRIST, is to bee in Paradise, as he said to the thief.) But the godly souls presently after their being absent from the body, which is by death and dissolution, are present with the LORD, or with CHRIST, as the Apostl's words import, and the Rhemists confess. Therefore they are in no place of Torment.  
Therefore doth Tertullian add the particle of time, saying, 
Tertul. de patientio c. 9.& de spectaculis c. 28.  I desire, saith the Apostle) jam recipi, even now, to bee received, and to bee with CHRIST.   

2. Witnessing of antiquity.  
THE Church then,( saith Augustine) doth know two 
Tract. 124. in Io●an.  sorts of lives, which are from GOD preached and ●ecommended to her, where-of one is by faith, the other by fight: the one in the time of her Pilgrimage, the other in the time of her Mansion: the one in labour, the other in rest: the one in the way, the other in her native country. But no mention of any third sort of life, of such who are neither in bless, nor rest, nor in their country: 
●phes 1.10.  even as the Apostle distinguisheth the Church, either being on earth, or in Heaven. And as the primitive Church( by Bellarmines witnessing) defended themselves against the Donatistes, 
Bel. l. 3. de Eccles c. 9.  that they made not two Churches, one vpon earth, and another in Heaven; but distinguished the two times or estates of the Church; the one Militant, and the other Triumphant: no word b●●ng then of the Popish ●ripartition, o● a third, in purgatory.  
And most excellently saith justine Martyr. 
just. Mar. q. 75. So Greg. Nazian. an Orat. funcbri in laudem Caesarii fratris. Chrysost. hom. 3. ad. philip.& Aug. l. 13. de civit. Dei, c. 8. Ephrem tom. 1. Tract. de mansio, heat.  Thus after the departure of the soul from the body, presently is made a distinction between the good and the evil; for they are carried to the places whereof they are worthy: the souls of the godly by the Angels being carried to Paradise, where the company and sight of Angels, and archangels is, as also the sight of CHRIST our Saviour, according to these words, While wee are absent from the body, wee are present with the LORD. But the souls of the wicked are carried to Hell,( saith he.) neither hath the Scripture taught us,( saith Ephrem) that there are three places.   

3. Confession of party.  
WEE are certain, 
Aquinas in 1. C●● 5.1. ( saith Aquina●) if our earthly house wherein wee dwell here, that is, our body bee dissolved, and turn to corruption by death, wee haue presently, not in hope, but in real possession, a better house, not made with hands, that is, heavenly glory, whereof our Saviour said, In my Fathers house, are many mansions.  

Bel. l. 1. de sanct. c. 4. Areopag. de Eccles. Hier. c. 7.  Bellarmine also, after the reciting of this testimony of Dionysius Areopagita, which saith thus, The saints in their death, know surely, that wholly they shall attain to rest, and a full conformity with CHRIST, how-soone they come to the end of this present life. he willeth us, to remark this, saying, Note, that Dionysius saith, that the souls of the godly presently after death, attain to immortal bless.    

CHAPTER IX. Of the Sacraments.  

SECT. 1. Of the absolute necessity of the baptism of Infants.  

The state of the Question.  
WEE hold, that baptism is necessary to Salvation, by a conditional necessity, to wit, if it may bee had, or ratione praecepti. The contempt whereof is damnable, as also that it is the only ordinary mean given by GOD to his Church, for bringing of Infants to the participation both of Grace and glory. But that it is simply necessary by such an absolute necessity, ratione medii, that except this mean of salvation bee used, there is no possibility of salvation to poor Infances, who are children of the faithful, this wee deny, and reject as a cruel& uncharitable point of doctrine,( altho the council of Trent accurse them who so think)& we affi●me it to bee altogether contrary to these Scriptures following. 
Sess. 7 can. 5.    

1. authority of Scripture.  
GEN. 17.7. And I will establish my Covenant between me and thee, and thy seed after thee in their generations, for an everlasting Covenant, to bee a God unto thee, and to thy seed after thee. So likewise, ACTS 2.39. For to you is the promise,( saith the Apostle) and to your children, and to all that are afar off, whom-so-ever the LORD our GOD shall call.  
remark, then, that not only are the Parents within the Covenant of Grace, but their children also, and their seed after them, And even as the female was comprehended under the male,( because uncapable of Circumcision) and so saved amongst the Iewes; so are Infants dying in the mothers womb, or in the birth, without baptism, comp●ehended under their believing P●●●nts, and within the Covenant of Grace; and consequently are saved, as belonging to election. 
Aug. sup. levit. q. 84.  Therefore saith Augustine, It is collected, that invisible sanctification hath been present to some, and profited them to salvation, without the visible Sacraments.  
IOSHVA 5.5. Now all the people that came out, were circumcised: but all the people that were born in the wilderness, by the way as they came out of egypt, them they circumcised not.  
Whence wee infer, That as the children who died those forty yeares in the wilderness, were not condemned, for not being circumcised under the Law, notwithstanding of that peremptory commination, which saith, and the uncircumcised man-chylde, 
Gen. 17.24  whose flesh of his foreskin is not circumcised, that soul shall bee cut off from his people: Even so, neither are the children of Christians condemned, for not being baptized under the gospel, when that Sacrament can not possibly or convenientlie bee had: 
Ambrose in Orat. funebri de obition Valent. imperat.  it being not the want, but contempt of baptism that is judged damnable. Therefore said Ambrose concerning the Emperour Valentinian, who died vnbaptized, I lost him whom I was to regenerate by baptism; but he hath not lost that grace which he desired there-by.  
IEREM. 1.5. Before thou camest out of the womb, I sanctified thee. And again, ROM. 9.11. For the children not being yet born,( saith the Apostle) neither having done either good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth, it was said unto her, The elder shall serve the younger: as it is written, jacob haue I hated, and Esau haue I loved.  
whereupon( saith Cornelius Mus, Bishop of Ritonto,) by a special privilege of divine grace by Christ, even infances in the womb may attain to salvation, 
Meca in Rō. 5. p. 268. Bel. l. 4. de anima Christi c. 16. in fine. Bern. Epist. 77.  as is manifest in the example of ieremy, and John the baptist.( And there-after,) For it is evident, saith he, and with him Bellarmine) that the divine grace of Christ, is not tied to Sacraments. Therefore( saith Bernard) what reason or nature teacheth, that none of those who die, whose body outwardly is not sprinkled with the element of water, can obtain internal and eternal salvation? and therefore he thereafter affirmeth, that in case contempt bee not the cause, that then the Parents faith is not only profitable, but sufficient also for the child. For if the roote bee holy, ( saith the Apostle) so also are the branches. 
Rom. 11.16   
1. COR. 7.14. For the unbelieving husband, is sanctified by the wife, and the unbelieving wife, is sanctified by the husband; else were your children unclean, but now they are holy.  
Note, then, if the children of one only believing parent bee esteemed holy, and in the Covenant, how much more then should the Children of Parents, 
Gen. 17.7.  both believing bee esteemed holy, and so charitably judged of,( if they die without baptism) to bee eternally saved? Therefore in that book which was written by Augustine, 
Aug. l. 3. de baptismo parunter c. 12.  of the baptism of Infantes, that examples haue gone before of Infants to make, whom Christians( saith he) the Christian will even of one parent had prevailed, the Apostle did signify.   

2. Witnessing of antiquity.  
HOw forcible that is the which th'Apostle saith, 
Aug. tom. 7 l. 4. de baptismo cont. donatistas, c. 22. cited in the canō law, also de ●ensecratione. dist. 4. c. baptism vicem. Bern. Epist. 77.  even without the visible Sacrament of baptism,( saith Augustine) with the heart wee believe unto righteousness, and with the mouth wee confess to Salvation, is declared in that thief on the cross. But then it was invisibly fulfilled, when not the contempt of Religion, but the point of necessity, did exclude the mystery of baptism. Wherefore( saith Bernard) CHRIST when he said. he who believeth, and is baptized, shall bee saved warily, and well, he saith not, But he that is not baptized, shall bee condemned.   

3. Confession of party.  
LOmbard speaking of the sense of these words, John 3. 
Lomb. l. 4.  Except man bee born of new, 
dist. 4 §. his autem& lit. E. so also Alfonsus de castro verbo baptisms. Cajet. in summam thome part. 3 art. 1.& 2. Gerson in conc. de nativ. virg.  &c. and understanding them of baptism: but this is to bee understood( saith he) of them who may, and yet despise to bee baptized: otherwise,( saith he) GOD hath not tied his power to Sacraments; for tha● some hath gotten invisible sanctification, without the visible Sacrament, this Augustine clearly teacheth. So likewise saith cardinal Cajetant, in the case of necessity unto the salvation of children, the Parents desire of baptism is sufficient. Yea, GERSON, before the whole council of Constance, delivered this doctrine, saying, It is evident, that GOD hath not tied His mercy of salvation, to the common laws of Christian doctrine, nor yet unto Sacraments; but without any prejudice thereof, he can sanctify children unborn in the very womb, by the baptism of his grace, and power of the holy Ghost. And therefore he saith that all Parents should pray for this grace to their Infants, in case that they happen to die before their birth.    

SECT. 2. Of Transubstantiation in the LORD'S Supper.  

The state of the Question.  
THat in the LORD'S Supper, the very body and Blood of Christ is truly, really, and effectually present, as food to the souls of all true believers, and that the same is truly participated unto salvation, by all worthy Receavers, wee constantly affirm: but after consecration to affirm, that the sacramental Elements are not only changed in use and quality, but also that the very substance of bread and wine is converted, and changed into the very substance of CHRIST'S body & Blood, 
Sess. 4 sub pio 4. cap. 4 can. 2 joseph Angles in 4. sent. q. de s●scipientibus eucharist. diffi●. 2. ex communi scholasticorum sententia, brutum comedens sacramentum verum corpus Christi devorat. So saith Aquin. part. 3. q. 80. art. 3. ad 3. Alins. part. 4. q. 45. in 1. Antonius, in 3. part. de def●ctib{us} missae, c. 6. sect. 3. et Greg. de Valen. in 3. Thoma● disp. 6. q. 8. punct. 2. &c.  their accidents of shape, colour, and quantity only remaining, as the council of Tr●n● decreeth under a curse; and that under these accidents, the body and Blood of Christ hath such a local existence, that it may bee handled by the Priest, and in the participation there-of, eaten by all the communicant● what-so-ever, yea, by very Dogges and mice, as the cantells of their mass beareth, and as one of themselves testify, that this is the common doctrine of schoolmen. This( I say) wee oppose, as a most gross and erroneous doctrine, destroying both the nature and partes of a Sacrament, as also the verity of Christs human nature, and furnishing matter likewise of most gross idolatry,& most impious blasphemy. The places of Scripture which militate in the contrary, are these.   

1. authority of Scripture.  
MATTH. 26.26. And as they were eating, JESUS took bread, and blessed it, and broke it, and gave it to his Disciples.  
Note, then, that what our Saviour broke, and gave to his Disciples, is declared to bee that same which he took and blessed, or did consecrate, as the word( it) so often repeated, importeth. But our Saviour took bread,( saith the Text) and blessed or consecrated it. Therefore seeing the same word( it) is still retained, after blessing or consecration, it followeth, that it was bread in substance which he broke, and gave unto his Disciples after consecration. So that wee see, our Saviours consecration changed not the substance of the bread into any other, but only sanctified the same, to a Sacred and sacramental use.  
Now, that the consecration of the bread and wine, was by our Saviours blessing,( and not by these words, hoc est corpus meum,) and used in lyke-manner by the Apostles after him, wee see, first, by S. Paul's words, saying, The cup of blessing which wee bless, is it not the communion of the Blood of CHRIST? 
1 Cor. 10.16  Where-vpon saith Aquinas,( which wee bless,) that is, which wee who are Priests do consecrate. 
Dist. 2. do consecrat. c. non omnis panis. just. Mart. apol. 2 Cyril. cateches. mystag. 3 Theod dial. 2 Aug. l. 3. de trin. c. 4. Cyril. Alex. l. 10. in johan. c. 13. dist. 2 de consecrat. c. ante benedicti●nem. dist. 2 de consecrat. c. corpus et  And therefore in like manner saith the Canon Law, Not every bread, but that which showeth the blessing of Christ, becometh the body of Christ. Wherefore also doth justin Martyr tell us, that by Prayer and thanksgiving the Elements are consecrated,( saith he) and the bread after invocation of the holy Ghost, is no more common bread,( saith cyril of IERVSALEM.) The like style doth Theodoret give to consecration, which Augustine calleth mystical Prayer; and Cyril of Alexandria, mystical Benediction. Where-of again, saith the Canon Law, Before the Benediction it is called that speee,( to wit, bread) but after Benediction the body of Christ( remark) is signified there-by,( saith their decretal.) And again, We call that the body& blood of Christ,( saith another Canon) which being taken of the fruits of the earth,& consecrated by mystical prayer, wee receive unto salvation of our souls, in remembrance of the Lord's suffering. The particular form of which prayer, our Saviour left to the liberty of his Church. Therefore wee see that consecration was by Christs blessing, and words of prayer uttered to GOD, and not by concionall, or such words as the Romish Priest's, now in an unknown tongue whisper to the bread. Yea, 
Bel. l. 1. de euch. c. 11. §. ad ult.  Bellarmine himself is forced, by the evidence of truth, to grant, that any change that was made of the bread from common bread, was by CHRIST'S blessing: For, ( saith he) he gave not common bread as he took it, but bread which He had blessed; and by blessing, changed it. All which wee grant, to wit, from common, to Sacrementall bread. But yet still after blessing, that it remained in substance bread, and that our Saviour broke bread, and gave bread to His Disciples, is evident out of the Text,( as is shown) saying, he took bread, and blessed it, and broke it, and gave it to His Disciples. Where the word( it) thrice repeated, can haue relation to nothing else, but to the first words, to wit, he took bread. And therefore to clear this the more, the Apostle telleth us, that it is not only bread which is broken, and given after blessing or consecration, but also which is eaten by the faithful, saying, not only, 
1. Cor. ●1. 16  The bread which wee break, is it not the Communion of the body of CHRIST? but also, 
1. Cor. 11.26.  As oft as ye shall eat of this bread, &c,( saith he) ye shall declare the LORD'S death till he come.  
1. COR. 11.24. This is my body, which is broken for you.  
The exposition of which words, ( this is My body) if wee will hear the same out of their Canon Law, 
Dist. 2. de consecrat. c. ho● est.  and gloss vpon the decretal therein, it is this; That this bread, suo modo vocatur corpus Christi, that is, after the own manner thereof it is called the body of CHRIST; seeing( saith the Canon) it is truly, but the Sacrament of CHRIST'S body. And vpon which Canon saith the glossator, That heavenly bread, that is, the heavenly Sacrament, which truly representeth Christs flesh, is called Christs body; but improperly,( saith he) wherefore it is said, that after the own manner thereof it is so called, but not in the truth of the thing itself, but by mystical signification: so that the meaning is, it is called the body of CHRIST, that is,( saith he) it signifieth or representeth the same.  
Besides the Popes decretals, if wee will hear the Fathers, their exposition no less over-throwe Transubstantiation, for first, Augustine giveth us a general rule for understanding such speeches, 
Ques. supper levit. 57. Theod dial. 1 See also Irenouel. 4. c. 34. Aug. contra Adimantum c. 12.& in Psal. 3. c. 38. Tertul. cont. martion l. 4. c. 40. l. 3. c. 19. Eusebius daemon. Evang. l. 8. c. 1.  saying, The thing which signifieth, useth to bee called by the name of that which it signifieth. Next more particularly Theodoret shortly telleth us, saying, that our Saviour honoured the visible signs with the name of His body and Blood; not changing their nature,( saith he) but adding grace to nature. And he made no difficulty( saith Augustine) to say, This is My body, when he gave the sign of His body. Which Tertullian also against martion, calleth the the figure of His body, and Eusebius, the symbol of the same. And there-fore not the same itself by transubstantiation.  
But to come to the next words, ( which is broken for you.) From whence wee reason thus. The bread is the body of Christ, after that manner that the body of Christ was then broken, when he gave the Sacrament. But His body then was broken sacramentally only, or by representation, and not really or by passion; for then he had suffered twice,( contrary to HEB. 9.27.) Therefore the bread is not the body of Christ really, but sacramentally, even as in Sacraments, signs get the names of things signified by them; as Circumcision is called the Covenant; the lamb, the Passover; and the Cup in this Sacrament, is called The New Testament. Where-fore saith there Canon Law, 
Dist. 2. de consecrat. c. cum frangitur. Ibidem glossa in c. quid sit. Bern. serm. 6. in vigilia nativitatis.  by this fraction what other thing is represented, but the immolation of the Lords body vpon the cross? And again,( saith the gloss) His death is represented, while as the bread is broken. Wherefore also saith Bernard, Even as he seemeth in a sort to suffer, while as in the Sacrament,( to wit, by His fraction) His death is commemorated by us: so in a sort he seemeth to bee born yearly, while as His birth is represented unto vs. The fraction then of Christs body in the Sacramental action there-of, is no otherwise, than as the birth of Christs body is on the feastivall commemoration there-of, to wit, neither of them real or properly, but by representation or recordation, and improperly.  
1. COR. 11.24. do this in remembrance of me.  
Whence we reason. What Christ left to His Church in remembrance of His body, and of His suffering there-in,( signified by breaking) the same is not the body of Christ itself which did suffer; for these two are divers. But this Sacrament of His body, he left to His Church, in remembrance of His body, and of his suffering therein,( as saith the Text:) therefore this Sacrament of His body, is not the body of Christ itself which did suffer. Hence therefore it is, that Ambrose, Chrysostome, 
Ambros. in c. 10. ad Heb. Chrysost. hom. 17. in Heb. Eusebius daemon. Evang. l. 1. c. 10. August. de doct. Christiana, c. 16.  and with them Eusebius, calleth the Sacrament, a remembrance of Christs death, and of that sacrifice which He once offered vpon the cross. And Augustine showeth, that to eat His flesh, and drink His blood, is sweetlie and profitably to haue in remembrance, that His flesh was crucified, and wounded for our sakes.  
Aquinas also( and with him Lombard) showeth this to bee the 
Aquī. part. 3 q. 83. art. 1. ●amb. l. 4. dist. 12. q. si sit dist. 2 de consecrat. c. quia morte  reason why this SACRAMENT may also bee called a Sacrifice; Because( saith he) the celebration of this Sacrament, is a certain Image of the Passion of CHRIST. Now, wee know, that the Image of a man, made to represent him, and bee in remembrance of him, is not a man himself. Therefore also saith their Canon Law. Because wee are delivered by the death of Christ, being mindful of this thing, in eating, and drinking, wee represent that flesh and blood which was offered for vs.  
luke 22.20. This Cup is the New Testament in my blood, which is  shed for you.  
Note here, first, that, as S. mark relateth, these words of the Cup, 
Mark 14.23 24.  were uttered by our Saviour to His Disciples after they all had drunk thereof: and, therefore, if they were the words of Consecration, then the wine had been consecrated: and consequently,( as they say) changed into His Blood, in the Disciples bellies, and not in the Cup at all.  
Next; it is to bee remarked, that those who deny any figure in Christs speech of the Bread, yet in this place of the Cup, they grant figures freely; to wit, 1. that by the Cup, is meaned, that which is in the Cup: which they must say after consecration, is either Wine in substance, or else Christs Blood. If they say, Wine, then we agree: if they say Christs Blood properly, how shall Christs Blood bee the New Testament, which is the gospel preached long before, and must bee divers from the Testator? If they say, that it is so called, because it is the seal thereof, then here a new figure again: besides, that seals should bee visible, which the Blood is not. As also, the sense of these words, This Cup of the New Testament in my Blood, should bee this, This Blood is the seal of the New Testament in my Blood: which were just, a non sense. And in lyke-manner, if they admit, that the Cup is the New Testament, because it is the seal there-of, why admit they not likewise, that the Bread is the body of Christ, because it is the seal there-of, as Sacraments are called, signs and seals, ROM. 4.11?  
In lyke-manner, that which is added, ( which is  shed for you) overthroweth Transubstantiation. For this shedding of Christs Blood when he gave the Sacrament, must bee understood either really and properly, or else sacramentally and improperly. But the first it could not bee; for then it should haue been  shed and issue out of His veins at the Table, before it was  shed thereafter, and on the cross: and so he should haue suffered oftener than once, 
Heb. 7.29.  contrary to Scripture before cited. As also their mass should not bee an unbloody Sacrifice. Therefore it followeth, that this shedding was only sacramental, and by representation, whereunto agreeth the gloss vpon their Canon Law, saying, 
Dist. 2. de consecrat. c. si quotiescumque.  CHRIST'S Blood is  shed; that is, the shedding thereof is signified or represented: and if it bee  shed only sacramentally, or by representation, then it is Christ's Blood only, so in lyke-manner; and consequently, not really and properly, by Transubstantiation.  
MATTH. 26.29. I will not drink henceforth of this fruit of the Vine. SO mark 14.25.  
Which words Pope Innocent himself declareth were spoken by Christ, of the Cup, 
Innocens 3 de m●steriis missae l. 4. c. 27.  in the Sacrament. Luke indeed he testifieth, that Christ spake the same of the paschal cup: but he denieth not that which the two former Evangel●sts affirm, that he spake the same in lyke-manner of the mystical Cup: and therefore we conclude, that( without any inversion of order by the two Evangelists) our Saviour spake the same of both Cups: as if he would haue said, I will not hereafter celebrate with you neither any Passover, nor mystical Supper. And so the Evangelists agree well amongst themselves. And herein wee haue with us, Origen, Cyprian, Chrysostome, 
Orig. tract. 301. in Matth. Cyprian Epist. 68. ad C●cil. Chrysost. hom. 63. in Matth. Beda in luke. 22. lansenius, c. 131.  and Beda; and of themselves, jansenius, and others.  
Note, then, that both after consecration& drinking thereof, our Saviour calleth it Wine in substance, 
Cyprian l. 2. Epist. 3. Chrysost. hō. 83 in Math  or the fruit of the vine: and therefore not transubstantiate in blood. Wherefore saith Cyprian, It was wine which he called His blood. So also saith Chrysostome, speaking against some who used to give water, When our Saviour celebrated this mystery, he gave Wine to His Disciples,( saith he) having called it the Fruit of the Vine; which produceth not water. So that wee see that it was Wine after consecration, which he called His Blood: and it was Wine also which he gave to His Disciples to drink. Therefore, 
Theod dial. 2 Bertram de corpus et sang. Domini. Edit. Colō. p. 205  saith Theodoret,( and with him Bertram) the mystical signs they depart not after consecration from their own nature: for they remain in their former substance, form,& figure,& may be seen& touched, even as they were before.  
And to say that Christs Blood is called the fruit of the Vine, because it was once so,( to wit, before consecration) we are to understand,( beside what is spoken) that in sacramental speeches, signs receive the names of things signified, but not things signified the names of the signs.  
1. COR. 10.16. The bread which we break, is it not the communion of the body of CHRIST? that is, a mean( as saith Aquinas) to make us one with Christ: because the receiving of this Sacrament( saith Lyra,) incorporateth the receaver in Christ.  
Note, then, that the Apostle calleth it bread, which is broken, which breaking seeing in their mass it is after consecration, it followeth that it is bread after consecration.  
here our Adversaries are miserablie perplexed, to tell what is broken: for if they grant the Apostles words to bee true, that it is bread, then they yield to vs. Therefore, lest they should do so, Pope Nicolas, with his council at Rome, determined, that it was Christ's real body, which sensibly, and in the truth of the thing itself was broken by the Priest's hands, and chewed with the teeth of the faithful: 
Dist. 2. de consecrat c. ego Berengarius  as is to bee seen in the Popes decretal, and prescryved manner of Berengaries Recantation, But the romanists since, considering the many inconvenients and absurdities that follow heere-on, haue thought this too gross, and Capernaitish, and therefore they say now, that the body of Christ, under the accidents of bread, is whole in the Host, and in every part thereof, and( according to the gloss vpon the Pop's decretal) that the accidents are only broken, 
Dist. 2. de consecrat. ● cum frangitur hostia dices ipsa accidentia frangi et dare son●tum.  and give the crack. Whence it followeth, that they must admit a strange figure, and put vpon Christs words, and the Apostles, a strange interpretation: to wit, that Christs words are to bee thus exponed, This is my body, which is broken for you: that is, This is not My body which is broken, but the accidents of bread, without the substance thereof, as the colour, shape, and taste of bread, while as no bread is their present at all. And that the Apostles words likewise are thus to bee exponed, The bread which we break, that is, We break no bread at all in substance, but only imaginary accidents, without any subject: and so the gloss to bely the TEXT.  
1. COR. 11.26. As oft as ye shall eat of this Bread, and drink of this Cup, ye shall declare( or as the Rhemists translate) show the Lord's death till His coming.  
Note here again, that, that which is eaten, is called bread, Now, eating is after consecration: therefore it is bread after consecration; 
Gelasius de duabus in Christo naturis, contra Eutychen.  and consequently, nowise transubstantiate. Wherefore saith Pope Gelasius, The Sacraments which wee receive of the body and blood of Christ, indeed are a divine thing, by means where-of wee are made partakers of the divine nature: and yet the substance of bread and wine( saith he) doth not cease to bee. And where they say, it is called bread, because it is so in show only, then the next words do convince thē; for they must grant, that the Cup also is only so in show, the Apostles speech being alike of both. And whereas others say, that it is so called, because it was once bread before consecration, and therefore is denominate from what it was; 
Gen. 18.27 3.19.2.23.  as man is called Dust; and Evah, bone of Adam's bone: this is true indeed in changes where the same substance remaineth, and entereth in the composition of a thing, as Dust doth in mans body, and Adam's rib did in Evahs: the like where-of they dare not say of bread, that it entereth so into the composition of Christs body, and yet remaineth still in the substance there-of.  
again, out of the last words wee reason thus: As the memorial or declaring of His death and passion till he come, is not His passion itself; so the memorial of His body till he come, is not His body itself present. But the Sacrament is the memorial of His death and body crucified, till he come in it glorified: therefore is not the same present in substance.  
John 17.11. And now I am no more in the world. Which cardinal Tolet, granteth to bee meant of his bodily presence after His ascension, according to ACT. 3.21.  
Where-vpon Augustine taketh occasion to inquire, 
Aug. tract. So in johannem.  saying; How, then, shall I receive him who is absent? how? shall I stretch out my hand to Heaven, where he sitteth, to lay hold on Him? Where-vnto he answereth, sand thy faith thither, and thou hast laid hold on Him.  

Vigil. l. 4. cont. Eutychen.  Vigilius also( a Martyr, and Bishop of Trent, disputing against the heretic Eutyches, who would haue confounded Christs two natures, saith. If the word and the flesh haue but one nature, how cometh it to pass, that the Word being in all places, the flesh also is not in all places? For when it was on earth, it was not in Heaven: and now when it is in Heaven:( saith he) it is not here on earth.  
To this the romanists answer, That he meaneth visibly. And so not only will they haue an universal proposition, to lose its universality, but also when the Fathers expone Scripture, they again will expone the Fathers,& haue them to mean what they list. But if Vigilius had meant only visibly, he had never overthrown the Eutychian heretic, who granted, that Christs flesh was no more visible on earth. But Vigilius, to defend the truth of the human nature of Christ, affirmeth, That as Christs flesh being on earth, was not in Heaven; to wit, visibly nor invisibly; So His flesh being now in Heaven, is not on earth; to wit, in lyke-manner visibly nor invisibly: else there should bee no force in his reasoning against the perverse Eutychian. Others, to instance that visibly after His ascension, he was seen on earth, allege, ACT. 23.11. Where it is said, that in the night time the LORD stood by Paul, and comforted him. But their own Carthusian, and the jesuit Lorinus, both show on that place, that this was only in a vision, such as was that of the man of Macedonia, ACT. 16.9.   

2. Witnessing of antiquity.  
THE bread which is from the earth, 
iron. lib. 4. c. 34. ( saith Ireneus) receiving the invocation of GOD,( as Fenerdantius translateth) is not any more common bread, but the Eucharist,( or Sacrament of Christs body) consisting of two things, an earthly and an heavenly: so that the mystical signs depart not from their own nature,( saith Theodoret) but they remain in their former substance, 
Theod dial. 2  form, and figure; and may bee seen and touched, as they were before. So likewise Ephrem, 
Ephre de sacris Antioch. legib. l. 1. in Phoci●̄ bibliotheca, num. 229.  Patriarch of Antioch, telleth us, that, that which is received by the faithful, changeth not( saith he) its sensible substance, and yet remaineth inseparable from intelligible grace: and so baptism being wholly made spiritual, and remaining one, doth both retain the property of his sensible substance of water, and yet losseth not that which it is made.   

3. Confession of party.  
THE bread, then, is called The body of CHRIST, but after a sort, seeing it is truly but the Sacrament of Christs body,( saith the Popes decretal. 
Dist. 2. de consec● c. hoc est. ) Where-vpon also saith the marginal gloss. The heavenly Sacrament then which truly representeth Christs flesh, is called CHRIST'S body, but improperly. Yea, Bellarmine himself granteth, 
Bell. l. 3. de Euch. c. 23. §. Secundo  that it is probable, that there is no express place of Scripture, that evidently can enforce Transubstantiation to bee admitted, for that it is proven by these words, This is my body, he saith the most learned and sharpest witted schoolmen,( as Scotus was) haue thought the clean contrary.    

SECT. 3. Of with-holding the Cup from the people, or half Communion.  

The state of the Question.  
herein it being a matter of fact and transgression, and no ambiguity to be cleared by stating the Question, The Confession of our Adversaries, in that Canon of the council of Constance, held in Anno 1416, is sufficient for detecting what injury is openly done and avowedlie both to GOD and His people, 
Conc. Const. sess. 13 Also Conc. tried. sess. 5. sub Pio 4. cap. 1.& 2.  in violating His institution, and with-holding from thē the comfort of the Cup. For( saith the Pope and his council) albeit Christ instituted this venerable Sacrament, in both kindes of bread and wine, and gave it to his Disciples; and altho likewise in the primitive Church, the same was received by the faithful under both kinds; yet notwithstanding this custom, for the eschewing of some perils and scandals, is for certain reasons brought in, that it shall bee here after taken by the Priests under both kinds, but by the laics under one kind only. So that this militateth, wee see by their own confession, both against Scripture in the institution, and practise of the primitive Church, which was conform thereunto,( putting so asunder what GOD hath conjoined:) which for father evidence thereof, wee clear by these places following.   

1. authority of Scripture.  
MATTH. 26.27. And taking the Cup, he gave thankes, and gave it to them, saying, drink ye all of this.  
Where it is to bee noted, that whereas our Saviour saith only of the bread, Take ye, eat ye; when he speaketh of the Cup, as it were to prevent this error, he saith more expressly, drink ye all of this: 
Ruar. Tapp. cited by Cassand. sub utraque specie, pag. 1034. Tilet. in Math 26  that so, none should bee excepted. Therefore saith Ruardus Tapperus, dean of Lovan, It were more convenient, that the Communion were ministered in both kinds; for that were more agreeable to the institution( saith he) and fullness thereof, as also to the example of Christ and the Fathers of the primitive Church. As also( saith Tiletanus,) According to Christs institution the communicating in both kinds is common as well to laics, as to priests.  
1. COR. 10.16. The Cup of blessing, which wee bless, is it not the Communion of the Blood of CHRIST?  
Whence we reason: To whom the Communion of the Blood of Christ, or benefit of Remission of sins belongeth, to them also doth the Cup of Blessing belong. But to all the faithful doth the communion of the blood of Christ, or benefit of Remission of sins belong: there-fore also to them doth the Cup of Blessing belong.  
And who-so-ever depryveth the people of the Cup, they deprive them of the comfortable pledge of the Remission of their sins, and of that full refection of their souls signified there-by, and wherein the very essence of the Sacrament consisteth. 
Cass. consult. art. 22.  Therefore their own Cassander telleth us, that Christs Disciples at that last Supper, 
Cassand. consult. art. 22.  did represent the persons of all faithful communicants. So that to withhold the Cup from them, is as if the same had been withholden from the Disciples; whereof in the contrary our Saviour said, according to the place alleged, drink ye all of this.  
1. COR. 11.28. Let a man examine himself, and so let him eat of that Bread, and drink of that Cup.  
Which words of the Apostle cutteth off all evasions: For as the commandement which is general, and to each one to examine himself, is given to all the faithful; so the commandement to eat of the Bread, and drink of the Cup, is general, and given to all the faithful: therefore also wee see, that in the two preceding verses, 
Dist. 2. de consecrat. c. comperirimus Ignat. ep. 6. ad Philadelp just. Mart Apol. 2. Chrysost. hom. 18. in 2. Cor 8.  and in the subsequent, both eating of the bread, and drinking of the Cup, are ever joined, and enjoined to all. Wherefore Pope Gelasius saith, that the di●yding of one and the same Sacrament, can not bee done without great sacrilege.   

2. Witnessing of antiquity.  
ONE Cup is distributed amongst all,( saith Ignatius) and to every one that is present, the Deacons distribute wine and water,( saith justin Martyr.) Which words over-throwe likewise Transubstantiation: And unto all men what-so-ever, is one body and one Cup presented,( saith holy Chrysostome.)   

3. Confession of party. 
Alph. de Castro, contr. Heresas. Verbo Eucharistia.   
WEE are instructed by the Writtes of many holy Fathers,( saith Alphonsus de Castro) that of old the Eucharist was given unto laics under both kindes. And more particularly,( saith Cassander) It is evident that the universal Church to this day, 
Cassand. consult. art. 22. Alex. Alens. 4. q. 40. memb 3. art. 2. Durand. rationale, l. 4. c. 54. Aquī. part. 3 q. 76. art. 2.  and the occidental or roman, a thousand yeares and more after Christ, in the solemn and ordinary administration of this Sacrament, did exhibit to all the members of Christs Church, both the sorts, to wit, bread and wine: For, whole Christ is not contained under one kind( saith Alensis) sacramentally; but His flesh only under the Element of bread, and His blood under the Element of wine. And he who showeth only the host,( saith Durand) showeth not the full Sacrament. Wherefore( saith Aquinas) this is the more convenient form of celebrating this Sacrament, that by themselves the body of Christ bee given to the faithful for meate, and His Blood apart for drink.     

CHAPTER X. Of the Sacrifice of the mass.  

The state of the Question.  
FIRST: 
Chrysost. hom. 83. in Math et 17. in Heb Amb. in c. 10. ad Heb. Euseb demon. Evang. l. 1. c. 10. Innocen. 3. de mist. Missae, lib. 6. capite 19. Alcuinus, de Divinis Officiis, cap. 11.& 40. azure. Instit. Moral. parte 3. li. bro 10. cap. 18. Binius, Tom. 3. council. pag. 110. Bellarm. lib. 1. de Missa, cap. 1. Bellarm. lib. 1. de Sacram. cap. 7. §. Ex quibus, &c.  As for the new Titles which the romanists give unto the SACRAMENT, calling it a SACRIFICE, and the mass, wee should not insist much in Logomachies, if by Sacrifice they understood it only to bee,( as Venerable antiquity acknowledgeth it) commemorative, representative, and eucharistical. neither should wee bee contentious for the name of mass,( seeing that this is not the custom of the Church of GOD) if that word imported no more than their own Pope and Doctors( cited in the margin) aclowledge that it did of old: to wit, a Mission or dismission of such after Divine Service, as were not prepared, or fit as yet for the participation of the mystery of the holy Eucharist; the Deacon crying to such, item, Missa est.  
Yet heere-anent in the general, with Bellarmine himself we must affirm, that the liberty of using new words in the Church,( saith he) is a most dangerous thing; seeing piece and piece, by new words, new things themselves do arise, when it is lawful for every one to invent new names in matters that are Divine. wherefore,( saith he) S. paul did forbid profane novelty of words. And holy augustine saith also, that Philosophers, indeed, use a liberty of new words, nor fear they not-with-standing of the offence of religious ears, when the same is done for the understanding of difficile things. But it is only lawful for us,( saith he) to speak according to a certain Rule,( to wit, 
Bell. l. 1. de Verbo, c. 2. §. Quare cum.  Scripture) lest the liberty of words beget a wicked error, concerning those things which are signified thereby.  
Therefore it is, that for the name, wee choose rather to speak with Scripture, 
Bell. l. 1. de Missa c. 1. §. said non.  by calling that holy Sacrament, The LORD'S SUPPER, or The Communion, than to use any such name of a later stamp, three hundreth threescore& ten years after CHRIST, which the most ancient Fathers, as Origen, Epiphanius, justin Martyr, and jerome, 
Hieron. ep. ad Pammac.& Ocean. ( as witnesseth Bellarmine) never used, and where-of as yet there is no mention in the greek Church,( saith he:) So that as jerome speaketh to Pammachius, so in the same words concerning this name of mass, wee may say to any, Why after four hundreth yeares wouldest thou teach us now, that which hitherto was not known?  
The main controversy, then, standeth herein, that they will haue the mass to signify, and the celebration thereof, to bee really and properly, an external, essential, and truly propiatorie Sacrifice, for the quick and the dead,( as the council of Trent decreeth to bee believed, under pain of a Curse, Sess. 6. sub Pio 4. Cap. 1. Can. 1.& 2.) Where-in, externally, by the hands of the Priest, and corporally, the very body and blood of CHRIST, locally there being on the Altar, is offered up to the Father, for the persons foresaid, and worshipped by the people, as CHRIST'S true body, with Divine Adoration. This wee abhor, as a Lurd error, and most Idolatrous Practise, against the clear evidence of these scriptures following.   

1. authority of Scripture.  
HEBR. 7.24. But this Man, because He continueth for ever, hath an unchangeable( or, as the RHEMISTS translate, an everlasting) Priesthood.  
Where-vpon( saith Aquinas) There-fore, 
Aquin. in Heb. 7  CHRIST only is our true Priest: and all others, they are but the Ministers of CHRIST,( saith he) as they are called 1. COR. 4.1. HAYMO likewise, an ancient Father, gathereth another inference from hence, saying, 
Haymo, in Heb. 7  Seeing IESVS is only immortal, he hath an eternal priesthood: neither can he haue any to succeed to Him.  
According to Aquinas, then, CHRIST being our only Priest under the gospel, none other should bee called so; but, according to the Scripture which he citeth, Ministers of CHRIST JESUS.  
According also to HAYM●, CHRIST being immortal himself, there are none under the gospel as Priestes, who can succeed to Him. Succ●ssion being only because of death, as testifieth the Apostle. Vers 25.  
There-fore, to make any Priests by special Office, under the New Testament, to offer up any corporal sacrifice, is to make CHRISTS Priesthood changeable, or separable from His own person; which is against the nature of His Priesthood, that can not pass from one to another,( for so importeth the word) because of His own eternity. And to make such a plurality of Priestes in CHRISTS Priesthood, as Substitutes, or in any respect partakers of that Office with Him, is to praesuppose, that CHRIST was not able to do that Office alone; and, that he needeth others, to succeed Him: which argued imperfection in the Priesthood of Levi, and is contrary to this Text that saith, Because he continueth for ever, He hath an unchangeable Priesthood, which can not pass from one to another.  
HEBR. 7.17. For he testifieth, Thou art a Priest for ever, after the Order of Melchisedeck.  
In which words, the Apostle having entered into a particular comparison, between the levitical Priesthood, and CHRIST'S, to show the imperfection of the one, in respect of the other, he proveth the excellency of CHRIST'S priesthood, above the other, by the eternity thereof, in His own person, and the dignity of the Order, being a Priest after the Order of Melchisedeck to whom none succeeded in that Office after him: and so none were to succeed to CHRIST.  
So that CHRIST being a Priest after the Order of Melchisedeck, the Apostle placeth in these two, to wit, Unitie and eternity: 1. Because Christ as only Priest under the gospel, hath offered up himself as a propitiatory Sacrifice on the cross for us; to whom if any should succeed( tho subordinate) in the offering up of such a Sacrifice properly, then unity( according to the Apostle) were not a property of CHRIST'S Priesthood after the Order of Melchisedeck.  
Next, CHRIST'S Priesthood is eternal, both in respect of His intercession, Vers. 25. and of His sacrificing: not according to the act there-of, which was transient; but of the virtue and efficacy there-of, to save; which is eternal, and permanent. And so no iteration can bee of that propitiatory sacrificing in the mass after Him, without a direct impugning of CHRIST'S eternal priesthood.  
HEBR. 7.27. Who needeth not daily, as those high-Priests, to offer up Sacrifice,( which the RHEMISTS call HOSTES) &c. for this he did once, when he offered up himself.  
Where-vpon HAYMO concludeth, That this offering once, sufficeth therefore for ever for propitiation, or taking away the sins of all the faithful,( saith he.)  
Next; In that he did offer up Sacrifice but once; to wit, when he offered up himself vpon the cross; it is evident, that he offered up no propitiatory Sacrifice of himself a before in the last Supper. And, consequently, if the whilst do but what CHRIST did in the last Supper, it will follow, that he offereth up no propitiatory Sacrifice. 
Suarez. in 3. parte Thomae, tom. 3 disp. 74. sect. 1. §. Secundo potest.  Therefore,( saith Suarez the jesuit) there is no express mention in the history of the gospel, of a Sacrifice, or Oblation, as also the fact of CHRIST, which is declared, might haue been done by Him without any Sacrifice: to wit, the consecrating the Bread and Wine, and giving the same to His Disciples, without any intention of sacrificing,( saith he.)  
And, in the same place, he reporteth, 
Pag. 949. §. 2.  that the B●shop of Bitonto, and others also, at the council of Trent, did defend, and maintain, that CHRIST, in that night of celebrating His last Supper, offered up no Sacrifice at all, For if he had offered up an●e propitiatory Sacrifice then, whereby the sins of the world had been expiated, then in His last Supper he behoved to haue died:( For the Apostle ever joineth these together.) And so he had not needed to haue died any more.  
thirdly: The Sacrifice of the Evangelicall Priest, who is CHRIST only, is said here, to bee himself, who was holy, harmless, undefiled, separate from sinners, and made higher than the Heavens: Therefore in this point of offering himself, and in those excellent personal properties fore-named, seeing none can succeed; therefore neither can they in His priesthood any way.  
HEBR. 10.14. For by one Offering he hath perfected for ever them who are sanctified.  
Where-vpon( saith Aquinas) seeing, then, it is not to bee reiterated, howe do wee daily offer? I answer,( saith he) This is not another, but a commemoration of that which CHRIST offered, as he said, MATTH. 26. do this in remembrance of me. Wherefore, if it bee but a COMMEMORATION of CHRIST'S propitiatory Sacrifice, or Offering, then it is not that Offering itself. For the remembering of an action long since done, is not the action itself, or doing there-of. And we all grant, that the Sacrament may bee called a Sacrifice commemorative: for there-by it will clearly follow, that it is not, then, properly propitiatory.  
again: If that one and once offering of CHRIST avayleth for ever, to the remission of sin, and perfecting, or perfectly saving of them who are sanctified; then it followeth necessarllie, that there is no more offering for sin: and, consequently, no more need of Sacrifices propitiatory.  
HEBR. 9.25. Nor yet was it necessary, that he should offer up himself often, &c. for then must he often haue suffered.  
remark, then, that it is all one in Scripture, CHRIST to bee offered, and CHRIST to haue suffered, His Passion and Death being inseparable from His Sacrifice: And, therefore, to offer CHRIST daily, is all one, as CHRIST to die, and to suffer daily: which seeing he doth not, being now immortal, therefore he is not daily offered: and consequently, in the mass, there is no propitiatory Sacrifice of Him really performed.  
Next: The offering of CHRIST, is the personal action of CHRIST himself only,( as this place showeth:) there-fore none can, nor may offer Him really, by sacrificing, but himself. For the Priest must bee either better, or at least as good, as the sacrifice. But none can bee as good as CHRIST, let be better: therefore none can offer CHRIST in a proper propitiatory Sacrifice.  
More-over: To imagine an offering of CHRIST often, is both to give the lye to this TEXT, and to make CHRIST'S offering, by the repetition of it, imperfect, as was the levitical: For if one offering of CHRIST be sufficient, then oftener offering is superfluous. And if often offering bee needful, then that once offering was not sufficient; and, consequently, unperfect: which were blasphemous to affirm. Wherefore, if any pretend to offer CHRIST often, he hath no warrant from CHRIST; but, so far as in him lieth, maketh CHRIST'S Offering imperfect, and usurpeth a Priesthood, whereunto GOD never called him.  
HEBR. 9.22. Without shedding of blood, there is no remission.  
Where-by was praefigured, that the remission of sins, behoved to be( saith AQVINAS) by the blood of CHRIST. If, therefore, without the shedding of blood, there bee no remission, then it will follow, that where there is no shedding of blood, there is no remission. But so it is, That in the mass, there is no shedding of blood,( for they call it, there-fore, an unbloody sacrifice:) there-fore, in the mass, there is no remission. wherefore, an unbloody propitiatory sacrifice for sin, is a vain imagination, which the Apostle acknowledgeth not; else were his words here altogether untrue; which is blasphemous to affirm. either, there-fore, must such as pretend to offer CHRIST, for obtaining the remission of sin, grant, That they shed the blood of CHRIST daily, as those who crucified Him: or else, that by their offering, no remission of sin is procured: And so, their Sacrifice in the mass, is no ways properly propitiatory.  
HEBR. 10.18. Now, where remission of sin is, there is no more offering for sin.  
To subsume, then; But remission of sin, is already purchased, under the gospel, by that true and only propitiatory sacrifice of CHRIST vpon the cross: There-fore, for the purchasing there-of, there is not under the gospel any more propitiatory sacrifices to bee offered up.  
Where also remark, that he saith not, No sacrifice any more is to bee offered up for sin; but, No offering, bloody or unbloody. That Church, there-fore, which praetendeth to offer up any propitiatory offering for the sins of the quick or the dead, under the gospel, professeth, indeed, that there is no remission of sins to bee had in her: Because, where there is remission of sin, there is no more offering for sin, saith the Apostle expressly.   

2. Witnessing of antiquity.  
CHRYSOSTOME, speaking of that propitiatory Sacrifice vpon the cross, 
Chrysost. hom. 83. in Math& hom. 17. in Hebr.  he saith thus of the SACRAMENT; The symbol and sign, where-of is this Sacrifice,( saith he.) And again; Wee offer up( saith he) that same Sacrifice which CHRIST offered. Or rather, ( by correcting his speech) Wee celebrate or act the remembrance of that Sacrifice of His. So likewise saith EVSEBIVS, 
Euseb demonstrat. Evang lib. 1. cap. 10  that after CHRIST had offered up that admirable and excellent Sacrifice to His Father, for the salvation of all, he instituted, ( saith he) that wee should offer up the remembrance of that benefit, in place of a sacrifice to GOD.  
Wee see, then, that these two call it a sacrifice commemorative. Now followeth S. AMBROSE, calling it both commemorative and representative, 
Ambr in 1. Cor. 11.  saying; Because wee are delivered by CHRIST'S death, as mindful there-of, in eating and drinking, wee represent that body and Blood, which was sacrificed for vs.   

3. Confession of party.  
THAT which is offered up, and consecrated, by the Priest, is called a Sacrifice and Offering, 
Lomb. lib. 4. sent. dist. 12. q. Si sit. ( saith LOMBARD) because it is the remembrance and Representation of that true Sacrifice, and holy Immolation, which was made vpon the Altar of the cross, AQVINAS also giveth this to bee the reason, why it is called a Sacrifice: 
Aquin. part. 3 q. 83. art. 1.  Both because the celebration of this Sacrament, ( saith he) is an Image and representation of the Passion of CHRIST; as also, because by this Sacrament, wee are made part-takers of the 〈◇〉 of the LORD'S Passion. 
Dist. de consecrat c. Quid sit.  Where-fore also saith the gloss vpon the Pope's decretal; where it is said, that in this mystery, CHRIST death, and His fl●sh suffereth: that is,( saith the gloss) His Death, and Suffering, is there represented.    
Soli DEO Gloria.   

The Contents Of the second part of this Treatise.  

CHAPTER I.  
OF Scripture, wherein Whether the books commonly called Apocrypha, are Canonicke Scripture. PAG. 1.  
Whether all doctrines for faith and manners, are contained therein, without unwritten traditions. PAG. 3.  
Of the obscurity of Scripture, and if people therefore, should bee debarred from reading the same. PAG. 12.   

chapped. II.  
Of the Church, wherein 

Of the perpetual and conspicuous visibility thereof. PAG. 20.  
Of the infallibility thereof, which endeth into the Popes infallibility. PAG. 26.  
Of the Popes supremacy, as the head thereof. PAG. 34.     

chapped. III.  
Of Religious worship, wherein 

Of the invocation of saints. PAG. 40.  
Of prayer to Angels. PAG. 48.  
Of representing GOD by an Image. PAG. 52.  
Of the worship of Images. PAG. 53.  
Of the adoration of relics. PAG. 58.     

chapped. IV.  
Of free-will in our vocation. PAG. 67.   

chapped. V.  
Of justification, the true and proper cause thereof. PAG. 76.   

chapped. VI.  
Of Sanctification, and ability of keeping GOD'S Law. PAG. 83.   

chapped. VII.  
Of Glorification, and whether good works can merit the same. PAG. 92.   

chapped. VIII.  
Of purgatory. PAG. 107.   

chapped. IX.  
Of the SACRAMENTES, wherein 

Of the absolute necessity of baptism. PAG. 125.  
Of TRANSSVBSTANTIATION. PAG. 128.  
Of half Communion. PAG. 132.  
Of the Sacrifice of the mass. PAG. 136.     

chapped. X.  
Of the five bastard Sacramentes, to wit, 

Confirmation. PAG. 147.  
MARRIAGE. PAG. 150.  
Pennance, and auricular Confession. PAG. 153 and 156.  
holy Ordours. PAG. 161.  
extreme unction. PAG. 163.     
FINIS.   

ERROUR'S Arraignment.  

CHAPTER I. Of Scripture.  

SECT. I. Whether those Books, which are called Apocrypha, be Canonik Scripture; as the Romanists affirm; pretending for thē these places following.  
THE Apostles, PETER and james, city in their EPISTLES, 
1. Pee 1.24. james 1.10. ( in the places mentioned in the margin) the book of ECCLESIASTICVS, CHAP. 14.17: where it is said, All flesh waxeth old, as a garment: E●go, ECCLESIASTICVS, which is cited by them, is Canonicke Scripture. This reason is used by Sixtus Senensis.  
answer. The words used by both these Apostles, are, All flesh is grass; or, as the flower of the grass; and are borrowed out of ISAI, 40.6. where the Prophet saith, All flesh is grass, and the glory there-of, as the flower of the field. And this both the Iesuites, LORINVS and SALMERON, on the first of PETER, testify. And therefore also the rhemists haue quoted ISAI on the margin of 1. PETER 1.24.  
ROM. 11.34. The Apostle ( say they) borroweth those words which he hath in that place out of the book of wisdom, 9.13. where it is said, For what man is he that can know the counsel of GOD? or who can think what the will of GOD is? ERGO, The book of wisdom, from whence they haue borrowed, is Canonicke Scripture.  
answer. Thomas Aquinas, cardinal Cajetane, and Dominicus à Soto, all three famous romanists, writing on that place to the romans, do all in one voice agree, That the words which the Apostle borroweth, are out of ISAI. In like manner, Chap. 40. verse 13. where the words of ISAI come nearer the apostles words, than those of the book of wisdom; and the sense is the same.   

SECT. II. Whether all doctrines of faith are contained in Scripture, without unwritten Traditions? which the Romanists deny, using these arguments.  
JOHN 16.12. I haue yet many things to say unto you,( saith CHRIST) but now ye can not bear them. These( say they) were higher mysteries, which he would only entrust to them there-after, by verbal tradition.  

Aug. Tract. 96. in johan  answer. S. Augustine saith, That it is presumption, to determine what those things were. And cyril telleth us clearly, That they were not mysteries, or doctrines, of faith; 
Cyril. Alex. in johan. l. 10. c. 41.  but relations of things to come, such as S. John got in Pathmos, and are written. Therefore,( saith he) CHRIST seeing His Disciples desirous to know things to come, reproveth them not; but promiseth, That they should get knowledge thereof, in a fitter time.  
Augustine also showeth, that this same Text was abused of old by those heretics, 
Aug. Tract. 97. in johan  who for maintaining their errors, pretended unwritten tradition, saying, Those seek to colour their devyces, by the pretext of this gospel, I haue yet many things to say unto you, but ye can not bear them.  
John 21.25. If all were written which IESUS did, the world could not contain the books there-of. here,( say they) beside Scripture, wee see many things that are known only by unwritten tradition.  
answer. 
Cyril in johan. l. 12. c. 68. Aug. in johan. Tract. 49.  S. cyril( and with him Augustine) showeth, That the Evangelist speaketh only of CHRIST'S miraculous actions, and not of doctrines of faith,( whereof only is the question:) And herein he witnesseth clearly, with us, the perfection of Scripture, saying, All which our LORD did, are not written, indeed; but what the writers thought sufficient( saith he) both for faith and Manners.  
1. COR. 2.6. Wee speak wisdom amongst those who are perfect,( saith S. paul:) That is, Some mysteries of faith,( say they) which are meet only to bee taught the more learned, by verbal tradition.  

Chrysost. in 1. Cor 2.6.  answer. S. Chrysostome saith,( and with him Ambrose and jerome) that by the speaking of wisdom, is meant generally the preaching of the gospel; and that by the perfect, not a few more learned, but all believers are understood, who aim and tend to perfection. And if we will hear two famous late romanists, 
Estius in 1. Cor. 2.6.  Estius( public Professor of divinity, and Chancellar of douai) he saith, and with him a jesuit, Cornelius à Lapide, That by wisdom, is understood, the high mysteries of Religion, that are contained in PAVLL's Epistles;( and consequently, are written:) and that by Perfect, those are meant, who are able for stronger meate, opposed to others that are Babes in CHRIST, and haue yet need of milk, according to Hebr. 5.12.  
Ireneus likewise testifieth, 
iron. contr. heres. lib. 3. cap. 2.  That this Text was wrested so of old, by some heretics, who taught,( saith he) that the truth could not be found out of the Scripture, by those to whom Tradition was unknown; for as much as it was not delivered by writing, but by word of mouth: for which cause S. paul saith, Wee speak wisdom amongst them who are perfect.  
1. TIM. 6.20. O timothy, keep that which is committed to thy trust. Which( say they) were unwritten traditions.  
answer. 
Vin●. Lyr. adv. heres. c. 27.& 35  Vincentius Lyrinensis expoundeth this, to bee the whole talent of the orthodox faith,( or, as S. jerome and Primasius call it, The preaching and revealing of the whole counsel of God) unto the instruction whereof, 
Hier.& Prim. in 1. Tim. 6.  he affirmeth clearly, That the Canon of Scripture, is perfectly sufficient.  
likewise,( saith the jesuit à Lapide) it is certain, that by this Depositum, 
A Lapide, in 1. Tim. 6. ( generally) sound doctrine is understood. Therefore the Apostle inculcateth,( saith he) That he avoid new and false doctrines, and defend the ancient true faith: or,( as Estius saith) that he admit no new Articles of faith, but those which CHRIST delivered to His Apostles. now, all such which were necessary for all men, 
Bell. l. 4. de Verbo c. 11. ( saith Bellarmine) were written; and, consequently, by the former Text, unwritten traditions are not understood.  
Tertullian also showeth, That this Text was wrested of old, 
tertul. de prescript. adv. heret. c. 25.  by heretics, for defence of unwritten traditions, saying, The heretics confess, indeed, that the Apostles were ignorant of nothing, and differed not amongst themselves in preaching. But they say,( saith Tertullian) that they revealed not all things unto all men: but some they delivered openly, and to all; and some things secretly, and to a few. For thus saith S. paul to timothy, O timothy, keep that which is concredited to thy trust.  
2. THESS. 2.15. Stand fast, therefore, Brethren, and hold the traditions which ye haue been taught, whether by word, or by our Epistle. Ergo, Beside Scripture,( say they) wee see unwritten traditions.  
answer. Nicephorus and Theodoret, show, That the Apostle speaketh not of divers doctrines, some written, and some not at all: but of the same doctrines diversly delivered; to wit, by word, he being present with them; and the same by Epistle, he being absent from them: or first spoken, and then written: but not some written, and some to remain only and ever, as unwritten Traditions. Therefore, saith Nicephorus, 
Niceph. lib. 2. hist. c. 34.  Those things which being present, he only taught by word; being absent, he delivered unto them by Epistle, eadem, the same things; recalling them so by an abridgement, to their memories.  
So likewise saith Theodoret, in the person of the Apostle, 
Theod in 2. Sess. 2 15  speaking thus, ye haue for a rule of your faith,( saith he) our sermons, which both wee preached to you by word, and wrote the SAME to you in our Epistles.  
In like manner,( saith Aquinas, 
Aquin. in Philip. 3.1,  writing on PAVLL's words to the PHILIPPIANS,) To write those same things unto you in my absence, which before I spake unto you being present, is not grievous unto me: For words soon pass away, but writing doth abide.  
Or suppose that some doctrines had been taught to this people of Thessalonica, by word, which had not been written unto them by Epistle, it followeth not, that they were not written to others, or else-where in Scripture. Yea, in the contrary, 
Bell. lib. 44 de Verba c. 11.  Bellarmine proveth, that that which was preached by word to this people, was written else-where in Scripture: because he saith plainly, That all things were written by the Apostles, which they publicly preached to any people, or was necessary to salvation.  
1. COR. 11.34. The rest I will dispose when I come,( saith S. paul.) Which he was to do by word only, or unwritten tradition,( say they.)  
answer. he speaketh not of doctrines of faith,( whereof only is the question) but as Chrysostome, Oecumenius, and Haymo, do testify, such things as belong only to external order in the Sacrament.  
This also doth Lombard, Cajetane, and Aquinas, witness.  

Estius in 2. Thess. 2.15.  As also,( saith their late Estius, and with him à Lapide) by THE REST, he understandeth those things which belong to a worthy, honest, and orderly celebration of those mysteries. And again else-where; he speaketh of those things,( saith he) which belong to external worship, and are ceremonies.   

SECT. 3. Whether Scripture bee obscure? And that therefore people should bee debarred from reading the same? Which the Romanists would prove, by these places following.  
PSAL. CXIX. 18. and 34. Open mine eyes( saith DAVID) that I may see the wonders of thy Lawe: and give me understanding, that I may search thy Lawe. If, then, the Scripture was so obscure to such a one as David,( say they) howe much more is it so to others?  
answer. 
Chrysost. in 2 Cor. 3.15. Hierom ep. ad Paulinum Psal. 119.105.130. Psal. 19.7 8.  Non legis ista criminatio,( saith Chrysostome) that is not the fault of the Lawe itself, that David saw not the wonders thereof. And therefore jerome notably showeth, That he humbly confesseth, his own natural blindness, to bee the cause; whereas the Lawe itself was a lamp, and a lantern, enlightening the eyes, and making wise the simplo.  
neither ceaseth he, therefore, to search GOD'S Lawe, because he wanteth understanding: but rather because he was to read and search it, therefore he desireth understanding. And so this Text maketh rather for reading of the Scripture, than any ways against it.  
ACTS 8.30.31. Understandest thou these things which thou readest?( saith PHILIP to the Eunuch.) who said, How can I, without a guide?  
answer. This maketh no ways against us; the question being not, Whether some places of Scripture bee obscure, needing interpretation? But, Whether people should not, therefore, read the same at all? Whereas the laudable practise of this Eunuch, not being rebuked for reading, but getting thereby the place expounded unto him, giveth evidence in the contrary, That it was lawful, and he got good by reading. Whence their own Carthusiane collecteth, saying, 
Carthus. in Act. 8  Great was the care of this heathen man; and his diligence,( saith he) condemneth our negligence, of learning holy Scripture.  
Wherefore also S. Chrysostome, 
Chrysost. hom, 3. de Lazaro,& hom. 10. in johan  exhorting the people, to read the holy Scriptures, giveth them this direction, saying, That which is easy to bee understood, get it by heart; and those things that are obscure, read them over often. And if by doing so, thou canst not find out the meaning, then go to him that is thy Teacher,( saith he.)  
2. PET. 3.16. In which, ( to wit, PAVLL's Epistles) are some things hard to bee understood.  
answer. This no ways militateth against us, who grant, with the Apostle, that some things are obscure: but he saith not, that all places are so, and, therefore, not to bee red by people; Paul's own direction, to such as he wrote, and his end of writing, being in the contrary.  
Therefore, Augustine saith well, 
Aug. lib. 2. de doctr. Christ cap. 9.& 6.  That GOD hath so graciously and wholsomlie tempered the Scripture, that by the plain places he might satisfy our hunger; and by the obscure places, wipe away our loathsomeness. And in those places,( saith he) which are clearly set down in Scripture, all those things are set down, which concern both faith and Manners. 
Chrysoct. hom. 3. in 2. ad Thess. Greg. ep. ad Leandrum cap. 4 supper mor●l  Which thing Chrysostome likewise affirmeth: and with him, a famous Pope, gregory the first.  
Next: PETER speaketh here of the mysteries, or things themselves, whereof S. paul writeth: but not of his manner of writing; which both Lorinus the jesuit, and Estius, aclowledge, writing on this place.  
4. REV. 5.1. And I saw in the right hand of him that sate on the Throne, a book written within, and on the backe-side sealed with seven seals. Which( say they) was to signify the obscurity of Scripture.  
answer. Beda, Ambrose, and Haymo, with other Fathers, who comment on this place, expound this book, to bee the obscure prophesies in the old Testament of the messiah to come; and the opening thereof by the lamb, to bee their fullfilling, and clearing, by the coming of CHRIST.  
But the jesuit Ribera showeth, 
Ribera, in Apoc. 5.  That thereby is meant, the prophesy of those things which shall fall forth in the last times; according as Andrew, Arch-Bishop of Caesarea, expoundeth: and by most pithy reasons he proveth, That by this book, the Scripture can not bee meant; whereof this is one: That John saw this book then sealed, even when this Revelation was made unto him: before which time, many of the Apostles were dead. If by this book, then, the Scripture were understood; then it would follow,( saith he) that the very Apostles, vpon whom the holy Ghost descended, in their time understood not the Scripture: but that it was sealed to PETER& paul, and the rest who died before this Revelation was made unto saint John.  
John 7.49. But as for this people, they know not the Lawe. lo here,( say they) an evidence, that the people in Christ's dayes red not the Scripture.  
answer. Their own cardinal TOLET showeth, 
Tolet, in johan. 7  That this was the pride of those Pharisees, being blind guides themselves,( as our Saviour called them) and yet imputing ignorance of the Lawe, and of the true meaning thereof, to the people who believed; while as they did know the Lawe, and Word of GOD, better than themselves, who believed not.  
Also the jesuit Maldonat showeth, That as Rupertus holdeth, according to deut. 27.26. not to know the Law, is as much as not to obscrue the Lawe. And therefore, that the Pharisees did not maliciouslie so much impute ignorance of the Lawe, to such as believed in CHRIST, as impiety, to make them there-by more odious.    

CHAPTER II. Of the Church.  

SECT. I. Of the conspicuous visibility of the church, in the true Professoures there-in, at all times, and to all persons; as the romanists hold, pretending these arguments.  
MATTH. 5.14. A city that is set on an hill, can not bee hide. That is,( say they) the true Church, shall ever bee conspicuous.  
answer. Chrysostome and Theophylact, on this place, show, That our Saviour speaketh not of the Churches visibility; but of pastors their duty there-in: to wit, That being set in eminent Places, as Lights on Candle-sticks, or a city on an hill, therefore, they should shine in the sight of all, both in sincere Doctrine, and an holy life.  
This also doth their own Lyra, Ferus, and Carthusian, declare. And their late jesuit Maldonate, telleth us, That by these three similitudes of Salt, Light, and of a city, our Saviour would declare one, and the same thing: to wit, Howe far beyond other common Christians, His Apostles, and their Successoures, should eminentlie shine, both in life and doctrine.  
PSAL. 19.4. he placed His Tabernacle, in the sun. That is,( say they) he hath appoynted His Church, where-in he abideth, to be ever gloriously, and conspicuouslie visible, as the sun.  
answer. The words are,( as their own Arias Montanus, and Paguin, set down,) In them hath he set a Tabernacle for the sun. That is, In the Heavens, as the Text showeth, and as S. jerome and Theodoret truly expound.  
Thus also saith their own Lyra, In the Hebrew,( saith he) and in S. Ierome's Translation, which is according to the Hebrew, it is said, In them he set a Tabernacle for the sun. That is, he hath set a seat for the sun, in the midst of the Planets. So that this place showeth, where the sun is set in Heaven; but not howe the Church is visible ever on earth.  
The rhemists also expound this place thus; 
Rhem in Psal 18.  By the sun, a most excellent, and super-elementarie creature, the Prophet describeth CHRIST; making His course thorough the world, illuminating, comforting, and strengthening the Church His Tabernacle, wherein he perpetually dwelleth.  
ISAI. 2.1. In the latter dayes, the mountain of the House of the LORD shall bee prepared in the top of the mountains: And it shall bee lifted up above the little hills: And all Nations shall flow unto it. Whence, therefore, it followeth,( say they) that it must bee conspicuouslie ever visible.  
answer. All that hereby is meant, Procopius showeth to bee this; to wit, That in the latter dayes, the Christian Church shall bee firmly built, vpon the foundations( saith he) of the Prophets, and Apostles, as on the tops of mountains; and shall bee of greater excellency, above the Church of the Iewes, as CHRIST in glory is above Moses; and of greater and more ample extent, in like manner, because of the conversion of the Gentiles, by the preaching of the Apostles, at that time, according to CHRIST'S Commission, saying unto them, go teach all nations.  
Their own Lyra, Pintus, and Perusin, commenting on this place, jump with Procopius, and declare, That this prophesy was fulfiled in the Apostles times, as said is: but never a one of them affirmeth, That this Text proveth a conspicuous constant visibility of the true Church, 
See Rhem in 2. Thess. 2. And Revel 12  of orthodox Professoures, at all times, and to all; which the very rhemists themselves grant, is not ever to bee expected. And, consequently, the former texts do not prove the same.  
MATTH. 18.17. If thy Brother offend against thee, tell the Church. Therefore,( say they) the Church must bee ever visible.  
answer. Origen, Chrysostom●, and hilary, commenting on this place, show, That by the Church, not the universal, but a particular Church, or Congregation, or those who are set over the same, is meant. Whence also it will only follow, That such a Church is visible, to her own members: but not so to her raging foes, 
Rhem in 2. Thess. 2.  in time of persecution. As the rhemists tell us, That in the time of Antichrist, the faithful then who lurk, shall, notwithstanding, amongst themselves, haue their communion in secret: whereby they may do, as this Text directeth.  
MATTH. 16.18. Upon this rock I will build my Church; and the gates of Hell shall not prevail against it. To wit,( say they) to make it to bee invisible.  
answer. Chrysostome,( and with him Origen) showeth, That this not prevailing, is only, That CHRIST'S Church shal never decline from the truth, nor forsake the same, notwithstanding of the furious assaults of raging Persecution, 
Hier. contr. Luciferian& in Zephā. 2  stirred up against Her: which maketh Her sound members, some times, so to lurk, as S. jerome telleth us, that the little Boat of the true Church, seemeth, as it were, sunk out of sight.  

See also Aug. ep. 80 ad He sychium.  likewise, the Promise is,( saith their own Carthusian) that the Elect, of whom chiefly the Church consisteth, shall not possibly bee drawn from the faith: or, as Lyra saith, subverted there from.   

SECT. II. Of the Churches infallibility, which endeth into the infallibility of the Pope, as hath been shown in the stating of the Question: and which they labour to establish, by these places following.  
DEVTER. 17.9.12. There( say they) in doubtsome matters, men are directed to the high Priest, and his council: and whosoever hearkeneth not to him, shall die. Therefore, this praesupposeth, that his judgement was infallible: and therefore, so is the Pope's, being the high Priest under the gospel.  
answer. This place speaketh of the Priestes and Levites, and not of the high Priest, with whom the Civill judge is joined,( as their own Lyra, and the Text, showeth) whose determination is not in matters of faith, but of Fact: to wit, Of strife between man and man. Whereas tho it were of faith, yet( saith their own Lyra) note, that it is not said unto thee, that thou shalt obey them, except they teach thee according to the Law. And whereby is evident,( saith he) if they decree that which is false, or decline manifestly from the Lawe of GOD, that they are not to bee heard. Which thing was needless to haue been said, either by the Text, or Lyra, if they had had absolute infallibility.  
Cyprian also applieth this, 
Cypr. ep. 62.  against all such as are disobedient to any Bishop, or Priest, directing them according to the word: to whom, notwithstanding, the romanists grant not infallibility.  
neither would it follow, tho the high Priest under the Law had been infallible,( as the examples of Aaron and Vrias prove the contrary) that therefore the Pope is so, 
Exod 32 2 King 16  because he is the high Priest under the gospel: because this is to take for granted, that which is denied.  
luke 22.32. Simon, I haue prayed for thee, that thy faith fail not. Which prayer,( say they) was for PETER, and all his Successoures, that they should not err.  
answer. Beda and Bonaventure show, That CHRIST spake here of PETER only personally, as His designation by name importeth, Simon, Simon: to wit, tho he erred in denying CHRIST, and so foully fell; yet, that he might not finally fall away, as Iudas did, therefore also saith Theophylact, I haue prayed for thee, that thy faith fail not. That is, Altho for a short while thou bee shaken, yet that the hide seed of faith within thee may remain. But that CHRIST in this Prayer, prayed not likewise for PETER's pretended Successoures, Bishops of Rome, 
Lyra in Mat, 16. So Aeneus Sylv. de gestis council. Basil. p. 9 Also Alfon de Castro, lib. 1. contr. heres. cap. 4.  their own Lyra, with divers others, declareth, saying, that the Churches stability consisteth not in men neither in regard of their ecclesiastic or secular power& dignity; seeing many Princes, and Popes too,( saith he) as well as other inferioures, haue been found to haue made apostasy from the faith.  
neither is there any doubt,( saith their Carthusian) but that he prayed for all other His Apostles, having said, Satan hath desired to winnow you. But why there-after he said this to PETER particularly, I haue prayed for thee, CHRYSOSTOME giveth the reason; That it was to fore-tell him, that he was more grievouslie to fall, than all the rest.  
MATTH. 16.18. Thou art Peter, and vpon this rock I will build my Church. That is,( say they) vpon PETER, and his Successoures, who shall bee immovable in the faith.  
answer. Their own cardinal Petrus de Aliaco, 
P. de Aliaco, in recō. sacrae Script  showeth the contrary, saying, Who is that would build the firmness, or stability of the Church, vpon PETER's infirmity? Of whose infirmity, ask the maid( saith he) that kept the door, and shee will tell thee, Where-fore, saith their own Ferus, 
Ferus in Math 16  It is most evident, that CHRIST did not build His Church vpon PETER, or any other man who-so-ever. For there is no man who-so-ever, so firm, or constant,( saith he) who may not bee moved, or shaken; which thing in PETER wee manifestly see. See then in Rivet, p. 303. Quid Petra.  
likewise Ambrose and Origen do show, 
Amb in Psal. 38. sub finem Orig. in Math 16. tract. 1. Cusan. de concord. cathol lib. 2. c. 13.  That this which was spoken to PETER, was likewise spoken to all the other Apostles: and there-fore would infer alike infallibility of all their Successoures.  
Their own cardinal Cusanus also saith, There is nothing said to PETER, which was not said unto all the rest. For, as it was said unto PETER, What-soever thou shalt bind on earth, &c. was it not said unto all the rest,( saith he) What-so-ever ye shall bind? And, altho it was said to Peter, Thou art Peter, and vpon this rock I will build my Church; yet by the rock,( saith he) wee understand CHRIST himself, whom he confessed. And if PETER were to bee understood by this rock, as a ground-stone of the Church, according to saint jerome, Are not( saith he) the other Apostles ground-stones of the Church in like manner? Of whom it is spoken in the penult of the REVELATION, where by the twelve stones of the foundation of that city HIERVSALEM, which is the holy Church, no man doubteth,( saith he) but the Apostles ought to bee understood.  
John 11.51. And this he spake, not of himself, but being high Priest that year. Therefore,( say they) as prophetical infallibility was in Caiaphas, as the high Priest under the Lawe; So is the privilege of infallibility tied to the Pope, as high Priest under the gospel.  
answer. First, this is to take that as granted, which wee still deny. Next, Chrysostome and Ambrose, on these same words, show, That the high Priest's intention was wicked, and his sentence according thereunto, most erroneous. There-fore, saith their own cardinal Tolet, 
Tolet in johan. 11.  remark, that Caiaphas sentence, in that sense as he conceived it,( saith he) was most wicked, and did proceed( saith cyril) from himself, 
Cyril lib. 8. in johan. cap. 3  and not from the holy Ghost. But in so far, as the virtue of CHRIST'S death was declared there-by, this the LORD would haue to bee uttered by his mouth, in regard of the quality, and authority, of the person; as whose speeches were of most special remark, and weight amongst the people; and not because infallibility was tied to his chair: the contrary where-of kythed, when judicially sitting in CATHEDRA, he pronounced CHRIST'S Profession of His own deity, to bee open blasphemy.  
As for that of our Saviours, MATTH. 28.20. lo, I am with you always, even unto the end of the world; which they would haue to bee tied to the Pope only, with his council, for establishing their infallibility.  

Turrecr. Summa de Ecclesia, lib. 2. c. 91.  cardinal Turrecremata declareth, That this is so to bee taken,( saith he) that GOD doth so assist His Church to the end of the world, that there shall bee ever some, altho not all, who haue true faith,( saith he) working by charity. And so that this promise is not tied to any one person, or particular Church.   

SECT. III. Of the Pope's supremacy over the church, 
Math 16.18 See p. 304  as head there-of: Which the romanists would establish, by these TEXTS following.  
JOHN 21.17. IESUS saith unto him, feed My sheep. That is,( say they) bee thou only governor over the whole Church.  
answer. Augustine testifieth, 
Aug. de a● gone, c. 30. Amb. in Psal. 38. Cypr. de unit. Eccles Ferus in johan. 21 Cusan concord. cathol lib. 2. c. 13.  saying, When it was said to PETER, it was said to all the Apostles, Lovest thou me? then feed My sheep. So saith S. Ambrose: and more expressly saith S. Cyprian, That there-fore the rest of the Apostles were the selfsame that PETER was, endued with alike Fellowship,( saith he) both of Honour, and Power.  
Which thing also their own Ferus doth clearly homologate; as likewise their famous cardinal Cusanus, saying, If it was spoken to PETER, Feed My Sheep, yet it is manifest,( saith he) that this feeding, was but by the Word, and his holy example: and that according to S. Augustine, in his commentary vpon these words, the same was commanded there likewise unto all others, in saying, go ye into all the world, and preach the gospel unto every creature. 
Mark 16.15  So that nothing is spoken to PETER,( saith he) which importeth any other power. And, there-fore, wee conclude rightly,( saith the cardinal) That all the Apostles were equal in power with PETER.  
MATTH. 16.19. And I will give unto thee the keys of the kingdom of Heaven.  

Math 18.18 John 20.23 Hieron. lib. 1. adv. Iovinian. Orig. in Math tract. 1. Theophyl. in Math 16. Aug. tract. 18. in johan Beda, hom. in Evang. quem me dicunt? Cusā. concord cathol lib. 2. c. 13. Ferus in Matth. 16. Theophyl. in Matth. 16.& Basil. Constit. Monastic. 22.  answer. Besides Scripture, which showeth unto us, That the power signified by those keys, was given unto all the rest of the Apostles, the Fathers also clearly witness the same: There-fore, saith jerome,( and with him Origen, Theophylact, Augustine, and Beda) The whole Disciples received the keys of the kingdom of Heaven: and, what was said to PETER, was common to all the rest.  
And in like manner, their own cardinal Cusanus,( and with him Ferus, and others) We know, that PETER received no more power from CHRIST,( saith he) than the other Apostles: For there was nothing spoken to PETER, which was not spoken to the rest. For, as it was said to PETER,( saith he) What-so-ever thou shalt bind on earth; was not the same said also to others, Whatso-ever ye shall bind? Yea, not only was this said to all the Apostles; but( as Theophylact saith) to all their Successoures. Whence it should follow, That as many Bishops and Pastors were in the Church, so many monarchs and lords should bee over the same; and stewards, or Porters, who haue the keys, should bee Masters in the Families wherein they are.  
luke 22.32. When thou art converted, strengthen thy Brethren. lo here,( say they) a power given to PETER, over all his Brethren. 
job 4.4. Act. 14.22 and 15.32 41. Also 18.23 And Rom. 1.11. Beda& Theophyl. in luke. 22   
answer. Besides scriptural speeches, which prove. That this importeth no Monarchicke supremacy, Beda giveth this exposition, as if CHRIST had said, Remember, by the example of thy repentance,( saith he) to raise up, and comfort any Brethren that are weak; lest they, perhaps, should despair of pardon. So likewise saith Theophylact; being converted, that is, repenting, and powring out tears, and rising from thy Fall, bee thou an example to others,( saith he) that they repent likewise, and despair not.  
And so likewise doth their own Lyra, Stella, and Maldonate, expound: collecting from this place, no papal or Monarchicke supremacy.  
luke 22.26. he that is greatest amongst you, let him bee as the younger, &c. Where wee see,( say they) That amongst the Apostles, one was greatest; and this, doubtless, was PETER.  
answer. MATTHEW showeth, That it was not, 
Math 20.26  that one was greatest indeed: but that amongst them some would bee greatest. And therefore saith Ambrose, unto all the Apostles, 
Amb. in luke. 22.  is given one platform of interdiction,( saith he) that none of them should vaunt of pre-eminence. likewise, their own Lyra, Carthusian, and Stella, show, That here the Apostles were taxed by CHRIST, of Ambition; for the contention of some, for a pre-eminence above the rest, which was equally inhibited unto all.    

chapped. III. Of Religious Worship.  

SECT. I. Of the invocation of saints; which the Romanists would defend, by these places following.  
GENES. 48.16. Let my name bee in-called vpon them, and the name of my fathers. Hence( say they) wee see an invocation, not only of GOD, but of saints departed.  
answer. This Text proveth no such thing: For it saith not, Let my name bee in-called vpon by them: but, bee name vpon them. That is, Let them from henceforth bee called and accounted as my sons: Even as it is clear by alike form of speech, ISAI. 4.1. and ANOS 9.12. Where-vpon saith Ribera, The Name of GOD is name vpon any people, when they are called GOD'S peculiar people. And there-fore Fonseca, Pintus, 
Fonseca, in notis ad Cajet  and other Popish Interpreters, agree, That this is a phrase peculiar to the Hebrewes, to say, That the name of any man is name vpon another, for to bee name after such a one; as is clear,( say they) out of ISAI. 4. and DAN. 9. The rhemists also so translate this place, bee my name called vpon them: and affirm only, That this importeth, That they were made participant amongst the tribes, of the blessings of Abraham, Isaac, and Iaakob; for whose sake the LORD would bless them.  
Which sort of speech Iaakob used here,( saith LYRA) because they were to bee called, the adoptive sons of Iaakob, and heads of two tribes. Therefore saith Vatablus, This is the meaning, Let them hereafter be called my sons, and the sons of Abraham and Isaac. And by which words,( saith their own Ferus) he meaneth none other thing, than that they should bee called his sons, even as his other sons were called: For, by this speech, he adopted them to bee so. So saith emmanuel Sa, Let my name bee name vpon them: that is, Let them bee called my sons, and of Abraham and Isaac. And so saith Mariana, in the same words.  
job 5.1. Call now, if any will answer thee: and turn thee to some of the saints. Which Text,( say the rhemists) showeth the common faith and practise, of invocating saints, in that time.  
answer. The words,( as their own Arias Montanus translateth) contain not a direction, but a question, saying, To whom of the saints wilt thou turn? The meaning where-of, their own LYRA expoundeth to bee this, That Eliphaz telleth job, that seeing GOD answereth him not in his affliction, to whom other can he haue recourse? For thou shalt not haue the saints( saith he) to bee thine Helpers, seeing he answereth not. And so this Text is rather against any such invocation, than with it.  
cardinal Cajetane also affirmeth, That here by Eliphaz would show to job, that his innocency, which he maintained so, was so bad a cause, as he would get none to defend the like: no, not the holiest, who would plead such innocency as he did. Or, as Ferus and Mercerus say, who would approve his speeches.  
More-over: It is a wonder, that they would bring any such place, to prove invocation of saints under the old Testament: 
Eckii Enchi rid. c. 15 D. Baimes, in 2 a 2 a q. 1. art. 10. Salm. in 1 Tim. 2. disp. 8.  seeing Eckius, and other romanists, give this as the reason, why any such was not; Because the patriarchs, and saints, then, were in LIMBVS PATRVM, and heard not the Prayers of the living: according to that of ISAI. 63.16. Abraham did not know us, &c.  
3. ROM. 15.30. S. paul prayeth the ROMANS, to pray to GOD for him: Therefore,( say they) if wee may pray the living; why not much more the saints departed, to pray for us, seeing their charity is greater?  

Phil. 4.2.3  answer. saint paul did pray them; that is, Christianlie desire them: but did not pray to them; 
Rom. 10.14  that is, religiously worship them. So that the one is a lawful action, warranded by the Word; the other, as S. Augustine saith, is a Religious Adoration, done by Religions Rites; illicit, and contrary to the Word, to bee given to any creature.  
likewise, INVOCATION,( as the papists aclowledge) is an acknowledging of a superiority, in those whom they in-call. But I hope they will not say, That the romans, whom paul requested, had any superiority over him, being an Apostle. Nor yet, That altho our saviour besought the samaritan Woman, to give Him a draft of Water, that there-fore he invocated her.  
Nor will it follow, Because wee put up our requests to men, for any good wee stand in need of, who are alive, and haue mutual commerce with us, hearing us, and knowing our necessities; That there-fore wee may religiously invocate them, when they are dead. When that commerce ceaseth, they hear us not, nor know our particular condition.  
Besides: They make the saints in Heaven, not only joint-Petitioners with us,( as those on earth) but joynt-Advocates with CHRIST, to plead, 
Lomb lib. 4. sent. dist. 45. See Psal. ter. Virg. Psal. 78. Amb. in Psal. 39. Et Aug. in Psal. 64.  by their merites, for vs. There-fore, saith LOMBARD, setting down their Doctrine, We pray to the saints, to intercede for us: that is,( saith he) that their merits may help vs. Whereas S. Ambrose, and with him Augustine, do teach, That this is so proper to CHRIST, as nothing is more proper.  
4. 2. PET. 1.15. And I will do my diligence, you to haue often, after my decease also, that you may keep a memory of these things. Signifying,( say the rhemists) that his care over them should not cease by death: meaning, of his Intercession for them.  
answer. 1. The Text is corrupted, which saith, I will endeavour, that you may bee able after my decease, to haue these things always in remembrance: to wit, as verse 13. by his frequent stirring them up, and exhortation, so long as he was alive. 2. yielding to their translation, yet the same, as also their exposition, should prove only PETER'S care over them, and intercession for them; which is nothing to this question, of our praying to saints; and not of their Intercession for vs. And 3. AQVINAS giveth this as the true meaning, saying in the person of the Apostle, Because I am shortly to depart, I will endeavour: to wit, so long as I am alive, by admonishing you, not only once, but often times, and diligently, That ye may haue these things in remembrance. So also doth cardinal HVGO, cajetan, CARTHVSIAN, and their late ESTIVS, expound: where also he noteth the verb {αβγδ}, doth not agree to the saints in bliss.   

SECT. II. Of the invocation of Angels: which the Romanists would establish as lawful, by these Scriptures following.  
GENES. 48.16. The angel which delivered me from all evil, bless the Children.  
answer. This angel was IESVS CHRIST, the Great angel of the COVENANT: 
Cyril. Alex. Thesaur. lib. 3. cap. 1  for so saith S. cyril; First, he prayed to GOD, to bless the Children; and with GOD, he prayeth also the angel that delivered him from all evil. So that by GOD, he understandeth the Father; and by the angel, he understandeth the WORD of the Father,( saith he:) For he was not ignorant, that His Name was The angel of the Great council.  
likewise, saith Athanasius, 
Athā contr. Arria nos, orat. 4. ( and with him Procopius) It is clear, that the Patriarch Iaakob coupled none other in his Prayers with GOD, but His WORD; which he, there-fore, calleth the angel; Because( saith he) he only revealeth His Father's will.  
REVEL. 1.4. Grace bee unto you, and peace, from Him which is, and which was,& which is to come, and from the seven spirites which are before the Throne, &c. That is,( say they) From the seven Angels, where-of mention is made TOBIT 12. Whence it is clear,( say they) That the Apostle pray●th not only to GOD, as the Author for Grace and Peace; but also to the Angells, as the Instruments thereof, as Viega speaketh.  
answer. The jesuit Ribera acknowledgeth, That by the seven spirites here, the Fathers, and others, understand the holy Ghost; who from His manifold Graces, is called seven here, and Rev. 5.6. So doth Primasius,( saith he) Ambrose, Beda, Ansbertus, Rupertus, Haymo,( to whom he might haue joined Augustine) and Thomas, 
Aug. in johan. tract. 22.  on this place. As also Victorinus Martyr, joachim abbess, and Anselmus. And this, not without good reason: For, 1. Grace and Peace is never sought in Scripture, or wished, but from GOD alone. 2. It followeth presently, [ and from JESUS CHRIST.] now, it were absurd, to place CHRIST in such a Prayer after Angels; altho as man, and so inferior, he bee placed after the holy Ghost.  
REVEL. 8.3. And another angel came, and stood at the Altar, having a golden Censer: and there was given unto him much Incense, that he should offer it, with the Prayers of all saints. here, then,( say they) the Prayers of the saints directed to an angel, to offer them up for them.  
answer. Ambrose expoundeth this angel, to be CHRIST, who is said to come,( saith he) because by the mystery of His Incarnation he appeared to the world: and He is said to receive and offer up the Prayers of the saints as Incense( saith Beda,) because by Him the prayers of all, with a sweet smell come before GOD.  
Their own Lyra,( and with him Carthusian) expone in lykemanner, this Angel, to bee Christ; the much Incense, to bee acceptable prayers to GOD, which he should offer up; that is, present them unto His Father( saith he.) And which exposition Carthusian affirmeth to bee the common exposition of all catholic Doctors.   

SECT. III. Of representing GOD the Father by an Image: the lawfulness where-of the romanists would defend, by these places following.  
2. KINGS 22.19. I saw the LORD sitting on a Throne,( saith MICHEAS) and His garments were white as Snow, and his hair white as wool,( saith daniel. 7.9) There-fore as he was seen, so he may bee painted( say they.)  

Exod. 3.4. Richeom tract. 3. c. 9  answer. It followeth not: for before that time he appeared to Moses in the form of fire: and yet their own Richeom granteth, that to paint him so, would seem to favour the Pagans, who worshipped the fire: And even so say wee, that this painting of Him like an old man, may seem as well to favour the anthropomorphites. 
Aug. de fide& symbolo, c. 7& ep. 222.  Therefore Augustine giveth this reason, why it is not lawful for any Christian to make any such Image, left wee fall into that same sacrilege,( saith he) whereby the Apostle maketh them execrable, who turn the glory of the incorruptible GOD, into the similitude of a corruptible man.   

SECT. IV. Of the worship of Images: which the Romanists would prove to bee lawful, by these places following.  
PSAL. 99.5. Adore ye His footstool: for it is holy. here( say they) the ark is commanded to bee adored, for its holinesse, and reference it had to GOD: therefore, much more ought Images, for a clearer resemblance, and relation of the persons whom they represent.  
answer. The words are, Worship ye at His footstool, for he is holy, for so the Septuagint, Pagnin, Vatablus, and the Chaldie paraphrase, which jansenius followeth, and Lorinus the jesuit: or, as Lyra saith, ante scabellum pedum ejus: that is, Before His footstool.  

Bell. l●b. 1. de Sanct c. 13. §. ad illud.  Next, Bellarmine himself saith of the reason which is adduced, I confess( saith he) that it is not ill translated so, as the Septuagint, and S. jerome haue translated it, ( For he is holy) taking so the reason of the worship, from the holinesse of the person worshipped, and not of the place at, or before which they were to worship: or suppone it bee taken from the place ( For it is holy,) it will infer only, that GOD is he only who is to bee worshipped, in or at those places, which are consecrated to His worship; as he speaketh in lyke-manner of the Temple, verse 9. and as He is worshipped by us, in a solemn and public manner in our Christian Church●s. Therefore their own Genebrard saith, that the PSALMIST here alludeth to the manner of homage, or reverence done to King's, while they sit on their Thrones, by falling down, or kneeling at their footstool.  
Next, tho the translation were admitted, which saith, Adore ye His footstool, for it is holy; if we harken to the exposition of Fathers, 
Aug. in Psal. 98.  and of their own doctors likewise, Augustine will tell us, that by His footstool, the human nature of CHRIST is understood, who took vpon Him( saith he) Earth of our Earth, and Flesh of our Flesh: which being united unto His deity, is in the unity of His person to bee adored. And this exposition doth Lyra, Carthusian, and Lombard,( all romanists) follow, and the rhemists themselves in their Notes on this psalm.  
PHILIP. 2.10. GOD hath given Him a Name, which is above every name: that at the Name of JESUS, every knee should bow. lo here then,( say they) the Name of IESVS, when it is pronounced, ordained to bee worshipped, for the relation therof to His person; much more then His Image.  
answer. By bowing the knee to the Name of IESVS by all sorts, is meant, the universal subjection of all creatures to himself who is so name. Therefore, besides OEcumenius, and Theophylact, who so expone this Text, with dyverse others Ancients, as Sedulius, and Haymo, their own Aquinas saith, That signum pro re signata ponitur: that is, The name for himself who is so name. As also saith their late Estius, the name is put for the person name, and bowing the knee, signifieth by a figure of Metonomie, subjection, or humiliation: therefore the meaning is,( saith he) that all who are in any place, knowing that Man who is called IESVS, to bee the son of GOD, and GOD himself truly, they shall submit themselves to Him, as GOD and LORD of all.  
HEB. 11.21. he( to wit, jacob) adored the top of his Rod. Whence observe,( say the rhemists) that adoration( as the Scripture useth this word) may bee done to creatures.  
answer. First, they deceatfullie corrupt the Text, leaving out( {αβγδ}) or vpon the top of his Rod, and so are bold to take from the words of the book of GOD, contrary to Revel. 22, 19.  
Next, Augustine thus exponeth it, 
Hieron. guest. Hebr. in Gen Theophyl. in Hebr. 11. ( as the rhemists grant) with whom they might haue joined, jerome, Theophylact, and Beda, that jacob leaning vpon his staff for weakness, adored GOD. Therefore also( saith Aquinas; and with him Lombard, Arboreus, Carthusian, and others) he worshipped not the Rod itself; nor yet joseph, as some hath thought wrongfully, but GOD himself( saith he) leaning vpon the top of his rod,   

SECT. V. Of the Adoration of relics, which the romanists would establish, by these texts following.  
EXOD. 13.19. And Moses took the bones of joseph with him. here( say they) relics were carried about with GOD'S People; which, no doubt, they worshipped.  
answer. This was only for inhumation and burying of them in Sechem, as they had promised to joseph, and as wee see performed, IOSHVA 24.32. 
2. Kings 23.  but not for adoration: which is as gross idolatry done against GOD, as exhumation of the bones of Martyres, or godly men, is an injury done against them. Therefore, while josias took the bones of the false Prophets out of their graues, he said of the true Prophets grave, Let no man move his bones.  
Yea, close contrary to the adoration of relics, 
Chrysost. in Gen. 50. also hom ●. in Math  Chrysostome giveth this as one of the reasons, why joseph appoynted his body to bee carried from egypt, lest the Idolatrous egyptians( saith he) being mindful of the benefits they had gotten by him, had made the body of righteous joseph, to bee an occasion of impious adoration: even as for the same cause the body of Moses was butted by the LORD, where never man yet knew.  
2. KINGS 13.21. When the man was let down, and touched the bones of Elisha, he revived. here( say they) a miracle wrought by a saints relics; therefore justly may they bee worshipped.  
answer. A miracle indeed was wrought at the touch of Elisha's bones; but not by them, but by the LORD, for confirmation, that Elisha was a true Prophet,( as wee see the like professed by Peter, acts 3.12.) notwithstanding of which miracle, in respect that those bones were not raised, inshryned, nor adored, this maketh rather against the adoration of such relics. For not only do wee nowise worship the relics of Martyres, 
Hierom. ep. ad ●i●a●●●●, adv. Vigilantium t. 2. f. 11● Cyril, l. 6. cont. julian p. 142. ( saith S. jerome, and with him S. cyril. of the practise of the Church in their times) but we will no● worship the sun, nor moon, nor Angels, nor archangels, nor Seraphims, nor no name that is name in this world, nor that which is to come; lest wee should 
Note, that Dulia is refused, which Papists giveth to relics. Hierom. in Isai. 11.  serve the creature, rather than the Creator.  
ISAI 11.10. To Him shall the Gentiles seek, and His grave shall bee glorious. here wee see( say they) that the holy grave shall bee counted glorious; and therefore worthy to bee worshipped.  
answer. The Text is, ( And His rest shall bee glorious) as both the Septuagint translateth, Paguin interpreteth, the Hebrew word beareth, and S. jerome approveth, this being the meaning, that( as is said HEB. 12.2.) after His enduring the cross and shane on Earth, he should rest in glory for ever in Heaven, being set down at the right hand of the Throne of GOD, where-of also the rhemists give this as the meaning, That CHRIST after His death, which was ignominious to the world, should bee gloriously butted by very honourable persons, joseph and Nicodemus, with abundance of most p●ecious spices, 
Hier. in Isai 11.  wrapped in fi●e linen, and laid in a new Monunment. And tho it were His grave itself that were here called Glorious, yet it followeth no more that it should bee adored, than the sun and moon, which are glorious likewise.  

An Appendix, concerning the inferior sort of worship, which the Romonistes say they only give to saints, Angels, Images, and relics foresaid, which they call Dulia, or Service.  
THE romanists, to cloak their gross idolatry in worshipping of creatures, they tell us, that there are three degrees of religious worship: the first, highest. and due only to GOD, which they call Latria, or divine Worship: another lower, and due only to the virgin mary, which they call Hyperdulia: and a third lowest of all, which they give to saints, relics, and such like, which they call Dulia, or Service. Therefore, to enervate, and over-throwe this their groundless distinction, devysed only to delude the simplo, wee are to consider, that the word Dulia, or Service, is only two ways taken in holy Scripture; to wit, either for that which is civill or human, and due unto men; or which is religious,& divine, proper only to GOD. In the first signification it is said of jacob and Esau, 
Rom. 9.12.  The elder shall serve the younger. And all Christians are willed by the Apostle, 
Gal. 5.13.  in love to serve one another. In the second sign●fication it is said, Thou shalt fear the LORD, 
Deut. 6.13.  and serve Him only. And again, Prepare your hearts unto the LORD, 
2 Sam. 7.3. ( saith samuel to the people) and serve H●m only. So in the New Testament, Religious service is made proper to GOD only. Therefore saith the Apostle, 
Act. 20.19  Serving the LORD with all humility.( {αβγδ}) And ag●yne, telling the Gallatians of their former misery, he saith, ye served them who by nature were not God's. 
Gal. 4.8. ( {αβγδ}) Which according to the Papist's distinction, he could not haue reprehended. whereunto also consenteth antiquity: there-fore saith Augustine, 
Aug. de vera relic. c, 55.  Let Religious Service tie you to the Omnipotent GOD only: and as for the saints, wee honour them with love,( saith he) but not with Religious Service. The reason whereof S. Ambrose doth render, 
Amb. l. 3. de spirit. sancto c. 12.  saying, For he who serveth so, he doth adore, which is unlawful( saith he) to bee done to any mere creature.  
Which thing made their own Bishop Peresius to say, 
Peresius de trad. part. 3 de cultu. sanct 8 p. 12  I know not if this duty of worship to saints ought properly to bee called Dulia,( saith he) seeing that veneration which is commonly due unto saints, is not given to them in token of Service: for wee are all the servants of GOD, tho far inferior in merites and holinesse, which the very angel( saith he) did signify, before whom the Apostle S. John fell down, saying, See thou do it not, for I am thy fellow-servant. So that if it bee once Religious Worship at all, it is of that highest excellency, which is due only to the excellency of the highest, who is a jealous GOD, and hath said, 
Isai 42.8.  My glory I will give to no other. Therefore saith their own jesuit Vasques, 
Vasques de ador. l. 1. disp 6. c. 1. num. 168.  If it bee once an act of Religion, it may bee called Latria,( saith he) for Latria and Religio, are the same thing. And so we see how their evasion of an inferior sort of Religious Worship given to creatures, and called Dulia, like Dagon before the ark, falleth to the ground. again, as Dulia, so likewise Latria, is sometime attributted unto man, and signifieth civill Service, as well as some-tymes it is attributted to GOD, and signifieth Religious: therefore LEVIT. 23.7. the servile work that is forbidden on the Sabbath, is called, {αβγδ}. And again, in deuteronomy, the LORD threateneth His people, if they would not serve Him in joyfulness, and abundance of all things, they should serve their enemies in hunger and thirst, 
Deut. 28.48  and in want of all things: where the word in the original is one, and by the Septuagint is translated, {αβγδ}, wherefrae cometh their Latria, which wee see signifieth not ever a supreme worship due only to GOD.     

chapped. IV. Of FREE-WILL, Which the romanists would establish, by these places following.  
GENES. 4.7. If thou do well, thou shalt bee accepted: and if thou do not well, sin lieth at the door, and unto thee the appetite( or concupiscence) there-of shall bee subject, and thou shalt rule over it. That is,( say they) If thou wilt, thou mayst resist the concupiscence of sin, thorough the power of Free-will: so that this Text( say the rhemists) showeth Free-will in man, also after his fall.  
answer. First, if thou do well, or not well, showeth not what was in the power of Cains will, as equally indifferent to good or ill alike, but what should bee the consequence of doing well or evil; to wit, acceptation or rejection. 
Aug. tom. 7. l. 3. contra duas Epistolas Pelag. anor. c. 8.  For as saith Augustine, Mans free-will being now captivated, is able unto nothing, but to sin; but unto righteousness it is altogether unable, except it bee made free, and aided by GOD.  
Next, the words following, ( Also his desire shall bee to thee, and thou shalt rule over him,) are understood of Abell, and not of sin. Therefore saith Chrysostome, See the mercy of the Lord, how he preasseth to mitigate his fury and madness, &c. by subjecting his brother to him, and nowise impairing his power over him. So likewise doth Procopius and Gennadius expone, as also their own Ferus telleth, that sundry others do so in lyke-manner, from whence also he raiseth this observation, That piety overthroweth not superiority of the power of others. Where also note a shameless lye made by the rhemists in their Notes on this Text: to wit, That in our last English Translation, the place is translated thus, unto thee shall bee the desire thereof, and thou shalt haue rule of it.  
deut. 30.19. I call Heaven and Earth to record this day against you, that I haue set before you life and death, blessing and cursing: there-fore choose life, that thou and thy seed may live. here( say they) life and death put in mans choice, which were in vain, if he had not free-will to do either.  
answer. The option of either indeed is set before man, but the choosing of life which is commanded, is shown else-where in Scripture, 
1 Cor. 3.5. Philip 2.13.  whence man hath the same; to wit, from no natural ability of free-will, but from grace only. These three things being ever to bee considered in mans free-will. 1. The liberty or indifferency it had to good or evil at first in mans first creation. 2. The pravity therof, now after the fall, arising from our corruption: and 3. The inclining thereof to good, or the performance of spiritual dueties appertaining to Salvation, this being only by GOD'S grace, and from regeneration. 
Aug. de bono per sen. c. 6. Bern. de gra et lib. arbit. prope finem.  Therefore saith Augustine, Wee live more safe, to ascribe the whole to Him, and not to give part to Him, and part to ourselves. Which Bernard showeth to haue been Paul's practise, saying. The Apostle ascrybeth all to GOD, and no ways ought to his own free-will.  
And how much most part of the schoolmen haue attributed to divine grace, herein( saith their own Cassander) in place of all, Bonaventure doth witness: 
Cassand. consult. art. 18.  For this is the duty of godly minds( saith he) to attribute nothing to themselves, but all to the grace of GOD.  
To the same purpose they produce a like seeming place out of ECCLESIASTICVS, 15.15.16. where it is said, If thou wilt, thou shalt observe the commandments, and testify thy good-will: he hath set Water and Fire before thee, stretch forth thy hand unto which thou wilt, &c.  
answer. 
Rupertus in Gen. l. 3. c. 31. ( As saith Rupertus speaking of this same book, and with him jerome, pref. in lib. Salom.) This Scripture is not Canonicke, therefore, neither is this sentence taken out of the same of Canonicke authority; so that, this which is brought out of the same, more easily is to bee contemned, nor acknowledged,( saith he.)  
Next: This Text maketh no ways for the indifferency of man's will, by nature, to good, as well as to evil, in the state of corruption: For the Text saith, If thou wilt, thou shalt observe the commandments: And I hope no Romanist,( except he were worse than a Pelagiane) dare bee so bold, as to say, that this can bee done only by the ability of Nature: Therefore he speaketh of Man, as he was first created, as is mentionate Verse 14. and Bellarmine acknowledgeth, Lib. 4. de Libr. Arb. Cap. 7.§. postremo. On which words, jansenius also commenting, saith, That Man had a fuller power unto good before his fall, than after. But yet, that the Scripture speaketh often times of his will, as if it were in the power thereof, to will and do good; both because it looketh to that power of the will which it had from GOD in the creation, dissembling that which is done since by sin; as also, because by his creation, as yet, he hath power to will and do good, but not by himself: that is, by that power which he hath now, as he had then.  
ROM. 9.16. It is neither in him that willeth, nor in him that runneth; but in GOD, that showeth mercy. here wee see,( say they) that a willing is attributed to Man; and an endeavour unto which being joined, GODS mercy, by exciting Grace, a man's conversion is wrought.  
answer. The Apostle speaketh not of the will of man by nature, but as it is renewed by grace, and maketh a man to run( with DAVID) in the way of GOD'S obedience: 
Psal. 119.32.  both which the Apostle ascrybeth to mere mercy; 
Aug. Enchirid c. 32.  and so this Text maketh close against them. This is AVGVSTINE'S exposition; from whom( saith Estius) Nazianzen, Chrysostome, and jerome, dissent not: who having disputed out of this Text, against the natural power of man's will, to that which is truly good, concludeth thus; It resteth, then,( saith he) that it bee understood rightly to bee spoken, It is neither in him that willeth, nor in him that runneth, but in GOD, that showeth mercy; that all bee ascribed to GOD, who prepareth the will of man to bee good, and helpeth it, being prepared: For wee read both this in holy Scripture, His mercy shall prevent me: and His mercy also spall follow me. he preventeth one, being unwilling, and maketh him willing: and he followeth him who is willing, that he will not in vain.  
most excellently also doth Aquinas, commenting on this place, show this to bee the true meaning thereof; as likewise Lyra, who citeth the foresaid words of Augustine. And their late Estiu● in like manner, setteth down this to bee the apostles meaning: as if he would say, No man hath either power to will, or work, of himself; but he showeth all from GOD, mercifully preventing him by His Grace. And this containeth( saith he) most fully catholic verity.  
luke 10.30. At last they bring an Argument, from the parable of him who came down from jerusalem to Jericho, and was wounded by the Robbers, and left half dead. Which man,( say they) representeth fallen mankind; in whom there is some life left, and a desire to bee cured: and this is by his Free-will.  
answer. First, 
Bell. lib. 2. de grat.& libr. arb. c. 11.  Bellarmine himself granteth, That from a mystical sense, a solid argument can never bee taken, for probation of doctrines of faith. Next: This is flat contrary to the mind or scope of our Saviour, which was to show only by this parable, who was the true neighbour, as Cajetane, Stella, Maldonate, and others, declare. And last: 
Ephes 2.5.  This contradicteth the Apostle foully, who showeth us, That Man, by nature, is altogether,( and not almost) dead in his sins.   

chapped. V. Of Justification, And the immediate proper and formal cause therof; which the romanists affirm to be inherent righteousness, in man himself only: adducing for them these places following.  
ROM. 5.19. As by the disobedience of one, many were made sinners; so by the obedience of one, many are made righteous. But by the disobedience of one,( to wit, Adam) many are made sinners by an inherent sinfulness,( say they) and not by sin imputed unto them 
Bell. lib. 2. de justifiae. c. 3. §. E. hoc loco. . Therefore, many are made righteous, or justified, by an inherent righteousness in themselves, and not by the righteousness of another imputed unto them. And which inherent righteousness, is absolute, and perfect,( saith Bellarmine. 
Supr● )  
answer. Wee grant, That as by the disobedience of Adam, many were made sinners, by an inherent sinfulness; that even so, by the obedience of CHRIST, and merit thereof, many are made righteous, by an inherent righteousness in themselves. But this wee affirm to bee in sanctification: But deny, that it is that righteousness, where-by wee are justified before GOD, and is the cause of our absolution, and acceptation to favour.  
Next: Where they say, That by Adam, many were made sinners, not by any sin of his imputed unto them, 
Bel. de amissa gra. l. 5. c. 17. §. ●taque.  Bellarmine granteth the contrary, saying; For unto all, who are born in him, the sin of Adam is imputed; because all being in his loins, in him, and by him, did sin, when he himself sinned. And, therefore, it will follow, That even so in our justification, before GOD, by Christ, by virtue of that union we haue with Him, His righteousness is imputed unto us in like manner, and is the cause of our absolution, 
Bern. Epist. 190. et in cant serm. 61.& ad milites templi serm. 11.  and acceptation unto life. Therefore, saith Bernard. The satisfaction of one, is imputed unto all; and why may not righteousness bee from another, as well as guiltiness was from another? Yea, farther, saith justin Martyr, 
justin Mart. Epist. ad Diog. q.  What other thing could cover our sins, but the righteousness of CHRIST? And in whom can wee who are wicked, bee justified, but in the only son of GOD? Yea, saith their own Bellarmine, 
Bel. l. 2. de justif. c. 10.  CHRIST'S righteousness is imputed unto us: that is, It is given unto us; so that wee may offer the same unto GOD, for our sins; because CHRIST hath taken the burden vpon him, to satisfy for our sins, and to reconcile us unto GOD His Father,( saith he.)  
ROM. 3.24. being justified freely by his grace: That is, By inherent righteousness in ourselves.  
answer. BY GRACE, inherent righteousness in man, is not meant; but that free favour and compassion which is in GOD himself, as the word GRACE is taken, ROM. 4.4. and HEBR. 4.16. and as richardus OR MEDIA VILLA testifieth, That the ancients in this place, do understand the same. Therefore also saith their own Ferus,( and with him Pererius) This GRACE, is that good will of GOD towards us, for CHRIST'S sake: which is His Favour,( saith he) where by wee are saved. So that the meaning is,( saith Estius) That sinners are justified without any merit of their own works, even by the only free favour of GOD. 
Aquinas in Heb. 2.9. also 1.2. q. 110. art. 1.  Which GRACE also Aquinas calleth, His eternal Dilection. The Apostle also clearly distinguishing between these two, ROM. 5.15, calleth GOD'S free Favour, GRACE; and what floweth there from, the GIFT which is by Grace; whether it bee of remission in justification, or our renewing in sanctification.  
1. COR. 6.11. But ye are washed, but ye are sanctified, but ye are justified. here, then,( say they) wee see that justification includeth both washing and sanctifying, which is by inherent righteousness.  
answer. Taking the word IVSTIFIE, in the large signification thereof, as is said in the state of the Question, wee yield, that both these benefits are comprehended therein. 
Bel. l. 2. de justif. c. 3.  But Bellarmine teacheth us, That the Fathers understand this place properly of the Sacrament of baptism,( which the word of WASHING doth import.) Wherein the Apostle teacheth, That by the invocation of the NAME of CHRIST, and operation of the holy GHOST, wee are therein purged, and sanctified,( saith he.) And, therefore, rightly doth the Apostle, after the general word of Washing, denotating baptism, particularise and join both these benefits of justification and Sanctification, conferred therein: but confoundeth not the one, with the other; nor maketh he Sanctification, or inherent righteousness in us, the cause of our purging, or of our justification before GOD.  
james 2.24. ye see, then, howe by works a man is justified, and not by faith only. now, works,( say they) proceed from an inherent righteousness, in man himself.  
answer. First: Bellarmine, and many other romanists, 
Bel. l. 4. de justif. c. 18.§ nos igitur. Suarez. l. 8. de gra. c. 22. num. 13.  whom Suarez mentioneth, affirm, That this Text speaketh no ways of man's first justification before GOD'S tribunal, unto absolution; and whereof is the Question: and so it maketh no ways for the purpose.  
Next: Beside OEcumenius, Theodoret, and Beda, on this place, their own Aquinas, showeth the true meaning thereof: who objecting to this place, that to the ROMANS,( ROM. 3.20.) he reconcileth them thus; I answer,( saith he) That, to justify, may bee taken two ways; either for the execution, or the manifestation of our justification. And this way, indeed, a man is justified by works: that is, he is declared and shown to bee just: Or, it is taken for the infused habit of righteousness: and this way no man is justified by works,( saith he.)  
likewise,( saith doctor Paes, a Portugall Friar) the meaning of these words, That ABRAHAM was justified by works, may bee this,( saith he) that is, That he was declared just, as Theodoret expoundeth, and which I most approve.   

chapped. VI. Of SANCTIFICATION, And of our ability to keep GOD'S Law: which the romanists would prove, by these texts following.  
luke 1.6. And zachary and Elizabeth were both righteous before GOD, walking in all the commandements, and Ordinances of the LORD, without blame.  
answer. This was the old Pelagian Objection, which they called The impenetrable Buckler, 
Hieron. l. 1. cont. Pelag. Idem ad Ctesiphontem,  as witnesseth S. jerome, and whereunto he replieth thus; First, they are called Righteous, as many others are called Righteous in holy Scripture,( saith he) as job, jehosaphat, and josias: not that they wanted all fault; but they are commended, because that for the most part, they were virtuous. For Zacharias himself was punished with dumbness,( saith he) and job, by his own speech, was rebuked, and jehosaphat and josias, are reported to haue done things, which g●eatlie displ●ased the LORD: where-of the one gave help to the wicked, 
Hieron. l. 2. contra Pelagianos f. 94. see also justin Martyr, q. 141. saying the same of these two. Aug. de perfect. justitiae ratio 17. Aug. de peccator, meritis& remiss. l. 2. c. 13. Carthusian in Luke 1.6.  and was rebuked by the Prophet; and the other, against the LORD'S Commandement, by the mouth of ieremy, went out against Necho, King of egypt, and was killed.  
Next, where it is said, that zachary and Elizabeth walked in all the commandements of the LORD, without blame; that is, without such gross wickedness, which the Grecians call {αβγδ},( saith he) but without sin, which they call {αβγδ}, I deny that any man can bee: for that is competent only to GOD,( saith he) and which in this life is spoken only of the only son of GOD( saith Augustine.) It is so far from truth, then,( saith the same Father) that because of these words, wee should believe that zachary and Elizabeth had perfect ●igh●eousnesse, without any sin, that wee think, that the Apostle himself was not perfect, according to the perfection of that Rule.  
Their own Carthusian also, and with him their late Stella, expoundeth this place, That these were righteous; that is,( saith he) according to that measure which is agreeable to human condition, here. But that this their righteousness, had no mixture of sin, there is none so righteous in this mortal flesh( saith he.)  
MATTH. 5.48. Bee ye perfect, as my Father in Heaven is perfect. To the performance whereof, wee see some of the saints haue attained,( say they) as paul witnesseth, PHILIP. 3.15.  
answer. To this old Pelagian, and n●w ●opish Argument, S. jerome ●nswereth, thus; That in the Scriptures there are two sorts of perfection mentioned: the first, 
Hieron. l. 1. cont. Pelag. f. 89.  absolute, or complete,( or, as wee say, actu,& gradu;) the second, which agreeth( saith he) with our fragility here, according to that of the psalm; There is no flesh that shall bee justified in Thy sight:( which is in Voluntate& conatu,) as he showeth at large. And this is it( saith he) whereof the Scripture here speaketh.  
In lyke-manner, 
Aug. de peccator meritis& ●emiss. l. 2. c. 15. ( saith Augustine) this is not to bee understood, that any man can therefore bee without sin; but he may bee called perfect, not because he hath no farther to attain unto, but because for the most part he hath attained, or greatly profited; therefore he is thought worthy so to bee called,  
likewise,( saith the jesuit Maldonat) CHRIST propoundeth unto us here a ma●ke to aim at, to ●he which he knoweth that we can not attain, that we may endevoure to come as near as wee may: and( as saith their Carthusian), as the exigence and possibility of this frail life admitteth.  
MATTH. 11.30. My yoke is easy, and My burden light.  
answer. S. jerome answereth thus to this old Pelagian Objection; 
Hieron. l. 2. adv. Pelag. f. 94.  It is certain,( saith he) that the precepts of the gospel are light, in comparison of the jewish Superstition: but that they are called light, because they may bee easily fulfilled, behold the Apostle, and all the faithful,( saith he) profess the contrary, that they can not perform that which they would.  
Chrysostome also, and their own Arboreus showeth, that this is in comparison of sin, which depresseth the soul, why they are called a light yoke; because these Precepts call us to an obedience, which is true freedom, in respect of the former heavy servitude; and is supported by powerful grace, with sweet promises, and a glorious expectation.  
Carthusian likewise telleth us, that they are so of their own nature; and therefore( saith Lyra) if any man say that they are grievous, let him blame his own infirmity, or corruption.  
MATTH. 22.37. Wee are commanded to love GOD, and our neighbour: which wee may and must do, by His grace, if wee bee His. Now, he that loveth GOD, 
John 14.23  keepeth His commandments,( saith our SAVIOUR) and he that loveth his neighbour, 
Rom. 13.8.  fulfilleth the Law( saith the Apostle.)  
answer. he that loveth GOD, keepeth His commandments, wee grant; and he that loveth his neighbour, fulfilleth the Law, after that manner, as the fore-named jerome and Augustine show, and according to that measure( as their own fore-cited Carthusian and Stella express,) to wit, which is agreeable to human condition here, and which GOD in CHRIST mercifully accepteth of His own children: otherwise, a man is not able fully to keep that commandments,( saith Lombard) in this mortal life, 
In 3 dist. 2. cit. F.  but in part: not in whole, because wee love but in part, as wee know but in part: and our perfection is only in the life to come. And then he objecteth, saying, But why is a Perfection then commanded unto us here, seeing no man hath it in this life? To which he answereth, saying, Because wee can not run a right, if wee know not to what Butte wee should run. And( as Bernard saith) that seeing our imperfection, 
In vigil. natal. Dom. serm. 2.  and that wee can not fulfil what wee ought, wee may flee unto mercy,  
1. John 3.9. Who-so-ever is born of GOD, committeth not sin. Therefore such a one may keep GOD'S Law, seeing the committing of sin, is the only transgressing of the Law,  
answer. 
Aug. in Gal. 5.  augustine answereth hereunto, saying, It is one thing, not to commit sin, and another thing, not to haue sin: for he is said, not to commit sin,( saith he) in whom sin reigneth not. he committeth not sin, then; that is, he obeyeth not the concupiscence there-of. 
Bern. Serm. 1. de septua gesima.   
Bernard also saith, he sinneth not; that is,( saith he) he persevereth not in sin, because that heavenly Birth, which can not fail, conserveth him so, that he can not perish.  
cardinal Cajetane also saith, That this signifieth to us, that a member of CHRIST, as one is a member of CHRIST, sinneth not: 
Bel. de amis. gra●et statis pocc. l. 1. c. 6,  or as Bellarmine saith, As he is a child of GOD, and is partly spirit, he sinneth not: but in respect he is partly flesh also, and the son of Adam, because of his infirmity, as yet not wholly abrogated, he sometimes falleth. And so likewise saith SALMERON also on this Text.   

chapped. VII. Of Glorification, And whether good works do merit the same, as the romanists affirm, adducing for them these places following.  
MATTH. 5.12. rejoice and bee glad, 
See Rives 2. v. p. 505.  for great is your reward in Heaven.  
answer. Wee deny not, but that to GOD'S servants, who either suffer for righteousness,( whereof our saviour speaketh) or do good works, a reward is promised: but the question is, from whence they haue this reward? to wit, whether from GOD'S justice due unto them for the condignity of their works or sufferings, as the romanists hold, and which this Text never will prove? or from His own mercy, as a recompense freely bestowed out of His gracious bounty only, as the Scripture clearly doth every where proclaim? 
Hosea 10.12 Psal. 62.12 Rom. 6.23.  Which recompense in holy writ is therefore called a reward, with this adjection, 
Colos. 3.24.  of inheritance, to show that It cometh to us rather, as from a merciful Father, who freely hath adopted us thereto, than from an addebted Master, from whom wee may justly crane the same, as the merit of our Service. And this distinction of a reward by Grace, and of debt, the Apostle clearly setteth down, ROM. 4.4,  

Aug. prefat. in enarrationem Psalmi 31 Ferus in Math 20. et Rom. 2.6.  Therefore, saith Augustine, What meaneth this then, that our reward is called GRACE? But if it bee GRACE, it is freely given, and what is freely given, is without deserving.  
In lyke-manner,( saith their own Ferus,) if at any time thou hear that a Reward is promised, know, that it not due unto thee for any other cause, than the promise of GOD, he hath freely promised, and freely giveth it: Therefore, if thou wouldest keep the love and favour of GOD,( saith he) make no mention at all of any merites of thine: for indeed far more justly than paul to PHILEMON, verso 19. may the LORD say to any of us, Thou ●owest thyself to me.  
ROM. 2.6. Who shall render to every one according to his works. here( say they) the reward hath relation to the works: theerfore they merit.  
answer. I will only satisfy them with the clear words of one of their greatest Popes, 
Greg. in Psal. 7 paenit. in verba fac auditam, &c.  gregory the Great, who saith, If this felicity of the saints, bee mercy, and not acquired by merites, where is that which is written, Who shall render to every one according to his works? If it bee rendered then according to works, how shall it bee esteemed mercy? But( saith he) it is one thing to render according to ones works, and another thing to render for the works themselves: for in that it is said, according to his works, the quality of the works is understood, that whose works are seen to bee good, his reward shall bee also Glorious:( as whose works are evil, his reward shall bee contrary.) But as to that eternal life which wee haue of GOD, and with GOD, no labour can bee equalled,( saith he) no works can bee compared.  
Therefore,( saith their late Ferus, 
Ferus in Rom. 6. ) look that here thou lift not up thy crest, and extol thy works more than thou ought, and begin to tell of thy Merites,( as Hypocrites do) as if they would make GOD a debtor to thee for thy works, seeing it is certain that our works are defective, both in number, weight, and measure; and if they were weyghed in the LORD'S balance, would bee found too light. All therefore that this word( ACCORDING,) doth import in relation to good works, is, that their doing is a requisite cond●tion, without any sort of meriting, in which sense Bellarmine himself clearly acknowledgeth, that the word( ACCORDING) may bee taken, Libr. 1. de justif. Cap. 21.§. Si loquitur.  
2. THESS. 1.5. That ye may bee counted worthy of the kingdom of GOD. There is( say they) express mention of the merit of condignity, as also Revel, 3.4.  
answer. First,( saith cardinal Cajetane) the Apostle saith not, That ye may bee worthy, 
In 2. Thess. 1. ( for the sufferings of this time, are not worthy of that kingdom) but that ye may bee esteemed, or accounted, worthy. Therefore saith Augustine, 
Aug. in Psal. 83. e● 109.  What-so-ever GOD hath promised. he hath promised to them that were unworthy, that it might not bee promised as wages for works; but being GRACE, it might according to its name, bee graciously and freely given or bestowed.  
Next, They ought to distinguish between the worthiness of the person, where-of both the places speak, and between the dignity of the works, whereof there is no mention, and is our only Question▪ Now the dignity of the persons, proceedeth not from the dignity of their works, but from GOD'S mere favour, where-by he hath graciouslic, without any merit of theirs, accepted th●m in CHRIST, as sons, as wee see, John 12. And this distinction Bellarmine himself setteth down, Libr. 5. de justif. Cap. 17.§. respondent.  
MATTH. 20.8. Call the labourers, and give them their hire. here( say they) eternal life is called AN hire, which is due to the worker, for the works sake.  
answer. First, parabolical Argumemtes conclude nothing in doctrines of faith, as hath been formerly acknowledged by our Adversaries themselves. For so saith Fenerdantius, In Parables the rule of truth is not to bee found, but in plain Scriptures. In iron. Libr. 2. Cap. 46.  
Next, cardinal Cajetane showeth, that CHRIST'S scope is only to show, that GOD calleth some at the last hour; that none may despair of a sinners conversion, so long as this life endureth, and the means of grace: and this which is promised by GOD, as a just hire, is above the condignity of our works,( saith he:) for the very sufferings of this time, are not worthy of that glory to come. Yea, the felicity of the saints, 
Greg. in Psal. 7 poenit. ( saith gregory) is mere mercy, and not acquired by merites.  
2. TIM. 4.8. henceforth is laid up for me a crown of righteousness, which the LORD the just judge shall give me at that day. here( say they) a crown to bee given for righteousness, by GOD, as a just judge, rewarding PAVL'S merites.  
answer. Wee grant, that in respect GOD hath tied himself by His Promise, 
james 1.12.  to reward the godly life of His own Chosen with glory, that in this sense, it proveth in a sort to bee an Act of Iustice, and therefore the Apostle attributeth it to Iustice, 
1 John 〈◇〉 9.  tho originally it come from mere mercy: even as in forgiving our sins,( which in itself all men know to bee an Act of mercy,) he is said to bee faithful and just; to wit, in regard of the faithful performance of His gracious promise, made to all true penitents so to do. 
Sedulius in Rom. 3.  Therefore( saith Sedulius,) it is called the justice of GOD, which is seen to bee mercy, because it hath its original from His Promise: and when this promise of GOD is performed, it is called justice. 
Bern. l. de gra. e● Libr. Arb.  So likewise( saith Bernard) there is a crown of righteousness which PAVL'L expected; but of the righteousness of GOD, not his own. For it is just, that GOD should pay that which he oweth; and he oweth what he promised,( saith he.) And thus did all the ancients with a full consent teach)( saith their own Cassander) that the hope both of pardon, and of eternal life, 
Cassand. consult. art. 6.  was only to bee placed in the only mercy of GOD, and merit of CHRIST.  
MATTH. 25.34. Come ye blessed of My Father, for when I was hungry ye gave me meate, &c. here( say they) the word ( for) showeth that their works was the cause that merited their Salvation, as the works of the wicked are the cause that meriteth their damnation.  
answer. First, the word ( for) signifieth not ever the cause of a thing, but the evidence there-of, as where it is said in the evening, To morrow it will bee fair Weather, for the sky is read, MATTH. 16.2. The redness of the sky, being an evidence that it will bee so, but not the cause of being so: but suppone, that it import a casuality, yet the same is moral only and instrumental, being the means appoynted by GOD, whereunto of His free mercy in CHRIST, he hath promised a reward: but from a word of casuality in the general, to infer a meritorious casuality and efficiency in particular, the Argument holdeth not.  
2. COR. 4.17. Our light afflictions, which are for a moment, causeth our works to us a far more exceeding and eternal weight of glory. here( say they) the saints sufferings are expressly called causes of their glory.  
answer. To this the solution of the former argument giveth satisfaction, as also the inequality of these afflictions, compared with the far more exceeding and eternal weight of glory, agreeing with that ROM. 8.18. overthroweth clearly the merit of condignity.  
Both with the wicked, then, and the godly, he is to deal, according to the quality of their works, good or evil; but not with His own Elect, for the merit of their works, as with the wicked: Therefore he is brought in, saying to the godly, inherit the kingdom prepared for you, before the foundation of the World: verse 24: And therefore not obtained by the merit of their works. Whereby wee may see the dissimilitude, between the works of the godly and the wicked: that the one( as Bernard saith) is the way to glory, not the cause of it: but the other,( to wit, the works of the wicked) are both the way to punishment, and the meritorious cause of it. neither is this vnaccustomeable in Scripture, to oppose or compare things in some respects, which holdeth not in all, as the wicked are rewarded according to their works which they do of themselves: and yet no Romanist will say, that even so the godly are rewarded, according to their works, which they in like manner do of themselves, but which flow from grace: and one evil work is sufficient to condemn, but not so is one good work sufficient to save.  
Last of all, they say, that CHRIST hath merited this to us, that wee ourselves might merit eternal life, and that our works are meritorious, in so far as they are dipped, or dyed in His blood, wherefrae they receive that efficacy of meriting, and so our meriting doth noways derogate from CHRIST.  
answer. This is to make CHRIST, the general and remote cause only, but ourselves and out works to bee the nearer cause, which properly and immediately produceth the effect of our salvation. Whereas to merit the same, is a personal action of the son of GOD, our head only, and incommunicable to His members: in respect that the nature of meriting, consisteth in the infinite virtue of the person who doth merit, and which must bee correspondent to that infinite weight of glory which is merited. There-fore seeing no simplo creature can bee capable of that infinite virtue, it followeth, that CHRIST only is the sole, immediate and near cause of meriting glory unto us, who fully hath satisfied, and merited unto us, what-so-ever is necessary unto our Salvation.  
Whence likewise it should follow,( according to Romish doctrine) that our salvation ought rather to be ascribed to us& our merites, than to CHRIST'S: because the effect is ascribed to the nearest and immediate cause, rather than to the general and remote: which absurd were impious.  

Gal. 2.21.  likewise the Apostle should haue said in vain, If righteousness were by the Law, then CHRIST died in vain: because according to the doctrine of romanists, it might bee answered, that CHRIST died for this very end, that righteousness might bee by the Lawe: that is, that by our works, wee may merit eternal life; and which virtue of meriting, he hath acquired unto us by His death: but indeed the Apostles were ignorant, of any such fruit of CHRIST death at all, and therefore did teach, 
Isai 1.18. Revel 7.14  that CHRIST'S blood doth wash us from our sins, and make our garments white which are dipped therein: but never that our works were dipped therein, to take on such a colour as merit.   

chapped. VIII. Of purgatory, Which the romanists seek to establish, by these arguments following.  
PSAL. 66.12. Wee went thorough fire and water. Whereby is meant( say they) suffering in purgatory.  
answer. First, 
Bel. l. 1. de purge. c. 3. §. ad sep timum.  Bellarmine himself granteth, that all such places which for this purpose are adduced out of the old Testament, probably only or conjecturallie infer, but doth not necessarily or demonstratiuelie enforce any such thing, firmly to bee believed.  
Next, beside this general answer to all, particularly to answer to this place, which if it were literally taken, would infer not only a fire, but a watery purgatory: as the Heathen poet saith, eluitur scelus, aut exuritur igne. augustine telleth us,( and with him hilary) that hereby are meant the troubles and trials, where-with this life abound( saith he,) and therefore the living speak here of their experience of them, which in lyke-manner they could not do of the fire of purgatory.  
Their own jansenius also, emmanuel Sa, 
Estius in 1. Cor. 15. p. 269.  and late Estius, expone this Text, likewise of the tribulations of this life, and the rhemists expone this of temptations, saying, through GOD'S assistance, His Servauntes pass through and over-come all temptations.  
ISAI 4.4. When the LORD shall haue washed away the filth of the daughters of Sion, and shall haue purged the blood of IERVSALEM from the midst ther-of, by the spirit of judgement and burning: That is,( say they) by the fire of purgatory.  
answer. S. jerome( and with him cardinal Tolet) expone this spirit of burning, 
Tolet in Luke 3.  to bee the same which the Baptist called, the baptizing with fire: Now what is there-by meant, 
Maldonat in Math. 3.  let Maldonat first declare, who saith, there is no doubt, but by fire the holy Ghost is meant: for the conjunction( and) in this place is not conjunctiue,( saith he) but explicatorie. After the lyke-manner doth Estius expone, 
Estius in 1. Cor. 15.29. pag. 490. jansenius concord. c. 13.  and jansenius proveth the same strongly, in his Concordance of the gospel.  
MALACHI 3.2. But who may abide the day of His coming? And who shall stand up when he appeareth? For he is like a refiners fire, and Fullers soap: and he shall sit as a refiner of Silver, and purify the sons of LEVI. Which purifying( say they) is in the fire of purgatory.  

ruffian. in expos. symboli. Theod in Mal. 3.  answer. RVFFINVS( and with him Theodoret) telleth us, that this is meant of CHRIST'S second coming to Iudgement, saying, This was foretold by the Prophets: therefore saith Malachi, behold, the almighty cometh, and who may abide the day of His coming? &c.  

Estius in 1. Cor. 3.15. pag. 271. Tolet in Luke 3.  likewise saith their late Estius,( and with him cardinal Tolet,) This is to bee meant of that general conflagration, at the general day of Iudgement, whereof MALACHI speaketh: and of this purging by fire, at the day of that great Iudgement, do these Fathers understand that place,( saith he) to wit, jerome, in his commentary, Ambrose, on PSAL. 36. Augustine de civit. Dei, Lib. 20. Cap. 25. and Origen, hom. 6. on EXODVS.  
ZECHARIAH 9.11. By the blood of thy Covenant, I haue sent out thy prisoners out of the pit, where-in is no water. That is,( say they) out of purgatory.  
answer. hereof no better exposition can bee, than this, 
Aug. l. 18. de civit. Dei. c. 35. ( saith Augustine) that there-by is understood, the dry and barren deepness of man's misery, where the waters of righteousness abound not, but where there is the puddle of iniquity.  
Theodoret likewise,( and with him the interlinare gloss,) exponeth this to bee the deep pit of man's misery, wherein all mankind lay as prisoners, as the Prophet speaketh, till Christ redeemed them therefrae, 
Isai 61.2.  saying, When men were bound in this pit, our LORD IESVS CHRIST loosed them, and brought them forth, when by His precious Blood he delivered them,( saith he) and gave them the new Covenant. again the romanists confess, that the Prophet speaketh here of a place where there is no comfort, but in purgatory there is incredible comfort( saith Bellarmine, 
Bel. l. 2. de purge. c. 4. §. tertio quia. ) therefore of purgatory, the Prophet speaketh not here. The rhemists also say on this place, that S. jerome, S. cyril, and other Fathers, understand this lake to bee Limbus patrum, which is now emptied long ago, and wherein there was no torment of fire at all.  
Other places, as 2 MACHAB. 12. and TOBIT 4. because they are Apocrypha, 
Cajet. in fine comment. histor. yet. test.  nor make they any mention of purgatory. Therefore( as cardinal Cajetane granteth out of S. jerome,) they are not a rule to confirm matters of faith.  

Places out of the New Testament, adduced for purgatory, are these.  
MATTH. 12.32. he who shall speak against the holy Ghost, it shall not bee forgiven him, neither in this world, nor in the world to come. Where wee see( say they) that some sins are forgiven in the world to come after this life, which must bee only in purgatory.  
answer. First, Bellarmine, 
Bel. l. 1. de purge. c. 4. §. responde● non sequi. Salmeron tom. 8 tract. 26. ( and with him the jesuit Salmeron) granteth, that this doth noways follow, according to the rules of reasoning, if the sin against the holy Ghost bee not remitted, neither in this world, nor that which is to come. ERGO, Some other sins are remitted in the World to come. Wee grant that this followeth not( saith he) according to the rules of reasoning,  
Next, mark is a clear interpreter of Matthew's words,( as witnesseth their Valentia) but so it is, 
Valen. l. de insolub. vine. matrim. c. 3. Mark 3.29.  that mark expresseth the meaning of Matthew's words to bee this, That the sin against the holy Ghost, shall never bee forgiven at all. To which exposition two romanists, Carthusian and Arboreus, both of them do subscribe.  
Last, because in purgatory there is no remission of sin, proceeding from mercy, but punition for sin, proceeding from justice; and that these two are opposite, as wee see EXOD. 20.5. visiting sins, and showing mercy are: therefore justly we may retort this place against them, and prove thereby, that there is no purgatory.  
In purgatory there is a punition for sins. But where a punition of sins is after this life, there is not a remission for sins,( for these two are opposite:) therefore in purgatory there is no remission.  
MATTH. 5.26. verily, thou shalt not come forth thence, till thou pay the uttermost farthing. That is, out of purgatory,( say they) till thou hast satisfied for thy least or venial sins, and suffered temporal punishment for others.  
answer. 
jansenius, concord c. 40. p. 180  Their own jansenius declareth,( and with him Chrysostome, Theophylact, Ferus, and emmanuel Sa,) that this place is literally to bee understood, CHRIST therein only persuading to concord. And therefore out of this place, there is none( saith he) that can rightly urge the proving of Purgatories wherefore also( saith Stapleton) there are few now that so expone the same. 
Stap. antidote. in Math 5.   
But giving it were allegoricallie to bee exponed, yet it noways maketh for purgatory: for Augustine exponeth this prison to bee the Hell of the damned,( as Bellarmine showeth) the payment eternal punishment, 
Bel. l. 1. de purge. c. 7.  and donec, or till, to signify that he shall never come forth who entereth in that prison. Therefore also( saith Theophylact,) If wee must abide so long in that prison, till wee pay the uttermost farthing, that will never bee.  
Therefore also saith their own Carthusian,( and with him Lyra, Stella, Maldenat, and ●ansenius) till thou pay, &c. that is, thou shalt never bee redeemed, for in Hell( saith he) there is no satisfaction.  
1. COR. 3.15. If any mans work burn, he shall suffer loss, but he himselft shall bee saved: yet so, as by fire. Whereby( say they) purgatory is meant.  
answer. Some thinketh( saith their late Estius) that the Apostle taketh not the word ( fire) throughout the whole Text, in one signification,— but this appeareth not without cause to bee absurd, that the Apostle in one Text of so few words, so diversly should take the word ( fire) neither can any man easily persuade himself,( saith he) that in the third place, the fire of purging of souls is meant: if in the first and second places, another fire bee understood.  
It must bee then the fire of that general and last conflagration, that is here spoken of,( saith Estius) as the instrument of that Iudgement, as basil, hilary, Ambrose,( and many more whom he there rehearseth) doth understand.  
And ( he shall bee saved, yet as by fire) that is, as is spoken, 1. PET. 4.18. the righteous shall scarce bee saved,( saith Estius) Even as a Merchand in a Sea tempest, escapeth himself hardly, one with the loss of his goods.  
And if it bee asked, when he shall bee so saved? I answer,( saith Estius) that this shall bee in the day of the LORD: that is, of the last general Iudgement, whereof mention is made, c. 5.5.  
And thereafter having proponed this Question. How purgatory of souls then after this life, can bee proven by this place, he answereth, saying. If the fire shall prove or try every man's work, and that this trial or examination, is to bee only in the day of the LORD, or at the general judgement; and that unto that day, this which is said, ( and he himself shall bee saved, yet as by fire,) is to bee referred, not only doth it appear ( saith he) that the purgatory of souls, presently after the death of the body, is not established by this place of the Apostle: but on the ●ont●ari● by this place it is quite overth●owne, seeing all is referred to the last Iudgement.  
1. COR. 15.29. What shall they do who are baptized for the dead, if the dead rise not? Where by bapt●zing is meant, afflicting of themselves, by Prayer and Fasting for the dead,( say they) that th●y may bee delivered out of purgatory.  
answer. First, this can not bee applied( saith Estius) to voluntary afflictions, as Prayers, alms, and Fasting, undertaken for the help of the dead: which if paul had understood, he had not said, who are baptized, as it were by others, but who baptizeth themselu●s for the dead, as according to Scripture they are said to afflict themselves, who undergo voluntary fastings, and the like, LEVIT. 23. and 16.  
The exposition, then, which their own Estius saith, is worthily to bee preferred before all others, 
Epiphanius her. 28.  and which Epiphanius received from them who was before him as approved; is this,( saith he) to wit, that these are said to bee baptized for the dead, who having no hope of longer life here,( but esteemed as dead men) did crave and receive baptism, really hereby declaring, that they were baptized for the dead, that is, for this end, that baptism might bee profitable unto them at that time, when they departed this life; and were to enter into the estate of mankind after death: as if the Apostle had said, if there bee no resurrection of the body at all, what fruit can they reap who are Baptized, being now about to die? and for this cause professeth they are baptized, in respect of that future estate that is after this life; and this sense is most clear and simplo( saith Estius,) and most fit to prove what the Apostle intendeth; which other Learned Men also, most gladly approve.  
The jesuit also, à Lapide, after the rehearsal of five other Expositions, he counteth this only the best, which Chrysostome giveth,( saith he) to wit, as if paul would say, wherefore do all the faithful receive baptism, for the hope of the resurrection from the dead, or in respect of the estate of the dead, that in that estate after death, it may bee well with them, if the dead rise not? for certainly they should do this in vain otherwise, which is not credible. And this Exposition( saith à Lapide,) of all others seemeth to bee most simplo and plain.  
MATTH. 5.22. But I say unto you, who-so-ever is angry with his brother without a cause, is in danger of judgement, and who-so-ever shall say to his brother, Racha, shall bee in danger of the council: but who-so-ever shall say, Thou fool, shall bee in danger of Hells fire. here( say they) are three sorts of sins, and three sorts of punishments, whereof the last only, for greatest offences, is Hell fire, but a lesser punishment for lesser sins, and this is in purgatory.  
answer. First, there are not set down here, three sorts of sins and of punishments, but three degrees of one, and the self same sin; to wit, murder, and three degrees of one, and the self same sort of punishment, to wit, eternal, our SAVIOVR'S scope being( as their own Aquinas showeth) because they did not understand murder to bee committed, 
Aquinas in catena  but when a man was killed: there-fore our LORD( saith he,) did manifest that all sinful motion against a man's brother to hurt him, was to bee also esteemed, a kind of murder.  
likewise that this punishment, whereof our saviour speaketh, is not a temporal punishment in purgatory, for the first two degrees of sin that are mentioned, and an eternal in Hells fire, for the last only, wee haue first the Text itself to convince them, which saith, VERSE 21. Who-so-ever shall kill, shall bee guilty of judgement: which word is used also in the very next VERSE, where it is said, Who-so-ever is angry at his brother without a cause, shall bee guilty of judgement. Therefore if by judgement,( as the jesuit Salmeron showeth) eternal punishment for the Act of Homicide, 
Salmeron jom. 5 tract. 24.  bee understood in the first place, then by judgement in like manner, eternal punishment for vnjust anger, which is the murder of the heart, must bee understood in the second place, and which being an inward motion only, unbroken out as yet in word nor deed, could not bee taken hold on, by any human Iudicatorie.  
Next, the evidence of the Text, antiquity concurreth, therefore( saith Isidorus Pelusicta) he will not only haue us to abstain from Slaughter, 
Isidorus l. 4. Epist. 204.  but also from Anger: and unto those who will not obey. he hath threatened unquenchable fire.  
In lyke-manner,( saith their own Maldonat) all these three degrees of punishment, signifieth that the punishment of Hell fire, is appoynted for every mortal sin: there-fore it is like( saith their own Barr●sdas) that CHRIST speaketh here of anger, as a mortal sin, which the punishment thereof proveth.    

chapped. IX. Of the Sacramentes,  

SECT. I. Of their number, and absolute necessity of baptism.  
herein( saith their own Cassander) there is no controversy that there are but two special Sacramentes of our salvation, 
Cassand. consult. art. 13  wherein our salvation principally consisteth, and is comprehended, as speaketh Robertus Tuitiensis, and Hugo de Sancto Victore, to wit, baptism, and the Sacrament of the body and Blood of CHRIST: therefore seeing they aclowledge these two only, as Sacramentes properly so called and necessary, let us first come to their arguments, where-by they would establish an absolute necessity of baptism.  
John 3.5. Except a man bee born a new of water, and of the Spirit, he cannot enter into the kingdom of GOD. That is,( say they) except he bee Baptized.  
answer. Their own Ferus, exponeth this water not to bee that elementary water used in baptism, but Metaphoricalli: thereby to bee understood, the purging virtue( saith he) and efficacy of the spirit of regeneration: 
Aug. Tract. 6. in johan.  which Augustine therefore calleth, the invisible water of the Spirit, even as it is said elsewhere, he shall baptize you with the holy Ghost, and with fire.  
But understanding it of baptism literally,( as they would haue it) it is to bee meant( saith Lombard) of these who may, but contemneth to bee baptized. And this is to bee understood( saith Carthusian,) if the occasion serve to receive the Sacrament of baptism; otherewyse, the baptism of the Spirit sufficeth: else the believing thief on the gross, should bee excluded out of Paradise, and many in the primitive Church called Catechumeni, who died in the saith before they were baptized; yea, some who suffered martyrdom, should bee excluded likewise.  
Wherefore, 
Bernard Epict. 77. ( worthily saith Bernard) that CHRIST when he said, he who believeth, and is baptized, shall bee saved; warily and watchfullie, he saith not, but he that is not baptized, shall bee condemned: but only, he that believeth not, shall bee condemned.  
Therefore their own Cassander also concludeth, saying, 
Cassand, consult. art. 9.  That it is both agreeable to the judgement of the primitive Church, and to holy Scriptures, 
See also Bonavent in l. 4. Lombard. dist. 4 c. 2.  that Infantes dying without baptism, may bee and are saved: for if they can not get baptism( saith he) being prevented by death, as the faith of the Church, and of these who offer them to baptism is reputed, as their own faith; so the will and desire of the Church, and specially of the Parentes, to haue had them baptized, is accepted for baptism, by that merciful Father who accepteth the will for the deed, and tieth none to what is impossible, or His own grace simply to the external Sacrament.   

SECT. II. Of Transubstantiation, which the Romanists would establish, by these places following.  
MATTH. 26.27. Take ye, eat ye, this is my body. here( say they) a clear Text for Transubstantiation.  
answer. 
Cajetane 3 q. 78. art. 1. Suarez, tom. 3 disp. 46.  cardinal Cajetane affirmeth,( as witnesseth Suarez) that these words of CHRIST, are not able of themselves to prove Transubstantiation: but that they may bee taken in a Metaphoricall sense, as is evident( saith he) in that example, And the rock was CHRIST.  
Yea, how CHRIST'S body is in the Sacrament, whether by Transubstantiation, or without any such conversion,( saith their own Biell) is not found expressed in the Canon of the BIBLE, 
Biel in ean Missae lect. 40. ruffian cont. captivit. Babylon. num. 8. et 9.  which made their own Bishop of Rochester, also ingeniouslie to aclowledge, that it could not bee proved by any Scripture at all.  
More-over( saith cardinal de Aliaco) that manner which supposeth the substance of Bread, 
In 4. sent. q. 6. art. 1.  to remain still is possible, neither( saith he) is it contrary to reason, nor to the authority of the BIBLE, yea, more, it is more easy and reasonable to understand.  

Bel. de Euch. l. 3. l c. 23.  cardinal Bellarmine likewise, who bringeth this as the only Text, thereby to prove Transubstantiation, yet by the force of truth is made to say, It is not altogether improbable, that there is no express place of Scripture, which without the Churches determination, can evidently enforce a man to admit of Transubstantiation, as Scotus affirmed: for albeit the Scriptures seem to us,( saith he) that they may compel any, but a refractory man, to believe the same: yet it may bee justly doubted, whether the Text bee clear anough to enforce it, seeing the most sharp witted and Learned Men, such as Scotus was, haue thought the contrary( saith he.)  
Having now heard themselves, if wee harken next to the true exposition of the ancients, which they give thereon, 
Aug. cont. Adimant. c. 12. Tertul. cont. martion. l. 4. c. 40. Eusebius, Libr. 8. demonstrat. Evang. Cap. 1. in sine.  Augustine telleth us, that the LORD doubted not to say, This is my body, when he gave the sign of His body( saith he.) Tertullian also saith, This is my body, that is, the FIGVRE of my body. Eusebius in lyke-manner saith, That CHRIST ordained His Disciples to use bread, for the symbol of His body( saith he.)  
Theodoret likewise affirmeth, 
Theod dial. 1 Immutabilis.  That our saviour honoured the visible signs, with the name of His body and Blood, not changing their nature( saith he,) but adding Grace to Nature.  

Gratiam Can. 62. Hoc est &c. Dist. 2. de consecratione.  Where-fore also saith their gloss vpon the Canon Law, The heavenly Sacrament which truly representeth CHRIST'S flesh, is called the body of CHRIST, but improperly.   

SECT. III. Of half Communion, or With-holding the cup from the people: which the romanists would out-face as lawful, by these places following.  
LUKE 24.30. And it came to pass, as he sate at meat with them, he took bread, and blessed it, and broke, and gave to them. here then( say they) Communicating under one kind, warranded by the example of CHRIST.  
answer. Pope gregory on this place( and with him Eusebius, 
gregory in Evang. Hom. 23. Eusebius Emiss. Hom. 2. feria 2. paschatis. Beda in Luke 24.  Emissenus, and Beda,) showeth, that this was for ordinary refection. likewise( saith their own Carthusian, and with him Lyra) he took bread, and blessed it, but did not convert it into His body, as he did at His last Supper, but only as His custom was to bless meat.  
Wherefore saith their own jansenius, 
jansenius concord. c. 146.  There are some who from hence would take an Argument, to prove, that it is lawful under one kind, to give or receive the Sacrament of the Eucharist: which opinion is neither certain, nor hath likelie-hood of truth( saith he.)  
acts 2.4.( and 20.7.) And they continued steadfastly in the Apostles doctrine and fellowship, and in breaking of bread and Prayers. here( say they) Communicating under one kind, practised by the holy Apostles.  
answer. Wee grant, that in both these places of the acts, by breaking of bread, the celebration of the Sacrament is to bee understood; but denieth that therefore it was given under one kind only: because S. luke in both places by a figure called Synecdoche, from one part comprehendeth the whole. And this to bee an usual form of speech used by the Apostle, in the matter of the Sacrament, wee may see clearly, 1. COR. 12.13. where it is said, Wee haue been all made to drink into one spirit, the Apostle there reasoning from the Sacramentes, and intending by the use of them to prove, that wee ought to haue a holy unity amongst ourselves, as members of one mystical body;( as both Cajetane and Salmeron declareth) because by one spirit, 
Cajet. in 1. Cor. 12.13 Salmeron in 1. Cor. 10.17  wee are all baptized in one body( saith he.) And speaking likewise of the Sacrament of the Eucharist, he saith, and haue been all made to drink into one spirit by one spece, Synecdochicallie, meaning the full participation of the Sacrament, both by eating and drinking; else it should follow, that by saying, wee all are made to drink, that the Cup should bee given to all, and the bread may bee withholden.  
Now that the full participation of the LORD'S Supper, under both speces, signified by this drinking into one spirit: Theophylact first declareth, saying, It appeareth that the Apostle speaketh of the LORD'S Table; and when he saith, wee all drink of one spirit, he did give us to understand both, to wit, the Blood and the Flesh( saith he.)  
likewise( saith the jesuit justinian on this place) as in the preceding Chapter, by one kind of food, he did signify both: even so here by one spece, to wit, of drink, he would signify the whole Sacrament.   

SECT. IV. Of the Sacrifice of the mass, that it is properly propitiatory: which the romanists strive to prove, by these places following.  
GENESIS 14.18. And Melchizedek King of Salem, offered up Bread and Wine, for he was the Priest of the most high GOD. Of whose order( say they) CHRIST being, he did at His last Supper offer up himself, under the accidents of Bread and Wine, and so do all Priestes under the gospel the same, as a Sacrifice properly propitiatory.  
answer. First, the Text is, he brought forth Bread and Wine, and he was the Priest of the most high GOD. Therefore their own vulgar Translation hath proference, not ofference. With which agreeth, both their own Pagnin, and Vatablus. And as for that which is subjoined, as the reason of his oblation, or right he had to do so, ( For he was the Priest of the most high GOD,) in the Hebrew there is no such thing, as witnesseth cardinal Cajetane, 
Cajet in Genesis 14. Bel. l. 1. de missae c. 6. §. said occurrit.  and which error also Bellarmine granteth, saying, that in the Hebrew it is not ( for he was,) but ( and he was the Priest of the most high GOD,) by a copulative particle, after which is immediately subjoined, his priestly action in these words, and he blessed him.  
Next, from the translation and clearing the words, to come to the exposition, and the end of his bringing forth Bread and Wine, 
Iosephus rerum Ind. l. 1. c. 10  Iosephus telleth us clearly, That it was in hospitality to Abraham and his followers, who would not haue them want any thing for their refreshment( saith he.) Clemens Alexandrinus also saith, That Melchizedek for refection, gave bread and wine to Abraham: and Ambrose who useth the word, Obtulit, saith. That this offering or presenting up of Bread and Wine, it was to Abraham himself. Therefore( saith cardinal Cajetane, and with him Andradius) there is nothing here written of any Sacrifice or Oblation( saith he, 
Andrad. defence. cont. tried. l. 4. p. 636. ) but that he caused bring forth Bread and Wine, as Iosephus reporteth, for the refreshment of the Victors: and thereafter when he cometh to these words, and he blessed him, Ecce actio socerdotalis, behold here( saith he) is his priestly action, according to NVMB. 6.23. Which therefore the Apostle remembreth, HEB. 7.1. and proveth him thereby to haue been greater nor Abraham, and consequently his Priesthood to be more excellent than the Priesthood of LEVI, by these two reasons, 1. because he tithed LEVI himself, who was then in the loins of Abraham. And next, whereas LEVI as the greater blessed the people who were the branches, he blessed both Abraham the stock, and LEVI also the branch that was then in his loins, and who afterwards both tithed and blessed others, and so he was greatest of all, and his Priesthood above LEVI'S.  
Last, giving that Melchizedek had offered up to GOD Bread and Wine, 
Aug. cont. advers. leg. e● proph. l. 1. c. 20.  it had been Euchrasticke for the victory,( as Augustine showeth) and not propitiatory: neither did CHRIST offer up Bread and Wine at His last Supper, nor will the mass Priests grant, that they offer up Bread and Wine in their daily mass: therefore his sacrifice and theirs cannot bee one, nor the one warranded by the other: which also may serve shortly to answer all Bellarmines arguments, taken from the Types of the paschal lamb, and other legal Sacrifices, which were figures of that true Sacrifice of CHRIST himself offered on the cross.  
ISAI 66.21. And I will take them for Priestes and Levites, saith the LORD. here( say they) Priests are foretold under the gospel, which importeth a daily Sacrifice: and this is the mass.  
answer. They should haue added also Levites,( as is in the Text) and so established the levitical order. But to show the true cause, wherefore by allusion to the sacred order of the legal ministry then in use, who served at the Altar, the Ministers of the gospel are under alike styles fore-prophesied: it is, as their own Pintus showeth, 
Pintus in Isai 66. Rom. 15.16  for bringing men to CHRIST, which is by the preaching of the gospel. Therefore saith the Apostle, That I should bee the Minister of IESVS CHRIST to the Gentiles, ministering the gospel of GOD, that the offering up of the Gentiles might be acceptable: vpon which place therefore saith Chrysostome, 
Chrysost. in Rom. 14. hom 29. ( and with him S. jerom& Haymo) This is my Priest-hood( saith he,) to preach the gospel, and this sacrifice do I offer up.  
In respect also of the Celebration of the Sacramentes, wherein they act the memorial of Christ's Passion, consecrate the Elements, offer by solemn PRAYERS, CHRIST'S sufferings and merits, to the Father for his people, whom at last they bless; no marvel that Analogicallie and by allusion foresaid, they bee spoken of under the styles of Priestes& Levits.  
daniel 11.31. And he shall take away the daily Sacrifice. That is,( say they) Antichrist, when he cometh, shall abolish the mass.  

Origen in Math tract. 29.  answer. ORIGEN showeth, that by the daily sacrifice, that of the Iewes was signified, and that this prophesy was fulfilled before CHRIST'S Birth, by Antiochus Epiphanes, and more fully thereafter, when the Temple was quite destroyed by Titus, the son of Vespasian: which thing also their own Lyra testifieth.  
MALACHI 1.11. From the rising of the sun, to the going down of the same, my Name is great among the Gentiles, and in every place Incense shall bee offered to my Name, and a pure offering or sacrifice. Which( say they) is the sacrifice of the mass.  
answer. IRENEVS showeth, 
iron. l. 4. c. 33. et 34. Tertul. adv. martion. l. 4. Theod in Mal. 1.11.  that hereby the spiritual Sacrifice of Prayer and Thankes-giving is meant, and therefore our Altar is in the Heaven's( saith he,) whither our Prayers and Sacrifices are directed thither. And thus likewise doth Tertullian and Theodoret expone.  
In lyke-manner also their own Lyra,( and with him Hugo Cardinalis) expone this place of spiritual Sacrifices foresaid, showing that the LORD would hereby give the jewish Priests to know, that spiritual Sacrifices were to succeed to theirs which were carnal, and in particular devote Prayer, 
Euseb. demonstrat. Evang. l. 1. c. 10.  is this clean Sacrifice( saith he,) or wee ourselves according to ROM. 12.1.( saith Eusebius) a contrite heart also, and the Sacrifice of praise.  
luke 22.19. do this in remembrance of me. That is,( say they) sacrifice my body and Blood, under the accidents of Bread and Wine in the mass.  

jansenius concord c. 131. p. 904. Beda in Luke 22.  answer. Their own jansenius affirmeth, that out of these words, it can not bee sufficiently proven( saith he,) that this action is a Sacrifice: the reason whereof Beda giveth, in respect that the Apostle exponeth them thus, saying, As oft as ye shall eat of this Bread, and drink of this Cup, ye shall declare the LORD'S death till he come. Whence it will follow, if these words, do this,( which according to the Apostles exposition, extend themselves to all communicants,) did import sacrificing of CHRIST, then all these who communicate should bee mass Priestes.  
But giving, that they extended only to the Apostles, and their successoures in the Church, and that the meaning were, offer up Sacrifice, yet the Fathers, and their own doctors tell us what Sacrifice this is. 
Chrysost. in Heb. 10. hom. 17. Eusebius demonstrat. Evang. Lib. 1. Cap. 10. Ambrose in Cap. 10. ad Heb. Cyprian Lib. 2. Epist. 3.  Chrysostome calling it the remembrance of that Sacrifice which CHRIST offered on the cross, Eusebius, the memorial of that great Sacrifice, and S. Ambrose, with Cyprian and others, the remembrance of the LORD'S death.  
Thus also saith their own Lombard, 
Lombard lib. 4. Sent. Dist. 12.  That which is offered and consecrated, is called a Sacrifice and Oblation, because it is a remembrance of that true Sacrifice, and holy Oblation, vpon the Altar of the cross.  
In lyke-manner, 
Aquinas 3. part. summae. q. 83. arb. 1 ( saith Aquinas) for a twofold respect, is the Celebration of the Sacrament, called an Immolation of CHRIST. First, as Augustine saith to Simplicius, because Images, are called by the name of those things whereof they are Images; but so it is( saith he,) that the Celebration of this Sacrament is an Image, representing the Passion of CHRIST, which was His true Immolation:— and next, in regard of the effect of the Passion of CHRIST, to wit, because by this Sacrament( saith he,) wee are made partakers of the fruit of the LORD'S Passion.  
HEB. 13.10. Wee haue an Altar, where-of they haue no right to eat, who serve the Tabernacle. Here then,( say they) an Altar under the gospel, which importeth a Sacrifice to bee offered thereon, and which is the Sacrifice of the mass.  
answer. Their own Aquinas showeth, that this Altar is either CHRIST'S cross or suffering, of the fruit whereof none are partakers( saith he,) who adhere to the levitical Priesthood: or else, CHRIST himself, in whom and by whom, wee offer up our prayers, and which is that golden Altar( saith he) spoken of, REVEL. 8. Which exposition of Aquinas, their late Estius declareth to bee most true, and agreeable to the Text. Therefore Bellarmine dismissed this place, 
Bel. l. 1. de missa c. 14.§ ex his.  as unable to militate for him, saying, There are not catholics wanting, who by this Altar understand the cross, or else CHRIST himself, there-fore I urge not this place.    

chapped. X. Of the five bastard SACRAMENTS.  

SECT. I. Of the Sacrament of Confirmation: which the Romanists labour to confirm, by these places following.  
MATTH. 19.15. And he laid His hands on them,( to wit, the children that were brought unto Him.) here then( say they,) CHRIST first of all confirmed little Children.  

Bel. l. 1. de sacram in genere c. 9. §. est autem et l. 2. de confirm c. 2.  answer. BELLARMINE granteth, That all Sacramentes of the gospel, properly so called, must haue these three things: 1. a material and visible sign or Element, 2. a directive word or institution, by CHRIST himself, and 3. a promise of saving, or justifying grace, annexed to the right vsers there-of: and therefore they must bee common to all. But so it is, that both Alexander of Hales, 
Halen part. 4. q. 4 memb. 1 Biel in 4. dist. 7.  and their own Bonaventure, affirmeth, that Confirmation was not instituted by CHRIST,( as Biell witnesseth of them) but long afterward by the Church.  
likewise their own Suarez testifieth, that this imposition of our SAVIOVR'S hands, 
Suarez Disp. 32. Sect. 2 also Bel. l. de extrem. vnct. Cap. 2. §. Denique.  was not sacramental. For it is most true( saith he,) that our Lord here, by this imposition of hands, did never confer this Sacrament, nor before His Ascention, was it ever ministered by any.  
acts 8.17. Then they laid their hands vpon them, and they received the holy Ghost. here likewise( say they) the Apostles ministered Confirmation.  
answer. This imposition of the Apostles hands, was not a Sacrament: for that which they received thereby, on whom they laid hands, was not ordinary saving grace, which is the effect of a Sacrament, 
Chrysost. in acts 17. se● Acte● 19. 6.  but the extraordinary gift of miracles: as witnesseth Chrysostome, and O Ecumenius plainly, as also their own Lyra, and Bernardus Felicianus.  
And as for simplo laying on of hands only, whereof is mention here, 
Suarez Disp. 33. Sect. 3  Suarez saith, it is to bee affirmed, that the simplo laying on of hands, was not truly the Sacrament of Confirmation, which wee haue now( saith he,) because in the sinsible rite thereof, it is very far different; and except chrism bee applied to the fore-head,( saith Bellarmine, 
Bel. l. 2. de confirm. Cap. 9. §. Respon. tertul. ) wee affirm that it is no Sacrament.   

SECT. II. Of MARRIAGE, which the Romanists would prove to bee a Sacrament, by these places following.  
EPHES. 5.32. This is a great Sacrament. Speaking( say they) of Marriage.  
answer. Thou hast not out of this place( prudent Reader)( saith cardinal Cajetane,) that Marriage is called by S. paul a Sacrament: for he saith not this is a great Sacrament; but, This is a great mystery. Where-fore also their late Estius declareth, that it is not proven out of this place, that Marriage is a Sacrament. Yea, it seemeth not to bee plain out of Scripture at all,( saith Catharinus) that matrimony is a Sacrament, as others are: Nay, 
catarrh. 4. de Matrim.  it is noways a Sacrament, properly of the new Testament at all,( saith Durand, as he is cited by their own Cassander:) one reason whereof, 
Cassand. consult art. 13.  their own Lombard giveth to bee this, Because it conferreth not saving or justifying grace: which if it did, they were injurious to their clergy, who deprive them thereof.  
1. TIM. 2.15. Not-withstanding, shee shall bee saved by Chylde-bearing: to wit, the wife. Therefore,( say they) seeing here wee see saving grace conferred by Marriage, Marriage is a Sacrament.  
answer. This is ascribed to Chylde-bearing in Marriage, and not to Marriage itself: for there are sundry Marriages, where there is no Chylde-bearing at all; and others, where it is long delayed, as Sarahs and Elizabeths. Next: It is said in the TEXT, If they continue in faith, and charity, and Holinesse, with sobriety. And there are none,( I hope) who will deny, but if those who live in a single life, contine in these Graces, they shall bee no less saved.  
To understand, then, the meaning of this place rightly, we haue the same phrase, ACT. 14.22. where it is said, that by many afflictions, wee must enter into the kingdom of GOD: and yet Afflictions themselves confer not Grace, or are there-fore Sacramentes. But, as by Afflictions, even so by Chylde-birth in pain,( as one sort there-of) if wives haue these saving Graces here spoken of, they shall bee saved, and enter into the kingdom of GOD. Their bearing of Children also being the Function of that sex, and estate of life, where-vnto they are called; where-in,( saith their Bishop Espenceus) if they walk sincerely, wee deject not so far that sex, but that they shall bee also Parttakers of Salvation.   

SECT. III. Of the Sacrament of Pennance: which the romanists labour to establish, by these places following.  
MATTH. 4.17. do Pennance, ( saith our SAVIOUR.)  
answer. First, this no more proveth Pennance to bee a Sacrament,( tho the word were rightly translated, which is, repent,) than all other precepts of GOD'S Word are Sacramentes, as where he saith, 
Math 26.41  Watch and Pray; or where the Prophet saith, Repent, 
Ezek. 18.30  and turn you from all your Transgressions.  
Next, this was before baptism,( as the rhemists on this place aclowledge,) and the council of Trent declareth, 
council. tried. Sess. 14. c. 3  that after CHRIST'S coming, Pennance before baptism was no Sacrament at all: and therefore ACT. 2.38. no such Sacrament is spoken of.  
likewise this was before CHRIST'S Resurrection, and therefore no Sacrament at all; 
Bell. l. 1. de poenit. c. 11. §. in secundo ●●pite.  for wee teach,( saith Bellarmine,) that the Sacrament of Pennance, was instituted only after Christs Resurrection.  
John 20.22. When he had said this, he breathed on them, and said unto them, receive the holy Ghost: and whose sins ye shall forgive, they are forgiven them; and whose sins ye shall retain, shall bee retained. here( saith both the council of Trent, and the rhemists,) the Sacrament of Pennance was instituted.  
answer. here is no institution of a Sacrament: because, 1. there is no elementary sign, 
Aug. tract. 80 in johan. See Bel. l. 1. de poenit. c. 11. §. re●sponde● non mal●  whereunto the word of institution should bee ever joined, according to Augustines rule, accedat verbum ad Elementum,& fit Sacramentum: and which sign should resemble the saving grace which is signified thereby, as in baptism, and the LORD'S Supper: for, saith the same Augustine, If they haue not the resemblance of these things whereof they are Sacramentes, they were no Sacramentes at all.  
In these words, then, our Saviour reneweth only to his Apostles their Commission which he had given before, which their own Aquinas showeth, saying, That here is 1. an injunction of their office to preach, 2. the fitting of them thereto, by giving them the holy Ghost, and 3. this is the effect of their preaching, unto the Remission of sins, &c. In lyke-manner saith Barradius,( and with him Ferus,) in this place he instituteth them Apostles, that is( saith he,) he sendeth them to preach the Remission of sins.   

SECT. IV. Of auricular Confession: which the Romanists would prove, by these places following.  
MATTH. 3.6. And they were baptized of him in jordan, confessing their sins; even as it is likewise said, ACT. 19.18. And many who believed, came, and confessed their deeds.  
answer. Of both these places saith Cajetane, 
Cajetane in Act 19.  As they went unto the baptism of John confessing their sins, so are they now said to confess their deeds: but without all doubt( saith he) this was publickelie and generally, for none of them was sacramental confession, but a profession of repentance, for their by-gone life.  
And for the first place, 
Bel. l. 1. de poenit. c. 11. §. ad argumentum.  Bellarmine saith, Wee haue no example of sacramental Pennance,( where-of confession is a part,) either in the actions of the baptist, nor before CHRIST'S Resurrection.  
james 5.16. confess your sins one to another.  
answer. There is no speech here of sacramental confession,( saith cardinal Cajetane) as is evident out of that which the Apostle saith, confess one to another: where-as sacramental confession( saith he,) is not one to another, but to the Priest only. The very same also doth their Carthusianus show: as also( saith Scotus) by saying, 
Scotus in 4. Sent. Dist. 17. q. 1. art. 1.  confess one to another, he saith not that this confession should bee to the Priest, more than to another man. For which cause the rhemists themselves on this Text are forced to confess, that it is noways certain here, that the Apostle speaketh of sacramental confession.  
Wherefore, seeing there is no warrant for the same in Scripture, it was not without cause, that their own Scotus said, and with him Petrus Oxoniensis, and Bishop Rhenanu●,( as witnesseth Bellarmine) It appeareth that this confession( saith he,) is not jure divine, or by any warrant of apostolical Scripture.  
It is to bee noted always, that wee oppose not a Christian voluntary confession, whereby a man, being touched in conscience, may at any fit time, privatelie resort to his Pastor, or any discrete Minister of the Word, and for his spiritual ease, comfort, and cure, confess such sins as disquieteth him, or that he findeth himself given unto; that so he may receive pastoral instruction, comfort, and counsel, for the obtaining of mercy, farthering his mortification, and health of his soul. This sort of confession,( I say,) with Calvin and others, 
Calvin l. 3. instit. c. 4. §. 12. Iuel● defence Apol. 2. c. 7. Martyr. loc. cont. class. 3. c. 8. §. 28. Morton. appeal Lib. 2. Cap. 16. Gerard' Loc. come. Tom. 3. dist. 'pon. num. 99.  wee greatly approve, both as lawful and expedient; and wish, that men were more sensible, than they are of sin; and this recourse to the Physitians of the soul, were more customeable in practise.  
But that which wee justly impugn, is the imposing vpon all men indifferently, the yoke of such a sacramental confession to the Priest, 
council. tried. Sess. 14. can 7. et Nanar. Enchirid. c. 2. Rhem on John 20.23  as must be of all sins, and their circumstances; which they make to bee of such an absolute, necessity by divine precept, that without the same bee done, no pardon is to bee expected at GOD'S hand: and that he who death vnconfessed to man, death bound in his sins before GOD. So that the manner, obligation, and sacramental necessity of this their confession, hath made it a rack to the conscience, and a politic Pike-locke to know all secrets: which moved their own Cassander to say, 
Cassand. consult. art. 11  I believe there would bee little controversy in this( saith he,) if this wholesome Medicine of confession, were not infected and defiled, by skillesse and importune Physicians, with many unprofitable Questions, whereby they ensnare, and as it were with torments, rack the conscience( saith he,) which they ought rather to comfort.   

SECT. V. Of the Sacrament of holy Orders: which the romanists would establish, by these places following.  
1. TIM. 4.14. Neglect not the grace that is in thee, which is given thee by prophesy, with imposition of hands. here( say they) a visible sign, with the effect of invisible grace, in giving of orders, therefore it is a Sacrament.  
answer. First, the sign( if it were sacramental) should bee an elementary sign,( as is said) resembling the grace signified thereby, and instituted by CHRIST himself to that end, else altho it hath been used by CHRIST himself, yet it is no sacramental sign at all, as wee see, MATTH. 19.15. imposition of CHRIST'S hands vpon little Children, and of His Disciples vpon the sick, mark 16.18. and thereafter, His own breathing vpon them, whereby they received the holy Ghost, John 20.22. and yet no man will say, that this imposition of hands vpon the sick, or insufflation of our SAVIOVR'S, was a Sacrament at all.  
Next, from the sign, to come to the grace signified, and conferred, it is not sacramental grace: for( as witnesseth Bellarmine) that is saving and justifying, common to all the Elect: but this which is here spoken of, is a proper gift of teaching, given to Pastors in the Church, and sometimes given in an eminent degree or measure, to such as are wicked in life; and so it is, gratia gratis data, but not justifying grace, which is, gratia gratum facient,( as they speak in the schools.) Therefore S. Chrysostome telleth us, and with him Theophylact, that thereby his gift of teaching is only understood, Sedulius, the exercise of his Talent; Anselmus, and Cajetane, his episcopal Function; and the late Iesuites, Salmeron and justinian, the power which he had to teach.   

SECT. VI. Of the Sacrament of extreme unction, which the Romanists would prove, by these Texts following.  
mark 6.13. And they anointed many that were sick with oil, and healed them.  
answer. Wee need no more for a full reply, but Bellarmine and Suarez, their arguments whereby they prove, That the Sacrament of extreme unction, is noways spoken of here, but the gift only of miraculous healing: For 1. this unction was for the body, whereas Sacramentes are chiefly for the good of the soul. 2. The Apostles were not Priestes as yet, till they were made such at the last Supper, as the council of Trent teacheth, and therefore no fit Ministers then of this Sacrament: 3.( saith Bellarmine) they anointed all sick persons whosoever, whereas this Sacrament is only conferred( saith he,) vpon those who are bedfast, and in the danger of life; and 4. they anointed those who were not baptized, whereas this Sacrament( saith he,) should neither bee given, nor is available to those who are not first baptized.  
james 5.14. If any man bee sick amongst you, let him bring the Priestes of the Church, and let them pray over him, anointing him with oil, in the Name of the LORD: and the prayer of the faithful shall save the sick, and the LORD shall raise him up.  
answer. cardinal Cajetane on this place, saith. neither by words, nor by effect, do these words of S. james speak of sacramental or extreme unction( saith he,) but rather of that unction which CHRIST appoynted in the gospel, by His Disciples to bee used towards those who were sick: for the Text saith not, Is any man sick amongst you to death, but simplo, is any man sick. And he calleth the effect of this unction, the healing of the sick. And besides this, S. james biddeth send for many Elders or Priestes, to one sick person, that they may pray over him, and anoint him: which( saith he) is altogether contrary to the rite or custom of extreme unction. 
All these Fathers, and Doctors, in their Commentaries on Mark 6. Bel. l. de extra. unct. c. 2.   
More-over, Beda, Theophylact,( to whom wee join Euthymias, and Victor Antiochenus, as also Thomas Waldensis, and Alfonsus à Castro,( as witnesseth Bellarmine) with Lyra and Carthusian,) all these do hold, that it is one and the self same unction, that is spoken of both by S. mark, and S. james here: But so it is, that both Bellarmine and Suarez, the one a cardinal, the other a jesuit, proveth, that there is no sacramental unction spoken of by S. mark: therefore it will follow, that neither is there any such spoken of by S. james,    
FINIS.