THE ground OF THE catholic AND ROMAN RELIGION IN THE WORD OF GOD.  
With the Antiquity and Continuance therof, throughout all kingdoms and Ages.  
COLLECTED Out of diuers Conferences, Discourses, and Disputes, which M. patrick Anderson of the Society of IESVS, had at several times, with sundry Bishops and Ministers of Scotland, at his last imprisonment in edinburgh, for the catholic Faith, in the yeares of our Lord 1620. and 1621.  
Sent unto an Honourable parsonage, by the Compyler, and Prisoner himself.  
The first Part, or Introduction.  Philip. 1. Vers. 12.& 13. 
And I will haue you know, Brethren, that the things about me, are come to the more furtherance of the gospel: so that my bands were made manifest in all the Court &c.  
Permissu Superiorum, Anno M.DC.XXIII.   

TO THE RIGHT honourable REVEREND, WISE, AND GRAVE LORDS of his majesties privy counsel of Scotland.  
MAny& just are the considerations( Noble, grave, Wise, and Learned) which haue induced me to dedicate these Works of M. Patrick Anderson to your Lordships. First because one of his Disputes( which was an happy dispute for me,& diuers others) was made before some of your Honours. Secondly because the order& method which he hath kept in these Works, is every day practised in your session house of Scotland, for in Law-matters you give place in your session house to the Confession of the party. And truly the parties own acknowledgement of his offence is a sufficient proof amongst all Nations. here your Lordships shal see in like manner how the very Protestants themselves avow, that in the catholic Roman Church& Religion, salvation undoubtedly is to be found 2. If you make great account of faithful& honest witnesses in proof of matters in Law, you shall find likewise alleged faithfully in the first, second, third, fourth,& ensuing Ages the ancient and holy Fathers, every one in his own Age& Century giuing full and clear testimony for us Catholiks against the Ministry; which holy Fathers did not foresee any debats amongst us; 
Aug. ●… duers. ju●… an. Pelag. 〈…〉 1. prope ●… nem& l. 〈…〉 cap. 17.  Nor yet were angry neither at you, nor at us( saith S. Augustine:) What they ●ave found in the Church, that they haue held; they haue taught that which they haue learned;& what they haue received from their forefathers they haue delivered to us their posterity. 3. If Priority of possession be of any regard( as questionless it is) among you, it is heer plentifully set down, that we Catholiks are first in possession,& that it is but a few yeares since we Catholiks of these three kingdom were thrust out, by the Ministers, of our former rightful, and so long continued possession of fifteen hundreth yeares; and condemned by those who had no power, authority, nor commission to accuse or condemn us; not so much as having our accusers before us, nor place to defend us 4. If Prescription be a matter of great Importance in proof amongst you, you shal then here find our catholic Religion, for which we now suffer in Scotland, England,& Ireland, deduced from the time of the Apostles, from Age to Age, to these our very dayes, giuing in further proof that the Protestant& Puritan Ministers, who( against all Law having bereft us of our prescription& possession) haue been condemned in all Ages, by the Church of God then apparent, as manifest heretics, in the persons of the Arians, Pelagians, Nouatians, Waldenses, Albigenses &c. 5. If continual claim be a sufficicient way amongst you to preserve right& title, it is more then evident that our catholic Pastours haue been evermore waking to preserve out right, and Religion, as the Prophet foretold thus: 
Esa. 62 6.  Vpon thy walls O jerusalem haue I set watch men, all the day& all the night for ever they shall not be silent. But your Protestant Church hath( to the contrary) been so far from performing the like, that it hath been invisible, latent, and unknown to the world the space of fifteen hundreth yeares. 
In his Treatise vpon the revelation  Gods ●rue Church( saith M. Napper) most certainly abode so long latent and invisible 6. If when the letter of the law being found in some cases doubtful, ought( conform to your coustome in Scotland) to be interpnted according to the answerable pra●tise of ensuing times; you shall in like maner find heer the doubtful letter of the scripture, and obscure sayings of the Fathers made plain on our part, by the answerable practise of all succeeding times& ages. 7. If the iudgment and resol●tion of most Ancient& wise Iudges and Presidents given in former Ages in your country, be authentical or of credit in your Session house; heer then you shall see the grave and wholesome Iudgments given for us Catholiks by the most famous, learned and holy Iudges& Presidents of all Kingdoms& Ages for these 1500. yeares, condemning the Puritan,& the Protestant Ministry of manifest Heresy and error, in the persons of Aerius, Vigilantius, novatus& such other heretics. Finally, if the Ministers would free themselves( contrary to all Law) from all these precedent proofs and Iudgments, appealing to the only written Law,& to the express word of God( as they do,& must needs do,) first it is easy to be seen by the ensuing Treatises; That all the Ministers together shall not, or cannot show, no not one debatable point of their Religion, to be contained in the express word. 2. They shall not be able to improve any debatable point of our Religion as being against the express word. 3. It is shewed that they haue falsified and corrupted the word of God miserable& ignorantly, making it thereby not the word of God, but their own word,& invention.  
By al which it appeareth sufficiently, that our catholic Faith& Religion( for the which now presently we suffer persecution in Scotland) is that selfsame Religion, and Faith whereunto our Scotish Nation was, above fourteen hundreth yeares since, confessedly first converted: That religion also which even then, so long since, and now is professed throughout the Christian world: That Religion also, which was then confirmed to us, and other Nations from heaven with the testimony of undoubted miracles: That religion which hath founded your ancient municipal laws, Courts of Iudgement, erected& builded your most famous Churches of Elgene, of Murray, Glasco, Paslay, S. Giles in edinburgh, Holyrood-house, the Chaunry of Rosse, and many others: That Religion finally which hath erected your Bishops Seas, Religious houses, and abbeys, colleges, universities, and many other known royal monuments of Piety, in your most Noble, and ancient kingdom of Scotland.  
To the reading therfore of these ensuing Parts& Treatises, I earnestly and humbly exhort your Lordships, even by the infinite multitude of benefits which God hath bestowed vpon you, by the precious blood of Christ who hath redeemed us all, by the tender care of your own salvation, and by whatsoever else is sacred and holy; to the which end I will continue my daily prayers to God, and remain always,  
Your Lordships most humble Seruant. M. I. L.   

The Preface to the Christian Reader.  
IT is, Christian Reader, the ancient and just complaint of our holy,& wise Forefathers, that Man of his weaken●s affect the knowledge of certain foreign, childish and fruitless things,& not to apply earnestly his mind to the Consideration of that Punctum vnde pendet Aeternitas, of that whereupon eternal salvation relieth, which is only the true faith& Religion. The consideration of the subtle course of the seas, of the perpetual motion of Planets, of the inestimable riches of the whole material world is but beggary, and misery in respect of the diligent search and consideration of the true Church& Religion. What Monarch had ever such ambassadors as are the five senses of man? Or such Solicitors as are his desires? or such Executioners as are his passions? or such a Lord Steward of his house as is Reason? or such a Secretary of State as his discretion? or such a Treasurer as is his memory? or such a president or commander as is his Will? all which inviteth him to employ whatsoever be hath in earnest, grave,& wise Consideration, to find out the true religion, out of the which there is nothing but eternal misery& damnation.  
Those Creature which want reason go towards their end, through a mere natural Inclination, which is, as if they were moved by another& not by themselves, because they consider not the reason of their end,& that either to an end apprehended, as it happeneth in the case of beasts, or not apprehended, as it is with inanimate creatures, which want all kind of knowledge& Consideration.  
But man who is not a mere material creature as others are, but is spiritual& immortal, as he hath a more elevated& noble end; so also must he needs haue a more noble means, for the reaching& arriving to so excellent an end, which is only Consideration.  
Since then Consideration in itself is so noble& excellent a thing in man, I haue set down heer of set purpose the means to attain to the true Religion,& the Grounds therof by way of Consideration. For as in matters of great consequence& moment, Consideration speciall● should be employed; the finding of the true Religion being a matter above all others of moment and great consequence, I could not use a fitter means ●o attain so noble a treasure, as is that, whereupon relieth our eternal salvation. To this ●nd I haue set down in this first Part& Treatise twenty four Considerations, whereby it shalbe easy to the unpassionate& indifferent Reader, to find out, by the grace of God, the true Church and Religion.  
Of set purpose I haue omitted to requited some Minister his bitte● words in my behalf, his Paradoxes, untruths, Impertinencyes, paralogisms, Ignorance, Immodesty, Folly,& Scurrility specified in a misconstrued letter of his unworthy to be refuted, known well to such as best know me, not to be so much subject to such bitterness and insultation of speech, which non parit victoria laudem, not intending to encounter him in the like style with maledictum pro maledicto, leaving that as hereditary to such a Puritan Minister: my words shall still beseem myself, shal haue modesty& truth for their characters, they shall offend no chast ears, and shall not proceed of any like black Hypocondriall humour, giuing always this, as a caveat to such a Minister— — Capere vel noli nostra, vel ede tua. Yet if once again I be stirred up by such men to observe& keep legem talionis, let them thank themselves, who, without any occasion offered, do provoke me against my nature& inclination paribus concurrere telis: Yet in such a requytall I shall ever observe the admonition of the comic Ne quid nimis, to shoot rather too short thē too far at such rovers, knowing well such sharpness in words to be the whetstone of dissension, by which mens minds are soon moved but hardly reconciled: wishing always that such a Minister should not haue forgot that rule of S. Ambrose: 
l. ●. de office. c. 24.  Veritatis( saith this Father) ea est regula, vt nihil facias commendandi tui causa, quo minor alius fiat, that is the rule of truth, that you do nothing in your own commendation, whereby another may be abased.  
The painted words of such men, their lies& untruths serve to no other end, then to make the simpler sort to swallow down more greedily their poisoned pills: of these thirds is the Net woven, which catcheth so many of the weaker people, much like as S. jerome saith of the web of spiders, that catcheth weak flies,& by birds& beasts is broken asunder. The 
Ep. ●d Cipr. presb.  heretics, saith he, wave a spiders web, which is able to catch little& light creatures, as flies, gnats, or the like, but by others of more strength is broken in pieces. The light& more simplo sort in the Church are deceived by their errors, when as they cannot seduce such as are strong in the truth of faith. Such Ministers are not convinced( saith 
ser. 66. in Cantica.  S. Bernard) by reasons, because they understand them not, nor amended by authorities, because they regard them not, nor moved by persuasions, because they are subverted: nec rationibus conuincuntur, quia non intelligunt: nec auctoritatibus corriguntur, quia non recipiunt: nec flectuntur suasionibus, quia subuersi sunt. But let us come to the matter in hand, myself resting always,  
Thy humble seruant, P. A. S. I.   

THE ground OF THE catholic AND ROMAN religion IN THE WORD OF GOD. With the Antiquity& Continuance thereof throughout all kingdoms& Ages.  

The First Consideration.  
That true faith is absolutely necessary to salvation: and that it must be only one faith.  
WHOSOEVER hath a true desire to please God, and an earnest care to save his own soul( which should be the chiefest desire, and care of every good Christian,) he must resolve and settle himself in a sound belief of matters of faith, holding it for a most assured ground, That there is a faith, which whosoever wanteth cannot please God, nor consequently be saved; according to the saying of S. Paul: 
Heb. 11. v. 6.  Without faith it is impossible to please God. Which saying S. Augustine confirmeth: 
Augu. serm. 12. de tempore.  It is certain( saith he) that none can come to true happiness, except he please God, and that none can please God but by faith: for faith is the foundation of all good things, faith is the beginning of mans salvation: without faith none came come to the fellowship of the children of God: because without it, neither in this world doth any man obtain the grace of justification, neither in the next world shall he possess eternal life.  
This faith so absolutely necessary, must only be one, as S. Paul saith: 
Ephes. 4. v. 5.  There is but one Lord, one baptism,& one faith: Yea, 
lo ser. 4. in nativit. Dom.  except it be one it is not faith. This faith is that, 
Iraeu. lib. 1. c. 3.  which the Church spread over the whole world, doth diligently keep, as du elling in one, house, and doth beleeue in one like maner al points of faith, as having one soul, and one heart, and doth preach, and teach, and deliver by tradition th●se things after one manner, as possessing one mou●h: for albeit there be diuers and different languages in the world, yet the virtue of tradition is the same. By which words it is plain, not only that there is but one faith, but also how it is said to be one: which might seem not to be one, considering there are so many points, which we beleeue by our Faith, and so many several men who haue in them this faith; yet it ceaseth not to be one, because the whole Church believeth those points in a like manner: neither the belief of one man differeth from the belief of another; neither the belief of the catholics of France, spain, Italy, Germany, Flanders, of the Indians, of Scotland, England,& Ireland, differ in any essential point of Religion.  
Contrary the puritan Ministers excommunicate and wholly condemn the Protestant Ministers of Scotland, for receiving of the ceremonies of England. hear the very words of the puritan Ministers against Protestant Ministers: 
Dangerous positions lib. 2 c. 9.& 13.  The Protestant Ministers haue embraced that doctrine which is a hodge-podge of Christ and Antichrist, of God and the divell; and such a Minister may justly suspect himself to be a halting neutral, who seeketh nothing but like a greedy dog to fill his own paunche, a desperate and forlorn Atheist, of a cursed, uncircumcised generation. hear I pray thee( gentle reader) what the Puritan Ministers say of the Protestants in general: 
Dangerous positions lib. 2. c. 9.& 11. Gilby. p. 29  The Protestants prescript form of prayer and service is all full of corruption; in all the order of their service, there is no edification but confusion, and many things in the Communion book are contrary and against the word of God. They put no difference betwixt truth and falsehood, betwixt Christ and Antichrist, betwixt God and the divell. Their Clergy are an Antichristian swynish rabble, enemies of the Gospel, Beelzebub of Canterbury the chief of the divels. And M. Bernard a famous Minister in England enobleth the Protestant Ministers with these glorious titles: 
Bernard Minister of Worsop in his book of the Separistes schism. pag. 71.  Ministers of the Church of England are egyptian Enchanters, limbs of the divell, Sicophants, Angells of hell. Now what the Protestants say of the Puritan Ministers in M. John Caluin his person, is easy to be seen by two famous Protestants: the first Franciscus Stancarus who writeth thus: 
Franciscus Stancarus lib. 4. contra Caluin. ●n. 4.  Beware o Christian Reader, and chiefly all you Ministers, beware of Caluins bugs, specially of the Articles of the Trinity, Incarnation &c. for they contain impious doctrine,& Arriā Blasphemies. 
Lib. 2. art. 9. The. Caluin. fol. 72.  Schlusselburge saith worse of the Puritan Ministers, is worse may be said. Whereby it is easy to be seen that there is no unity of saith amongst the Protestants& Puritans, yea in essential points of Religion, since the one condemneth the other so horribly.   

The second Consideration.  
That this one faith, must needs be infallible and entire.  
THis one faith, without which we cannot be saved, must be infallible and most certain. This is clear, because, faith is that Credit, or inward assent of mind, which we give to that which God hath revealed unto us, by means of the preaching or teaching of the true Church. For as S. Chrysostome saith: 
Chrys. Hom. 12. in ep. ad Heb.  It cannot be called faith, unless a man be more certain of those things which are not seen, then of those things which are seen. And again: 
Hom. 83. in Mat.  We cannot be deceived by Gods words, but our sense is most easily deceived. Seeing then our faith is grounded on the word of God, revealed to us by jesus-christ our Lord, speaking by the mouth of the Church, as he saith himself, 
Luk. 10 v. 16.  He that beareth you, heareth me; we ought to receive the word of faith, preached by the true Church, not as the word of man, but as it is truly the word of God, and consequently we must account it a thing most certain& absolutely infallible. Which doctrine should be well remarked as the only ground of true Religion, yea the infallible way to discern the true Religion from the false. The infallibility therfore, which I require in true faith is the highest degree of certainty, excluding not only actual& deliberate doubt( for vndeliberate doubt taketh not away faith) but also possibility of deliberate doubt, or fear of being deceived, which infallible assurance all faithful Christians haue, so long as they haue faith.  
This infallible faith must be entire, whole, and sound in all points; neither is it sufficient to believe steadfastly some points, misbelieuing, or obstinately not believing some other, or any one: because every point of doctrine, yea every word that God hath revealed, and by his Church proponed to us to be believed, must under pain of damnation be believed: for 
Matth. 2. v. 9. Mark. 16. v. 16.  He that shall not believe, shall be condemned. And S. John saith: 
John. 3. v. 18.  He that believeth not, is already judged. For not to believe any one point whatsoever, which God by revealing of it testifieth to be true, and which by his Church he hath commanded us to believe, must needs be damnable as being a notable injury to Gods verity,& a great disobedience to his will. But all essential points of faith are thus testified by God, and commanded to be believed, otherwise they be not points of faith, but opinion or some other kind of knowledge. Therefore all essential points of faith under pain of damnation must be believed, I mean either expressly or implicitly, it being not necessary to understand and know in particular every thing which we believe.   

The third Consideration.  
That there must be some means provided by Almighty God, by which all sorts of men may learn this faith, which is necessary to salvation:& what conditions are requisite thereto.  
AS this one, infallible, and entire faith is necessary to salvation in all sorts of men, as well unlearned al learned: so we must say that Almighty God, 
Tim. 2. v. 4.  who would haue all men to be saved, and to come to the knowledge of the truth, hath provided some Rule and means whereby every man in all questions and doubts of faith, may be infallibly instructed and taught what is to be holden for the true faith: and that the only cause why any man misseth of the true faith, is either because he doth not seek out, and find this rule and means, or having found it, he will not use it, and in all points submit himself to it, as the nature of divine faith, and the duty of every Christian bindeth him to do. To this purpose saith S. Augustine: 
Aug. de utilis. cr●dendi.  If Gods providence rule& govern human matters, we may not despair, but that there is a certain authority appointed by the same God, vpon which staying ourselves, as vpon a sure step, we may be lifted up to God: which lifting up to God is first begun by true faith: for the finding of which, God hath provided a certain authority and means, whereby men may come to the knowledge of the divine mysteries of faith.  
This rule and means to find out the true faith necessary to salvation, must haue the properties following. 1. It must be certain and infallible, for otherwise it cannot be a sufficient foundation whereupon we should build our faith, which is absolutely infallible. 2. It must be easy and plain to be known of all men, for if to any one sort it could not be known, or not certainly known, it could not be to them a rule or means whereby they might direct themselves to the certain knowledge of the true faith. 3. It must be universal, that it may not only make us to know certainly what is the true faith in some points, but absolutely in all points of faith. Otherwise it were not a sufficient means, whereby we might attain to an entire& whole faith, which absolutely is necessary. 4. It must be continual, and never interrupted to the end of the world: for even as faith, and the Church do always endure and continue, so must also the ground of faith, seeing that nothing can consist without this foundation and ground. 5. It must be unchangeable, for otherwise truth would sometimes perish, and there would arise some error against faith, seeing that nothing can endure and consist, except it haue sufficient ground and foundation.   

The fourth Consideration.  
That the Scripture, or express written Word alone, cannot be this Rule of faith.  
THat the express written Word alone is not the rule of our faith, is evident, because it wanteth perpetual duration and continuance. For it began first under the old Law in Moyses time, so that before Moyses for the space of two thousand yeares, there was both true believers and a true Church,& yet the written Word was not in like manner in the new Law which the Apostles began to write some yeares after they had received the holy Ghost. So as it is clear, that the Christian faith doth not necessary& wholly depend vpon the Scripture& written Word of God only.  
As for the English translated Bibles, they cannot be the only ground and rule of Faith. First, because they are not infallible, for neither were they written in this language immediately, neither were the translators therof assisted by the holy Spirit infallibly: for the ministers themselves confess, that in their translation they might err, being men. Sith therfore the translators as being but men, may err, how can a simplo unlearned man be infallibly sure that this particular translation which he hath, doth not err?  
Secondly, the English Bibles cannot be the rule of faith because they are obscure and hard to be understood, at least by unlearned men, who cannot red them: and therefore they can not be a sufficient rule to instruct all men, in all points of faith. For unlearned men must needs be saved, but they cannot be saved without an entire and infallible faith, which they cannot haue without some rule or means meet for their capacity to teach them the same, which rule in no wise can be the English Bibles, seeing they cannot red, much less understand the same. Yea the learnedst men cannot by only reading the Scriptures in whatsoever language be infallibly sure that they rightly understand them: for whilst they understand one way, perhaps they ought to understood another way: and that which they understand plainly and literally, ought perhaps to be understood figuratively and mystically: and contrary, that which they understand figuratively, ought perhaps to be understood plainly and properly. Seeing then, that expositions are diuers, according to the diuers opinions of men, how shall any man be sure, which is the right exposition, having nothing to assure him, but his own sense and reason, which is uncertain and fallible, and therefore cannot be this rule of faith, which we search for.  
Thirdly, the English or Scottish Bibles cannot be the Rule of faith, because they are not universal, that is to say, able absolutely to resolve all doubts and questions, which either haue been, are presently, or may hereafter come in controversy: for there be diuers questions and doubts moved now a dayes, and those also touching very substantial matters, which are not expressly set down, nor determined by only Scripture. For where haue we any Scripture sufficient to prove, that al those,& only those books which catholics or Puritans hold for Scripture, are indeed Gods Word,& true Scripture? This we shall not find set down in any part of Scripture. So as it is evident that the English Bibles cannot be the infallible rule of our Faith.  
Finally because the ignorant who do not understand the greek and Hebrew, cannot discern infallibly whether the English Bible be well translated or no; yea many Ministers, not being skilful in the said greek& Hebrew languages, cannot be infallibly sure of the English translation.  
Some object that place of S. Paul, 
Tim. 3. v. 16.  All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works. But it proveth nothing for them. Because it saith not, that the Scripture is alone sufficient to instruct a man to perfection, but that it is profitable for this purpose. For there is a great difference betwixt a thing that is profitable, and a thing that is fully and only sufficient. For example, Stones and Timber be profitable to the building of a house, yet they are not of themselves fully& only sufficient to build a house, for the hand of a skilful workman to prepare them, and set them together in order, is also required.   

The fifth Consideration.  
That neither natural Wit; nor Learning, or Consequences drawn out of the Word of God, can be the Rule of faith.  
THat no natural Wit, or Learning, or necessary Consequences drawn out of the Bible, either of one man or of any company of men( only as they are learned men, and not infallibly assisted by the holy Spirit of God) can be this rule of faith, is manifest. Because all their consequences wit, and learning, be they never so exquisite and rare, are human, natural, and fallible; and therfore cannot be a sufficient foundation, whereupon to build a divine and infallible Faith; seing it can haue no more certainty, then the wit& learning of man, who proponeth it, which is subject both to deceive, and be deceived; according to the saying of the Apostle, 
Rom. 3. v. 4.  All men are liars. Therefore the belief which is only grounded vpon the bare word, consequences, and learning of man, is subject to falsehood, neither can be a true and Christian faith, which always is most certain and infallible.  
Besides, this Rule of faith must be able to propose to us infallibly, not only the letters, and sense that seem true to us, but the very true sense of Gods Word intended by the holy Ghost, who is the author of this Word. Otherwise it cannot be a sufficient means to breed in us, an infallible Christian faith and belief, which is only grounded vpon the true sense intended by Almighty-God, who is the speaker of this Word. But no man, nor company of men can by their natural Wit, consequences, and learning tell infallibly what is the true intended sense of Gods Word, For as S. Paul saith, 
1. Cor. 2. v. 16.  Who hath known the sense of our Lord? And again: 
1. Cor. 2. v. 11.  Those things which are of God, no man hath known but the Spirit of God. And therefore that knowledge which the Apostle himself had of divine matters, came not from an● natural wit of man, but( as he plainly affirmeth) from the spirit of God: God hath revealed to us,( saith he) by his Spirit. Therfore we may well conclude that no one man, nor no one company of men, without the assistance of Gods spirit, can be the rule of faith, either by interpreting Scripture, or by gathering consequences out of the same.   

The sixth Consideration.  
That the private Spirit of every Minister, is not the Ground or Rule of faith.  
NO private man who persuadeth himself to be particularly instructed by the Spirit( as the most part of our inspired Puritans do) can be this rule of faith, in so far forth as he believeth, or teacheth contrary to the general doctrine of the catholic Church. First, because S. Paul saith: 
Gal. 1. v. 9.  If any man preach to you any other gospel, then that which ye haue received, let him be accursed.  
Secondly, because the rule of faith must be infallible, such as this private spirit is not. For whosoever vaunteth himself to haue this Spirit, is not infallibly sure that he hath the same in particular, much less can assure others in points of Faith: for it is impossible for him to prove by any passage of Scripture an infallible assurance that he is taught by the holy Spirit, neither by natural reason can the same be verified. For albeit he find in himself extraordinary motions, illuminations, feelings, and such like( of which those high spirited Brethren do much boast,) yet neither by Scripture, nor reason, can he infallibly conclude, that those motions are of God, because the Scripture most plainly affirmeth, 
1. Cor. 11. v. 14.  That the divell doth change himself into an angel of light. wherefore S. John, as it would seem, foreseeing these spiritual puritans, that were to come in these later dayes, forbiddeth us, 
John. 4. v. 1.  To believe every Spirit, but to try the Spirits whether they be of God or no. neither can any man, trying the Spirit by his own private iudgement, or by any inward motions, incontinently affirm, that it is the Spirit of God, because this his trial is subject to error: for our judgements are easily deceived, and the devil can cunningly cover himself under the shape of a good angel,& colour his wicked designs under pretence of good, 
1. Pet. 5. v. 8.  Going about like a roaring lion seeking whom he may devour. wherefore the safest way were to try these Spirits by the touchestone of the true Pastours of the catholic Church, who may say with S. Paul, 
1. Cor. 2. v. 11.  We are not ignorant of the cogitations of satan. And who may also say with S. John, 
1 John 4. v. 6.  We are of God, he that knoweth God, heareth us, he that is not of God, doth not hear vs. In this we know the Spirit of truth, and the Spirit of error. Now if men will not admit this manner of trying and discerning the Spirit of truth, from the Spirit of error, but will trust to their own iudgement alone in this matter they may be sure that in their thoughts they worship the angel of darkness, instead of the angel of light, which doing will be the cause of their endless damnation.  
Thirdly, this private Spirit cannot be the rule of faith, because it is variable& unconstant,& is subject to error: first in every person and company of men in particular; for our Aduersaries themselves confess that they may err,& experience teacheth us, that they oftentimes change their opinions, teaching whiles one thing, whiles another according to their own fantasy. Secondly, it is manifestly subject to error, seeing that all men challenge this Spirit. For if a man were bound to believe all those that affirm themselves to haue the Spirit, of necessity he would believe infinite contradictions. For the Lutherans, Caluinists, Brownists, puritans and the rest of that holy band, all affirm that they haue this Spirit, notwithstanding the great difference that is betwixt them, shows that they haue not all the same self Spirit. For there is but one holy Spirit, the Spirit of truth, which whilst every one challenges to himself, he doth great injury to the Church of God, to whom the infallible assistance of holy Spirit was promised, and not to every one in particular. neither is there any of those new spirited gospelers that can show any good reason, why they rather haue the true Spirit, then their neighbours. But suppose one could assure himself, that he were taught by Gods Spirit immediately what is the true faith in all points, in such sort, that he could err in none,( as it is not the manner of God to teach men immediately by himself alone, or by an angel, for 
Rom. 10. v. 17.  faith cometh by hearing,& is to be required 
Malac. 2. v. 7.  at the mouth of the Priests, and is to be learned of Pastors and doctors, whom God hath appoynted in his Church, of purpose to instruct us, and to continue us in the true faith:) Suppose I say one could assuredly persuade himself to be immediately taught of God what is the truth in al points, how should he give assurance to others that he is thus taught, specially when he teacheth contrary to the catholic Church, which by plain promises and testimonies of Scripture we know to be taught of God? What arguments should he use against others, that says they haue the same Spirit?  
It may be he will allege that general promise of Scripture 
Matth. 7. v. 8.  every man that seeketh, receiveth. He will say, that having sought earnestly for the true Spirit, he hath infallibly received the same. But I answer, that this promise of our saviour is to be understood in this manner: every man that seeketh things lawful to be sought, in due time and place, and according to the pleasure of God,& profitable to their own salvation, receiveth the same. Otherwise it cometh to pass that, as S. james saith, 
james 4. v. 3.  They ask and receive not, because they ask wrongly. So that to haue sought this Spirit in prayer, is no sure sign to haue obtained the same, seeing that there is no heretic, but he will affirm, that he hath sought for, yea and therefore obtained the spirit: albeit by the contraryeties betwixt him and his brethren it is manifest, that either he, or they, or both must be destitute of the true Spirit: For 
1. Cor. 14. v. 13.  God is not the author of contention, but of peace. What assurance then can we haue that their new gospelers and Fathers of new opinions haue the true spirit? Forsooth they will give you a mark or token as uncertain, and difficile to be known, as the Spirit itself. ye may be assured say they, that they haue the true Spirit, who preach nothing but the pure written word of God, ever still, for every point of doctrine, alleging Scripture. But this their mark cannot be sufficient; for first, instead of Scripture they bring forth their own translations in many places corrupted, and subject to error as translated by men. Secondly, albeit they did always allege the true words of Scripture, yet they are not certain that at all times,& in all points of doctrine they allege them rightly. For as S. Peter saith; 
1. Pet. 3. v. 16.  The unlearned& unstable( such as most part of our Puritans be) wrest the Scriptures, to their own damnation. And S. Augustine: 
Aug. lib. 3. de baptis. cont. Donat. c. 19.  A carnal and sensual mind turneth all the mysteries and words of holy books unto his own imaginations and fancies. Whereupon it cometh to pass, as the same S. Augustin saith, 
Augu. ep. 122.  That all heretics that admit the authority of Scriptures, seem to themselves to follow only Scripture, when in the mean time they follow their own errors. And as they seem to themselves to follow only the Scriptures, when they follow their own errors, so they may seem( specially to simplo people, and those who being seduced by them, wholly build their belief vpon them) to preach nothing but Scripture, when indeed they preach their own erroneous opinions, coloured& painted with words of Scripture: for such is the manner of new upstart preachers, to confirm their errors with words of Scripture, either falsely translated, or else falsely applied. So the divell for his purpose falsely applied the words of the Prophet david, 
Math. 4. v. 6.  against our blessed saviour, as S. Matthew testifieth.  
Wherefore there is no reason whereby we may be assured that such men haue the Spirit of God: but we may find many reasons to convince them that they haue not this Spirit; yea the only particularity and priuatnesse of their Spirit is sufficient to move to suspect it,& to assure us that it is not the Spirit of truth. For as S. Augustin saith: 
Augu. lib. 12. cōf. c. 25.  whosoever he be that challengeth to himself privately, that which God hath proposed publicly to be enjoyed of all, and taketh to himself that which is common to all, he is driven from the common to his own particular, that is to say, from verity to falsehood and lies. Seeing then this Spirit is so uncertain, it is good for all those who desire their own salvation, to use the counsel of S. Peter saying, 
2. Pet. 2. v. 17.  ye therfore beloved, seeing ye know these things before, beware least ye also being lead away with the error of the wicked, fall from your own steadfastness: For all those that vaunt themselves of this Spirit, are no other then licentious Libertines, who 
2. Pet. 2. v. 19.  Whiles they promise liberty to others, they themselves are the seruants of corruption; for whom it had been better not to haue known the way of righteousness, then after they haue known it, to turn from the holy commandments, which were delivered to them.  
It may also move us to suspect this Spirit when we see every one to boast of the same. For as S. jerome saith of the Scripture, so may we say of the Spirit, which every Minister so boasteth of: 
Hier. in Ep. ad Paulinum.  This the prattling old wife vaunteth herself to haue, this the doting old man ascribeth to himself, this the clattering sophist laboureth to persuade, finally this only Spirit by every sort is arrogantly challenged. Which in our country most evidently appeareth by the first vnordered preachers of this fifth evangel. Such spiritual inspired brethren were Paul Mephen Baker, William Harlaw tailor, William Aird Maison, John Cayrus skinner. I omit John Knox a renegade priest, William Willoks, and master John Craig Apostata friars, who as they were somewhat more learned then the forenamed crafte●men( yet nothing in comparison of the holy catholic Church, whose belly like venomous vipers they laboured violently to rent in pieces,) so they were also in their assertions and opinions more impudent and shameless, 
2. Tim. 1. v. 5.  having only an outward form and shape of godliness, but in their life and doctrine, denying the power and virtue thereof.   

The seventh Consideration.  
That the Doctrine and teaching of the true Church, is the Rule of faith.  
HItherto we haue shewed what is not the Rule of Faith; it remaineth that we show what is the Rule of faith according to the properties required in the said Rule. We prove then, that this Rule of faith can be no other, then the doctrine, and teaching of the true Church, or company of the true faithful of Christ. Because if our saviour Christ hath promised to any company of men, the presence of himself, who it truth itself, and the assistance of his holy Spirit, of purpose to instruct and teach them al truth, giuing withall peculiar charge and commission to them to teach all nations, and to preach to every creature; giuing also warrant to all men that they may safely hear them; giuing also commandment, whereby he bindeth all, to do in al things according to their saying; and threatening greatly those who will not hear and believe them: Then certainly the doctrine and teaching of those men is in all points most true, and such as may well be proposed to all sorts, as an assured ground, whereupon they may safely build an infallible Christian faith. For look what our saviour Christ hath promised, must needs be performed,& whatsoever he warranteth or commandeth, may safely, and without danger of error be done, nay of necessity must be done, specially when he threateneth those that will not do it: and consequently if he haue promised to sand his holy Spirit, to teach any company of men all truth, it is not to be doubted, but that he sendeth this his holy Spirit, and by him teacheth them all truth: and sith the teaching of this Spirit is infallible, we are not to doubt but that this company is in all points infallibly taught the truth.  
If also our saviour gave warrant& commandement, that they should teach us,& that we should hear thē,& do in al things according to their saying: we may not likewise doubt, but that they shalbe able to teach all sorts of men, in all points, the infallible truth; and that all sorts of men may, if they will, learn of that company, what is in all points to be believed. For otherwise by this general commandement of hearing them, and doing according to their saying, we should be sometimes bound to hear and believe an untruth, and to do that which were not upright and good, which without blasphemy to Christs verity and goodness, can no wise be taught.  
But so it is that our saviour hath promised, given commission, warranted, commanded, and threatened in manner aforesaid: Therfore we cannot doubt but there is a certain company( the which is called the true Church of Christ, which both is in all points of faith infallibly taught by the holy spirit, and is likewise to teach all sorts of men in all points of faith, what is the infallible truth; and therfore the teaching of this company may well be assigned& proposed to all men, as a sufficient Rule of faith, and as a ●… ufficient means to instruct all, in all matters of faith.  
Now, let us prove every part of this conclusion out of the written word of God. And first, that our saviour promised his own presence to this company of men, called the Church of God, is evident by these most plain words: 
Math. 28. v. 20.  I am with you( saith he) all dayes, even to the end of the world. That he promised the holy Ghost to the same company of men, is testified thus: 
John. 14. v. 16.  I will ask my Father, and he will give you another Comforter, the Spirit of truth, that he may remain with you for ever, he shall teach you all things. And again: 
John 16 v. 13.  When that Spirit of truth shall teach you all truth. The charge& commission is thus set down: 
Math. 18. v. 19. Mark. 16. v. 15.  Going, teach all nations, and preach the gospel to every creature. The warrant is in S. Luke: 
Luk 10 v. 16.  He that heareth you, heareth me. The commandment is express in S. Matthew: 
Math. 23. v. 2.  The Scribes and pharisees sit in Moyses seat, whatsoever therfore they shall say to you, do you. Out of which words we may gather that we are bound in all points, to do according to the doctrine of the Prelates of the catholic Church: yea although it should happen, that their lives were not laudable, but bad. For although our saviour in this place, doth only in express words make mention of the chair of Moyses, in which the Priests of the old Law did sit; yet he is to be understood to speak also of the chair of S. Peter, in which the Priests of the new Law do succeed. Because we may rather think that our saviour intended in his doctrine to give Rules to the Priests and people of his new Law, which was presently to begin, and to continue, till the worlds end; then only to give documents to those of the old Law, which were shortly to cease. And this to be the true sense of that place, S. Augustin testifieth: 
Aug. ep. 165.  Into that order of Bishops which is derived from S. Peter unto Anastasius, who now sitteth vpon the same chair, although some traitor had crept in, in those times, he should nothing hurt the Church and innocent Christians, for whom our Lord providing, saith, What they say, do, what they do, do not. The threats that our saviour useth against them that will not hear his Church are these, 
Luk. 10. v. 16.  He that despiseth you despiseth me. And again: 
Math. 18. v. 17.  He that will not hear the Church, account him as an ethnic and publican. Finally after he had given charge& commission to preach the gospel, he pronounceth this threat against those that will not believe: 
Mark. 10 v. 6.  He that will not believe, shall be damned.  
By these testimonies it is evident that it appertaineth to the Church to instruct us in all points of faith, and that of it we ought to learn in all matters of Religion, what is the infallible truth; and consequently it is manifest, that the doctrine of this Church is the rule of faith. Worthily therfore doth S. Paul call this Church, 
1. Tim. 3. v. 15.  The pillar and ground of truth: For the foundation of any building, hath two offices, one to uphold the building, another to strengthen it, both which the Apostle attributeth to the Church, when he calleth it, The pillar and ground of truth.  
Therfore I conclude, that neither the written Word alone, nor consequences drawn out of the same, nor natural wit, and learning, nor the private Spirit, nor any thing else, except only the teaching of the true Church of Christ, is the ordinary means which God hath provided, whereby all men may learn that one, infallible, entire Faith, which is necessary to salvation.   

The eight Consideration.  
That this Church, or Company of men must always continue.  
THat this Church, whose doctrine is the rule of our faith, must ever continue without interruption to the worlds end, is proved by these words: 
Math. 28. v. 20.  I will be with you all dayes, even till the end of the world. And again speaking of the Church: 
Matth. 16. v. 18.  The gates of hell shall not prevail against it. For how is it true that the gates of hell shall not prevail, if they haue prevailed so much, as utterly to abolish the Church, or at least to banish it quiter out of the world for along space? Of this Church it is said: 
Psal. 48 v. 8.  God hath established it for ever, according as S. Augustine expoundeth:& the Prophet Daniel calleth it, a kingdom 
Daniel.  which shall not be broken in pieces, for ever: and S. Luke: 
Luk. ●. v. 33.  There shal be no end of his kingdom. By which it is manifest that the true Church of Christ was not only to continue, for four or five hundreth yeares, but for ever unto the worlds end.   

The ninth Consideration.  
That this Church, or Company of men, must be Visible.  
THis is proved first, because the Church is Christs body: but the body of Christ was visible, for the Apostle spake to visible men when he said: 
1. Cor. 12. v. ●7.  ye are the body of Christ. moreover we are made the body of Christ by baptism and the reccauing of our Lords body, as the Apostle testifieth. Also in this body of Christ, there are doctors& Pastours until the consummation of saints, until we meet with Christ, but such persons are also visible. The building also of the Church is visible, the consummation of Saints is visible, the work of ministry is visible, which the Apostle saith shall continue until the coming of Christ.  
Secondly, this Church is the kingdom of Christ, but every kingdom comprehendeth in it a visible company of subiects that obey one king. Hence it is that jeremy saith: 
Ierem. 33. v. 32.  even as the stars of heaven cannot be numbered, and the sands of the sea measured; so will I multiply the seed of my seruant david, and the levites my seruants: but such and so great a multitude of men cannot be invisible. In like manner the Prophet I say describing the said kingdom of Christ, and the covenant of God with it, saith thus: 
Isa. 61. v. 8.  I will make a perpetual league with them, and their seed shall be known in all nations, and their offspring in the midst of people; all that shall see them, shal know them, because this is the seed that God hath blessed. Where he saith manifestly, that all nations, even the Infidels, assoon as they shall behold and see the Church, they shall easily know her, by the benefits of God bestowed vpon her. This kingdom also is compared to the sun& full moon which are very visible planets, and easy to be seen of all men.  
Thirdly, the Church is a city which is situate vpon high mountain, which is placed vpon the top of mountains, the which our Lord will strengthen for ever, whereof Christ himself saith: 
Math. 5. v. 14.  A city placed vpon a mountain cannot be hide. Christ therefore hath made this Church not to hid it, but that it might be clear& manifest. wherefore S. Augustin saith: 
Augu. tom. 9. in ep. joan tract. 2.  What more shall I say, but that they are blind who do not see so great a mountain, who shut their eyes against a candle placed vpon a candlestick.  
Fourthly, if the Church were invisible, in vain should we say in our belief, I believe the catholic, or universal Church: for if the Church be universal& spread abroad over the whole world, she cannot be but very visible as also we shalbe forced to deny another article of our belief; to wit, The Communion of Saints, unless the said Saints be visible& manifest one to another, seeing that this Communion, as the Apostle saith, consisteth in the continual help, which one member maketh to another; but help cannot be made to one that is not visible. Therfore the Church and Communion of Saints must be visible.  
Fifthly, our saviour hath ordained this Church to be the light of the world, according as he saith: 
Math. 5. v. 14.  ye are the light of the world: and to be a rule or means whereby all men, at all times, may come to the knowledge of that one infallible& entire faith, which is necessary to salvation. But how can it be the light of the world, if it be invisible? How can it be a means whereby men shall know the truth, if it cannot be seeene nor known? If we say it failed, we must then also say, that all that time men wanted sufficient means to attain to the knowledge of the truth, and so were destitute of the true way to come to their salvation: which if it were true, of necessity it would follow that God should haue permitted men to be destitute of means necessary to their salvation, and so suffered them to be damned, contrary to the saying of holy Scripture: 
1. Tim. 2. v. 4.  God would haue all men saved, and to come to the knowledge of the truth. Wherefore to verify that God would haue all men saved, we must needs say that he hath provided a necessary means for all men, by which they may come to the knowledge of true faith, and thereby to salvation: which means is a visible Church, of which they must hear& learn the true faith. Therfore the Church must always be visible.  
sixthly, if the universal Church of Christ should for any space be invisible, it should for that space cease to profess outwardly that faith, which in hart it did believe: for if it did outwardly profess, it would haue been visible; if it did not profess, then hell gates did prevail against it, contrary to Christs own promise.  
eleventhly, if the Church were invisible, we could not fulfil the commandment of Christ, wherein he said: 
Math. 18. v. 17.  Tell the Church. For how can we tell the Church any thing, if we know not how, nor where to find it? Neither if by chance we did meet it, could we know it, to be the Church.  
Eightly, it is certain that once the true Church of Christ was visible, to wit, when it began first in jerusalem in the Apostles and Disciples of our saviour, and in that number, which by their preaching was converted to the Christian faith. But there can no reason be shewed why it should be visible then, and not ever since.  
Ninthly, the chief ground and reason why the puritans hold the Church to be invisible is, because they imagine the Church to consist only of the elect, or only of the good: But this ground is false, as appeareth by the name of the Church, in greek {αβγδ}, which signifieth, not a company of the elect or chosen, but a company that is called: so that in it are both good and bad, for as our saviour saith: 
Matth 20 v. 16. Math. 3. v 11. Matth. 22 v. 10. Matth. 13 v. 47. Matth. 25. v. 1.  Many are called bu● few are chosen. Therefore the Church is compared to a floor wherein wheat and chaff is mixed: to a marriage feast, to which came good and bad: to a net wherein are gathered all sorts of fish both good and bad: Finally to ten virgins, whereof five were foolish, and excluded from the heavenly marriage.  
As for testimonies of the Fathers, there is nothing more plainly expressed by them, thē this visibility of the Church. I will only allege one or two exemples, remitting the curious Reader to search further in the said Fathers works. S. Chrysostome saith 
●hrys. in cap. 8 Is●aia.  It is more easy that the sun should be extinguished, then that the Church should be obscured. To whom agreeth S. Augustin: 
Augu. lib. 3. con ep. Parm. c. 4.  The Church( saith he) being built vpon a mountain, cannot be hide.   

The tenth Consideration.  
How we should discern and know, which is the visible Church of Christ.  
HItherto I haue shewed that no other thing else is, or can be the Rule of faith, but the doctrine of Christs Church, which must continue always, and ever be visible. It resteth that I show how this true Church shall be discerned and known, from false and heretical companies, which falsely usurp the title& name of the Church; who notwithstanding do in no wise pertain to the true Church, being only covered with the name of Christians. The way then to find out this Church is first to set down, which be the certain marks whereby the true Church is known; next to examine, to what company those marks do agree.  
It is therfore to be noted. First, that a true mark cannot be common to many, but must agree only to the thing whereof it is the mark. Secondly, it must be more evident and easy to be known, then the thing which it signifieth. wherefore, when we will assign some good marks, by which all sorts of men may in some sort discern which particular company of men is the true Church: we must haue special regard to assign those things which in some manner may be apparent to all sorts of men, since all sorts of men haue need to seek out,& according to their capacity discern which is the true Church. We must also assign those things, which are known to agree to the true Church at this time, and to no other company, but that which is the true Church, to the intent, that a man seeing all those things, which be assigned as marks, to agree to any company, he may straightways conclude, that company to be the true Church: as on the contrary side, if he perceive either all, or any of them to be wanting in any company, he may be sure, that that company is not the true Church.   

The eleventh Consideration.  
That the marks of the Church which the puritans give, are not the true marks of the Church.  
THe marks assigned by the puritans to discern and know the true Church, are two. True faith or the preaching of the word, and the right use of the Sacraments, which are no sufficient marks, by which the true Church may be known, but rather are means to beguile the simplo, knowing well that they can easily turn all the Sacraments and words of holy Scripture unto their own fantastical, opinions. These I say, are not true marks. For first, by the true faith and preaching of the word, they either mean true doctrine in some points or else in all. If they mean true doctrine in some points only, it is no good mark: For heretics teach the truth in some points. Therfore it is not proper only to the Church, and so can be no mark therof. If they mean true doctrine in all points, it is not sufficient, because it wanteth the second condition, to wit, it is not easy to be known, because it would require a very learned man to examine if that doctrine were true in all points, as also that he were assisted with the infallible assurance of Gods Spirit, least in his examination and trial of his doctrine he should err. As for the Sacraments, it is very hard for a man of himself to judge which use of Sacraments is right, if he be not first taught by the Church. Therfore it is necessary before he know the right use of the Sacraments, that he know the Church, which is more easy to find out, as being that direct way whereof Isay speaketh: 
Isa. 35. v. 8.  This shall be to you a direct way, so that even fools may not err in it.  
Secondly, their two marks are not sufficient. Because when we seek for the true Church, we seek it principally to the end, that by it, as by necessary and infallible means, we may hear and learn of it the true Faith in all points, which otherwise in itself is hidden and obscure, according to that saying of S. Paul: 
1. Cor. 2. v. 14.  The sensual man doth not perceive those things which are of the Spirit of God. For sith none by the only power of natural wit, can obtain the supernatural knowledge of divine mysteries which we believe by our faith, neither doth the Spirit of God now adays ordinarily instruct any man in the knowledge of true faith immediately by himself, or by an angel sent from heaven: we must needs if we will haue true faith, seek it by that means that God hath ordained: which means is no other then the teaching of the true Church, according to S. Paul his saying: 
Rom 10. v. 14.  How shall they believe him whom they haue not heard? How shall they hear without a preacher? How shall they preach unless they be sent? Therfore the true Church, which only hath preachers truly sent of God, must first be found out, that by it we may hear and know which is the true faith. Therfore this mark of Faith is no wise sufficient to discern the true Church by, yea rather contrary, the true Church is a mark whereby we may know the true faith.  
Thirdly, true faith is included in the true Church,& as it were enclosed in her belly, as S. Augustine saith: 
Aug. in Psal. 57.  Truth remaineth in the belly of the Church, from which whosoever is separate must needs speak false. Therfore, like as if a man had gold in his belly, we must first find the man, before we can come to see the gold itself; so we must first by other marks find out the true Church, which hath the gold of true faith hidden in her belly, before we come to see to gold of true faith itself; sith specially we cannot see it, unless she open her mouth and deliver it unto us; neither can we certainly know it to be true, and not counterfeit, but by giuing credit to her testimony of it, according to the saying of S. Augustine: 
Augu. lib. con. ep. Fund. c. 5.  I would not believe the gospel itself, except I were moved thereto by the authority of the Church. For if we had not the authority of the Church, how should we be infallibly sure that there were any gospel at all? Or how should we haue known that some books are gospel and others not?  
Fourthly, if the true doctrine of faith in all particular points must be first known, as a mark whereby to know the true Church: then( contrary to that which before we proved) the authority of the Church should not be a necessary means whereby men must come to the knowledge of the true faith. For if before we come to know which is the true Church, we must by other means haue known which is the true faith: what need is there for to find out true faith which already we haue, to bring in the authority of the true Church?  
Fifthly, if before we give absolute and full credit to the true Church, we must examine and judge whether every particular point of doctrine which it holdeth, be the truth, with authority or liberty to accept only that which we like or which seemeth in our conceit right and conformable to Scripture, and to reject whatsoever we mislike, or which in our private iudgement seemeth not so right and conformable, then we make ourselves examiners and iudges over the Church, and consequently we prefer our liking or dislyking, our iudgement of the interpretation and sense of Scriptures, before the iudgement of the Church of God. But it is absurd both in reason and Religion to prefer one private mans iudgement, to the iudgement and sentence of the whole Church of God, which is a company of men for the most part virtuous, wise& learned,& which undoubtedly hath the holy Spirit to guide them in all truth, not suffering them to err.  
But some man will say, that the Scripture forbiddeth us to believe every Spirit, but to try the Spirits if they be of God, therfore we must examine the Spirit of the Church, by examining in particular the doctrine thereof. I answer, that in that place of Scripture, it is not meant, that it appertaineth to every man to try all Spirits, but generally the Scripture warne●h the Church, not to accept of every one that boasteth himself to haue the Spirit, and willeth those Spirits to be tried: not that every simplo and unlearned man should take vpon him to try them, but that those of the Church, to whom it appertaineth to try Spirits, should do the same, to wit the doctors& Pastours which God hath placed in his Church, to the end we may not be carried away with every wind of Doctrine,& that we may not be like little ones, wandring with every blast of those that boast themselves to be particularly taught by the Spirit. So that this trying of Spirits, is only meant of those Spirits, of which men may well doubt whether they be of God or no, and then this trial belongeth to the Pastours of the true Church. But when it is certain that the Spirit is of God, we neither need nor ought doubtfully to examine, or presumptuously judge of it; but submitting obediently the iudgement of our own sense and reason, we must believe the teaching of it in every point. Now we haue sufficiently proved before out of the written word, that the Spirit of the true visible Church is of God: Therfore our only care should be to seek out those marks by which all men may know, which particular company of men is the true Church of Christ, whose doctrine we neither need, nor lawfully may examine in doubtful manner, but must obediently and undoubtedly in all points believe, as the only assured and infallible truth, which is to be believed by Christians.   

The twelueth Consideration.  
That the marks of the Church are four, to wit, One, Holy, catholic, and apostolic: and first of unity.  
NOw having shewed the properties of a true mark,& token by which the true Church is known, from al false and heretical Congregations; as also in the precedent consideration having proved evidently and clearly, that the marks assigned by Protestants and puritans, are not sufficient to discern the true Church among so many sects and opinions; It remaineth, that I prove the four marks assigned by the catholic Roman Church, to be good and sufficient, and only to appertain to the said Roman Church, and no wise to any heretical Congregation.  
That there must be manifest marks whereby the true Church must be known, the holy Scripture itself most manifestly declareth in these words: 
The Confession of faith of the huguenots in France ar●. 5.  Their seed shalbe known to the nations, and their offspring in the midst of people: all that shall see them, shall know them, because they are that seed which our Lord hath blessed: As if he would say, the true Church shall haue such manifest marks, that it shalbe easy for every one to know it.  
The true marks then of the true Church are four, to wit, One, Holy, catholic, and apostolic: which marks are set down in the Nicene Creed which the Protestants themselves admit. And first that the true Church of God must be One, the Scripture clearly sheweth: 
Cant. 6. v 8.  My dove is one: and our saviour calleth his Church 
●ohn 10 v 16.  One sheepfold: and S. Paul calleth it, 
●ohn 10 v 16.  One body. This unity our saviour did pray for and undoubtedly for his reverence was heard, 
Rom. 1●. v. 5.  
John. 17. v. 20.  neither pray I for those alone, but for them also which shall beleeue in me through their word, that they al may be one, as thou Father art in me& I in thee, that they also may be one in vs. Which request the Scripture sheweth he obtained when it maketh mention that, 
Act. 4. v. 3●.  the multitude of them that believed were of one hear●, and one soul. This unity S. Peter recommendeth to us saying: 
1. Pet. 3. v. 8.  Be ye all of one mind, having compassion one of another.  
There is a threefold unity preached in the Church of Christ. First an unity of all the members with Christ, who is the supreme head of the Church, which is wrought by faith; whereupon it followeth, that the members of the Church so united together, must haue only one faith, according to the saying of the Apostle: 
Ephes. 4. v. 5.  There is one Lord, one baptism, one faith. Secondly, there is an unity of the members among themselves, which unity whosoever breaketh is a schismatic, even as he who breaketh the first unity is an heretic. This unity our saviour affirmeth to be a special token whereby to know his Church, when he saith: 
John 13. v. 35.  In this shall all men know that you are my Disciples, if you love one another. Thirdly, there is an unity betwixt the faithful people and their Pastours by obedience, which whosoever breaketh, is also a schismatic. This unity the Apostle commandeth to be kept, when he saith: 
Heb. 13. v. 17.  Obey your Prelates and be subject to them.  
That this unity is a true mark, is evident, because it hath the two properties of a true mark. First, It is evident to all men: For if there be disagreement in doctrine, it is easily perceived, if there be contentions betwixt the people and their Pastors, it is easily heard of. Secondly, it is proper only to the true Church, because( as Tertullian well observeth:) 
Tertul. de praeser.  All heresies are found to differ in many things from their first founders; and heretics among themselves do differ, while every one taketh vpon him to fashion the faith which he rceaued, according to his own pleasure, even as the first inventor thereof did make the same according his fancy.   

The thirteenth Consideration.  
Of the second mark of the true Church, which is holiness.  
THis title is attributed to the Church by S. Paul: 
1. Cor. 3. v. 17.  The Church of God is holy, which you are:& S. Peter calleth the Church: 
2. Pet. 2. v. 9.  A holy nation. By which it is not meant, that there are none in this company but those which be holy: for the Apostle sheweth, that in the same true Church, and amongst the said company 
1. Cor. 5 v. 1.  There is plainly Fornication heard of, yea such as the like is not even among Heathens. Yea therfore the Church is compared to a Net, wherein are gathered both good and bad fishes; to a floor wherein wheat and chaff is mixed, to a field wherein wheat and darnel groweth, as in the ninth Consideration before is declared. But this title of Holinesse is given properly to the true Church, because this company which is called the Church is dedicated to God, and the profession and doctrine thereof withdraweth men from all 'vice, and instructeth them in all virtue; and the holy Sacraments, as conducts of grace, work in us true and inward holiness.  
This mark so confirmed by Scripture, hath the two properties assigned to a true mark; for first there is no man but he may clearly see the good works, holy doctrine, good life,& miracles of some of Gods seruants. For our saviour promised, 
Mark. 16. v. 17.  That those that believe, these signs shall follow thē; in my name they shal cast out divels, they shal speak with new tongues, they shal take up serpents,& if they drink any deadly thing, it shal not hurt them, they shall lay hands on the sick, and they shall recover: All which are visible signs; and as they were promised by our saviour, so a little after his ascension they were most faithfully performed by some members of the Church, as in the Acts of the Apostles manifestly appeareth. Secondly this mark of holinesse is only proper to the Church of God 
Ephes. 5. v. 26.  For which Christ gave himself, that he might sanctify and cleanse it with the washing of water, by the word, that he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish. Whereas the Apostle calleth heretics, 
2. Tim. 3. v. 3.  unholy, louers of pleasures more then louers of God, having a form of godliness but denying the power therof. Which is easy to be seen in the heretics of our time.   

The fourteenth Consideration.  
Of the third mark of the Church, which is catholic, or universal.  
THe third mark of the Church is, that it is catholic, or universal, as well in time& place, as in points of doctrine. And first that the Church is universal in time, and continueth perpetually, is sufficiently proved out of the Scriptures cited above in the eight Consideration. Secondly, that the Church is universal in place, is expressly set down in the Bible: 
Psal. 22 v. 17.  All the bounds of the earth shalbe converted unto our Lord. And again: 
Psal. 72. v. 8.  His dominion shalbe also from sea to sea, and from ●he river to the ends of the earth. And our saviour saith: 
Luk. 24 v. 46.  That it was needful that he should suffer and rise again from the dead the third day, and that pennance and remission of sins should be preached in his name throughout all nations, beginning at jerusalem. Thirdly, it is manifest that the true Church is universal, in respect of Doctrine, holding universally in all ages and in all countreys the self same points of doctrine( as the Centuries following witness largely) without interruption or change, which from the Apostles partly by word and partly by writing it received, according to the commandment of S. Paul: 
2. Thes. 2. v. 14.  Hold the traditions which you haue learned either by word, or by our Epistle. Which commandment S. Augustine declareth to haue been observed by the catholic Pastours of the primitive Church, for thus he saith: 
Augu. lib. 1. con. Iulius.  whatsoever they found in the Church that they held, whatsoever they learned that they taught, whatsoever they received of their Fathers that they delivered to us their children.  
The contrary whereof is verified of all heretics, and specially of the puritans and Protestants of Scotland, for their Congregation is not universal in time, because they are new come. 
Matth. 13. v. 25.  For first the true doctrine was planted, even as the good seed was sown in the field, and afterward the darnel, that is false doctrine, was ouersowen by the enemy of Gods Church. And S. Paul having taught the Ephesians the true doctrine of faith, said, that after his departure, He knew that ravenous wolves would enter in among them, 
acts 20. v. 25. Matth. 24. v. 23.  not sparing the flock; and, that amongst themselves there would arise men speaking perverse things, that they might led away disciples after them. neither is the Protestants Congregation universal in respect of place. For it is proper to all heretics to say, here is Christ, there is Christ, that is to say, Christ is only truly preached in this country of Scotland, or that country of England; and therfore our saviour foretold us of them, and commanded us not to believe them. For as S Augustin saith: 
Augu. lib. 4. de Symbol. c. 10.  whatsoever heretical company sitteth in corners( that is to say in a few particular provinces of the world) is a Concubine, not a matron: that is, she is not the spouse of Christ, nor the lawful mother of Gods children. And this universality is assigned by the said S. Augustin as a proper token to discern true Christian Religion from heresy: 
Ang. lib. de unit. Eccles. c. 3.  For heresies are not found( saith he) in many nations, where the Church is( as in spain and Italy,) but the Church, which is in all places, is found even in those nations where heresies are( as in Scotland, England, and Ireland.) neither do the Protestants and puritans hold universally one manner and form of doctrine, chopping and changing, adding and detracting continually some things pertaining to the substance of doctrine.  
This mark hath the two properties pertaining to a true mark: first it is evident and clear, ever to be seen in the Church of God, because that which is in all places and at all times, cannot he hide from the eyes of al men. Secondly, it is only proper to the Church: for heresies and false opinions endure only for short time, neither are they spread through the whole world, but only in particular kingdoms and provinces thereof.   

The fifteenth Consideration.  
Of the fourth mark, that the true Church is apostolical.  
THe fourth and last mark is, that the Church of God is apostolical. So witnesseth S. Paul: 
Ephes. 2. v. 19.  You are not strangers& foreigners, but citizens of the Saints,& the household children of God, built vpon the foundation of the Apostles and Prophets, jesus-christ himself being the corner ston. For the Apostles went from city to city planting Churchs& preaching the word of God, as in the Acts of the Apostles is clearly expressed. The which also S. Paul testifieth of himself, and by his Epistles written to diuers nations evidently appeareth. As for the Protestants, they are not able to show of their opinion any one apostolic man, who did persevere in the doctrine& place of the Apostles: as by the contraries hereafter following appeareth.  
This mark also is evident and clear to be seen by the succession of Pastours in Gods Church. For except this continual succession were, the true Church of God should altogether perish, all honour of God should be overthrown, and no way should remain for men to know the true and perfect way to their salvation. This mark is only proper to the true Church, for all heresies and new-fangled opinions are forced to acknowledge some particular author and beginner, of whom it did both receive their first beginning, and also the name. So we see Lutherans name from Luther, Caluinists from Caluin &c. For as Vincentius Lyrinensis saith: 
Vincent Lyrinens. adverse. ha.  There was never any heresy yet arose, but under a certain particular name, in a particular place,& certain time. And this is a way to discern the true Church from the false. 
Hieron. cont. Lucifer. in fine.  wheresoever thou hearest( saith S. jerome) those that are called Christians not to be name from jesus-christ our Lord, but from some particular person, as Marcionists, Valentinians,( Caluinists, Lutherans) know thou most certainly, that the Church of Christ is not there, but the Synagogue of Antichrist.   

The sixteenth Consideration.  
A particular application of the foresaid marks of the Church to the catholic, apostolic and Roman Church, and to the Protestants Congregation; and first of the mark unity.  
IT is most manifest that the Protestants Congregation is not the true Church of Christ, because the true and proper marks above rehearsed do in no wise agree unto it. As by the contrary the Roman Church is proved to be the only true Church, because in it only are to be found the said marks. First then it is clear, that the Protestants Church can in no wise be called One, such as the true Church should be. For in the Protestants Church there is no unity im matters of faith, as fully in the first Consideration is declared; it being very hard to find three of them in all points of one mind and opinion. neither haue they any means to end their controversies, and to return to unity and continue therein. For while they admit no rule of faith, but only the Bible, which every one according to his fantasy doth expound, not submitting themselves to any one superior guided by the holy ghost to the end that all occasion of controversies& division may be taken away: while, I say, they do thus, it is impossible that they should all agree in one faith and belief.  
contrariwise, the Roman Church is always One, never changing any point of Doctrine, contrary to that which from the beginning it did believe. Yea if at any time any controversy concerning any point of Doctrine do arise, the same is easily ended, in respect that the Roman Church doth aclowledge one chief pastor, appointed for that end by our saviour Christ Iesus, who commanded all Christians to obey the same Church. This difference therefore may be assigned betwixt the Roman Church, and all heretics Congregations, that the Roman Church, is 
Cyp. lib. 1. epist. 3.  A people joined to their Priest, and a flock cleaving to their pastor, wheme whilst it heareth, it is not possible but that it should hold fast the unity of faith. whereas heretics are not united amongst themselves, but rather contrary one to another, not considering, 
Cyprian loco citato.  That in the Church of God there is one Priest( as S. Cyprian faith) and one judge for the time, in Christs stead.   

The eleventh Consideration.  
That the Roman Church only, is Holy.  
THe second mark to wit of holiness, can no wise be applied to the Protestants Congregation. For first there is no holiness of life among them: 
Luther in postilla sup. evang. dom. 1. advent.  The most part of them, by Luthers own testimony, being more wicked more revengeful, more covetous, more unmerciful, more vnmodest, and unruly then when they were papists. As for their Doctrine, it leadeth men wholly to liberty and looseness of life, commanding men to break fasting-daies prescribed by the Church, to cast away Confession of sins to a Priest, to neglect good works; teaching that Gods commandments cannot be kept, that the perfectest work that a man doth is sin, that all sins are equal; which blasphemous points together with innumerable others, which for breuityes sake I do omit, do make a man to cast away all care of avoiding sin and 'vice, so that we may judge of the Protestants, conform to their fruit, according to the saying of our saviour: 
Math. 7. v. 16.  By their fruits ye shall know them, for a good three bringeth forth good fruit, but a corrupted three cannot bring forth good fruit.  
As for the Roman Church, it cannot be denied, but in it some sinful folks are mixed with the good, as in the ninth Consideration is abundantly declared. Yet betwixt the sinful in the Roman Church, and those among heretics, there are two differences. The first is, that there are none among heretics which may truly be called Holy, from whom, as from the better part, their congregation may be name Holy. For albeit we find some among them who abstain from sins most apparent to the eyes of man, as stealing, swearing, and such like, and who do exercise some moral works, as giuing of alms, living temperately and moderately &c. Yet those are not sufficient signs of Holinesse, because the same,& much more was practised by the heathen Philosophers, and did proceed rather of natural wit, and learning, then of charity and devotion, in which true holiness doth consist: For as S. Paul saith: 
1. Cor. 13. v. 3.  Although a man bestow all his goods to feed the poor, and give his body to be burned, yet not having Charity it should profit him nothing. Which Charity must proceed 
1. Tim. 1. v. 5.  out of a pure heart, and good conscience,& an unfeigned Faith. Which things because they are inwaid, are very hard to be known, except it please God to reveal them by miracle, or some other certain way to vs. But heretofore it hath not been heard that Luther or Caluin, or any of their followers confirmed by miracles their feigned holiness, but rather it pleased God, by giuing evil success to their enterprises, to show that in thē there was no holinesse. whereas in the Roman Church God hath ever given testimony by miracles, of the faith and holiness of diuers professors thereof, as the Protestants of Scotland must needs confess of sundry of our holy Kings, as King malcolm Kenmor, queen Margaret, King William, King david, and of others as S. Mongo, S. Ninian, S. Serfe, S. Padie, S. Columbane, S. Baldred, S. patrick, whose miracles and holiness of life to this day are with one assent acknowledged in Scoland.  
The second difference betwixt the bad Catholiks& best Protestants is, that the Protestant Doctrine doth led the Protestants to all sort of liberty, as is notorious by the grounds of their Religion: whereas the Roman faith both expressly forbiddeth all 'vice, and prescribeth laws contrary to liberty and looseness of life, and containeth most sovereign means, to incite and move men to all perfect virtue and holiness of life. So that those which be sinful in the Roman Church, cannot in any sort ascribe their sins to any defect or want of the doctrine of the Church; but rather to their own frailty or malice, contrary to the teaching of the Church, and sometimes contrary to their own conscience and knowledge.  
whereof it followeth, that albeit there be some sinful men in the Roman Church, yet it may well be called Holy because the doctrine which it professeth, directeth& leadeth men to all holiness, many of the professors thereof being most manifestly known to haue excelled in piety and good works, whom God also of his infinite bounty hath vouchsafed to declare, by manifold and clear miracles to haue been holy.   

The eighteen Consideration.  
That the Roman Church only, is catholic.  
THis Title in no wise can be applied unto the Protestant Congregation, for it is not catholic, neither in time, in place, nor in doctrine. First for time, it is confessed by themselves that Luther was the first preacher therof. neither can the Protestants show by any good testimony, any one man or company, that did profess and believe in all points those opinions, which since Luthers revolt from the catholic Church, they haue professed. Secondly for place, it is not universal, for as before Luther and Caluin the Protestant Religion was not, so now presently there is no kingdom or nation that maketh wholly profession of Protestancy. Not England, wherein there are diuers Puritans, many of the Family of love, many Atheists, and of no Religion. Not Scotland, wherein likewise there be many Puritans, yea many of the Bishops are Puritans in their hart, and likewise many Atheists. Thirdly, for doctrine, it is not universal, because their whole doctrine consisteth of negatives, in denying diuers points which haue been generally believed in all former ages, as Purgatory praying to Saints, and such like: for which cause the puritans think the Protestant Pastours to be Antichristian Ministers, by reason that Antichrist shall contain in his name 666. which number is wholly contained in the word {αβγδ}, I deny: the Protestants Religion not being any other thing then a heap of denials.  
Whereas on the contrairy side, the Roman Church may only take unto itself as proper& peculiar, the name of catholic, both in time and place, it having been first planted and preached by the Apostles through the whole world,& so still visibly until these our dayes hath endured, and shall to the end of the world continue. And also having ever in all places, where there be any Christians, some visible professors of the same. As also it is universal in doctrine, teaching in all points the self same doctrine which by lineal succession of Pastours it hath received from Christ and his Apostles. Wherefore let the Protestants who affirm that Christs Church hath erred, let them I say, show in what age, under what Pope, by what way, with what violence and force, with what increase did a strange Religion overflow Rome, and the whole world? What speeches or rumors there were? What tumults and troubles, what lamentations did such a novelty breed? Was all the rest of the world asleep, when Rome, the head seat of the Empire, and mother city of Christians did forge and make up new Sacraments, a new sacrifice, a new doctrine of faith and Religion? Was there no history-writer neither Latin nor greek, neither far nor near, who would, if not plainly, yet at least obscurely make some mention in writing of such a notable event, as this should haue been, if it had fallen out? We find mutations of kingdoms, deaths of Princes, changing of laws, alterations of Commonwelthes, and the very least introductions of any new thing saythfully to haue been observed, and committed to writing by those who at that time lived: But as for this mutation of Religion in the Romā church, which the Protestants so maliciously object to cover only the newfandglednes of their yesterday-Religion, I find no mention therof at all: I find no history writer of England, Scotland, France, or any other kingdom, whoeuer did make mention before Luther, of Protestants or Protes●ant Religion, or of any one man who before Luther made profession of such a Religion.   

The nineteenth Consideration.  
That the Roman Church only, is apostolic.  
THe fourth and last mark of the true Church is, that it should be apostolic, which mark cannot be found in the Protestant Congregation, but by the contrary they show evidently, that they are not apostolic, when as they are forced to acknowledge some other beginner and Father of their faith then Christ and his Apostles, to wit, Luther and Caluin, whom they in no wise can prove to haue succeeded lawfully to Christ and his Apostles; neither to haue been sent to teach this new doctrine by any lawful Bishop or Pastor of Christs Church. Which Luther himself not only confesseth, but braggeth thereof: 
Luther in epist. ad Argent. tom. 7.  We dare glory and brag in this( saith he) that Christ was first published by vs. And Melancthon speaking of his master Luther, saith: 
Melanct praef. in tom. 1●. Lutheri.  God by him restored the gospel unto vs. For which bragging and boasting it may be said of him, as Optatus said of Victor the first Bishop of the Donatists; 
Optat. cont. Parm.  That he was a son without a Father, a disciple without a master.  
As for the Roman Church, there is and ever hath been in it a continual succession of Bishops without interrupttion, since the time of the Apostles, as hereafter I shall set down and prove, which succession as a most forcible argument the holy Fathers used against all heretics. So Irenaeus: 
Iran. 3. cap. 3  By showing the tradition from the Apostles,& the Faith coming to us by succession of Bishops, we confounded all them who any way through evil flattering of themselves, or vainglory, or through perverse opinion do collect otherwise then they ought. And S. Augustin: 
Aug. cont. ep. Fundem. cap. 4.  The succession of Priests from the very seat of Peter the Apostle, to whom our Lord commended his sheep to be fed, until this present Bishop, doth hold me in the catholic Church. Wherefore we may say to the Protestants, that which S. Augustine said to the Donatists: 
Augu. in Psal. ●ont. part. Don.  Number the Priests from the seat itself of Peter, and behold in that order of Fathers who they were that succeeded to others. And with Irenaeus: 
Iraen. lib. 3. c. 3.  By this orderly succession of Bishops, the tradition of Apostles hath come to us, and it is a most full demonstration that the faith which from the Apostles is confirmed even till now, is one and the same.  
It is evident then by the examination of the four marks above written, that the Roman Church is the only true Church of Christ, whose doctrine is the infallibly rule of Christian faith; and the Protestants Congregation is nothing else but a company without a head, whose opinions consist in denying the doctrine professed by the Church of Christ, without interruption this sixteen hundred yeares.   

The twentieth Consideration.  
That out of the Roman catholic Church there is no participation of the merits of the Passion, and precious blood of Christ Iesus, and consequently no salvation.  
SVndry of the most learned Protestants considering with themselves without passion, the holynes, antiquity, succession, unity of faith, miracles, and the infinite multitude of most holy and famous persons, of Kings, Princes,& others of all sorts, who haue lived and dyed in the catholic and Roman Church, avow constantly, that the Roman catholics may work assuredly their salvation, remaining Papists& catholics. So writeth D. covell: 
In his defence of M. Hooker pag. 68.  We gladly acknowledge thē of Rome to be of the family of Iesus Christ &c. The same avoweth M. Hooker saying: 
In his ecclesiastical Policy lib. 3. sect. 1. p. 130.  The Church of Rome is of the family of jesus-christ, a part of the house of God, a limb of the visible Church of Christ. The same saith D. Barrow: 
In his four Sermons and two questions, ser. 3.  The learned writers aclowledge the Church of Rome to be the Church of God. The same affirmeth George Cassander: 
Lib. de officio p●j● viri pag. 14.  The Church of Rome is to be reverenced, as being the true Church and temple of God. In like sort M. Moreton a prime Protestant affirmeth: 
In his treatise of th● kingdom of Israel, and of the Church p 94.  That Papists are to be accounted the Church of God, because they do hold the foundation of the gospel, which is faith in Christ Iesus, son of God and saviour of the world. Finally D. covell affirmeth in plain terms: 
In his late treatise to the Archbishop of Canterb.  That those that line and die in the Church of Rome are saved. Yet notwithstanding this constant doctrine of the most learned Protestants, the Parliamentary Protestants of Scotland, England and Ireland persecute the catholics even to death, not for any zeal of their own Religion, but rather to take hold of the goods, lands and possessions of the poor catholics. The most learned sort then of the Protestants avow constantly, that the Papists and the catholics remaining constant in their own Religion shall be saved.  
Now it resteth to show that there is no salvation out of this catholic and Roman Church, as witnesseth the word of God by the Prophets Ioel and Isaias: 
Ioel 2. v. 32. ( g) In Mount Sion, and in jerusalem shalbe salvation( which word, salvation, the Ministers in their corrupted Bibles haue taken away) as our Lord hath said, and in the residue whom our Lord shall call.( k) The nation and kingdom that shall not serve thee, 
Isa. 60 v. 12.  shall perish. For the which cause, the Church of God is called, the city of refuge, the sanctuary of God, the spiritual seed, and offspring of Abraham, the Father of the faithful, the spouse of God, out of which whosoever eateth the paschal Lanbe, is a profane person, and stranger from the merits of Christ. The Church likewise is called the ark of Noe; out of the which there was nothing but death and perdition, saith Gaudentius, whose words are: 
Tract. 2. de lect. evang.  It is manifest that all men of those times perished, excepting only such as deserved to be found within the ark, bearing a type or figure of the Church: for in like manner they cannot be saved who are separated from the apostolic faith& catholic Church. likewise the Church of God is called the body of Christ, to signify that no man can enjoy the benefit of ly●e and salvation, unless he be a member of this mystical body. So S. Augustine: 
Aug. epist. 50. ad Bonif. prop● finem  The Ca●holike Church only is the body of Christ, whereof he is head: out of this body the holy Ghost quikne●h no man &c. Therfore he that will haue the holy Ghost, let him beware he remain not out of the Church; let him beware he en●er not feignedly into it. And again: 
De vnitat. Eccles. c. 16.  To salvation itself, and to eternal life no man arriveth, but he that hath Christ his head But no man can haue Christ his head, rules he be in his body, which is the Church. conform to this doctrine of S. Augustine the Church is called the Mother of the faithful, because none can receive life except he be conceived in her womb: which gave occasion to ancient S. Cyprian to say: 
De fim plic. Prael.  No man can haue God for his Father, unless he haue the Church for his Mother. Which sentence hath been famous amongst all the ancient Fathers until this our age. The Church is called the kingdom of Christ: out of which whosoever be, are rebels and traitors to God. True it is, that sundry heretics Protestants and puritans may led a good moral life to the eye of man, give some alms to the poor, be civil in conversation, red the Bible, haue the Sacrament of baptism, sing the psalms, yet being out of the Church, there is no salvation for them saith S. Augustin: 
Tom. 7. conc. ad plebem de Emerita post med●  Out of the catholic Church a man may haue all things except salvation, he may haue orders, he may haue Sacraments, he may sing Alleluia, he may answer Amen, he may haue the gospel, he may haue and preach the faith in the name of the Father, and of the son, and of the holy Ghost, but he can by no means obtain salvation, but in the catholic Church. Which doctrine of S. Augustin, hath ever been in the Church of God an essential point of Religion, yea as an infallible doctrine it was avowed, sworn and subscribed to by the three Estates of Scotland: 
In the parliament holden at edinburgh anno 1560.  Out of the which kirk there is neither life nor eternal felicity, and therfore we utterly abhor the blasphemy of thē who affirm, that men who live according to equity and iustice shall be saved, what Religion that ever they haue professed. The general council of Lateran averreth the same to be a point of salvation: 
Conc. Later. can. 1.  There is one universal Church of the faithful, out of the which no man is saved. The reason of this doctrine is, the secret will of God, who did sand his son Christ Iesus into the world to erect and build one Church, one faith, one Religion, one chosen company, which he hath purchased with his precious blood; for the which he delivered himselue to sanctify her with the laver of water. In this only Church he hath appointed Apostles, Prophets, and doctors to the end of the world: to this only Church he giveth his Spirit, promiseth his assistance, imparteth his grace and spiritual gifts: wherefore whosoever is divided, or separated from this Church, is wholly bereft or Gods celestial comfort, as witnesseth the Ministers of Scotland themselves in plain terms: 
In the articles of faith. 16. sunday.  No man can receive forgiveness of his sins until he be joined in the fellowship of Gods people& Church, and so continue in the unity of Christs body ever to the end, like a true member of his Church. Wherefore I conclude, that whosoever liveth and dieth out of the catholic Church, not having any v●e of the Sacraments thereof, of the true word of God preached therein, of the good works and prayers proceeding from the members thereof, cannot justly hope for any salvation, yea rather maketh himself guilty of eternal Damnation.   

The twentieth one Consideration.  
That every man cannot be saved, of whatsoever Religion he make profession.  
THere be many Libertines in Scotland, England, and Ireland,& elsewhere who do think foolishly that every man may be saved in any kind of Religion: which opinion as it is most false and erroneous, so is it most foolish and dangerous, bringing a man thereby to aclowledge no Religion at all, which is the way& path to atheism. The reason wherefore this opinion is most erroneous and false is, because in every act of faith, we must not only regard what we do believe, but also( and that principally) vpon what ground and motive we believe it, or what is the reason of our belief. For of what kind the motive, or reason of our belief is, of the same kind is our faith, belief,& Religion. So that if the ground, motive, or reason( called Ratio formalis Fidei) wherefore we beleeue any thing, be most certain and infallible, our faith likewise is certain and infallible: if it be uncertain, our faith also is uncertain, fallible and subject to error, and consequently not a divine, but a human faith. As for example: The turk believeth, that there is one God, Creator of all things, because he is so taught by his Alcoran, which he thinketh( being persuaded by the inward Spirit, saith he) to be written by the Spirit of God. But his faith( albeit he believe that which is true) relieth, and is grounded vpon a deceitful reason and motive, that is, vpon his Alcoran or false Bible, by the force whereof he is moved to believe many false and blasphemous things, as, That there are not three persons in the Blessed Trinity, that Christ is inferior to Mahomet,& many such: wherefore that faith of his by reason of the foundation and motive is deceitful and erroneous, leading a man to eternal damnation. even so the Protestants believe: 
Act. 2. v. 27.  That Christ his soul was put in the grave: 
Heb. 5. v. 7.  That Christ feared the pains of hell; and many such heads of Religion, because they find( say they) those heads of Religion in the Bible translated by their own Ministers, whom they must avow to haue erred in the translation thereof, and consequently must needs avow not to be the infallible word of God. For as much then as this their faith relieth vpon a deceitful ground and motive, that is, vpon their corrupted Bible, not vpon an infallible and sure ground, it cannot be divine but human faith. Hence I infer this argument. That faith which relieth vpon a false foundation and ground( albeit it believe somethings which are true) cannot be sufficient to salvation or divine faith. But the faith and Religion of sundry sects and heresies of other ages, and of this our corrupted age relieth vpon a false foundation. Ergo, they cannot be sufficient to salvation.  
As for example. The year of our Lord two hundreth, 
Epip hanius lib. de mens.& pond.  there were certain heretics called Symmachians who believed the blessed Trinity, the true messiah, received the Scripture, and the Bible as the word of God, exponing it always according to their own fancy and private Spirit, but because they denied or misbeleeued the day of the universal iudgement, they were condemned as heretics by the Church of God. Because the ground and motive of their Religion was not in effect the Word of God, but the word of God interpnted according to their own fancy&& Imagination. Likewise the Valesians, Nouatians, Angeliques, Apostoliques received the Scripture as the word of God, exponing the same according to their own fancy, to prove thereby their heresies and errors; yet because the ground& last resolution of their Religion was not in the true word of God, but rather in their own fancy and imagination, against the consent of the universal Church, they were condemned by the ancient Fathers, as heretics& members of the divell. even so it is with our Protestants, who believe not the word of God, as it is precisely the word of God, but as it is viciously translated by the Ministers, and as it is erroneously explicated conform to their own fancy, and against the consent of the universal Church of God, which hath been these sixteen hundreth yeares; which doctrine I will make more manifest by this argument. Those who believe many heads of Religion which are not contained in the express word of God, and misbelieve other heads of Religion, which are contained in the express word of God; are not grounded in their belief vpon the only express word of God, or are not moved to believe or misbelieve by the authority of the express word of God only, as it is manifest: But thus believe the Ministers of Scotland and England. Ergo. I prove the Minor. The Ministers believe. 1. That there be only two Sacraments. 2. That the supper of the Lord should be received with kneeling. 3. That the best work a man can do, containeth deadly sin. 4. That children may be saved without baptism &c. Which are no wise contained in the express word of God: yet they misbelieve these heads of the catholic Religion. 1. 
Matth. 26. v. 26.  This is my body which is given for you. 2. 
1. John. 2. v. 3.  He that saith I know him and keepeth not his commandments, is a liar, and the truth is not in him. 3. 
james 2. v. 24.  ye see then how that through works a man is justified,& not by faith only. And many such sentences which are contained in the express words of the Bible. Ergo, the Ministers are not moved to believe or misbelieve by reason of the authority of the express word of God only,( otherwise they would believe all alike) but because they are so persuaded in their conscience to believe the one, and misbelieve the other, and in a word, because it pleaseth them to believe the one, and not the other.  
Of the which doctrine I infer. First that the last resolution of the Protestant Religion is in one of these two grounds; first they believe this or that to be a point of faith because they find it( say they) in their corrupted Bible( though they shall never be able to prove any debarable point out of the express word of the Bible) believing nevertheless many other things which are not contained expressly in their own corrupted Bible, but it cannot be a sincere faith which is grounded vpon such a corrupted Bible. 2. They believe this or that head of Religion, not because it is contained in the word of God expressly, otherwise they would believe all therein contained alike, but because it pleaseth them to expone the express word of God to their fancy, and iudgement, which they call the inward persuasion of the holy Ghost; the which is the last Rendeuous, and resolution of the Protestants Religion, as the huguenots in France witness plainly in their confession of faith: 
In the confession of faith of the huguenots in France. artic. 4.  Nous cognoissons ces livres easter Canoniques,& regle de nostre foy, non pas taunt par le commun accord,& consentement de l' Eglise, queen par le tesmoignage& persuasion interieur du S. Esprit, qui nous less fait discerner d'auec less autres livres ecclesiastics. That is: we acknowledge these books to be canonical and the rule of our faith, not in regard of the common agreement and consent of the kirk, but rather in regard of the testimony and persuasion of the holy Ghost, who maketh us to discern these from other ecclesiastical books. The same teach the Ministers of our island in their articles of faith, where the Minister asketh: 
In the articles of faith set down in the Scots catechism. 45. Sunday.  M. How must we use this Word, to haue this profit by it? C. We must receive it being perfectly persuaded thereof in our conscience, as of an undoubted truth sent down from heaven. wherefore if ye ask of a Minister why he believeth the prophecy of jeremy to be canonical, and the books of the maccabees not to be? he must needs answer at last after much idle talk: Because the inward persuasion of the holy Ghost doth thus persuade me, though the common consent of the universal Church be against me. If ye ask of a Minister why doth he interpret and translate those plain words of the Bible: 
Act. 2. v. 27.  Thou shalt not leave my soul in hell, contrary to the Church of God, and all the holy Fathers? he will answer at last, if ye urge him, because the inward persuasion of the Spirit doth thus persuade him. What is this I pray you, but abominable& manifest heresy, the self same fashion which all heretics ever used, and in a word the doctrine of the devils, preached under the pretext of the word of God, by the Ministers, of whom S. Paul foretold: 
1. Tim. 4. v. 1.  In the last dayes there shall some depart from the faith, attending to the Spirit of error, and doctrine of devils.  
Secondly I infer, that though the Protestants agree in some points of Religion with us catholics, yet their faith is not divine and infallible, but rather human, fallible and diverse from ours, even as the Donatists heretics, saith S. Augustine, believed one God with the catholics, believed in the same Christ, they had the same gospel, song the like psalms &c. yet because they erred in one, they erred in all; 
Aug. in explic. psal. 54.  In those( saith S. Augustin) they are with me, and yet not altoge●her wi ● me, in schism not with me, in heresy not with me, in many things with me, in a few not with me, by reason of those few whereby they were not with me, the many could not help them, in which they were with me. The which few things wherein the Donatists distented from the catholics were some unwritten Traditions, saith the same S. Augustine: 
Devnitat. Eccles. c. 10.  This neither you, nor I do red in express words &c. Yet because the Church of God believing those unwritten traditions,& the Donatists refusing to beleeue the same, they were condemned as heretics, as witnesseth the same holy Father: 
Lib. 1. ●●nc. Cres●on. c. 33.  Although no example of this matter be found in holy Scriptures, yet do we follow in this the truth of the Scriptures, when we do that which is agreeable to the universal Church, commended unto us by the authority of the same Scriptures. And again: 
●●b. 11. de Bapt. cont. Don.& lib. 5. c. ●4.  The Apostles haue commanded nothing concerning this matter: But the custom which was alleged against S. Cyprian is to be thought to haue descended from their tradition, as diuers other things haue done which the universal Church doth observe, and are therfore with great reason believed to haue been commanded by the Apostles, although they be not written. The reason of this is, because the true faith must needs be one and the same, in all the faithful; for truth is one, uniform and constant: falsity and error is various, discordant, and changeable; and the reason wherefore faith must be full and entire, is the infallible authority of God, vpon whose testimony we believe, which authority being once suspected or doubted of in any point of Religion, be it never of so small importance, the like doubt and suspicion may creep into others,& consequently shake the foundation of Christian Religion. whereby it is evident, that the Ministers believing some articles of faith according to their fancy, and not believing others, believe not at all, as wisely disputeth Tertullian against Valentine the heretic, saying: 
De prescript.  Some things of the law and Prophets Valentine approveth, some things he disalloweth, that is, he disalloweth all, whilst he disproveth some. And S. Athanasius: 
Atha. in simbolo.  whosoever doth not hold the catholic faith whole and inuolate, he shall perish for ever. The same avoweth S. jerome: 
Lib. 3. de Apolog. cont. Ruf.  That for one word or two contrary to the faith, many heresies haue been cast out of the Church. The same S. Gregory: 
Greg. ●azianz. tract. de fide.  Nothing can be more dangerous then those heretics, who when as they run through all things uprightly, yet with one word, as with a drop of poison, corrupt and stain the true and sincere faith of our Lord, and of apostolical tradition. S. Basil: 
Apud Theodoret. lib. 4. hist. c. 17.  Such as are instructed in the divine doctrine, do not suffer any syllable of the divine decrees to be depraved, but for ●he defence thereof, if need require, willingly embrace any kind of death. Truly if one word, one syllable may make a man to loose the true faith, much more one error and depravation in the Scottish Bible, may take away from it the authority of the word of God.  
Finally it is not enough for a catholic to believe al the heads of the catholic faith, but he must also communicate and join in the use of Sacraments, together with the Catholiks. Therfore though some indifferent and worldly men believe all things which the true Church believeth, fearing to profess outwardly that inward belief for worldly respects: Yet as long as they separate themselves from outward communion of the catholic Church; that very separation& that dissension alone is sufficient to cast them headlong into everlasting fire: 
Math: 1●. v. 30●  For he that do h not gather with me, scattereth; he that is not with me, is against me, saith Christ. whereby it appeareth first, how much they are deceived who think it to be sufficient to salvation, to believe the common principles and heads of our Religion contained in the Creed, not submitting themselves to believe all and whatsoever the holy Church believeth. 2. It appeareth likewise how foolishly the Protestants flatter themselves, crying out against us catholics for want of charity, because we condemn( say they) so many moral and good men of other Religions then of ours, such men being in conversation modest, blameless in their lives, zealous in prayer, alms, hospitality, and many other virtuous works. Whereunto I answer, that it is no want of charity in us to speak the truth without dissimulation in a matter of so great importance, whereupon relieth eternal salvation, but rather an evident token of perfect charity, in forwarning the Protestants of the peril of damnation wherein they are: following in that the holy example of S. Paul, who without flattery wrote unto the Corinthians: 
1. Cor. 6. v. 9.  Do not err: neither fornicators, nor servers of idols, nor adulterers, nor the effeminate &c. shall possess the kingdom of God. So the catholics, zealous of Gods honour,& salvation of souls purchased with the blood of Christ, do charitably, in forwarning the Protestants of their dangerous estate in the sight of God; notwithstanding the outward moral life, modest carriage, prayers and alms deeds, which will avail them nothing to the gaining of heaven, being out of the catholic Church. S. Augustine saith: 
Augu. lib. ●. con. Donat. c. 8  Let us suppose a man to be chast, continent, not covetous, not serving Idols, ministering hospitality to the needy, enemy to none, sober, frugal, but yet an heretic: truly no man maketh doubt, but for this alone that he is an heretic, he shall not possess the kingdom of God. And all those be heretics who with contumacy and pertinacy manteyne their perverse opinions against the Church of God, which hath been this six●eene hundreth yeares: yea those Protestants who wilfully follow the heresies of others, who slothfully defer to embrace the true Religion, who fearfully put of to accept the same when it is sufficiently proposed unto them, all those in the sight of God be manifest heretics,& believe not in the true God, the true messiah, but forge unto themselves another God, another messiah. Now, 
Aug, q 19. sup. Iosue.  whosoever imagineth God such as God is not, he carrieth every where another God, a false God in his mind, saith S. Augustine.  
True it is, that there are many amongst the Protestants who haue no fit occasion to be instructed in the catholic Religion, yea who never having heard any thing at all of it, think that there is no other Religion except the puritans and Protestants, lead likewise to the eye of men a good moral life: All those I confess are not so guilty before God, of the crime of heresy, as the Ministers, as sundry Noble and Gentlemen be, who know in their conscience the catholic Religion to be the only Religion, yet for fear of the world, of necessity, and persecution, remain still in the estate of perdition. nevertheless those simplo ones are in a very hard case, by reason that falling into deadly sins either by thought, word, or dead, they haue not the means of the holy Sacraments( which are only in the true Church) whereby they may rise from that damnable estate. Besides that, the very grounds of the Protestant Religion, to wit, That a man continually transgresseth the commandments of God; Man hath not free-will to work his salvation; There is no merit of good works; faith only is necessary to salvation, and such like: These damnable grounds( I say) often beaten in the ears of the simplo people, make them careless to withstand tentation, to overcome sin, to do good works, to be sorry for their sins committed, and consequently make them to be without excuse in the sight of God.  
Happy be they then, who having heard of the catholic faith, are careful in searching and finding it out: Happy are they who having found it, do sincerely embrace and entirely believe it: happy are they who do communicate in outward profession and participation of the Sacraments, with the members of the catholic Church: happy are they who by the often use of the Sacraments do renew their life in sanctification and holinesse, and that constantly, till they hear those blessed words: 
Ma●. 25. v. 34.  Come ye blessed of my Father, take inheritance of the kingdom prepared for you, from the beginning of the world.   

The twentieth two Consideration.  
What disposition is requisite to him, who by reading the foresaid Considerations, should embrace the catholic, apostolic, and Roman Religion.  
BEsides the foresaid Considerations, which are sufficient to move any wise man to embrace the catholic, Astolike, Roman Religion, we haue many others, as in al ages& kingdoms innumerable visible professors, innumerable learned and wise men; yea of our Scottish Nation we haue had as many holy, wise and valiant Kings as any extern Nation, and more in number then diuers other Nations, as S. malcolm called Kenmor, and S. Margaret Queen, S. david King, Constantin the Martyr, S. William King, King malcolm the Virgin, Conuallus King, S. Vdelina Queen, S. Mathilda Queen, S. Richarda Empresse, Blessed Queen mary the Martyr our sovereign King james the sixth his mother, S. Alexander, S. Colomannus patron of Austria in Germany, S. Mungo, S. Fridelinus, S. Edmundus, S. Fiacre, S. Syra, S. Romualdus Martyr, S. Dronstan, S. Oda, S. Maxentia, S. valentine, S. Clarus& sundry others, famous to this day amongst foreign nations,& acknowledged to haue descended of the royal blood of Scotland, being all Papists, and Roman catholics, whose holy conversation& life I am to set out, God willing in my Menalogy of the Saints of Scotland. We haue had in like manner millions of most constant martyrs, who moved only with the love of God alone, haue contemned al temporal things, riches, liberty, yea life itself; living innocently, and shedding their blood constantly for defence of the catholic Religion. We haue had innumerable holy confessors and Virgins, who in virtue of our Religion haue made great mutation in their lives, in changing from an imperfect degree of virtue to the very top of perfection: and who in proof of their Religion haue wrought many miracles. Which motives to our Religion cannot with any colour of truth, be pretended by the Protestants and puritans, who can not prove one debatable point of Religion by the express word of the Bible. 2. Who cannot improve, no not one point of the catholic Religion by the express word. 3. Who cannot name any man, who before Caluin was of their Religion. 4. Who cannot name any nation which maketh account of the Bible now presently used in Scotland, Latin or Scottish, as of the word of God. 5. Who cannot show any monument, as Churches, chapels, or such, builded by any of their Religion, before the coming of John Caluin the Sophist. 6. Who cannot name any king in christendom to haue been of their Religion, before the coming of Caluin and Luther.  
Notwithstanding all these most weighty and forcible Considerations, sundry Protestants through the liberty of their free-will, and specially through want of pious affection to embrace the truth, for worldly respects, or fleshly liberty, do not suffer their minds to consider earnestly( as the importance of the matter requireth) these foresaid motives, do not permit their will to make election of the true and sincere Religion, and that by reason of a prejudicate erroneous conceit, which is settled in their mind, with pride and obstinacy, which is common to all heretics; to which end the Ministers without any conscience intertayne the people with prejudicate and preocupied opinions, yea blasphemies against the catholic Religion: as that the catholics adore Images, put all their trust in their good works, pray to stocks and stones, and such blasphemies which were tedious to me to rehearse. The other Impediment which hindereth men to embrace the true Religion, notwithstanding the foresaid Considerations, is a spiritual sloth, carelessness, and neglect of heavenly things necessary to our salvation. This impediment is remarkable in many Protestants, specially in those who are given to honours, pleasures, and commodities of this world, who having little feeling of any Religion, no apprehension of things to come, of Gods Iudgments, of death, of the eternal pains of hell, of the loss of that eternal bliss, haue chiefly fleshly pleasures, worldly honours, or both in mind and hart of whom our saviour foretold: 
John. 5. v. 44.  How can you believe, who do receive glory one from another, and do not seek the glory which is from God alone? And S. Paul: 
1. Cor. 2. v. 14.  The fleshly man perceiveth not the things of the Spirit of God, for they are foolishness to him. 
Iude v. 12.13.  Such men, saith the Apostle, are without all fear, feeding themselves, they are like wandring stars to whom is reserved the darkness for ever. If you talk with such men of matters of Religion, you shall see them turn all the places of the Scripture, yea can city to their own fancy, humour, and bad disposition, not making any account of the exposition of the holy Fathers, of general councils, nor of the whole body of the catholic Church: which is no new form of dealing amongst heretics, since it was used by the Donatists, as wisely remarketh S. Augustine: 
Lib. 3. cont Don natist cap 19.& epi. 222.  The Donatists( saith he) converted all the mysteries, and words of the holy books of the Scripture, unto the images of those their fancies, which having done, they seemed to themselves to follow the very Scriptures, when indeed they followed their own errors. do not the Protestants and puritans the same in explicating the Bible to their own imagination and fancy?  
He then who desireth to save his soul eternally, to enjoy the blessings of heaven eternally, to see God, and the Saints of heaven eternally, must needs set aside all worldly Consideration, in seeking out the true Religion, set aside passion and obstinacy which are infallible tokens of a devilish Spirit; and desire to seek out, search, and diligently to inquire the true Religion, with humility of will and docility of understanding, which are opposite to obstinacy and pride, the very roots and grounds of all heresy. This humility in hart is one of the greatest dispositions to find out the true Religion, as witnesseth the Prophet who saith: 
Isa. co. v. 1.  To whom shall I haue respect, but to the poor little one, and the contrite of Spirit, and to him that trembleth at my words. And our saviour Christ Iesus: 
Matth. 1.. v. 29.  learn of me, because I am meek& humble in hart Yea the want of this humility only is the cause that many do not find out the true Religion, because, 
Iam. 4. v. 6.  God doth withstand the proud, and lofty minded, and giveth his grace and favour to the humble in mind. Docility of understanding is likewise requisite, whereby a man yieldeth willingly to reason without further obstinacy, setting aside contention of idle words, which always do accompany heresy, and is a work of the flesh, saith S. Paul:( h) The works of the flesh are manifest &c. wrath, contentions, seditions, heresies. Finally frequent prayer made to God, with a humble mind,& earnest affection to find out the true Religion is a most fit and necessary means to obtain the same; for true Religion is a special gift of God, which is given by instant and fervent prayer.   

The three& twentieth Consideration.  
certain Notes and animadversions, which the wise and learned Protestant, is to observe, in seeking out the true Religion.  
FIrst of all, you are to apprehended this matter of Religion as a point of great moment and importance, and whereupon dependeth eternal felicity, and consequently you should not red Controuersie-books either for curiosity, as many do, or negligently and to pass your time only, nor with the Spirit of contradiction( which is familiar to the Protestants and Puritans) to find out faults, and quarrel without just occasion, the catholics sayings: But rather you should red sincerely and in conscience making God himself the judge of your reading, proposing for end only to find out the true Religion, the true faith and profession for the saving of your souls: for by this means you shall, as it were, oblige God to give you light and assistance to discern the true Religion from the false; which to obtain you haue great need to be humble in mind, devout in prayer, and indifferent to embrace the truth only, to pray to God often, saying with the Prophet david: O Lord teach me to fulfil thy will, because thou art my God.  
2. When you begin to red any controversy, endeavour first to apprehended well the true state of the Question, not believing one side only, but rather searching out what every side, catholic& Protestant holdeth therein,& in this point, besides many others, you shall find amongst the Protestant-writers great fraud and deceit used, by reason that they propone the questions not sincerely as we catholics do hold and believe them, but as they would haue the Reader understand them to their own advantage. As for example: The Protestants propose that question thus, Whether a man may be saved by works without grace? Which is easy for the Protestants to impugn, by reason that it is false. But the true state of the question, and as the catholics do believe it, is this: Whether by good works that proceed from the grace of God, and true faith, a Christian may be saved? And so in all the rest, you shall find great fraud amongst the Protestant-writers in proposing the true state of the question, as you shal see specially in M. Perkins book called, The refo●med catholic, who almost never doth propose the true state of the question: which deceitful proceedings John Fox also useth in the book of his acts and Monuments printed at London anno 1596. Where in his preamble to the same pag. 22. setting down differences in doctrine betwixt the catholic& Protestant Church, is convinced to haue made above an hundreth& twenty lies, in less then three leaves.  
3. When you haue found the true state of the Question, you must be very careful to hold the same continually in your mind, considering attentively whether the discourse which you shall red in your Author be to the purpose,& do level right at the mark or no, or run aside to impertinent matters, as often you shall find the Protestants to do; and specially D. Whitaker in his controversies, who doth fill up leaves with many words, but to little purpose, playing always the orator, but not the divine& doctor. In like manner you shall find many Protestant-writers in these our dayes who slip aside, and will drive you into many by-matters to confounded your iudgment and memory, weary your patience, and thereby make all your reading unprofitable: and thus you shall find in those Protestant-writers, who haue more words then wit, passion then learning, deceit then truth.  
4. you must remark diligently how that the Protestant writers do promise nothing but Scripture, nothing but the pure word of God, the express words of the Bible; yet in effect ye shall find that they give for Scripture, their own inventions, for the word of God, their own expositions,& for the true text of the Bible, a most corrupted and falsified translation, as you will see in the book following. moreover you must remark, that when the Protestants do city Scripture, and their own corrupted Bible, you must consider I say, how that place cited by them was understood and interpnted by ancient Fathers, of whom the Protestants themselves make great account, and who were many hundreth yeares before those our controversies did arise. As for example: We catholics do allege for proof of purging fire after this life, those words of S. Paul: 
1. Cor. 9. ( a) He shalbe saved, but so as by fire, as S. Augustin in sundry places of his works witnesseth, and before him Origen, and after him S. Gregory, and sundry others. The Protestants against Purgatory, allege vpon their side the saying of Salomon: 
Ecclesi. 11.  Where the three falleth, there it lieth. No man shall find that this place was ever alleged in this sense by any ancient Father, which is so certain and infallible, that the Protestants in citing the Scripture for their heresies& opinions, cannot possibly name not only one ancient Father who hath interpnted those places of the Scripture as they do, which sheweth the Protestants to be manifest heretics in explicating the Scripture against the stream and multitude of all the learned holy men, who were from Christ to Luther his time, and since.  
5. As for the holy Fathers themselves, when they are alleged, it is to be considered in what age they wrote, and whether that which they say was ever found to be contradicted by other Fathers of that age, or after them. For when no contradiction is found( though any Fathers sentence doth not make a matter fully de fide, or of necessity under pain of sin, or heresy to be absolutely believed,) it is a weighty and infallible proof, that the thing which the Father affirmeth, was so believed by the whole Church of God, in his dayes, and consequently it were great temerity not to believe the same. As for example, S. Augustins ●… plication of the foresaid place, he shall be saved, but so as by fire, in proof of Purgatory, was never contradicted by any Father of his age, yea or before or after him, which is an infallible mark that the faith of the catholic Church concerning Purgatory was then universally in use, and before S. Augustine, yea and after him. And forasmuch as that Church and Religion which was in S. Augustines time, was, and is acknowledged by all to haue been the true catholic Church, it must needs be presumed to haue held nothing generally, which the catholic known Church of the precedent age before S. Augustine did not also believe and teach, and so from one age to another, upward and downward may this demonstration be made, which ought to be a great motive to any discreet and unpassionate Reader. Whereof the contrary is manifest in sundry expositions of the Scripture by Origen, Tertullian, and such, whose partial and erroneous expositions were contradicted by those of their time, and after them.  
6. you must needs in like manner remark the double dealing of the Protestants in writing and preaching: by reason that in general, and publicly they will say and protest the holy and ancient Fathers to be of their Religion, of their Faith, and profession, to the end that they may blear the eyes of the ignorant. But if any catholic city for him any manifest place in particular of any ancient Father, as of S. Augustine for Purgatory,& praying to Saints in heaven, S. Ambrose for the real Presence, and sacrifice of the mass, and such like; then you shall see the Ministers answer that the holy Fathers were men, might err, and lie, deceive and be deceived; as if the Ministers were not men, yea lying and erroneous men, since they can do no good, say they, but continually, do transgress Gods commandments, teaching alway two several sorts of doctrine, one in public the other in particular. In like manner when the holy Fathers are brought against their damnable opinions, they will answer ever with shift and guile, that there is no comparison betwixt the Fathers and the Scripture; that they should not be believed except they bring Scripture with them. But if the catholic ask Scripture of the Minister, and the express word of the Bible for his opinions, the Minister being guilty, and certain that he cannot prove any debatable point of his Religion by the express word, nor yet impugn any of our Religion, will give you, instead of the express word of the Bible, his consequences and deductions, that is, his own expositions, explications, superstitious damnable heresies, and doctrines of the devill, which he giveth and preacheth to the ignorant people, as if they were the word of God. After the same manner, if the Ministers allege any places out of any ancient Father, founding to the favour of any point of their Religion, if you demand of them, whether they will stand absolutely to such a Fathers doctrine and determination in that, and all other controversies which he handleth, they will refuse it assuredly. But we not, if it be a matter not censured by any other Father, or by the holy Church at that time. As for example, when the Ministers do allege S. Augustine against free-will, if you ask them whether they will stand absolutely to S. Augustines iudgment in this point, and in all other points of controversy betwixt us and them, as Purgatory, Prayer to Saints, prayer for the dead &c. they dare in no wise accept thereof: But we catholics haue no difficulty to admit S. Augustin concerning all controversed points. Finally if you city plain and manifest sentences of the Fathers against Protestants, they will answer that they speak figuratively. Thus M. Andrew Ramsey being asked of me, then in prison in edinburgh, whether S. Augugustine had not in his works, sundry prayers directed to the Saints in heaven? he answered as a plain Atheist. That S. Augustine prayed per prosopopeiam. Could any turk or jew answer more Sophistically or Atheistically?  
7. By reason that the controversies be so many and the discourse so large vpon every controversy, and the shifts so innumerable, it will be impossible for you, to quiet and settle your iudgement by only reading of diuers books. And though it were possible for you, yet it could not be possible for thousands of others who cannot red, nor haue the commodity of books: for which cause you must haue a more sure and infallible rule, to find out the true Religion, then reading; which is, the Resolution of the universal Christian Church in every age concerning matters of Religion. This is the only sure, short, and infallible way, to find out the true Religion: which way S. Augustin teacheth and setteth down plentifully, in his book against Cresconius the heretic saying: 
Lib. cont. Crescon. c. 33.  Quisquis falli metuit huius obscuritate Quaestionis, Ecclesiam de ea consulat. That is; whosoever feareth to be deceived by the obscurity of this Question, let him go, and ask the Church thereof. And this same infallible way our saviour commanded us to follow, when we are in doubt of any point of Religion, saying: Tell the Church of it: He that will not hear the Church, let him be to thee as a heathen and publican. For the which cause S. Augustin said wisely: 
Cont. Epist. Manich. c. 3.  I truly would not believe the gospel, except the authority of the Church did induce me thereto. To which testimony of S. Augustin, I might join the testimonies of the holy Fathers, who with one consent do appoint, as an infallible rule to find out the true Religion, to try and search diligently, which is the true Church. For, Seeing the controversies of Religion( saith a Protestant in our time) are grown in number so many, 
M. Field in his Epistle dedicatory.  and in nature so intricate, that few haue time and leisure, fewer strength of understanding to examine them; what remaineth for men desirous of satisfaction in things of such consequence, but diligently to search out which among all the societies of men in the world, is that blessed company of holy ones, that household of faith, that spouse of Christ,& Church of the living God, which is the pillar& ground of truth; that so they may embrace her communion, follow her directions, and rest in her iudgement, and consequently join themselves to that happy company of the triumphing Church in heaven. I wish from my hart that my dear countrymen in Scotland, England and Ireland would yield to this Protestant-writers counsel, in seeking out the true Church of God. To which end I haue set down these foresaid Considerations to the glory of the blessed Trinity, the profit of the Protestants and Puritans, and the comfort of the Roman catholics.   

The four and twentieth Consideration.  
The Conclusion of this first Part, or Introduction.  
having set down at length the infallible means whereby we may find out the true Religion, Church, and Profession: having like wise proved the true marks of the true Church, and those to be only proper to the catholic and Roman Church, and consequently having proved that for the space of fifteen hundreth yeares the Protestants and puritans had no Church at all, no Religion, no faith, no outward profession known to God, or the world, yea no professors of their Religion except two, to wit, Nullus and Nemo, that is to say in truth, none at all: It followeth then of necessity, that the Protestants Religion before the coming of Caluin& Luther was nothing else, but a plain platonical or poetical chimera, that is a mere imaginary fiction invented by seditious puritans, to change the political State( under the pretext of a reformed Religion) of Scotland, England and Ireland, that thereby they might more freely invade the lands and possessions of catholics, take to their own uses the rents and temporal goods of the Church livings, overthrow the ancient Nobility of those three ancient kingdoms, casting down their houses, banishing them from their native country, imprisoning their persons, and using all sort of barbarity, which the furies of hell could invent, against them.  
Now it followeth to set down in these sixteen following Ages or Centuries, first the names of the chief Pastors in every century, as being the principal members of the visible Church. 2. The names of the Kings of Scotland( the same is easy to be done of the Emperours, of the Kings of France, England, Ireland, spain, Poland, denmark, Sweden, and other Princes, all Catholiks, who did reign in all Christendom before the coming of Luther& Caluin) who happily haue reigned& professed the catholic Religion to this our Age& Century. 3. To set down the doctrine, faith, and Religion of the most holy, famous, and learned Fathers, who were in every age and Century, using the very words of those holy Fathers with all fidelity, that thereby the catholic Reader may see manifestly, that the catholic and roman Religion( for the which we are now persecuted by the Protestants and puritans in Scotland, England, and Ireland) is the self same Religion which was professed by the holy Apostles,& which from them hath visibly without any interruption continued from age to age to these our dayes. To which end I haue made choice of twenty five articles of the catholic Religion, which,( as the chiefest of all the rest) I prove first by Scripture and good Reason, called probatio de jure. Then, by the consequences& doctrine of the holy Fathers of every age, called probatio de facto. Thirdly, I set down the places of the Bible concerning those articles, falsified by the Ministers of Scotland and England. Finally, I show, clearly in my opinion, that the Protestants and puritans haue neither for thē the express word of the Bible, nor the plain text therof, either to prove any debatable point of their Religion, or to improve any of ours; nor any ground in the Scripture, not antiquity, nor succession, nor union, nor means to manteine the same; and finally that their Religion is nothing else but a mere invention of the Ministers.  
Now, I challenge the Protestants, if they can, to devise& set down a catalogue sufficient to confront this of mine. I challenge them to set down the Professors of their religion in every age, as I do the professors of our catholic, and Roman Religion; to set down their very words, and& plain sentences faithfully: which they not being able to do, are obliged in conscience( if they haue any conscience) to avow plainly the truth in so weighty a point; that is, That they are children without Fathers,& schollers without Maisters; That they are the first professors of this new deformed Religion,& that they cannot name any professor of their Religion in all essential points, before Luther and Caluin, the former two always excepted, Nullus and Nem●.  

A devout Prayer, to conform ourselves to the Will of God.  
grant me, O most merciful God, seuently to desire such things as may be most acceptable& pleasing unto thy divine majesty, with wisdom to search after them, 
Ex Diuo Thoma Aqumas.& aliis.  not to be deceived in the knowledge of them,& vnfaynedly to accomplish the performing of the same, to the praise& glory of thy holy Name. Direct so my life, and grant, I humbly beseech thee, that I may haue both knowledge, will& power, to do that which thou requirest,& wouldest haue me to do,& in such manner, as is most behoofull, and expedient for my soul.  
grant me, O Lord God, understanding to know thee, wisdom to find thee, conversation to please thee, perseverance to expect thee;& finally through hope to embrace thee, and through thy Grace to enjoy the benefits of this transitory life, and in the world to come, be made partaker of the reward and heavenly ioy, through the precious blood of that immaculare lamb our only saviour jesus-christ; to whom with the Father and the holy Ghost, three persons& one God, be all honour& glory, world without end. Amen.   

Another Prayer.  
OMnipotent,& most benign, and merciful Father, I most humbly beseech thee, that it may please thy divine majesty to visit with thy Fatherly affection, all such as are any way fallen, or departed from the pure catholic& apostolic Church, or haue doubt in any article of the Faith& doctrine therof, or be seduced& deceived through any false persuasion;& to illuminate their harts& understanding, with the beams of thy divine light. Stay them O Lord, and bring them back to aclowledge their error, that being truly converted, and united to the catholic Church, they may confess with mouth, and show in works, one true catholic& Christian faith; and by remaining in it, work their own salvation; that so both we and they, being of one mind& will,& dwelling together in one fold, may hear& follow thee O Lord, out true shepherd, through the merits of thy precious blood& passion. Who livest& raygnest world without end. Amen.   

A Prayer for the embracing of the true, catholic, and Roman faith.  
OMnipotent,& most merciful God, whereas without true faith no man can be saved, or please thee, but coming unto thee( as the Apostle saith) he must believe; 
Ex S. Dionysio& aliis.  I most humbly beseech thee to give unto me the true, right,& catholic faith, which is not stained with any spot of perverseness, nor involved in any error, but in every part pure and sincere.  
grant O Lord, that I may follow& embrace that Faith only, which the holy, catholic& Roman Church doth teach& profess; she being the pillar& firmament of Verity,& so guided& grounded by thy holy Spirit, that in Faith and doctrine she cannot err.  
give me Grace, O Lord, that whatsoever shal be conform,& consonant to this orthodox& catholic Faith, I may embrace, and approve the same;& detest& abhor what shall be contrary thereunto: that al my works, words,& deeds may be answerable to this faith, least by my bad life& example, I may seem to deny thee, whom with a true& sincere faith I confess.  
Increase, O most merciful Father, and so confirm this true faith in me, that neither man, nor divell may be ever able to take the same away from me: but that both in word& work, I may always profess,& confess the same; yea and if need be, to seal this truth with the shedding of my blood, and death itself, in testimony therof. confirm O Lord God, this my will& desire, through Christ Iesus thy only son,& our judge, who liveth and reigneth, with thee and the holy Ghost, in perfect Trinity, world without end. Amen.    
The end of the first Part.   

THE ground OF THE catholic AND ROMAN RELIGION IN THE WORD OF GOD.  
With the Antiquity and Continuance therof, throughout all kingdoms and Ages.  
COLLECTED Out of diuers Conferences, Discourses, and Disputes, which M. patrick Anderson of the Society of IESVS, had at several times, with sundry Bishops and Ministers of Scotland, at his last imprisonment in edinburgh, for the catholic Faith, in the yeares of our Lord 1620. and 1621.  
Sent unto an Honourable parsonage, by the Compyler, and Prisoner himself.  
The second Part,& first Century.  Philip. 1. Vers. 12.& 13. 
And I will haue you know, Brethren, that the things about me, are come to the more furtherance of the gospel: so that my bands were made manifest in all the Court &c.  
Permissu Superiorum, Anno M.DC.XXIII.   

TO THE RIGHT WORTHY STVDENTS Of the four famous universities of Scotland, S. Andrewes, Glasco, Aberdine, and edinburgh.  
ARISTOTLE that famous Philosopher in penning his moral Philosophy thought all his labours well employed if he could profit any one thereby: 
Lib. 1. Heb. c. 1.  how happy then may M. P. Anderson think his labours employed, the time of his hard and rude impersonment in edinburgh spent in Disputes,& Conferences with the Ministers, having won thereby sundry to the light of the true gospel, to the love and fear of God, from whence the hope of all Eternity dependeth? And as you are the fountains of which many must drink, the seeds from whence many must proceed, the lights of the kingdom, and the Mynes, whose treasure of learning is to be derived to the whole body of the kingdom of Scotland: So are there opened ●nto you in this second Part those veins of gold, contey●ed in the express Word of God, and in the testimonies of the holy Fathers, and Writers of the first hundreth yeares after Christ; which Testimonies I will entreat you to peruse with an indifferent and single eye, with a great zeal of embracing Truth from the mouth of Christ, and from those honourable, Learned, and holy Fathers of the first age, Quorum testimonia sunt omni exceptione maio●a.  
Truly, if ye would hear none but those, in whose bosoms ye haue been bread, and consequently to be so far enamoured of your Ministers doctrine, without any ground in the express Word of God, or al Antiquity; the more ye should be blamed, that being amongst all Nations held of witty& quick Iudgment, fit for all sort of Sciences, yet ye would willingly,& witting prefer the counterfeit dross of the Ministers, before the true& perfect Mettal of the holy Word, and testimonies of all antiquity. Or can you but imagine, that men of such life and conversation, as your Ministers be, could find out any wholesome doctrine, 
Bern. Ep. 190.  Quae tot latuerit Sanctos, tot praeterierit sapientes?  
S. Augustine remarketh, that 
Lib. 5. Confess. c. 2  Faustus Manichaeus and the ancient heretics of his sect, in their preaching and discourses promised nothing more thē Truth, Truth, the word of God, the Scripture, the Bible: yet he found, as he witnesseth no truth amongst them, yea nothing but lies, vanities, and new invented superstitions.  
The same shall you discern in the Ministers of our time: for although they brag, and boast of the pure Word of God, the Bible, the written Word; yet in effect they cannot show, no not one debatable point of their Religion to be contained in the express Word of God. 2. They cannot possible improve any point of the catholic Religion out of the same express Word. 3. They cannot name any Nation under the heauens, which avoweth their Scots Bible to be the Word of God. 4. They cannot name any foreign doctor, or doctors, who do free their own Scots Bible from falsifications, lies, and errors. Finally, 
Amb. in c. 3. Ep. ad Titum.  By the word of the law they impugn the law, framing their private sense and construction to countenance the peruersity of their minds, by the authority of the law a making by their perverse interpretation, 
Hier. l. 1 in c. 1. Ep. ad Galat.  The gospel of Christ, the gospel of man, or which is worse, the gospel of the divell.  
They boast of the pure preaching of the Word of God, yet in effect they haue no Commission, no Authority to preach, no Vocation at all, but are 
Ioa. 10. v. 2.10.  thieves, who enter not by the door, but climb another way, to steal, kill, and destroy your souls. They are the false Prophets who cry, 
Ezech. 13. v. 3 6.7.  Thus saith the Lord, when the Lord said it not, nor sent them. They glory to haue reformed the Church of God; whereas you shall easily perceive how miserable, and deformed Scotland is become by their reformed Religion: and their own forms and fashions do witness the same plentifully, as a famous, yea a Protestant-Writer called Zanchius doth testify thus of them: 
Ep. ad joan. Sturmi. Habetur in fine l. 7.& 8. Miscellan.  We Protestants of the reformed Church( saith he) often of set purpose ouercloud the state of the question with darkness; things which are manifest we impudently deny; things false without shane w● avouch; things plainly impious we propose as the first principles of Faith; things orthodoxal we condemn of heresy; Scriptures at our own pleasure we detorte to our own dreams; we boast of Fathers wh●n we will follow nothing less● then their doctrine; to deceive, to calumniate, to rail is familiar with us &c.  
O ye flourishing Academians, O Scotland my dearest country, consider wisely,& in the presence of God, I beseech thee, how thou hast damned up the passage, by which the clear waters of al antiquity should flow unto thy kingdom, and thou hast opened the sluice to the Puddels of the Ministers new doctrine, new feigned Sacraments, new Articles of faith, new Bible, and Scripture unknown as yet to all other Kingdoms, and Nations: Consider, I say, how God therefore hath punished thee, yea now of late with extraordinary Indigency; and abandon these new, and unwonted doctrines, and embrace again that ancient Faith which once thy Noble, Ancient, and princely kingdom, Daughter of God, devoutly sucked from the breasts of the Apostles, which all thy former Kings, and Princes, from King Donald the first, until Blessed Queen Mary, constantly professed, thy laws established, thy People honoured, thy universities defended. To this end I will not cease to sacrifice unto God my continual prayers, and rest always,  
Your most humble Seruant. P.A.S.I.   

To the Christian Reader.  
because the visible succession of lawful Pastours, and the perpetual pedigree of zealous believers is an infallible mark of Christs chosen Church, I haue here presented to thy view: First the supreme Heads and Gouernours of the Roman Church. 2. The chief professors, yea of our own Nation of Scotland, by which it hath been taught& continued. 3. I show the pedigree of the Kings of Scotland, all Roman catholics, from Donald the first until B. queen Mary the Martyr, our Gracious sovereign his Mother, few other Mothers in our age being worthy of such a son, few other sons worthy of such a Mother. 4. I prove by the Scripture twenty four substantial points of our catholic faith the rest being easily deduced out of those,& the Churches authority, which I prove at length. 5. I challenge the Ministers to improve any of those 24. articles, and to be contrary to the express word of the Bible, which they shall never be able to do. 6. I challenge them likewise to prove any one point of their Religion, as set down in the express word of their own Bible, which being impossible for them to do, I force them to avow that they preach not the Bible, not the express word, not the Scripture, but their own fancies, yea old rotten& condemned heresies, which they call their consequences drawn out of the Bible. 7. I set down those same 24. substantial points of our catholic Religion proved by the holy Fathers of the first hundred yeares, putting down most faithfully their own words, sayings,& consequences drawn out of the express word of the Bible; being a thing so notorious, that a man who hath any reason, iudgment, or understanding, any feeling of God, or care of his conscience, should willingly prefer the consequences of these holy, wise, learned& ancient Fathers before the stinking puddle of consequences of the Ministers, who are children without Fathers,& preachers without commission, or any warrant in the word of God 8. I show how the ministers haue falsified the Bible in all those places which make for us Catholiks against thē. Finally& last of all, I prove that the Church of God in this& the other ensuing Ages, was a known generation, society& congregation of Pastours& people, Parents& Children, heads and members successively propagated& jointly united without interruption one from the other; which must needs still persevere constant& faithful, what opposition soever be made against it. And on the contrary I show, that the Ministers of Scotland, England, or Ireland can show no such predecessors of their religion, no not one before Luther& Caluin, who do agree with them in all essential points of faith, concluding thereby that they are unkind slipps grafted by satan, of whom the Wiseman saith: 
Sap. v. 1.4.  Bastard plants shall not take deep roote, nor lay sure foundation:& if in the boughs for a time they shall spring, being weakly set, they shall be moved of the wind,& by the vehemency of the winds they shall be rooted out.  
Consider Christian Reader I pray thee, if in the case of some temporal State any Lord or earl of Scotland to prove the title of the lands he holds, should produce the public sentence, not only of all the Iudges of Scotland for the space of fourteen hundred yeares, but of all the world for the space of fifteen hundred years: the sentence, I say, judicially decided in the presence of all those kings,& of the three Estates of all those Christian kingdoms in favour of the true possessor of the land, condemnning the adverse party of imposture& intrusion:& this their decision, sentence& condemnation in diuers records amongst the public monuments not only of that one Kingdom, but likewise of the whole world to be extant: And on the other side the adverse party could bring forth none of former times to speak in his favour, alleging only that all his Forefathers& keepers of the land, were& had been invisible, unknown& latent; what judge, I pray you, what reasonable Man would make doubt who had the better right in Law? So it is betwixt us Catholiks& the Protestants: for we produce for our Religion the judicial sentence not only of all the Kings& spiritual Iudges of our Kingdom of Scotland judicially pronounced, but of the whole world, and that not at one time but at several, for the space of fifteen hundred years; judicially I say, pronounced,& all accepted, ratified, executed,& by public monuments testified. The Ministers in the contrary can name no visible predecessors for their Religion, yea bring nothing but their own fancies& inventions, under the Childish pretext of the word of God; bring no judicial sentence given in their behalf by either counsel, or parliament, or public monument, show us no Author, name us no writer, specify no mark or token of the being of their Religion before Luther and Caluin: shall then any reasonable Man think such Ministers& preachers to haue any Right or Commission to preach, to haue any ground in the word of God, any warrant for their religion, any antiquity or lineal succession.  
wherefore I earnestly entreat the Christian Reader to give place to reason,& to eschew their new Religion& profession, if he will avoid his eternal ruin,& loss of everlasting salvation, which is the due& inevitable reward allotted for misbelieuers: from the which Christ Iesus free all them who are effectually desirous to live,& die in the true and catholic Church, Amen. With the which desire, I rest always,  
Thy humble seruant P. A. S. I.   

THE FIRST AGE, OR CENTVRY.  
A Table, or Catalogue of the Names of some Roman Catholiks, which show that the Roman Church hath been continually in all ages since Christ& his Apostles, until our dayes,& shall continue to the end of the world.  

CHAP. I.  
The year of our Lord. The chief Pastours of the Roman Church. Pastours, doctors,& professors of the Roman Faith. Kings of Scotland from the year of Christ 30. until 100. 30. Iesus Christ God and Man born of the Blessed Virgin Mary the 25. of December, from the Creation of the world 4022. The Blessed Virgin Mary, S. John the Baptist, S. John the Apostle& evangelist, with the rest of the Apostles, and evangelists, S. Martha, S. Mary Magdalen, Before the coming of Christ the space of 330. yeares, the first Scottish King was Fe●gusiu● son to Fercha●d, ●o whom lineally did succeed Feritharis, Mainus Dornadilla, Notharus, Reuther.   yeares, did suffer Death vpon the cross the 34 year of his age. He is our sovereign Lord, Redeemer, and pastor, who hath left in his Church for the consolation of the faithful, and to keep peace and vn●on, in matters of Religion, a Vicar under him. 
S. Paul, S. Stephen the first Martyr, Timothy, Barnabas, Dionysius Areopagita, Martialis.  
And of our Scottish Nation S. Mansuetus Bishop of Toul in Lorraine& disciple to S. Peter, of whom Demochares in catalogue ep. Tullensium. Franciscus du Rosiers Tom. 2. Stemmat. Lotharing. ad ann. 62. and others write thus: S. Mansuetus discipulus S. Petri, socius S. Clementis Episcopi Metensis, Natione Scotus &c.  
likewise of our Scottish Nation famous in this age were the S S. Barinthus Priest, Paschasius Abbot sent by King Donaldus to Pope Victor in the year of Christ 99. B. Claudia wife to S. Pudens senator of Rome, and mother to Timotheus, novatus, Praxedis,& Puden●iana: as witnesseth Romanum Martyrologium. Finally S. Beatus, S. Peter his Disciple.  Reutha, Thereus, Iosina, Finnanus, Durstus, Euenus 1. Gillus, Euenus 2. Ederus, Euenus 3. to whom succeeded Metellanus who was crwoned King 5. yeares before the coming of Christ, and dyed the year of Christ 29. to him succeeded Caratacus, Corbredus, of whom thus reporteth du Rosiers Tom. 6. Corbredus licèr à romans saepius superatus esset, eos tamen cruentissimis praelijs superatos, ex Scotorum& Pictonum depulit agris. Dardanus, Galcus, or Galcacus, of whom saith the same du Rosiers Tom. 6. Galcacus Rex optimus egregiè Romanos debellauit. Of this king Galcacus( whom others do call Galdus, as brought up among strangers, for he was brought up among the britons) maketh mention Tacitus in vita Agricolae, which Agricola did make war against the Scots, or Caledonians, about the year of Christ 82. as witnesseth Dio. 34. S. Peter Apostle, to whom succeeded, 69. Linus. 80. Cletus. 83. Clemens.  
But King Galcacus did manfully stand against the power of Agricola, and of the Romans. Tacitus maketh mention of a most eloquent Oration of Galcacus to the Scots, to the end they should keep their natural liberty. Of which Oration Lipsius in his Annotations vpon that place giveth this iudgement: Moriar, si quid meo sensu prudentiùs, disertiùs, argutiùs est in omni Romana lingua. I might easily in like sort set down the names of the Kings of England, Ireland, France, spain, Dennemarke, Poland, Sueden, and diuers other kingdoms, all catholic Romans: proving thereby the antiquity and universality in time, place, and persons of our Religion, which notwithstanding I will here omit, to be short.  
The holy Apostles wrote the new Testament in this first Age: and because the Puritans blind and abuse the poor people in Scotland, saying, that their Religion is the self-same Religion which the Apostles professed: I will set down heer some chief heads of the Puritans and Protestants Religion, drawn out of their own Confession of faith, which the three Estates of Scotland at several parliaments haue solemnly sworn, avowed and subscribed. And on the other side I will set down how such points of their Religion be directly against the old and new Testament, and consequently that their Religion is far different from the Apostles Religion, yea is nothing else but a new invention of the Ministers.  

That the Puritans and Protestants Religion, is not the Religion of the holy Apostles. The first Section.  
1. THE puritans do believe that the commandements of God are impossible to be kept, yea though a man haue the g●ace of God: 
In a prayer used in Scotland called the Confession of sins, set down in their Psalm-booke.  For the flesh( say they) evermore rebelleth against the spirit, whereby we continually transgress thy holy Precepts, and Commandements, and so purchase to ourselves, through thy just iudgement, death& damnation. If continually the puritans transgress them, Ergo, in no moment of their whole life, do they, or can they keep them, though assisted by the grace of God.  
The Apostles, and the Bible affirm the contrary: 
Matth. ●1. v. ●0.  For my yoke is easy and my burden light. again: 
Philip. 4. v. 13.  I am able to do all things through the help of Christ, which strengtheneth me. And in another place: 
joan. 5. v. 3.  For this is the love of God, that we keep h●● Commandements, and his Commandements are not grievous. And again: 
joan, 2. v. 3.  hereby we are sure that we know him, if we keep his Commandements. He that saith I know him, and keepeth not hi● Commandements is a liar, and the truth is not in him. And our saviour saith: 
Matth. 19. v. 17.  If thou wilt enter into life keep the Commandements. And S. Luke saith of Zacharias and Elizabeth Father and Mother of S. John Baptist: 
luke. 1. v. 6.  That both were just before God, and walked in all the Commandements and Ordinances of our Lord, without reproof. Can the Ministers believe the Bible, who believe not so manifest and express words of the Bible? Can their Religion be apostolical, who bely so evidently the Apostles and Christ himself?  
2. puritans do believe that catholics are the limbs of the divell; their words be: 
In the Confession of faith sworn by the Ministers at their admission.  The defence of the Church appertaineth to the Christian magistrates, against all Idolaters and heretics, as Papists, Anabaptists, with such like limbs of Antichrist, to roote out all doctrine of divels and men, as the mass, Purgatory, Limbus Patrum, Prayer to Saints, and for the Dead, free-will, Distinction of meats, apparel, and dayes, vows of single life, Presence at Idol-seruice, mans Merits, with such like.  
Contrary, I find not one express word of all their blasphemies in the Bible, or Doctrine of the Apostles, yea the Protestants against their solemn Oath, haue now received apparel and festival dayes, and kneeling at Idol-seruice, that is, at the receiving of their Bakers bread and winy supper: as in his majesties 23. parliament act. 1. holden at edinburgh anno 1621 appeareth.  
For praying for the Dead, I find in their own Bible: 
2 Machab. 12. v. 43.  And he( to wit Iudas Machabaeus) having made a gathering through the company, sent to jerusalem about two thousand drachmas of silver, to offer a sin-offering, doing very well and honestly, that he thought of the Resurrection; for if he had not hoped that they who were slain should rise again, it had been superfluous and vain to pray for the dead. And therfore he perceived that there was great favour laid up for those that dyed godly( it was a holy& good thought.) So he made a reconciliation for the dead, that they might be delivered from sin. This place sheweth that it was at least a custom among the Iewes to pray for the dead. 
Aug. lib. 18. de civit. c. 36.  And S. Augustin( whose opinion is to be preferred to all the Ephemerian Ministers) assureth us, that not the Iewes but the Church of God ever did hold those book as canonical. The Ministers shall never be able to give us express words of the Bible which deny praying for the dead.  
3. The puritans believe that the sick should not be anointed with oil, and remission of sins given to them by men.  
The Apostles contrary: 
joan. 5. v. 14.  Is any sick among you? Let him bring in the Priests of the Church, and let them pray over him,& anoint him with oil in the name of our Lord, and the prayer of faith shall save the sick, and our Lord shall raise him up: and if he haue committed sin, it shall be forgiven him. Which place the Ministers haue corrupted, as proving clearly the Sacrament of Extreme unction.  
4. The puritans believe that no sort of sin is done against the will of God, and that he useth the divell but as an instrument: so that in their Religion al sorts of sins and abominations, should rather be imputed to God the chief Author, then to the divell the instrument, conform to the common saying, Qui est causa causa, est causa causati. The fault is more to be imputed to the master, who commandeth the seruant, then to the seruant who is but an instrument: hear the Ministers own words: 
In the order of baptism.  That God is the author of heaven and Earth, that is to say, that the heaven and earth, and the contents therof are so in his hands, that there is nothing done without his knowledge, neither yet against his will:& so we confess and believe that neither the divels, nor yet the wicked of the world haue any power to molest or trouble the chosen children of God, but so far as it pleaseth him to use them as instruments. And again: 
The Articles of ●ayth set down in the Scots catechism 45. Sunday.  God of his infinite mercy doth preserve his faithful, not suffering the divell to led them out of the way, neither permitting that sin haue the vpper hand of them: so likewise he doth not only give up, cast off, and withdraw his grace from such as he will punish, but also he delivereth them to the divell, committing them to his tyranny; he striketh them with blindness, and giveth them up to reprobat minds, that they become utterly slaves to sin, and subject to all ●entations. again: 
In the 3 Sunday.  So then by this saying, the power of God is not idle, but continually exercised; so that nothing is done but by him, and by his ordinance. again: 
In the 4. Sunday.  The knowledge hereof doth wonderfully comfort us, for we might think ourselves in a miserable case, if the divels and the wicked had power to do any thing contrary to Gods will.  
The whole Bible is against this blasphemy, as by the Texts following may appear: 
Deut. 32. v. 4.  God is true, and without wickedness, just and righteous is he. 
Psalm. 44. v. 6.  The sceptre of thy kingdom is a sceptre of righteousness. Thou lovest right eousnes, and hatest wickedness. And again: 
joan. 1. v. 13.  Let no man say when he is tempted, I am tempted of God, for God cannot be a tempter of evil, neither tempteth he any man.  
5. The puritans believe, that for all those who kneel or worship the Supper of the Lord, there is nothing but eternal damnation; which point of faith the parliament, holden almost these 40. yeares ago, did swear solemnly and subscribe: 
In the Confessi●n of faith.  neither must we in the administration of those Sacraments( say the Ministers) follow mans fantasy, but as Christ h●mself hath ordained, so must they be ministered, and by such as by ordinary vocation are thereunto called. Therefore whosoever reserveth and worshippeth those Sacraments, or contrariwise contemneth them in time and place, procureth to himself damnation.  
Notwithstanding this kneeling at the Lords Supper is now received, commanded, and by parliament confirmed. The words be: 
In his majesties 23. parliament hol●ē at edinburgh an. 1621. act. 1.  Considering that there is no part of divine Worship more heavenly and spi ituall, then is the holy receiving of the blessed Body and blood of our Lord& saviour Iesus Christ; the Assembly thinketh good, that that blessed Sacrament be celebrated hereafter meekly and reverently vpon their knees.  
6. The puritans do excommunicate Kings& Princes, and the civil magistrates: let us thē give credit to their own words, which the Ministers use: 
In the manner of the administration of the Lords Supper.  And therfore in the name and authority of the eternal God, and of his son Iesus Christ, I excommunicate from this Table all Blasphemers of God, all Idolaters, all Murmurers, all Adulterers, and all that be in Malice and envy, all Disobedient persons to Father and Mother, Princes or magistrates, Pastors or Preachers, all Theeues and deceivers of their Neighbours, and finally all such as led a life directly fighting against the will of God.  
Now the Ministers believe, that in Kings and Princes 
In a prayer called the Confession of sins.  The flesh evermore rebelleth against the spirit, whereby they do continually transgress the precepts of God, and his holy Commandements. Since then the Ministers do excommunicate all those that led a life against Gods Commandements, and since no man can keep the Commandements of God, and all sins are mortal and against the Commandements; it followeth of necessity, that all persons who receive the Supper of the Lord, are excommunicate, and consequently receive the Supper of the Lord unworthily, and to their own damnation.  
7. The puritans believe that: 
In the Confession of faith.  Christ suffered his Humanity to be punished with most cruel death, feeling in himself the anger and severe Iudgment of God, even as if he had been in the extreme torments of Hel. And again: 
●n the ●athechisme. the 10. Sunday.  Christ did not only suffer natural death, which is a separation of the soul from the body, but also his soul was in wonderfu●l distress enduring grievous torments, which S. Peter calleth the sorrows of death. And again: 
In the said catechism.  hereby we see the difference between that grief of mind, which Christ did suffer, and that which the impenitent sinners do abide, whom God doth punish in his terrible Wrath: for that very pain which Christ sustained for a time, the wicked must endure continually, and that which to Christ was but a prick, is to the wicked instead of a glaiue to wound them to death.  
Contrary, the Apostles believed, that the blessed soul of Christ descended to the Hell where the souls of the ancient Fathers, Abraham, Isaac, jacob, Noe &c. were, to wit Limbus Patrum, and not to the Hel of the damned and reprobate, out of the which there is no redemption.  
8. The puritans believe, that in the Sacrament of the Lords Supper, the Body of Christ is not contained, but only a sign and figure therof.  
contrarywise our saviour saith in express words: 
Matth. 26 v. ●6.  This is my Body. And again: 
joan. 6. v. 51.  The bread that I will give, is my Flesh.  
9. The puritans believe, that Priests cannot forgive sins on earth.  
Contrary to our saviour his commission and power granted to his Apostles, and their successors: 
joan. 20 v. 13.  Whose sins you forgive, they are forgiven, whose sins you retain they are retained.  
10. The puritans believe, that it is not lawful to make vows, and if they be made, they may be broken.  
Contrary to the express words of the Bible: 
Psalm. 76. v. 11.  Vow ye, and render your vows.    

The first& second Article.  
1. That the catholic Roman Church universally believed in this first Age, the real Presence of Christs Body in the blessed Sacrament, after the words of Consecration.  
2. That saying of mass, was universally in use in this Age.  
CHAP. II.  
BEFORE I come to the testimony of the holy Fathers of this Age, I will prove these two verities by the express words of the Bible. First then, Christ promised to give his Flesh to his Disciples& their successors: 
joan. 6. v. 51.  The bread that I will give is my Flesh, which I will give for the life of the world. And again: 
joan. 6. v. 55.  My Flesh is meat indeed, and my blood is drink indeed, in the greek it is, my Flesh is meat truly, {αβγδ}: if truly, then not figuratively, but really, for Veritas& Realitas conuertuntur. Our saviour saith, My Flesh is meat truly; The Ministers say, Christs Flesh is meat figuratively. Which of the two should be more believed, Christ, or the Ephemerian Ministers of Scotland?  
2. Secondly our saviour saith: 
joan 6. v. 53.  Verily, verily I say unto you, except ye eat the Flesh of the son of Man, and drink his blood, ye haue no life in you. Our saviour saith not, except ye eat my flesh by faith, except ye eat the figure of my flesh. Now if they who eat not the Flesh of Christ, cannot go to heaven, how can the puritans go thither, who will not believe the plain and manifest words of Christ? yea how can the Ministers believe in Christ, who bely him speaking so plainly, clearly, and manifestly? In this whole Chapter our saviour never saith, I will give a figure of my Flesh for the life of the World: nor yet, Except ye eat my Flesh by faith, ye haue no life in you. He then who desireth to save his own soul, must needs rather believe the plain and manifest words of Christ, then the Ministers expositions, yea new inventions and dreams: since all the holy, learned, and wise Fathers did ever expone these words of our saviour, as the Roman catholics believe at this present.  
3. Thirdly, let every man consider in the presence of God, and without passion, and as he will answer at the day of Iudgement, those most plain words of our saviour in the institution of this Sacrament: 
mat 26. v. 26. Marc. 14. v. 11. luke. 21. v. 19.  Take, eat, this is my Body which is given for you: This do in remembrance of me. First, Christ in his latter Supper made his Testament, and last will, at which time every wise man is obliged to speak plainly and not figuratively. 2. Our saviour spake only heer to his twelve Apostles, to whom alone he was not accustomend to speak in figures and parables. 
luke 8. v. 10.  unto you it is given to know the mysteries of the kingdom of God, but to others in parables. And plainly S. Matthew witnesseth that Christ was not accustomend to speak to his Apostles alone in parables and figures: 
Matth. 13. v. 10.  Then the Disciples came and said to him, why speakest thou to them in parables: and he answered and said to them, Because it is given to you, to know the secrets of the kingdom of heaven, but to them it is not given. 3. Christ saith, This is, he saith not, This signifieth my Body, this is a figure of my Body. 4. Christ saith: My Body which is given for you: that is, which is given for you as the price of your redemption. But bread cannot be the price of our Redemption, likewise a figure of the body of Christ cannot be the price of our Redemption. 5. Christ saith, which is given, in the present sense, and not which shalbe given, in the future. 6. Christ saith, Which is given for you, and not, which is given to you, because it was given for the remission of our sins. 7. Christ saith, This is my blood which is  shed for many, for the remission of sins: but pure wine,& the figure of his blood, cannot be the remission of our sins. 8. Christ saith in the present sense, which is  shed, which words cannot be referred to the bloody shedding vpon the cross, but to the unbloody shedding in the holy Sacrifice of the mass. As for the words that follow, But I say to you, that I will not drink henceforth of this fruit of the vine, until that day when I shall drink it new with you in my Fathers kingdom, 
luke. 22. v. 18.  Christ spake them at the eating of the Paschal lamb, as S. Luke witnesseth plainly, and not at the institution of the blessed Sacrament. 9. Christ saith Do this: whereby he gave power to his Apostles, 
Gen. 1. v. 1. Ioa. 2 v. 9. Exod. 4. v. 3.  and theirlawfull successors to do the same thing which he did, that is, as he by his Almighty power and word created the world of nothing, turned wine into water, turned Moyses rod into a serpent, and infinite such things: So the same God by his Almighty word and power at his last Supper turned bread into his precious Body, and wine into his precious blood to the consolation of the faithful Catholiks, and gave power to do the same to his Apostles, and all their lawful successors. So that whatsoever is in this Sacrament above our capacity& understanding, is done by the Almighty power of God, whereunto we should submit our judgements, since the Almighty power of God is infinite,& the iudgement of man so weak, blinded, erroneous, and inconstant, that it cannot conceive sufficiently natural and common things, much less supernatural and heavenly. 10. remark the words, Do this, {αβγδ}, that is: Sacrifice this, offer up this. The syriac words which our saviour used are plain, Hodo hauaithun, that is, Sacrifice this, for the word and radix, Hauad, signifieth plainly to sacrifice, as 
Exod. 7. v. 16.  Let my people go, that they may serve me in the wilderness. In the Hebrew Bible the self same word, Vera habduni, is thus, word by word, Let my people go, that they may do to me, or sacrifice to me in the wilderness. And the Greek word {αβγδ}, I do, is sundry times in the Bible taken for, to Sacrifice, as in these places: 
Leuit. 15. v. 15.  And the Priest shall make of one of them a sin-offering. In the Greek, {αβγδ}. And again: 
Numb. 28. v. 24.  After this manner ye shall prepare throughout all the seven dayes for the mantayning of the offering made by fire, for a sweet savour to our Lord; it shal be done besides the continual brunt-offering, and drinck-offering thereof. And again: 
Leuit. 9. v. 6.  This is the thing which our Lord commanded, that ye should do, and the glory of our Lord shall appear to you. Besides this, Pagan writers do challenge our Ministers of intolerable ignorance, for as much as they teach, that the word Facio, 
Virgil in ●●c. Plant. in awl. Ci●e. pro Mur.  is sundry times taken for to Sacrifice, as witnesseth Virgil: Cum faciam vitula pro frugibus ipse venito. Plautus, Faciam tibi fideliam. Cicero, juno sospita cuiomnes consuls facere necesse est. funeral, Pro populo faciens: and sundry others. likewise greek holy Fathers who did understand better the force of their own natural tongue then all the Ministers do, plentifully witness that our saviour offered up in his later Supper, An unbloody Sacrifice for us, which Sacrifice we do call, 
Chrysost. hom. de ●●iunio david. Basil. in orat. suae Liturgiae. Cyor. l. 2. ep. 3 secundum a●ios 63. Ambro. in exhort ad Virgin●s. Aug. l. 10. de civit. c. 20.  the mass, from messiah, because we believe that the true messiah is offered therein. See S. Chrysostome, S. Basil, S. Cyprian, S. Ambrose, S. Augustin, with many others, who plainly say, that our saviour did offer up, an unbloody Sacrifice for us, in his last Supper: and commanded his Apostles and their successors, to offer up the same daily. Which Sacrifice S. Ambrose, and other holy and learned ancient Fathers call the mass. I will heer omit to bring other places of the Scripture to prove the holy Sacrifice of the mass, and the verity of the blessed Sacrament, reserving the same to every Age in particular, where I will also show, how manifestly the Ministers haue corrupted their own Bibles in all debatable points of Religion, but specially in this of the holy mass.  
4. Now I will entreat the Reader to consider without passion, how that those express and formal words of the Bible aforerehearsed do make for us Catholiks, and no wise for the Ministers, who grant willingly that these points and articles of their Religion. This is a figure of my Body; This signifieth my Body; we take the Body of Christ by faith only, and not really, are not in plain terms& express words to be found in their own Bible: But they will prove, say they, these articles by necessary consequence out of the Bible: As M. Andrew Ramsey granted, in disputing at several times with me in prison, and before some Lords of the council of Scotland; he granted( I say) that he could not prove that there were only two Sacraments out of the express words of the Bible, either Hebrew, Greek, or Scottish, and such other debatable points; but that he could prove it( said he) by necessary consequence: and yet could he never make a necessary consequence. To the which saying of M. Andrew Ramsey, I replied then, and now reply thus: 1. M. Andrew Ramsey must needs then avow, that he cannot prove, not one debatable point of his Religion by the express word, the formal text, the pure word of God; or if he can, I challenge him heer before the whole world to do the same, and to set out in print his necessary consequences, to the end the world may see them. 2. That M. Andrew his consequences cannot be called the Word of God, and consequently cannot be the ground of a point of Religion, which must needs be infallible. 3. either master Ramsey Minister of edinburgh may err in making of his consequences, or no? If he grant that he may err, how then can his consequences be infallible, as an article of faith must be. If he say he cannot err in making his consequences: who is so senseless to think, that the true Church of God hath erred, and may err( as the Ministers believe) seing master Andrew Ramsey( who is but a sinful man, an ignorant Minister) cannot err in making his consequences, which are no other thing but his own inventions, dreams, expositions, and plain heresies, which the ignorant people of edinburgh think foolishly to be the Word of God. 4. The conclusion of a syllogism, as drawn out of the premises, sub illa formalitate, cannot be a point of faith; for as it is drawn out, vi formae, of the premises, it is grounded vpon logic, or the syllogistical form of Logik, which is an invention of man, and consequently it cannot be the ground of true Religion which must needs be infallible. Let master Ramsey then remark this point of Philosophy: Conclusio vt formaliter deducta nunquam est de fide, id est, vt deducitur vi formae, in modo& figura. 5. All heretics haue used the Scripture to confirm their heresies and blasphemies. As arrive out of these words, 
Exod. 20. v. 3.  Thou shall haue no other Gods before me, made this consequence, Ergo, God the son is not God: yea out of these words of the psalm: 
Psal. 91. v. 11.  For he shall give his Angels charge over thee, to keep thee in al thy ways; they shall bear thee in their hands, that thou hurt not thy foot against a ston: The divell drew this consequence against our Blessed saviour, Ergo, 
Matth. 4 v. 6. luke 4. v. 9.  Cast thyself down. 6. Albeit master Ramsey made a syllogism, whereof the maior& minor propositions were plain and express words of the Bible, which he shall not be able to do to his advantage; yet the conclusion or consequence needeth not to be a point of Religion. The reason of this is, because Conclusio sequitur debiliorem partem, and the syllogistical form of an argument is a part, and the weakest in that case, and consequently erroneous, and not infallible. 7. If the one proposition be in express words in the Bible, and the other not, though true, then the conclusion can no wise be infallible, and a point of divine faith, which is infallible. The reason is: Quia conclusio sequitur debiliorem partem. 8. The ground of al syllogisms and arguments are. 1. It is impossible that the same thing be, and be not. 2. every thing is, or is not. 3. One verity cannot gaynstand another. 4. Conclusio sequitur debiliorem partem. 5. Ex puris negatiuis nihil infertur, and such others, which though most true, yet as they are not in express words in the Bible, so they cannot be an infallible ground of the true Religion: because they are human grounds, subject to error, instability, and changing. Contrary, the ground of the true Religion, must needs be infallible. Let not then the Ministers make any account of their consequences made against the blessed Sacrament, against the holy Sacrifice of the mass, against any other point of our Religion, because they are erroneous and fallible; which gave occasion to our saviour to command us to beware of the necessary consequences of the Ministers: 
Matth. 15. v. 9. Marc. 7. v. 7.  In vain do they worship me, teaching for Doctrines the Commandements of men. S. Paul likewise forwarneth us to beware of the Ministers consequences: 
Ephes. 5. v. 6.  Let no man deceive you with vain words. And again: 
Coloss. 2. v. 8.  Beware lest there be any man that spoil you through Philosophy. For all the Ministers consequences and arguments are nothing else, but their own traditions, dreams, philosophical sophisms, and inventions without any infallible ground of the Word of God.  
5. Now as I haue set down before, the plain and manifest words of the Bible, to confirm the verity of the Blessed Sacrament, and of the holy Sacrifice of the mass: so I will set down the consequences drawn out of those foresaid words of the Bible by the holy Fathers of the first Age, and consequently the constant and infallible belief of the Church of God in this first hundreth yeares. And in my opinion there is no man so senseless, so foolish, and so careless of his own salvation, who will not prefer and make greater account of the consequences of the holy Church, and of the holy Fathers, then of these our Ephemerian Ministers, who haue no union amongst themselves, who are come in at their own hand, without authority, without power and commission, whose lives, behaviour, and carriage, as it is presently well known throughout all britain, so in no wise can they be compared to our Ancestors, and holy Fore-fathers, whose deep learning, heavenly wisdom, godly conversation, charitable and virtuous behaviour, doth utterly confounded, specially our Scottish Ministers ignorance, worldly greedynes, bad conversation, and most vicious behaviour. The very ancient monuments and princely buildings of our Fore-fathers show manifestly their great charity, angelical life, and profound humility, plain contrary to the intolerable pride, filthy avarice, and lewd conversation of our Ministers.  

testimonies of the holy Fathers of this first Age, or hundreth yeares, concerning the Real Presence, and holy Sacrifice of the mass. The first Section.  
THis witnesseth S. Denys of Areopagita( of whom S. Luke maketh mention) who believing constantly that Christ Iesus God and man, 
Act. 17: v. 34.  was contained in the Blessed host, prayed thereto after this form: 
Eccl. Hierar. c. 3  O Diuinissimum& Sanctum Sacramentum obducta tibi symbolicè operimenta aenigmat●̄ reuelans, dilucide nobis fac vt appareas, ac spiritales nostros oculos singulari apertoque lumine imple. That is: O most divine& most holy Sacrament, vouchsafe to remove from the veyles or coverings of those signifying signs, and appear to us perspicuously, and fill our spiritual eyes with a singular and clear resplendency of thy light. How could S. Denys pray to the Blessed Sacrament, if he had not believed Christ to be contained therein, really, and truly? And a little after he maketh mention in plain terms of Altars, whereupon the mass was said, of the prayers used at the mass, of the lifting up of the precious Body of Iesus Christ to be adored by the people at the mass, of the Incense, of the Priests kissing the Altar in token of reverence, of the Priests blessing the people, and saying, Dominus vobiscum, of the evangel red at the holy mass. Truly since S. Denys was S. Pauls Disciple, no wise man will doubt, but that which the Disciple testifieth to us, was taught and practised by S. Paul his master.  
2. S. Ignatius Martyr, Disciple to S. John the evangelist: 
Epist. ad Rom. post. med.  Non gaudio nutrimento corruptionis, nec voluptatibus vitae huius &c. Panem vitae volo, quae est caro Christi filii Dei, quifactus est posterioribus temporibus ex semine david& Abrahae;& potum volo sanguinem illius. That is: I take no delight in coruptible food, nor in the pleasures of this life; but I desire rather to haue the bread of life, which is the Flesh of Christ, the son of God, who was made of the seed of david& Abraham: I desire for drink, his blood. And plainly the same holy Father calleth the Eucharist: 
Epist. ad Smy●n.  Carnem salvatoris, quae pro peccatis nostris passa est, quam Pater sua benignitate suscitauit. That is: The Flesh of our saviour which suffered for our sins, which the Father by his bounty raised up. So that by this holy Fathers consequences drawn out of the Bible, the self same flesh of our saviour, which suffered for our sins, is in the Eucharist or Blessed Sacrament; the self same Christ God and man, who was made of the seed of david is contained in the Blessed Sacrament. And towards the midst of the same letter to the people of Smyrna, he witnesseth, that no man should offer up sacrifice, or baptize without the Bishops authority and ordination. Non licet sine Episcopo baptizare, neque offer, neque sacrificium ●mmolare. It is not lawful without the Bishop to baptize, neither to offer, or sacrifice.  
3. S. Andrew the holy and ancient Patron of Scotland, witnesseth clearly, how that he every day said the holy mass, and received the precious Body of Christ. 
Lib. p●ss. S. Andreae.  Ego Omnipotenti Deo immaculatum agnum quotidie sacrifico, qui cum verè fit sacrificatus,& veré à populo carnes eius manducatae, integ●● perseuerat& viuus. That is: I sacrifice daily to the Almighty the unspotted Lamb, who albeit truly sacrificed, and his flesh truly eaten by the people, yet continueth whole and lively.  
4. S. Clement, S. Pauls Disciples of whom in his Epistle to the Philippians he maketh mention, plainly useth the word mass, saying: 
Philip. 4. v. 3.  The saythfull& specially Priests, Deacons, and other Church-men should beware to do any thing without the licence of the Bishop: Yea the Priests in their own Parish should neither say mass, nor baptize without the Bishops authority. The words be: A cunctis fidelibus& summopere omnibus Presbyteris& Diaconis, ac reliquis Clericis attendendum est, vt nihil absque Episcopi proprij licentia agant, non vtique Missas sine eius jussu quispiam Presbyterorum in sua paroecia agate, non baptizet. And a little below: Q●outam in aliis locis sacrificare,& missas celebrare non licet nisi in his in quibus Episcopus proprius iusserit &c. Haec Apostoli à D●mino acceperunt& nobis tradiderunt, haec nos docemus, robisque& omnibus absque reprehensione tenere& docere quibus agend●m est, m●ndamus. That is: It is not lawful to sacrifice, and say mass but in those places, where the Bishop of the same place commandeth.  
5. Besides these most plentiful and manifest words of the holy Fathers of this Age, sundry holy Fathers make mention ot the changing and transubstantiation of the bread and wine in the body and blood of Iesus Christ by virtue of the sacramental words: yea the Fathers do further write, that our senses are heer deceived, for though the eye seeth only the shapes of bread and wine in the Eucharist, yet they say plainly, that there is neither bread nor wine. So Eusebius Emissenus: 
Euseb. Emiss. serm de corp. Domin.  The invisible Priest doth change, through a secret power of his Word, the visible creatures into the substance of his body and blood. Declaring thereby that Christ the invisible Priest is Author of all that which is done in this holy Sacrament: again, the same holy Father saith more plainly: Quando benedicendae &c. When the Creatures( which are to be blessed) are placed vpon the Altars, before they be consecrated with the invocation of the highest power, they are the substance of bread and wine; but aster the words of Christ, they are the body and blood of Christ. What marvel is it, if those things which he could creat by his word, he can change being already created? Be not these words plain and sufficient to move any unpassionate mind? S. Augustin: 
Aug. serm quem citat Beda in c. 10. prior. ad Corinth.  Non omnis panis &c. Not every bread, but that only which receiveth the Benediction, fit Corpus Christi, is made the Body of Chr●st. S. Chrysostome: 
Hom. 83. in Mat.& Homil. de Euchar. in En●an.  Num vides panem, num vinum? &c. dost thou see bread? dost thou see wine? do those things pass into the common passage as other meats do? Let it be far from thee to think so, for even as wax cast into the fire doth assimilate or change itself to it, nothing of the substance therof remaining, or superfluously redounding, so mayst thou suppose the Mysteries heer to be consumed by the substance of the body. S. Gregory Nyssene: 
Orat. Catech. c. 37.  Quamobrem rectè, &c. wherefore we now truly believe even by the Word of God, that the sanctified bread is changed by the Word of God &c. That those things which are seen( to wit, bread and wine) are changed into the body of our Lord, is to be attributed to the virtue of the benediction.  
6. I will supersede to city other authorities of the Fathers, who make amply mention of the transubstantiation or change, which is wrought by the power of God in this holy Sacrament and Sacrifice; contenting myself to show, how that these holy Fathers do witness, that the custom of the primitive Church, was to adore and worship with Latria the Blessed Sacrament, believing that Christ true God and Man was contained therein. S. Augustin exponing those words, Adorate scabellum pedum eius, writeth thus: 
In Psa. 98.  Fluctuans conuerto me ad Christum &c. I doubting do turn myself to Christ, because I seek him heer, and do find how without impiety the earth may be adored, the footstool of his feet may be adored; for he did take earth from earth, because flesh cometh of the earth, and he took flesh of the flesh of mary: and because he did heer walk in that flesh, and gave that flesh to be eaten by us, for our health, now no man doth eat that flesh, except he adore it before. Heer then it is found how such a footstool of the feet of our Lord may be adored; so as that here we not only do not sin in adoring, but we sin in not adoring. And writing to Honoratus he witnesseth, that the unclean receive and adore the Body of Christ, though not to their salvation: 
Epist. 120. c. 27.  Adducti sunt ad mensam Domini& accipiunt de corpore& sanguine eius, said adorant tantùm, non etiam saturantar, quia non inuitantur. The same holy Father warneth most earnestly the Catholiks, and especially Priests to be careful, that no part of the Host or blessed Sacrament fall vpon the ground.  
7. As for the holy mass if any man will ask, whether or no the holy Apostles said mass? I answer, that sundry holy Fathers( whose authority is to be preferred to all the ministry for learning, antiquity, piety, and godliness) witness the same plentifully; as S. Isidorus Hispalensis twelve hundreth yeares ago: 
In 2. off. lib. c. de Missa.  Ordo autem Missa vel orationum quibus oblata Deo sacrificia consecrantur, primùm à S. Petro est institutus, cuius celebrationem uno eodemque modo vniuersus peragit orbis. The same witnesseth 
In l. de corp.& sang. prope finem.  Paschasius, 
Haeres. 79 ante med.  Epiphanius, 
Apol. c. 17. p. 97.  Lindanus, and sundry others which I omit. Yea the self same mass which S. Peter used, is yet extant, as the forenamed Authors and sundry others witness, in the which holy Apostles mass, are contained the self same prayers and ceremonies, which the Roman catholic Priests use in this Age: as, the Kyrie eleison, Dominus vobiscum, Credo in vnum Deum Patrem Omnipotentem &c. Lauabo inter innocents manus meas &c. Sursum habeamus corda nostra. Verè dignum& justum est. Te igitur clementissime Pater &c. Memento Domine famulorum tuorum &c. communicants& memoriam venerantes &c. Qui pridie eius diei &c. Supplices te rogamus &c. Pater Noster &c. Agnus Dei qui tollis peccata mundi &c. And sundry others particularities which I refer to the reading of the diligent Reader in 
In Ann●● i● innum ●4.  Baronius, and 
In 3 ch●●actor d●gmatic. libro post medium.  Turtianus. likewise the mass which S. james the Apostle called maior, was accustomend to say, is yet extant, and hath been famous in Christian kingdoms this sixteenth hundreth yeares, as witnesseth after many others, 
I● Chro. in fine pri●●is ec●●l.  Genebrardus. S. Matthew the Apostle his mass is yet extant, as witness 
Lib. 1. hist c. 15.  Socrates, and 
Adan. 44 nu 35.  Baronius, which mass is called commonly in the Aethiopian language, Corbon, that is, a voluntary Free-gift, or Sacrifice, and with us in Europe the word Missae, or mass, signifieth a voluntary Sacrifice, drawn from the Hebrew word, Missah, as the Bible witnesseth, 
Deut 16 v. 10.  And thou shall keep the Feast of weekes unto the Lord thy God, even a free gift of thy hand, yea the Apostle calleth the Sacrifice of Christ vpon the cross, a voluntary Sacrifice: 
See this place in the Bible.  Oblatus est quia ipse vol●it.  
8. Truly it is a great comfort and consolation to us Catholiks, to see the holy Apostles and ancient Fathers of this first Age, so constant in this point of the blessed Sacrament, and of the mass. For it is most clear, that those holy Fathers so near to the Apostles, yea Disciples to the Apostles, so learned in all Doctrines, so addicted to heavenly things, so dear and familiar to God, could not be but inspired by the spirit of God, in so weighty a matter, wherefore we Catholiks securely follow such captains and guides, who haue been sixteen hundreth yeares before vs.   

That the Ministers haue corrupted the Bible in sundry places, which prove the real Presence, and holy Sacrifice of the mass. The second Section.  
EVen as in this our corrupted Age, there be many and diuers Sects and Religions( yet but one true Religion faith, and Profession) in Germany& Holland specially, in Scotland, England, denmark, and Sueden; so there be many diuers Bibles, every Religion forging and making a Bible to prove and maintain the errors, heresies, and blasphemies therof. And this with that pretext, which by inuentours of heresies is used in every Age, saying always to the poor ignorant people, that they preached nothing but the express Word of God, the plain Scripture, the formal text of the Bible. Notwithstanding in effect they preached nothing but their own fantasies, inventions, dreams, expositions, yea in a word, heresies and blasphemies. To the which end it hath been ever the custom of new Religion-makers to corrupt the Bible, to falsify the word of God, committing thereby Lese-Maiesty divine. So the puritan Ministers in Scotland haue every where corrupted the Bible, and that in such sort, that there is not one debatable point of Religion, betwixt us and them, wherein they haue not most blasphemously and impiously corrupted the Bible.  
2. As for example, our saviour Christ Iesus in Saint Matthew, in that short prayer called the Lords prayer, teacheth us to ask specially not only corruptible bread, but the bread of life, that is, his own flesh contained in the blessed Sacrament, under the shape of bread, for the which cause our saviour called it 
Matth. 6. v. 11.  supersubstantial( because one substance is changed in another substance) or supernatural bread, for so it is in the greek, {αβγδ}, that is, give us this day our supersubstantial bread, which word: 
In Comment. in hunc lo●um& in epist. ad Titum c. 2.& in Ezech. c. 18  S. jerome expoundeth plainly of the blessed Sacrament. Likewise, 
Lib. 3. de fide cont. Arri. c. 7.  S. Ambrose, 
Lib. de Incarnat. Christi.  S. Athanasius, 
Ep. 121.  S. Augustin, and 
In orat. Lo●●ini.  S. Cyprian, whose words are; Sicut enim dicitur Pater noster, quia credentiam Pater est: sic panis noster, quia in Sacramento nobis datur. That is: even as God is called our Father, because he is God of the faithful: so he is called, our Bread, because he is given to us in the blessed Sacrament. Damascenus confirmeth the same with sundry other holy Fathers, who all expone those words of the Lords prayer, specially of the Blessed Sacrament, and real Presence.  
3. And notwithstanding that in all the Greek Bibles, it is, {αβγδ}, supersubstantial bread, yet never a one of the Scottish Bibles hath followed the Greek text heer, because it is a disadvantage, against them, and for us Catholiks. And the word {αβγδ}, not only is in S. Luke, but also the same is craved {αβγδ}, daily, because the blessed Sacrament is both supersubstantial and daily bread, as witnesseth plainly the custom amongst the Apostles and Christians in the primitive Church,& S. Ambrose giveth the reason wherefore it is called, supersubstantial: 
Lib. 5. de Sacram. cap. 4.  Panem nostrum( saith he) quotidianum da nobis hody. Memini sermonis mei cum de Sacramentis tractarem: Dixi vobis, quòd ante verba Christi, quod ossertur, panis dicatur: ubi verba Christi deprompt a fuerint, iam non panis dicitur, said corpus appellatur: Quare ergo in oratione Dominica quae postea sequitur, ait, Panem nostrum? Panem quidem dixit, said {αβγδ}, hoc est supersubstantialem. Non iste panis est, qui vadit in corpus: said ille panis vitae aeternae, qui ainae nostrae substantium fulcit, ideo Grecè {αβγδ} dicitur &c.  
4. even as heer the Ministers haue left their own greek text to maintain their error in not translating the Lords prayer as they should haue done, so they haue added to the Lords prayer, For thine is the kingdom, the power, and the glory for ever. It is manifest, that there be many greek new Testaments, that haue not these words, which though they had, it would prove nothing, for 
In 7. act. Apost v. 14.  Caluin believeth constantly that the Greek text, now extant, is corrupted, And 
In 46. Gen. v. 27.  Beza witnesseth the same: Itaque ingenuè profiteor editionem Gracam eo loco mihi videri deprauatam. likewise 
●●c. 27. Matth. v. 9  Caluin granteth that the Greek evangel of S. Matthew is corrupted, where all the Greek copies haue( which was spoken by jeremias the Prophet) yet those words are found in Zachary, and not in jeremy. likewise 
●●st●c. c. 6 num. 12.  Caluin leaveth the Hebrew text( as corrupted) of the ninth Chapter of Isay, and the twenty three of ieremy, and prefereth our Latin catholic version thereunto. And he saith plainly, 
Ios 24  That in the seventh Chapter of the Acts of the Apostles vers. 16. The Greek text is manifestly corrupted, because the word Abraham is put for jacob. And vpon the 20. of S. Matthew 16. vers. he saith that those words, Many are called, but few are chosen, are impertinent, and no wise to the purpose. likewise Beza 
In c. 10. ad Rom. v. 18. Vide Bell. l. 2. de verbo Dei c. 2. lac gored. tom. 1. cont. 8. Gautier in Dilemmatibus.  abandoneth in sundry other places the Greek text as corrupted, and followeth the catholic Latin text, which is called Vulgata editio.  
5. If the Greek new Testament be fulty and erroneous, how can it be the infallible Word of God? For as S. Augustin teacheth very wisely: If the Apostles haue erred in writing the Euangells but in one place, it followeth, that they had not the infallible assistance of the holy Ghost in that place, and consequently the Reader will ever remain incertain, when they had that infallible assistance, and when not: whereof it followeth of necessity, that neither the Greek text of the new Testament, nor the Hebrew text of the old Testament, can be an infallible rule and judge of controversies, because there is no Hebrew, Greek, nor syriac copy now extant, which doth not contain sundry errors, the originals and autographes which the Apostles writ, not being extant. For this cause S. jerome saith wisely: 
In praefat. in pentateuc.  That the Latin copies of the Bible are more correct and true, then the Greek, and the Greek more correct then the Hebrew: Emendatiora sunt exemplaria Latina, quàm Graeca,& Graeca quàm Hebraea. Thus also constantly believeth S. Augustin( whom Caluin calleth the Eagle of the doctors): 
Lib. 1. de Doct. Christ. c. 15.  In ipsis autem interpretationibus, Itala caeteris praeferatur, nam est verborum tenacior cum perspicuitate sententiae,& latini● quib●slibet emendandis Graeca adhibeantur, in quibus septuagintae in erpretum, quoad vetus Testamentum attinet, excellit auctoritas. And Beza himself the Oracle of the puritans, maketh greater account of our Latin Edition, then of the Greek copies that are now extant: 
In praefat. in nouum Testamentum.  Quin etiam aliquot locis animaduertimus veteris interpretis lectionem, quamuit cum nostris Graecis exemplaribus non conveniat, interdum tamen melius quadrare, nempe quòd emendatius aliquod exemplar secutus esse videatur. And a little after he prefereth our Latin vulgar Edition( which is preferred to all other Editions by the catholic Church) saying: Quam ego maxima ex parte amplector,& ceteris omnibus antepono.  
6. Since then, our vulgar Latin edition hath not these words. For thine is the Kingnome, the power, and glory &c. why should the Ministers put them in the Lords prayer? specially since the ancient Greek copies haue them not as may appear, 
Aug. l. 2. c. ●. de ser. Domini in monte. Ambro. l. 5. de Sacra. Hierom in c. 6. Matth. Cy●il. Cate. mist. 5. Cypr. tract de orat. Domini. Tertul. de orat. c. 8.  because S. Augustin, S. Ambrose, S. jerome, S. Cyril, S. Cyprian, and Tertullian, explicating the Lords prayer, make no mention of those words, in whose time the Greek copies did not differ herein from the Latin.  
7. And it is easy to remark and see in this matter the new-fangled spirits of our Scots Ministers, amongst whom scarcely shall you find three that say the Lords prayer after the same form: for some say, Our Father which art in heaven, others, O Our Father: some, Hallowed be thy name, others, Hallowed and blessed be thy Name, others, Hallowed, blessed, and sanctified be thy Name: some, give us this day &c others, give us O Lord this day: some, But deliver us from all evil, others, But deliver us from that evil one. And if in so short a prayer ther be such variety amongst Ministers, what marvel is it to see so great variance in matters of Religion, in expounding the Bible? the one suffering banishment for not avowing kneeling, others for receiving kneeling against the solemn Oath and promise enjoying their rents and stipends: to the one and the other I will address those words of the Bible, for taking out of the Bible the words, supersubstantial bread: 
revel. 22. v. 18.19.  If any man shall add unto these things, unto him God shall add the plagues that are written in this book: and if any man shall diminish &c. God shall take away his parte of the book of life.  
8. The second corruption is in S. Matthew: 
Matth. 26. v. 26.  And at they did sup, Iesus took the bread and blessed it, and broke it, and gave it to his Disciples &c. in the Greek it is {αβγδ}, he blessed, whereby the Bible shows that our saviour blessed the bread, and by virtue of his blessing and words, turned the bread into his precious Body, for the blessing of Christ is not idle, 
Marc. 6 v. 41.  as when he multiplied the fyues loaves, and two fishes by his blessing. And notwithstanding that al the Greek Bibles haue the word Blessed in S. Matthew: yet the Ministers haue left out the word, Blessed, and translated He gave thankes, not making any account of the Greek Bibles in this point, and that only to improve and gainstand the form o●●lessings, which the Catho●ike Church useth in administering the Sac●aments.  
9. The double and pe●uers dealing of the Ministers in this, is, that the same Greek word {αβγδ}, I bless, they turn in other parts of the Bible, as it should be turned: as in S. Matthew: 
Matth. 14 v. 19.  And he looked up to heaven, and blessed, and broke &c. And in S. Luke: 
luke 24 v. 50.  And be lif●●d up his hands and blessed them. And to the Galathians: 
Galat. 3. v. 8.  In thee shall all Nations be blessed, and in sundry other places where they turn always the Greek word as it should be, and not in the 26. of Matthew. For the syriac text maketh plainly for us: Nesab Ieschuah lachemo ●barec, Iesus took bread and blessed it. When the word blessing is referred to God, then it may signify to thank God, to praise God; but when it is referred to a creature, as in S. Matthew it is, it cannot be taken for thanksgiving. But S. Luke say the Ministers, hath only( y) He took bread, and when he had given ●hanks, he broke it, not making mention of the word, Blessing. 
August. de con evang c. 49.  I answer that our saviour both gave thanks and blessed the bread, as S. Augustin testifieth, and the two evangelists, S. Matthew and S. mark plainly witness, using the word {αβγδ}, He blessed it. Now it is certain, that the word blessing, cannot be taken for the word thanksgiving, as when jacob desired God to bless his son joseph, 
Gen. 48. v. 15  it cannot be said that he desired God to give thanks to his son joseph,& infinite such other places which I omit to be short, only content with those words of S. Paul: 
1. Cor. 10. v. 16.  The cup of blessing which we bless, is it not the communion of the blood of Christ? {αβγδ}, it cannot be said the cup of thanksgiving which we thank for. The article, is the accusative case, wherefore the holy Fathers accordingly avow, that our saviour both gave thankes, and blessed the bread. S. Augustin, quem citat Beza: 
Serm. de verb. evang.  Non enim omnis panis, said accipiens benedictionem Christi, fit Corpus Christi. showing plainly that the blessing of Christ, had force to turn the bread into his body, for the blessing& words of Christ are of efficacy and working, not like the words of man, which are idle and without effect saith S. Ambrose: 
Ambr. l. 4. de Sacram. c. 4.  Tu fortè dicit, Meus panis est vsitatus: said panis iste, panis est ante verba Sacramentorum, ubi accesserit consecratio, de pane fit car● Christi. Hoc igitur astruamus. Quomodo potest, qui pauis est, corp●●esse Christi? Consecratione. Consecratio igitur quibus verbis est,& cuius sermonibus? Domini Iesu. Nam reliqua omnia qua dicuntur, ●aus Deo defertur: Oratione petitur pro populo, pro Regibus, pro cateris: ubi venitur vt conficiatur venerabile Sacramen●um, iam non suis Sermonibus Sacerdos, said utitur Sermonibus Christi. Ergo, sermo Christi hoc conficit Sacramentum. Quis Sermo Christi? Nempe is, quo facta sunt omnia. jussit Dominus& facta est terra: jussit Dominus& factum est caelum: jussit Dominus& facta sunt mania: jussit Dominus& omnis creaturae generata est. Vides ergo quàm operatorius sit Sermo Christi. Can any man speak more plainly, against the puritans and Protestants?  
10. I do supersede the proving of other blasphemous corruptions of the Ministers, referring them to several Ages; asking only these three questions of master Ramsey. First, to name me any ancient Father, who ever did take the word, Blessing, for thanksgiving? The second, to name me any man of any Nation, who before Caluin corrupted the Bible so blasphemously in this place? The third: Whether the perfect knowledge of the Greek tongue should be rather granted to the Greek Fathers,( who do red universally the word, He blessed, here) then to our Scottish Ministers, whose ignorance in the Greek tongue is such, that to this day not one of them haue shewed to be skilful therein( to my knowledge) by any public testimony.    

The 3. 4.& 5. Article.  
1 That holy Images.  
2. The sign of the cross.  
3. And holy relics were with reverence in use, amongst the Catholiks, in this first Age.  
CHAP. III.  
IT is certain amongst us catholics, that it is not lawful to pray to Images, to kneel to Images, or to give that honour to them, which is only due to God; as the Ministers do teach and deceive the ignorant people. The use then of Images in the catholic Church, is, to use thē as instruments to put us in memory of the life& passion of Christ,& the glorious actions of his saints. For it is certain that things seen by us, do move us more, then things we hear: specially considering how that the multitude of worldly affairs, the weakness of the flesh,& temptations of the devil, withdraw us from thinking on God. Which was the reason wherefore God himself ordained the use of Images in the old Law, commanding Moyses to make the Images of Cherubims, which were Angels: 
Exod. 25. v. 18.  And thou shalt make two Cherubims of Gold &c. at the two ends of the Mercy-seat &c. And the Cherubims shall stretch their wings on high. Now I ask of the Ministers: Those pictures of the Cherubims either they were Images or Idols? If Idols, then God commanded Idolatry, which is a blasphemy: If they were Images, then God commanded the use of Images, and did never recall this Command in any part of the Bible. Yea if those words of Exodus: 
Exod. 20. v. 4.  Thou shalt not make thee any graven Image, were the word of God( as in effect they are not) he had contradicted himself, forbidding in the 20. chapter Images, and commanding Images in the 25. of Exodus.  
2. Secondly, in the book of Numbers, the Image of the brazen Serpent is plainly set down: 
Numb. 11. v. 8.  God said to Moyses, make thee a fiery Serpent and set it up for a sign, that as many as are bitten, may look vpon it and live. Where the word of God calleth this fiery Serpent a sign, Image, or Picture, which sign and Image our saviour commendeth greatly, as an Image and figure of himself: 
joan. 3. v. 14.  And as Moyses lift up the Serpent in the wilderness, so must the son of man be lifted up. This Image was seen by more then three hundreth thousand Iewes in the wilderness. Now I ask, either this fiery Serpent was an Image, and figure of Christ, or an Idol? If an Image and figure, then God commanded it, notwithstanding he foresaw that the Iewes after were to abuse this his holy institution, 
2. Kings 18. v. 4.  as the Bible witnesseth: If an Idol, then God commandeth Idolatry, which is a horrible blasphemy. And even as by the viewing and looking vpon the fiery Serpent, the Iewes received health in body and inward comfort; so the Catholiks in viewing devoutly Images, specially of our saviour, receive sundry times health in body, and comfort in mind. Certes Tertullian calleth this Serpent an Image. 
Lib. de Idolat. c. 5.  Effigies aenei Serpent is suspensi figuram designauit. In the Hebrew it is, Hasé lecha saráph, Make unto thee a fiery Serpent, by reason it was melted by fire, 
{αβγδ}.  or made of brass, which glistereth like fire, saith Vatablus, the 70. turn it, a brazen Serpent.  
3. Thirdly, Salomon( as witnesseth the Bible) did place Images in his Temple and Church, at the command of God: 
1. Reg. 6. v. 23.  And within the Oracle he made two Cherubims of olive three, ten cubits high &c. And again: And he put the Cherubims within the inner house. And again, the Bible witnesseth, that the Temple of Salomon was wholly of graven Images,& figures of the Cherubims: 
1. Reg. 6. v. 29.  And he carved all the walls of the house round about with graven figures of Cherubims &c. Of the which words of the Bible these propositions ensue. 1. Thou shalt make two Cherubims, that is, the Images of Cherubims. 2. Thou shalt make a fiery Serpent for a sign and Image. 3 The Temple of Salomon was whole of figures, or Images of the Cherubims &c. I a●ke now of the Ministe●s to give as plain words out of the Bible that make against Images, which they shall never be able to do: but rather they will ignorantly rage& boast of their foolish necessary consequences, which are nothing else but their own dreams, inventions, and plain heresies. wherefore let the wise prefer to the Ministers consequences and foolish traditions, the consequences and deductions of the holy Fathers, as the Bible manifestly commandeth us to do: 
Eccl. 8. v. 9.  Go not from the doctrine of the elders, for they haue learned it of their Fathers, and of them thou shalt learn understanding, and to make answer in the time of need. Yea we are obliged in conscience, to inquire of the ancient Fathers the true Religion: 
Deut. 38 v. 7.  Remember( saith the Bible) the ancient dayes, consider the yeares of so many generations, ask thy Father, and he will show thee, ask thy elders, and they will tell ye. The puritans leaving the ways of their forefathers, shall never haue rest in conscience: 
Ierem. 6. v. 16.  Stand in the ways and behold, and ask for the old way, which is the good way, and walk therein, and you shall find rest for your souls. whereunto the puritans answer: We will not walk therein. For the which cause the puritans and Protestants 
Ierem. 18. v. 15.  Haue stumbled from the ancient ways, to walk in the ways not trodden. Yea against the express words of their own Bible: 
Prou. 22. v. 28.  Thou shalt not remove the ancient bounds, which thy Fathers haue set. Whereof S. Augustin giveth a very good reason: 
Cont. Pelag.  Because that which the holy Fathers haue found in the Church, that they haue holden, they haue taught what they haue learned; what they haue received from their Fore-fathers, they haue delivered to us their posterity. And specially in matters of Religion, 
Origen. tract. 29. in Matth.  We should not depart from the first ecclesiastical tradition, nor believe otherwise, but as the Church of God hath by succession delivered unto vs. Which was ever the practise of the Church of God, as witnesseth Lyrinensis: 
Lib. adu. haer.  If any new question do arise, we do repair to the iudgment of the holy Fathers. Let us then follow the consequences of the holy Fathers concerning Images, the sign of the cross, and holy relics.  

testimonies of the holy Fathers of this first Age, for the use of Images, the sign of the cross, and honouring the relics of Saints. The first Section.  
SAint Ignatius Martyr: 
Ep. ad Phil. ante medium. {αβγδ}.  Princeps mundi huius gaudet, cum quis crucem negarit: cognoscit enim crucis confessionem, suum esse exitium: Id enim trophaeum est contra ipsius potentiam, quod ubi viderit, horret,& audience timet. The holy cross is a banner against the power of the devil, who seeing the cross abhorreth it, and hearing of it, feareth. S. marshal: 
In epist ad Burdegal. c. 8.  Crucē Domini in quem credidistis, Deum verum& Dei filium, semper in mente, in ore, in signo tenete. Crux enim domini est armatura vestra inuicta contra Satanam. Haue ever the cross of God in whom ye haue believed, in mind, in mouth,& mark yourself therwith &c. And since the sign of the cross is nothing else but an Image of Christ, this holy Father in commending to us the sign of the cross, commendeth likewise the use of Images.  
2. The holy Apostles in that general counsel holden at Antioch say thus: 
Pamphil. Martyr Innoc. 1. Epist. 18. ad Alexand Episc. Turri●n. lib 1. pro Canon. Apost. c. 15  Ne errent fideles erga Idola, said exprimant divinam, humanam, immaculatam, manufactam imaginem veri dei& salvatoris nostri Iesu Christi, ac juramentum eius ex aduerso coram Idolis& judaeis, neque amplius errent erga Idola, aut judae is similes fiant. whereby the Apostles command Christians to use Images, giuing also the reason wherefore they were first instituted, and showing a manifest difference betwixt Images and Idols. So that wisely Gregory the great called Images, 
lib. 7. Epist. ep. 109.  the books of the unlearned. And accordingly, Gregory Nyssene said, 
Orat in Theod.  The silent picture speaketh in the wall and profiteth very much. The reason whereof is, because the view and sight of Images, increaseth in us faith, the love of God and of his Saincts, and kindleth in our hartes the coals of devotion: which S. Chrysostome felt when thus he writ, 
Orat. quod ve●.& now. test. vnus fit mediator.  I loved a picture of melted wax full of piety. Gregory Nyssene 
7. Syn. act. 2.& ●.  was often wont to weep, looking on the Image of Abraham sacrificing his son Isaac. And Gregory the Great writing to Secundine Abbot( to whom also he sent the Images of Christ) said thus, 
Lib. 7. ep. 53.  I know thou longest for our saviours Image, that gazing on it, thou mayst burn the more with the love of God.  
3. S. Denis Areopagita speaking of the ceremonies of baptism, wherein the sign of the cross was, and is used by the Bishop, who 
Eccl. Hier. c. ●. p. 2.  Inchoans vnctionem trino signaculo, inungendum deinceps Sacerdotibus toto corpore hominem ubi traedidit, ipse ad adoptionis matrem proficiscitur, eiusque aquam sacris inuocationibus sanctificans,& tribus sanctissimi vnguenti crucisormibus effusionibus illam perficiens. And a little after, he sheweth the custom and form in receiving Monks and religious men to the service of God, using in such reception the sign of the cross, rasure of their heads &c. 
Eccles. Hierarch. c. 6. p. 2.  Vbt vero omnia haec, is qui instituitur, promiserit, cruciformi figura consignans eum Sacerdos tondet, trinam divinae beatitudinis personam inclamans. And of Images he saith thus: 
Citatur in septima Synodo generali c. 36. Tom. 3. council. In his book called Pastor. Lib. de traditionib. Apostolic.  sunt reuera ea quae videntur, eorum quae sub aspectum non cadunt certae claraque imagines.  
4. Besides the foresaid doctors, Hermes a most ancient and Apostolical writer of this Age, maketh mention of relics, Prayer for the dead, unwritten traditions, of chrism, consecration of monks, of Altars, places sanctified,& sundry other ceremonies, of the tonsure of priests heads, burning incense at the Altar, of merit and justification of works, of professed chastity in priests, of fasting from certain meats, of works of supererogation, as witnesseth Hamelinanus a Protestant writer. Finally we Catholiks cōstā ly do honour the holy relics of Saints, notwith a divine honour which is due to God only, but with a Religious honour, much inferior to the foresaid, yet above a civil honour due to the Magistrat;& that we do,& affirm with S. Austin: 
De Eccl. deg. c. 73.  Sanctorum corpora& pracipuè beatorum Martyrum reliquias ac si Christi membra sincerissimè honor and a credimus: si quis contra hanc sententiam venerit, non Christianus, said Eunomianus& Vigilantianus creditur: He that doth not believe that the holy bodies& relics of blessed Martyrs should be honoured as the members of Christ, he is not a Christian, but a Vigilantian, or heretic, saith S. Augustin.   

That the Ministers haue corrupted the Bible in sundry places, which prove the use of Images, of the holy cross &c. The second Section.  
SAint Augustine witnesseth, that Faustus Manichaeus ●he heretic bragged much of the Bible, 
Lib. 5. conf. c. ●.& ●.  of the Word of God, of the Scriptures, yet in effect he had nothing but lies, vanities, and vile superstitions: the like is easy to be seen in the Protestants and puritans of Scotland, who do vaunt of the Scriptures, of the Bible, yet they cannot prove, yea not one debatable point of their Religion out of the express word of the Bible, but rather are forced to give us their consequences and foolish illations, for the express word of God: whereby they are to be accounted, 
joh. 10. v. 2.  Theeues who enter not by the door( of the word of God but climb another way to steal, kill, and destroy our souls. So that by perverse interpretations of the Ministers, 
Hiero. l. 1. in c. 1. ad Galat.  The gospel of Christ it made the gospel of man, or which is worse, the gospel of the divell.  
2. To make Images odious to the common people,& to stir up the Nobility to cast down the Churchs, they haue abhommably corrupted sundry places of the Bible, specially the twenty of Exodus, thus: 
Exod. 20. v. 4. {αβγδ}.  Thou shall not make to the self any graven Image &c. Contrary to the greek text, contrary to the Hebrew, Lo thahhasche leca, contrary to the Latin, Non facies tibi Idolum, aut sculptile, contrary to all the Bibles which haue been used amongst all nations, the space of fifteen hundreth y●ares, which all haue in substance, Thou shall not make unto thyself any Idol. wherefore seeing that the Protestans cannot show any Bible before the coming of Caluin, that hath such blasphemous words, Thou shall not make to thyself any graven Image, it followeth, that it is a manifest corruption and novelty, carrying with itself many blasphemies.  
3. The first Blasphemy. If God forbade Images, here it followeth that he contradicted himself: for in the 25. of Exodus he commandeth the Image of the Cherubims,& after the Image of the fiery serpent. 2. If Idol and Image be all one( as the puritans say to excuse this their Blasphemous translation) it followeth, that Christ, 
Coloss. 1. v. 15. {αβγδ}  who is the Image of the invisible God, may be called, the Idol of God, and consequently, all those that worship Christ, worship an Idol. again, If Idol and Image were all one, they must translate thus: 
1. Cor. 15. v. 49.  As we haue born the Idol of the earthly, so let us bear the Idol of the heavenly. And again: We are transformed into the same Idol,& sundry other such places. 3. That man who is called the Image of God, may be called, The Idol of God, which is absurd. 4. It would follow that all the Ministers are makers of idols or Images, and consequently are Idolatrous. For the Apostle saith: 
Ephes. 5. v. 5. Coloss. 3. v. 5.  This ye know, that no fornicator, neither unclean person, nor covetous person which is an Idolater, hath any inheritance in the kingdom of Christ, and of God, they should translate, nor covetous man, which is a worshipper of Images, and consequently al the Ministers being covetous, they must needs be all Idolaters. 5. When idols are called God( to whom the Pagans prayed, and whom they adored) then the Ministers do not translate Images but Idol( though the same greek word be always one) knowing well that the catholics do not worship Images as Gods. As for example: 
Esa. 44. v. 17.  And the residue therof he maketh a God, even his idol, he boweth unto it, and worshippeth, and prayeth unto it. And again: 
Esa. 4● v. 20. Lephis lo. ihis Idol.  Assemble yourselves& come, draw near together, the object of the gentiles, they haue no knowledge that set up the wood of their Idol& pray unto a God that cannot save them: Which two places show plainly the malice of the Ministers, and the difference betwixt catholic Images and the Pagans idols. For the Pagans prayed to their Idols, and thought them to be Gods, did put their trust in them, kneeled unto them &c. 6. The Hebrew Word, Pesel, is always translated by the 70. {αβγδ}, and not {αβγδ}. 
Origen. hom. 8. in Exod. Theod. q. 38. in Exo.  And the greek word {αβγδ} ever is turned into Image, as the hebrew word Tselem,& never into Idol. 7. The Ministers shall never be able to name me any graecian writer of the primitive Church, who confounded the word Idol with Image: for it is certain that origen and Theodoret both ancient& learned Grecians, with others holy Fathers of Greece make a manifest distinction betwixt {αβγδ} and {αβγδ}. And all the Latin Fathers without exception make one distinction betwixt Idol and Image, condemning Idols as abominable, avowing Images as commendable. 8. The Ministers themselves break willingly this Commandement in kneling at the reception of the Supper of the Lord, and that against their own solemn Oath given at their reception, and confirmed and sworn solemnly by the three estates of Scotland in sundry parliaments: 
In the confession of faith of the Ministers of Scotland.  Therfore whosoever reserveth and worshippeth those Sacraments( meaning baptism, and the Supper of the Lord) procureth to himself damnation. For since the Ministers believe, that the Supper of the Lord is but an Image and figure of Christ, in kneeling before such figures, the Commandement of God, according to their translation, is transgressed. As also the second Commandement, Thow shall not take the name of the Lord thy God in vain, is likewise transgressed by the Ministers, they having sworn solemnly not to receive kneeling under the pain of eternal damnation: yet now haue received the same against their former Oath, and so haue broken both the first and second Commandement of God, by committing both Idolatry and perjury.    

The 6.& 7. Article.  
1. That the custom of the catholic Church in this first Age, was to honour the Saints in heaven.  
2. And to pray unto them.  
CHAP. IIII.  
SEING by the Law of God, and Nature, Honour is due to Excellency, there must be so many kinds of honour, as there be kinds of excellency, which are three. The first is, of God, which is infinite, for the excellency of God must be infinite. The second excellency is supernatural, yet created, as that of grace and glory. The third is, human, or natural, consisting in natural gifts, or worldly dignity. To these three kinds of excellency pertain three kinds of honour, The first, 
{αβγδ}.  divine, due to God only, which we call, Latria. The second belongeth to Saints and holy things, as elevated by God above the course of nature, and this is called, Dulia, and Hyperdulia. The third is, civil honour, due to men according to their natural qualities. The first is due to God only, the second is due to the Saints in heaven, as to the glorious seruants of God, being now in glory with him. And notwithstanding that the outward actions of kneeling, bowing, kissing, praying &c. be indifferently given to God, to the Saints, and civil men; yet the intention and mind of him who doth those outward actions distinguisheth the same: for kneeling to God is divine worship: kneling to Saints is an inferior pious worship or honour; kneeling to a mortal King is civil honour. The two last always tending to the honour and glory of God, who will be honoured in his Saints& creatures, conform to that saying of the Scripture, Gloria haec est omnibus sanctis eius.  
2. This doctrine is confirmed by the holy Fathers, specially by S. Augustine, who saith: 
Lib. 10 cont Faust. c. 21.  We honour Martyrs with that worship of love and society; wherewith holy men are worshipped in this life, whose heart we perceive is prepared to like sufferance for the evangelical verity: But Martyrs more devoutly, by how much more securely, after all vncertaynties are overcome,& with how much more confident praise, we preach them now victorious in a more happy life, then others yet fighting in this life. But with that worship, 
{αβγδ}.  which in greek is called Latria, which in Latin cannot be expressed by one word, we neither worship, nor teach to be worshipped but one God. And for so much as offering of Sacrifice pertain h to this worship( whereof they are called Idolaters, that offer sacrifice to any Idols) we by no means offer any such thing, nor teach to be off●ed, either to any Martyr, or blessed soul, or holy angel May S. Augustine speak more plainly against the Protestant● The same teacheth other doctors: 
Theod. l. 8. ad graecoes. Beda in luke. 4. ante medium.  Our Lord hath deprived false Gods of the honour they had in Temples, and in place of them, caused his Martyrs to be honoured, yet not in the same manner, for we neither bring hostes nor libaments to Martyrs, but honour thē as holy men, and most dear friends of God.  
3. To make this matter more plain, it is to be remarked: that we Catholiks pray not to the Saints in heaven either as Gods to help vs. Redeemers to save us, or as the chief Authors of any gift or grace bestowed vpon vs. For we aclowledge only God, to be the supreme Author and fountain of all natural and supernatural favours, of grace and glory. Secondly, we pray not to Saints as mediators of our redemption, but, of Intercession only: for our mediator and advocate of redemption is only christ Iesus, as the Apostle saith: 
1. joan. 2. v. 1.  If any man sin, we haue an advocate with the Father, Iesus christ the just; and he is the reconciliation for our sins. And again: 
1. Tim. 2. v. 5.  There is one God& one Mediator betwixt God and man, which is the man Christ Iesus. Which place though corrupted by the Ministers, yet speaketh only of the mediator of Redemption: for the Scripture witnesseth plainly, that Moyses was mediator betwixt God and the Iewes: 
Galat. 3. v. 19.  For the Law was ordained by Angels in the hand of a mediator. whereby the Bible averreth a mediator of intercession, besides Christ Iesus. And this is the reason wherefore we catholics ever address all our petitions to saints or Angels with this conclusion: per Dominum nostrum jesum Christum filium tuum &c. declaring thereby that christ is only our advocate or Mediator of Redemption, and that the Saints in heaven, are but intercessors besides the holy Trinity for us; yea when the Minister is desired to pray for any friend, he is made thereby Mediator of intercession, though he be a sinful man, and of little credit with God, yea perhaps of none, in respect of the Saints of heaven, who are in the estate of glory, and without spot of sin.  
4. I conclude then, that the catholic Church saith to God only, haue mercy on us, save us, forgive us our sins &c. And to the Saints, Pray for vs. And if any catholic say to any Saint save me, his meaning is, that the Saint save him by his prayers to God: so we call sometimes the Blessed Virgin mary our hope, life, refuge, because the brought forth our hope, life, and refuge Christ Iesus. Or because by her intercession she may procure our life and salvation: and in this we follow the practise of the Scripture. For S. Paul calleth the Thessalonians, 
1. Thess. 2. v. 19.  his hope, his ioy, his crown of glory. And he calleth Timothy, the salvation of others, 
1. Tim. 4. v. 16.  This doing thou shal save thyself& them that hear thee. And plainly job doth pray unto the Angels according to S. Augustins exposition and meaning, when he saith, 
job. 18. v. 21. S. Augustin in his annotations vpon job.  Haue pitty vpon me, haue pity vpon me( o ye my friends) for the hand of God hath touched me And in my Iudgement S. Augustines opinion alone in this place should be preferred before the new upstart Ministers dreams and expositions. For the text sheweth that job his visible and secret friends had left him: 
job. 19. v. 19.  All my secret friends abhorred me;& they whom I loved, are turned against me.  
First then it is manifest by the testimonies of the Bible, that the Angels and Saints in heaven pray for us: 
Zach. 1. v. 12.  Then the angel of our Lord answered and said: O Lord of hosts, how long wilt thou he unmerciful to jerusalem, and to the cities of ●uda, with whom thou hast been displeased nou● these threescore and ten yeares. It is certain likewise that the Saints in heaven are equal to the Angles, 
luke 10. v. 16.  For they can do no more, for as much as they are equal to the Angels, and are the sons of God, since they are the children of the resurrection, both their the Angels, and Saints pray for vs.  
Secondly, it is lawful to us to pray to the Angels or Saints in heaven, according to the example of the holy Patriarch jacob: 
Gen. 48 v 16.  The Angel which hath delivered me from all evil, bless the children, and let my name be name vpon them, and the name of my father Abraham& Isaac, that they may grow as fish into a multitude in the midst of the earth. conform to the which example of jacob, S. Athanasius( who was thirteen hundreth yeares since) prayeth to the Blessed virgin mary thus: 
Serm. de dripara.  incline thy ears to our prayers and forget not thy people. O Lady, mistress, queen and Mother of God pray for vs. And S. Augustine: 
Serm. 18 de sanctis.  O Blessed mary, receive our prayers, obtain our suits, for thou art the special hope of sinners.  
Thirdly, job was counseled to pray to the Saints: 
job. 5. v. 1.  Call if there be any who will answer thee, and turn to some of the Saints: which place the Ministers haue filthily corrupted in translating it, by way of interrogation, And to which of the Saints wilt thou turn?  
5. Now I would ask of the ministry to give me so plain& express words of the Bible that make for thē. Secondly, since they abuse the poor people, saying: that they preach nothing, that they believe nothing but the express and plain word of the Bible, in what part of the Bible are these points of their faith to be found, There is no invocation of Saints? The Saints do not hear our prayers. And again: It is against the honour of God to pray to Saints. For their Blasphemous propositions are no wise in the express word of the Bible. How then shall they prove them out of the Bible? By necessary consequence, say they. But those necessairie consequences are not infallible, but erroneous, and not the word of God,& consequently we make no such account of their foolish and new-fangled consequences, as of those of the holy Fathers of this first Age. Let us hear thē.  

The testimonies of the holy Fathers of this first Age, Concerning praying to the Saints in heaven, and honouring of them. The first Section.  
SAINT Dionysius Areopagita: 
Eccles. Hierarch. c. 7. parte 3●. ante med.  Dico autem, oracula secutus vbique, planè utiles esse in hac vita Sanctorum preces, hoc modo si quis Sanctorum numerum amore incensus,& ad corum participationem piè affectus tanquam propriae conscius exiguitatis, quempiam Sanctorum roget sibi fieri adiutorem& comprecatorem, utilitatem omnino ex eo consequetur omni utilitate superiorem. That is: I say, following the holy Scriptures, that the prayers of the Saints are most profitable for us &c. And in the ninth Chapter of the same book he witnesseth: That S. Michael the Archangel was given by God as a protector to the Iewes to assist them, and to present their prayers to God: yea the same holy Father avoweth every particular man to haue his own angel who doth offer our prayers unto God, and knoweth our necessities, as witnesseth the holy angel of Cornelius, who said to him: 
Act. 10. v. 4.  Thy prayers and thy alms are come up into remembrance before God. Which place sheweth that the Angels, and consequently the Saints in heaven know our prayers, our necessities, and good works. The same holy Father witnesseth, that the prayers of the Saints in heaven help, not only those in this life, but also the faithful departed out of this life: 
Loco supra cit.  Quòd autem& servorum preces etiam in hac vita, nedum post mortem, iis duntaxat prosint, qui sacris precibus digni sunt, verae oraculorum traditions nos edocent.  
2. S. Clement witnesseth the same: 
Lib. 5. Const. Apost. c. 8. edit. Turriā. Graec. &c. 7. Latin.  De Martyribus vero praecipimus vobis, vt in omni honore sint apud vos, vt apud nos fuerunt Iacobus Episcopus,& Condiaconus noster Stephanus: hos enim& Deus beatos fecit,& viri sancti honorarunt,& fuerunt puri omnis delicti,& neque ad peccatum flecti, neque a virtute detorqueri potuerunt, quorum non sunt dubiae lauds, de quibus david aiebat, Pretiosa in conspectu Domini mors sanctorum eius &c. And a little after, this holy Father inviteth us to keep holy the festival dayes of the Saints in heaven, in praying to them, and calling for their help: 
Lib. 8. Constit. apostle. c. 33.  In diebus Apostolorum vacent. Magistri enim vestis fuerunt ad docendum vos de Christo, vobisque Spiritum Sanctum dederunt. In die Stephani Protomartyris item vacent: ac reliquis diebus Sanctorum Martyrum, qui Christum vitae suae anteposuerunt. And in another place he counseleth us to call vpon, and invocate the holy Martyrs, 
Lib. 8. const. Ap. c. 13. marshal. ep. ad Burdegal. c. 3. d  Memoremus Martyres sanctos, vt mereamur certaminis eorum participes fieri.  
3. S. Martialis first Bishop of bordeaux, sent thither by S. Peter the Apostle, witnesseth likewise, that holy altars were erected to God in S. Stephens name, where mass was said to God, and prayers to S. Stephen, to the end he should pray for the catholic Church: conform to that which S. Augustine wisely writeth: 
Serm. 17. deverb. Apost. prope initium.  Iniuria est pro martyr orare, cuius nos debemus orationibus commendari.  
4. S. Peter witnesseth the same in the holy mass, which he was accustomend to say, and which hath been famous through all christendom these sixteen hundreth yeares, where S. Peter prayeth: 
Litur. Pet. ante med.  Libera nos quae sumus Domine ab omni malo present ac futuro, intercessionibus immaculata& gloriosae Dominae nostra Deiparae, semperque Virginis Mariae &c. That is, deliver us, we pray the O Lord, from all evil present and to come, by the intercession of the Blessed& Immaculate Virgin mary &c. And a little before, Be bountiful unto us, O Lord, by the intercession of the Blessed virgin mary, and of all the Saints in heaven.  
5. S. james the Apostle witnesseth the same in his mass, famous specially amongst the Grecians to this day: 
In Lit. jacob. Minor.  Commemorationem agamus sanctissimae, Immaculatae, gloriosissimae, benedicta Dominae nostrae Matris dei& semper Virginis Mariae, atque omnium Sanctorum& servorum, vt precibus& intercessionibus eorum omnes misericordiam consequamur. I pretermit to set down other testimonies, since the practise of the catholic Church( to pray to Saints) in this Age, was so universal, that no heretic did call it in doubt, before Vigilantius, who being four hundreth yeares after Christ, is condemned by the holy Fathers, yea by the Protestants themselves, as a manifest and Idolatrous heretic.   

That the Ministers haue corrupted the Bible in sundry places, which prove the invocation of Saints. The second Section.  
THE catholic Church, and all antiquity readeth to the honour of the holy Apostles and Saints in heaven that saying of the Prophet david( who as a Prophet did foresee the honour which the catholic Church was to give to the Saints in heaven) 
Psa 138 v 16. al. 130 v. 17.  Nimis honorificati sunt amici tui Deus. That is; Thy friends O God, are become exceeding honourable, Their princedom is exceedingly strengthened. Now to make this place obscure to the Reader and to take away the force of both the Hebrew& greek words, the Ministers haue blasphemously translated thus: 
Regeka.  How dear therfore are thy thoughts unto me O God, how great is the sum of them? Doth not the Hebrew word make more for us, and signify, friends? Doth not S. jerome( who alone did understand better the Hebrew tongue, them all the Ministers together) translate friends? 
{αβγδ}  Doth not the greek text put it out of doubt, since it is according to our ancient Latin translation Thy friends O God? why do ye hunt after noueltyes and forsake the trodden path of antiquity, and pass the bounds, which our holy Forefathers haue appoynted, preferring your own imaginations and new devices, even there where ye cannot pretend justly either the Hebrew or the greek, where it is, 
{αβγδ}.  their princedom is exceedingly strengthened, and not, how great is the sum of them.  
2. But this new-fangled singularity in the blasphemous translations of our Ministers shall better appear in their dealing about our Blessed Lady, whose honour they haue sought so many ways to diminish, and deface, with their master John Caluin, who blasphemously and worse then the devils themselves, speaketh of the Blessed virgin: 
call. in luke. c. 1. v. 38. printed by Robert Estienne an. 1568.  Videtur Sancta virgo non minus malignè restringere Dei potentiam, quàm prius Zacharias. And a little after: Neque vero magnopere laborandum est, vt eam purgemus ab omni vitio.  
3. In the first Chapter of S. Luke, it is said of the Blessed Virgin mary: 
luke. 1. v 28. In greek {αβγδ}. Maldonat in primum luke. c.  hail Mariefull of grace, our Lord is with thee, in latin: Aue gratia plena; which translation the holy Fathers of the Latin Church haue constantly kept, a● Maldonate sheweth. But our Ministers haue found out a new kind of translation, hail thou that art freely beloved, making the blessed Virgin less in favour with God, then S. John the Baptist, of whom it is said: 
luke. 1. v. 15.  And he shall be filled with the holy Ghost: Inferior to S. steven, 
Act. 7. v. 55.  who was full of the holy Ghost. Yet their Mariomastikes will not haue the blessed Virgin mary, full of grace. How can these Ministers be friends to God, who thus disgrace the Mother of God? They are sworn enemies not only to the greek text, but also to the syriac in this point, which the angel used: Schelom lech, Maleiath taibuthoi. That is: Pax tecum, O plena gratia. Peace unto thee, O full of grace. Will any wiseman more believe ignorant Ministers, rather then S. Ambrose who calleth the blessed Virgin, 
Lib. de Spir. sanct. cap. 7.  Gratia plena? Then S. Augustine who prayeth to the blessed Virgin thus: 
Serm. 18 de temp.& l. 2. de symb. ad Catech.  Aue gratia plena, Dominus tecum: Dominus tecum, said plusquam mecum &c. And again: Audite Gabrielem Angelum eam s●lutantem, Aue gratia plena dominus tecum? Then S. jerome who likewise prayeth and calleth her, gratia plena? Then Beda: 
In c. 1. luke.  been gratia plena vocatur, quae nimirum gratiam, quam nulla meruerat assequitur, vt ipsum videlicet gratiae concipiat,& generet auctorem?  
4. As for the greek Fathers, they likewise called her universally full of grace: 
Athan. hom. de Deipara, {αβγδ}.  S. Athanasius, 
Epiph. haeres. 78. {αβγδ}.  Epiphanius Theophilactus, and sundry others, whom we should believe to be more skilful in the greek their natural tongue, then the Ministers can be, who of malice that they carry to the blessed Virgin, translate other words of the same nature and form otherwise, for thy translate: 
luke. 16. v. 20.  {αβγδ}, Full of sores, yet they will not translate {αβγδ}, full of grace.  
5. Secondly, out of their dislike of inherent inward supernatural grace of God given to the blessed Virgin, they translate thus: 
Serm. de Annunt.  fear not mary, for thou hast found favour with God, instead of translating with all antiquity, fear not mary, for thou hast found grace with God: Ne timeas Maria inuenisti enim gratiam epud Deum, as S. Bernard saith: 
Serm. de Ann●nt.  Ne timeas Maria, inuenisti enim gratiam apud Dominum; quantam gratiam? gratiam plenam, gratiam singularem &c. The syriac text is plainly for us, Schcachethi ger tobutha leuath eleho: For thou hast found grace before God. Caluin the sworn enemy to God, and the B. Virgin, Beza his beloved Father in Christ, our first Ministers branded doctor will no ways suffer the B. Virgin to be called full of grace. For he writeth of her, that 
In c. 2. luke. v. 35.  she doubted in her faith. again: That she preferred herself to God. And, that Christ made no account that the B. Virgin was his Mother. And, that Christ thought her not worthy to be his Mother. But let us leave these abominable blasphemies of Caluin the Capitane of puritans, and see rather what S. Augustin saith of this B. Virgin. 
De nat.& grat. c. 36. vid. S. Thom. 3. part. q. 27. art. 4.  Excepta itaque sancta virgin( saith he) Maria, de qua propter honorem Domini nullam prorsus, cum de peccatis agitur, haberi volo questionem. ind enim scimus, quod ej plus gratiae collatum fuerit ad vincendum omne peccatum, quia concipere ac parere meruit enim, quem constat nullum habuisse peccatum. Hac ergo virgin excepta, si omnes Sanctos& Sanctas congregare possemus, &c. vna voice clamarent, Si dicimus quia peccatum non habemus, nos ipsos seducimus,& veritas in nobis non est. whereunto agreeth ancient and famous Sedulius a Scottish Poet, who was in the same age with S. Augustine: thus saith he.  
Et quoddle è spinis mollis rosa, surgit acutis,  
nile quod laedat habens, matremque obscurat honore:  
Sic Euae de stirpe sacra veniente Maria,  
Virginis antiquae facinus noua virgo piaret.  
And again: 
In opere Paschali lib. 3.  
salve sancta parens enixa puerpera regem,  
Qui caelum terramque tenet per saecula: Cuius  
Numen& aeterno complecteus omnia gyro,  
Imperium sine fine manet, quae ventre beato  
Gaudia matris habens cum virginitatis honore,  
Nec primam similem visa est, nec habere sequentem:  
Sola sine exemplo placuisti femina Christo.     

The 8. and 9. Article.  
1. That the catholic Church in this first Age, believed that there was a Purgatory.  
2. And was accustomend to pray for the souls detained in Purgatory.  
CHAP; V.  
HAVING maintained the honour of our noble patrons, the Glorious and triumphant Saints in heaven, their holy Images, the veneration of their relics: Now I come to defend the cause of our humble prayers made for the poor afflicted souls in Purgatory, which is the place of their punishment. First then we stand not vpon the name, but uphold the thing itself: that is, We Catholiks constantly believe that there is a certain place where some souls of the Faithful after this life are purged& cleansed, which place we call Purgatory. The Ministers contrary to our belief hold these propositions as points of faith, necessary to be believed, There is no purgatory; The prayers for the dead are superfluous, and such like, which they shall never be able to prove by the express word of their own corrupted Bible: but rather being empty and void, to prove them against us Catholiks by the express word, they are forced to give us, for the express word of God, their necessary consequences, which in a word are nothing else but manifest heresies, and plain Idolatry, condemned in Arius a manifest heretic, as S. Augustine, 
Aug. l. 16. de haeres. c. 35. Epiph. Haeres. 75.  and Epiphanius witness, and some Protestants themselves avow. True it is, that we Catholiks haue not the express word for every point of our Religion, and we do not tie ourselves to that alone, but rather to the word of God, together with the consequences and expositions of the holy Church, and Fathers, which hath these sixteen hundreth yeares been famous amongst all Nations. The Ministers contrary, promise to the poor people only the express word of God, setting a side the expositions of the holy Church and Fathers: Yet in effect they give nothing less then he express word of God, but rather for the word of God their own consequences, inventions, and expositions, not making account of the antiquity of the doctrine, of the holiness of all our Fore-fathers. Can there be any excuse in the day of Iudgment for those men, who willingly& witting prefer the expositions of the Ministers, before the constant and uniform exposition of the holy Fathers? For example S. Augustine( who was above twelve hundreth yeares since) proveth Purgatory out of these words of the Prophet malachi, who speaking of the last penal Iudgement, saith thus: 
Malac. 3. v. 2.  But who may abide the day of his coming? and who shall endure when he appeareth? for he is like a purging fire, and like fullers soap. And he shall sit down to try and fine the silver: he shall even fine the sons of levi, and purify them as gold and silver. S. Augustine( I say) hence doth infer Purgatory: 
Aug. l. 20. de civit. Dei c. 25.  For these words( saith he) cannot signify a separation only of the polluted from the pure in the last penal Iudgement &c. but must intimate a purgation of the good, who haue need therof. The same S. Augustine praying to God, useth these words: 
In Psal. 37.  Purge me O Lord, in this life, and make me such a one as shall not need the amending fire. And again: He proveth Purgatory by a necessary consequence drawn out of those words of the Prophet Isay: 
Isa. 4. v. 4.  Our Lord shall purge the dregs of the daughters of Sion, and shall wash the blood of jerusalem out of the midst therof, in the spirit of Iudgement, and in the spirit of combustion.  
2. Secondly, S. Luke speaking of Christ, maketh mention of a third place besides heaven& Hell: 
Act. 2. v. 24.  Whom God hath raised up, and loosed the sorrows of death, because it was impossible that he should be holden by it. Out of which S. Augustin draweth this consequence and exposition: 
Lib. 12. de gen. ad lit. c. 13.& Epist. 99. ad Euod.  It is believed the soul of Christ to haue descended to the place where sinners are punished, ●o release them of their torments, whom he in his hidden i●sti●e thought worthy to be released. Otherwise I see not how to expo●e that text &c. For neither Abraham, nor the poor man in his bos●me, that is in the secret of his quiet rest, was retained in sorrows: a●●owing, that Purgatory was constantly and universally believed in his time.  
3. Thirdly, S. Paul spake plainly of the fire of Purgatory: 
1 Cor. 3 v. 13.  every mans work shall be made manifest: for the day shall declare it, because it shalbe revealed by the fire: and the fire shall try every mans work of what sort it is; if any mans work that he hath built vpon, abide, he shall receive wages; if any mans work burn, he shall haue loss, but he shall be saved himself, nevertheless yet as it were by the fire. Where three kinds of fire are assigned. 1. The general fire, which goeth before the day of doom. It shalbe revealed in fire. The second fire, the trial of Gods Iudgement, The work of every one of what kind it is, the fire shall try. 
Orig hom. o in c. 15. Exod. Cyp. l. 4. ep. 2. ad Anton. Ambros. in hunc loct●m. August. in Psal. 17.  Thirdly, he concludeth of the fire of Purgatory, he shallbe saved, yet so as by fire. Which place Origen, S. Cyprian, S. Ambrose, S. Augustine, expound of the fire of Purgatory( with whom all the greek and Latin Fathers, after long disputation agree in avowing Purgatory, in the general council of Florence.) Why are some said to be saved by fire, saith S. Augustine? because they build vpon the foundation, hay, wood, stubble: but if they would build gold, silver, and precious stones, they might be secure from both fires, not only from that everlasting, which shall torment the impious eternally, but from that which shall amend them, who shall be saved by fire &c. even so truly, although they be saved by fire, yet that fire will be more painful and grievous, then any thing that can be suffered in this life. And again so plainly, that no vnpassionat man may doubt of S. Augustines Religion in this point: 
Lib. 2. de Gen. cont. Manich. c. 20.  He who hath not happily tilled his field, but hath suff●ed it to be overgrown with thorns, hath in this life the malediction, and curse of the earth in all his works, and after this life he shall haue either the fire of Purgatory, or everlasting pain: Et post hanc vitam habebit vel ignem purgationis, vel vitam aeternam. And before S. Augustine, S. Gregory N●ssene: Man after sin in many toilsome labours ought to be exercised, that taught by experience, he might return to his first happiness, all vicious affections being purged, either in this world by a sober course of life &c. or after our departure hence, by the furnace of Purgatory fire.  
4. Caluin the prime Puritan Minister and Apostata, forced by the truth and verity, confesseth that the custom to pray for the souls in Purgatory, was in use long before S. Augustine, to whose time inclusiuè, he avoweth the Church of Rome to haue been the pure, true, and sincere Church of God: 
Calu. l. 4. c. 2. Inst. num. 2.& 3. Edit. Gallic.  It is ou● of controversy( saith Caluin) that nothing was changed in the true doctrine of Religion, neither at Rome, nor in other towns, to the age and time of S. Augustine, and other ancient doctors. The very words of Caluin concerning the foresaid custom of praying for the dead are: 
Pag. 1101 Opuscul. edit. Geneis. Gallic. in fol. per Baptistam Pinereul.  I deny not but the prayers for the dead were in use with Chrysostome, Epiphanius, Augustin, and others, who received it from their forefathers. And again: 
Lib. 3. Inst. c. 5. num. 10.  thirteen hundreth yeares from hence the custom was to pray for the dead. And Luther himself, yet ever with the spirit of contradiction: 
Tom. 3. edit. Witemb. ann. 1558. fol. ●68.  I believe strongly, that there is a purgatory, and I am easily persuaded that mention therof is made in the Scripture, as that of S. matthew, It shall not be forgiven unto him neither in this world, nor in the world to come: meaning thereby, that some sins are forgiven in Purgatory. I admit likewise that of the Machahees, It is a holy and healthful cogitation to pray for the dead that they may be loosed from their sins. Which words the Ministers haue pulled out of the Bible, though Luther received them as canonical.  
5. Besides the foresaid places of the Scripture, I add these to prove Purgatory, and Prayer for the dead: 
Tobi● 4. v. 18.  Set thy bread and thy wine vpon the burial of a lust man. Which place though corrupted by the Ministers, declareth the ancient custom to haue been amongst the Iewes, to give alms to the poor, and nourish them to pray for the dead. Which custom is yet kept throughout all Christiandome in clothing and feeding the poor, called with us, sallies. S. Chrysostome maketh mention therof, saying: 
Chrys. hom. 32. ● c. 9. mat.  Why after the death of thy friends dost thou invite the poor ones? Why intreatest thou the priests to pray for them? I know thou wilt answer, To the end, that he who is dead, haue peace and rest. That the book of Tobias is canonical, the council of Carthage holden anno 419.( besides the tradition of the holy Church) witnesseth plainly, 
Lib. 2. de Doct. Christ. c. 8  whereof S. Augustine who was present at that council giveth this reason: Because we haue no other assurance that the Books of Moyses, the four Gospells,& other books are the true word of God, but by the Canon and tradition of the Church: for the which cause the same doctor uttered that famous saying: 
Cont. Epist fund. c. 5.  That he would not believe the gospel, except the authority of the catholic Church moved him thereunto.  
6. S. Augustine out of that place of the Bible: 
mat. 12. v. 12.  But he that shall speak against the holy Ghost, it shal not be forgiven him, neither in this world, nor in the world to come: And other holy doctors infer hereupon this consequence: 
De ciu. Dei l. 22. c. 13. l 21. ●4 Greg. l. 4. Dial. c. 39.  That some sins are remitted in the next life, and consequently that there is a Purgatory. Should not with any reasonable man S. Augustines consequences be preferred to the Ministers dreams and new traditions? Since it shall never be possible to the Ministers to prove out of the express word of the Bible, that there is no Purgatory; no wise man will make account of their consequences, but rather of the consequences of the holy Fathers of this Age, whereof I will omit the testimonies of S. Clement, and of S. Martiall, both famous writers in this first Age, contenting myself with S. Denys his testimony.  

The testimonies of the Fathers of this first Age, proving Purgatory, and Prayer for the dead. The first Section.  
S. Denis manifestly maketh mention of the custom to pray for the faithful deceased: 
Eccl. Hierar. c. 7. p. 2. {αβγδ}. &c.  accidents deinde divinus antistes precem sacram supper mortuum peragit: precatur oratio illa divinam bonitatem, v● cuncta dimittat per infirmitatem humanam admissae peccata defuncto, eumque in luke statuat& regione vivorum &c. And a little after, he sheweth that such holy Prayers are only valuable for those that die in the bosom of the catholic Church: Quod autem& servorum preces etiam in hac vita nedum post mor●em, iis solum prosint, qui d●gni sunt sacris precibus, Scripturarum nos edocent verae traditions. And a little there after: De praedicta ante precatione quae Antistes supper defuncto precatur, quaenam ad nos peruenerit a divinis ducibus nostris traditio, dicere necesse est. whereby it is easy to be seen by the testimony of this holy Father patron of France,& disciple to S. Paul, that the Prayers for the dead, and the holy ceremonies which the catholic Church useth at burials of the deceased, are apostolical tradition, grounded vpon the holy word of God. Secondly that such prayers are profitable to those who die in the catholic Church,& in the grace of God.  
2. S. Matthew the evangelist in the holy mass, which he used to say, and which hath been famous in all christendom these sixteen hundreth yeares, hath therein the same prayers which we use this day at the holy service: 
Extat. tom 6. bibliot. Pat. edit. ann. 1589.  Memento domine dormientium Principum, Pontificum, Regum, Patriarcharum, Archiepiscoporum, Episcoporum, Sacerdotum, Diaconorum, Parentum nostrorum,& omnium in recta fide quiescentium.  
3. In S. mark the evangelist his mass, which is yet extant in that famous town of italy, called Venice, where the very Autograph itself is to be seen: 
Extat. 10.6. bibl. Pat. cit.  Animabus patrum& fratrum nostrorum, qui antea Christi in side obdormierunt, dona requiem Domine Deus noster. That is, O Lord our God, give rest to the souls of our parents and brethren, who died in the faith of christ.  
4. In S. james the Apostle his mass yet extant: 
Litur. S. jacob. Minor.  Pro requie Patrum& Fratrum nostrorum, qui ante nos dormierunt, dicamus omnes toto amino, domine Miserere. Finally Caluin the Arch-minister of the puritans avoweth plainly, that the custom to pray for the dead was most ancient in the catholic Church.   

That the Ministers haue corrupted the Bible in sundry places, which prove Purgatory, or any third place. The second Section.  
IT is to be remarked, that before the coming of Christ, the souls of the lust did not ascend unto heaven after their departure, but remained either in the place, called Limibus Patrum, or sinus Abrahae, without any pains or torments; or else in Purgatory where transitory torments were: The bad being always condemned to hel where the eternal torments are: 
Ad Hebr. 9. v. 8.  For the way unto the holiest of all( saith S. Paul) was not yet opened, while as yet the first Tabernacle was standing. That is, before the coming of christ, and during the time of the first Tabernacle, the way unto the holiest of all, that is, to heaven, was not as yet opened, which after was only opened by the passion of Christ: after the which passion, the soul of Christ went down to those parts where the souls of the ancient Fathers were detained, as in Limbus Patrum, and Purgatory, preaching unto them their Redemption, conform to that which the Apostle saith: 
1. Pet. 3. v. 19.  By the which also he went and preached to the spirits, that were in prison. And conform to that which we say in our belief, He descended into hell. The which name of Hell is given, by the holy Scripture and holy Fathers, to the place of the damned,& also to those two places Abrahans bosom, and Purgatory, which the Apostle calleth the lowest parts: 
Eph. 4. v. 9.  Now in that he ascended, what is it, but that he had also descended first unto the lowest parts of the earth? Yet with this difference, that Purgatory, and Lymbus Patrum, is called Hell, but the place of the damned, is called the lower Hell: 
Psal. 85 v. 12.  Eruisti animam meam ex inferno inferiori. And the circumstance specified in any place of the Scripture, sheweth whether the word Hell, should be taken in the one or the other sense.  
2. The Ministers to blind the poor people, and to take away all memory of Limbus Patrum, or Purgatory, they haue blotted out of the Bible sundry places, that prove the same, as, Thou shall not leave my soul in hell, which the Prophet david did foretell of Christ, to wit, that Christs soul going down after his Passion to the hell of Purgatory and Limbus, should not remain there. The Ministers haue translated, 
Act. 2. v. 27.  Thou shall not leave my soul in the grave: declaring thereby the soul of Christ to be mortal and corruptible, and consequently denying Christ to be true God and man. 
{αβγδ}.  For whatsoever is put in the grave is corruptible in itself. This Blasphemy is against the Hebrew text, against the greek text, against all antiquity, whereof all the Ministers together shall not be able to produce one ancient Father who did ever dream of such a blasphemous translation. 2. It is against that of the Creed, he descended unto hell, where before it is said, that he was crucified, dead& butted: yea the Protestants themselves do sing the contrary in their Church of Scotland.  
His 
The Protestants Creed in metre at the end of their psalms.  spirit did after this descend  
Into the lower partes,  
To them that long in darkness were,  
The true light of their harts.  
here affirming that the soul of Christ went to hell and not to the grave.  
3. Also when jacob saith: 
Gen. 37 v. 35.  I will go down to my son into hell mourning, knowing well that joseph his sons soul was not in hell of the damned persons; they haue translated, I will go down into the grave of my son: where as jacob knew not that his son joseph was butted, being persuaded that 
Gen. 37 v. 33.  a wicked beast had devoured him, and torn him in pieces: And as though if joseph had been in a grave, jacob would haue gone down to him in the same grave. Can there be greater absurdities devised? more despitfull blasphemies invented? and al to eschew the force of this place, which maketh for Purgatory, conform to the exposition of S. jerome: 
In Epitap. Nepot. c. 3.  Before the coming of Christ, Abraham was in hell, that is, in Limbo, after his coming the thief was in Paradise. And Tertullian: 
Lib. 4. adverse. martion.  I know, that the bosom of Abraham was no heavenly place, but only the higher hell. Finally S. Augustine condemneth this translation of the Protestants of manifest heresy saying: 
Tract. 73. in Ioa.  Quis non est derelictus in Inferno? Chistus Iesus, said in anima solae. Quis re●urrectur{us} in triduo tacuit in sepulchro? Christus Iesus, said in carna sola. again: 
Ep ad ●ardanum.  Quod anima illa in Infernum descenderit, Apostolica doctrina praedicatur. Quando quidem B. Petrus ad hanc rem testimonium de Psalmis adhibet, ubi de ipso praedictum esse demonstrat, quoniam non derelinques animam meam in Inferno. I would ask of the Ministers to name me any writer sacred or profane, who did translate the word {αβγδ} for a grave? They shall never be able to do it: But rather as they haue cast down Churches, overthrown abbeys, changed Princes Estates, taken away Traditions, corrupted the Scriptures, perverted Sciences, so they will turn upside down Languages as it pleaseth them.  
4. Finally, if Christs soul was in the grave, it was united with his body, which was likewise in the grave, wherein also was his divinity,& consequently his divinity, his soul, and his body being in the grave, he behoved to be alive in the grave the three dayes that he was buried; which is a horrible blasphemy. To all the foresaid probations that Christs soul went down to Limbus and Purgatory, I ad this only of a famous Protestant master Bilson, who saith: 
Bilson. in his full Redemption of mankind.  That all the fathers with one consent affirm, that Christ delivered the souls of the patriarchs, and Prophets out of hell at his coming thither.  
5. As the Ministers haue, by translating that Christs soul was put in the grave, denied the immortality of Chrysts soul, and consequently our Redemption, so they deny the divinity of Christ, making him Author of all sins, in saying that God not only giveth up, casteth off, and withdraweth his grace from man; but also delivereth thē to the devil. For these be the very words of the Scotish catechism rehearsed by the Schollers every sunday in Scotland: 
The 45 Sunday in the catechism printed in the Psalm-book.  God of his infinite mercy doth preserve his faithful, not suffering the divell to led them out of the way, neither permitting that sin haue the upperhand of them: likewise he doth not only give up, cast off, and withdraw his grace from such as he will punish, but also he delivereth them to the devil, committing them to his tyranny, he striketh them with blindness,& giveth them up to reprobate minds, utterly slaves to sin, and subject to all temptations. And to this end they haue corrupted the Bible thus: 
james 1 v. 13.  Let no man say when he is tempted, I am tempted of God, for God cannot be tempted with evil, neither tempteth he any man; but every man is tempted when he is drawn away by his own concupiscence, and is entysed. Contrary to the common translation which is, and hath been these sixteen hundreth years: Let no man say, that he is tempted of God, 
In Greek {αβγδ}.  for God is no tempter to evil. And in latin: Deus enim intentator malorum est, they translate God cannot be tempted, passively, where the Apostle saith actively, that God tempteth no man, as the whole sense and drift of the Apostle sheweth plainly, saying, That every man is tempted when he is drawn away by his own concupiscence, and is entysed. The blasphemy was first invented by Caluin, then followed by Beza, lastly approved by our ministers in their confession of faith, and in their Scottish catechism. Caluins words are: 
Calu. l. 1. Inst. c. 18§. 1. 2. 3.& l. 2. c. 4.§. 2.& l. 3. c. 21.& 23.§. 8.  God is chief author of his own just vengeance, and satan is but only a Minister therof: That God purposeth, willeth, moveth, loveth, and commandeth the wickedness of sinners, their obstinat blindness and hardness of heart. And Beza: 
Annot. now. Test. an. 1556. in 6. mat. v. 13.  The Lord leadeth into temptation those, whom he permitteth to Sathans arbitrement, or into whom rather he leadeth or bringeth in satan himself, to fill their heart, as Peter speaketh. The latin words are, Inducit Dominus in tentationem eos, quos Sathanae arbitrio permittit, aut in quos potius Satanam ipsum inducit, vt cor eorum impleat, vt loquitur Petrus. So by Beza his opinion God brought Satan into Iudas his hart,& so was author of Iudas treason, even as he was of S. Pauls conversion. Which impious doctrine, is universally avowed by the Ministry of Scotland, whose words are: 
In the Order of baptism set down before the psalms in the explication of the first article.  That God is the creator of heaven and earth, that is to say, that the heaven and earth and the contents therof are so in his hands, that there is nothing done without his knowledge, neither yet against his will( remark well these words Gentle reader how that al sins are done by the will of god) & so we confess& believe that neither the devils nor yet the wicked of the world haue any power to molestor trouble the chosen children of God, but in so far as it pleaseth him to use thē as instruments. Thus our learned Ministers make God to be causa prima peccati,& the divell to be the instrumental cause only. How can the Ministers believe in God, since they hold so impious and devilish opinions of God? How can the Ministers Religion be acceptable to God, since they believe constantly that God is the chief cause, the divell the instrumental cause only of all the abominations and wickedness of the world? How can there any salvation be for those which die in the Puritans Religion, since they die in such abominable and perverse doctrine? O Impiety! O Infidelity! For this blasphemous doctrine of Caluin and of the Ministers, our sovereign king james hath wisely forbidden the reading of so poisoned works of Caluin to the noble Students of his Vniuersityes. Likewise Castalio a learned Puritan familiar with Caluin writeth, that, by reason of such doctrine, Caluin and the Ministers must needs haue some other God, for their God, then the true God who hath created heaven and earth. 
Castalio in lib. ad Calu. de Pradest.  The false God of Caluin is slow to mercy prove to anger, who hath created the greatest part of the world to destruction, and predestinated them not only to damnation, but also to the cause of damnation. Therfore he hath decreed from all eternity, and he will haue it so, and he doth bring it to pass that they necessary sin; so that neither thefts, nor murders, nor adulteries, are committed but by his constraint and impulsion, for he suggesteth unto men evil and dishonest affections, not only by permission, but effectually( that is, by drawing them to such affections) and doth harden them in such sort, that when they perpetrate evil, they do rather the work of God, then their own; he maketh the divell a liar, so that now not the divell, but the God of Caluin is the Father of lies. But that God which the holy Scriptures teach, is altogether contrary to this God of Caluin &c. And immediately after: For the true God came to destroy the work of that calvinian God, and those two Gods as they are by nature contrary one to another, so they beget& bring forth children of contrary dispositions, to wit, that God of Caluin bringeth forth Children without mercy, proved, lofty minded, unclean, filthy &c. To whom I add the censure of Stancarus likewise a famous Protestant, who saluteth Caluin& the Ministers, who follow Caluins doctrine set down in the Scots catechism, 
St●●e. cont. Calu. & written first by Caluin in french, thus:( b) What devil O Caluin, hath seduced thee to speak with Ari●● against the son of God, that thou mightst proclaim him to be deprived of his glory &c. After he concludeth thus: Beware( O Christian Reader, and specially all row Ministers) beware of the books of Caluin, and principally in the articles of the Trinity, Incarnation, mediator, Sacrament of baptism, and Predestination, for they contain wicked doctrine &c.    

The tenth Article.  
That the Sacrament of Confession was universally in practise in this first Age.  
CHAP. VI.  
I MAY with reason compare the Ministers of Scotland to the chameleon, for as he changeth himself into all variety of colours except only white, the most true colour: so our Ministers admit all manner of doctrine, except that which the catholic Church, white without spot, believeth. And in this present point they admit al sort of Confession, except that which is most important to their souls: wherein they chiefly deny, First the power in Priests to absolve from sins: Secondly, the necessity we haue to confess our sins to a Priest the lieutenant of God, which notwithstanding I will deduce and prove out of the words of the Bible.  
2. First then it is manifest, that Christ gave power to his Apostles and their successors to forgive sin: 
joan. 20. v. 21.  Then said Iesus to them again, peace be unto you: as my Father sent me, so sand I you. And when he had said that, he breathed on them and said unto them: receive the holy Ghost, whose sins ye remit, they are remitted unto them; and whose sins ye retain, they are retained. Now let us consider the words of the Bib●e. Our saviour was sent by his Father to forgive all sins, not only by preaching of the word, but also as a judge pronouncing the sentence of absolution, for so he said to Mary Magdalene without preaching: 
luke. 7. v. 47.  Thy sins are forgiven thee;& to the sick man of the palsy: 
Matth. 9. v. 2.  Thy sins are forgiven thee. Where the evangelist also affirmeth, that he gave the same power to men: 
mat. 9. v. 8.  So when the multitude saw it, they marveled and glorified God, which had given such authority to men. Now that power which our saviour received of his Father, he gave it to his Apostles and to their successors, and that as a great benefit whereof the posterity of man would haue need. Secondly, our saviour breathed giuing this authority, declaring thereby, that by virtue of the holy Ghost which he breathed in them they might forgive sins, so that when the Priest forgiveth sins, it is rather the holy Ghost who forgiveth them, then the Priest, who is only but an instrument. And Iesus said unto them, receive the holy Ghost, whose sins ye remit &c. So that by these words, jurisdiction is given to the priests to forgive sins, as S. cyril witnesseth: 
Lib. 12. c. 50. in jo.  It is neither absurd, nor yet inconvenient that they forgive sins who haue the holy Ghost, for when they pardon or retain sins, the holy Ghost pardoneth or retaineth sins by thē: and that they do two ways, by baptism first, afterward by Pennance: He saith not, that by preaching of the word, sins are pardonned.  
3. Lastly this power granted to Priests was not only to declare by the preaching of the word, the absolution of sins, but by a true authority given by God to forgive sins. So S. Athanasius calleth it, 
Serm. in illa verba, profecti in pagum.  A power given by our saviour to Priests to loose sins. But specially S. Chrysostome declareth this power to be an inward dignity given to Priests by God above Kings and Princes. 
Chrys. l. 3. de Sacer.  They that inhabit the earth and converse thereon, to them commission is given to dispense those things that are in heaven. To them that power is given, which Almighty God would not communicate either to angel or archangel: For to them it is not said, whatsoever ye shall bind in earth shalbe bound in heaven &c. Earthly Princes indeed haue also authority to bind, but the bodies only: but that binding of priests which I treat of toucheth the very soul itself, and reacheth even to the heauens. In so much as whatsoever the priests perform beneath, the very same Almighty God doth above: and the sentence of the seruant our Lord doth confirm. And what is this truly else, but that the power of heavenly things is granted by God unto them? whose sins soever( saith he) ye shall retain, they are retained. What power I beseech you can be greater then this? The Father gave all power unto the son: But I see the same power delivered altogether by the son unto them. wherefore as our saviour christ Iesus had a special power to forgive sins, distinct from this power of preaching; so the power he gave to the Apostles to preach, was distinct from the power given to them to forgive sins.  
4. This power of Priests to forgive sins, being so established, it is easy to declare how confession of our sins to a Priest, ensueth necessarily of the foresaid power given to priests, and consequently that it is not sufficient to confess our sins to God privately, but we must, by the command of God, confess our sins to the Priests, since God hath given them power to forgive us our sins. And in effect that which we confess to the Priest is confessed to God himself, who hath ordained the Priest as an instrument of this holy Sacrament. So saith S. Augustine: 
Aug 50. hom. ho. 4●.  Let no man deceive himself and say, I do penance secretly, I do it in the sight of God: God who pardoneth me knoweth I do it in my hart. Thē without cause was it said: Those things which you loose in earth shalbe loosed in heaven: Then without cause were the keys given to the Church of God. Do we frustrate the gospel? do we evacuate the words of christ? Where by it is evident that sinners are obliged to submit themselves by confession to the Priest:& even as the commandement which our saviour gave to his Apostles to baptize: 
Matth. 28.  Go teach all Nations baptizing them &c. This power I say had been given to them in vain, if all men were not bound to receive the Sacrament of baptism. And as this power of baptism& preaching the word, was no● only given to the Apostles in person, but also to their successors to the end of the world: So the power to forgive sins was not given only to the Apostles, but likewise to their successors. And as the authority to preach which Christ gave to the Disciples, were in vain if men were not obliged thereby in conscience to give ear to the preached word: so idle, and in vain were the power that christ gave to his Apostles to retain or forgive sins, if all sorts of men( who haue offended after baptism) were not tied& obliged to submit their sins unto the Priests, who are the Apostles successors, which submission every one is obliged to perform for two reasons.  
5. First, because as Boetius saith: 
De consolat. pros. 4.  If thou desire the help of the physician, it is requisite thou discover thy disease. Therfore it is necessary, that those who are burdened with sores of many sins, discover the same to the spiritual physician appoynted for their cure. Secondly, because Priests are made( by the virtue of the commission granted by God to them) not only Physitians, but also spiritual Iudges, to understand the quality of our crimes, to know what medicinable pennance they should apply, to discern what sins are to be remitted, and what are to be retained. Now I say, since they are Iudges, they cannot judge sufficiently of the quality of sins, and pronounce as Iudges the sentence of absolution except that our sins be discovered unto them, conform to that common saying. It is impossible for a man to judge discreetly who hath no knowledge of the case. And natural reason proveth the same manifestly, and the custom of all civil countries wherein Iudges are constituted sheweth, that before a judge pronounce any sentence in Iudgement, he must needs haue notice and knowledge of the cause which he iudgeth. Now there is but two means whereby we may give notice of our sins to the Priest, either publicly or privately. To give public notice of secret& hidden sins, is against th● word of God, against charity, against the law of nature, against the obligation we haue to keep our ho●our and good famed, against the obligation we haue to give good example to our Neighbour. wherefore it followeth, that we should give secret notice of secret sins to the Priests, which is by way of sacramental Confession used in the catholic Church, whereof the secrecy is kept so strictly among Priests that they are obliged under the pain of damnation, and by the law of God rather to dy then to reveal the least venial sin which they hear in confession. Yea the practise and experience which hath been these sixteen hundreth yeares begun, and yet is amongst all the Kings and Princes of the world, sheweth how faithful, constant, and honest the catholic Priests haue been in this matter of secrecy:& it is very well known to all Scotland, England, and Ireland, how secret and faithful imprisoned Priests haue been, not only in matters heard in confession, but likewise in outward dealing and conversation.  
6. This judicial power given to the Priests, is plainly collected out of the holy Scriptures by the holy Fathers, whose expositions& consequences should be preferred before the expositions and consequences of the Ministry. S. Augustine out of those words, 
revel. 20. v. 4.  And I saw seats, and they sate vpon them, and iudgement was given unto them, infereth this consequence: 
Aug. l. 20. de civit. Dei c. 9.  This may not be thought to be spoken of the last iudgement, but by the seats are meant the Rulers, thrones of the Church, and the persons themselves by whom they are governed. And for the iudgment given them, it cannot be better explained, then in those words; whatsoever ye loose on earth, shalbe loosed in heaven.  
7. The other place of the Bible which maketh plainly mention of Confession, is, 
james 5. v. 16.  confess your sins one to another: where the Apostle understandeth confession made to the true pastor& superior, not to every particular man: for he giveth an example touching the prayer of Elias who was superior amongst the Iewes, and before he saith, 
james 5. v. 14.  Is any sick amongst you, let him call for the Priests of the Church. Which two places as making for us Catholiks, the Ministers haue filthily corrupted, the first thus: aclowledge your faul●es one to another. The other: Let him call for the Elders of the Church.  
8. whereby it is easy to be seen that those propositions, confess your sins one to another: Christ gave power to men to forgive sins: Christ gave power to the Apostles to forgive sins, are in plain terms, and as it were expressly set down in the Bible. wherefore I ask of the Ministers to show me in the express words of the Bible; contrary propositions to the foresaid; as, Men cannot forgive sins; Christ gave not power to Priests to forgive sins, and such. But they shall never be able to give any express word against sacramental Confession: But rather they will brag and boast of their necessary consequences, which are nothing but their own inventions and heresies: inventions, I say, against the doctrine of their own master, John Caluin, who is of that opinion, that we should confess our sins to our pastor, specially when we go to the holy table,& proveth the same by the foresaid saying of S. james: 
Lib. 3. justit. c. 4.§. 12.  Tametsi Iacobus neminem nominatim assignando, in cuius sinum nos exoneremus, liberum permit●it delictum vt ei confiteamur qui ex Ecclesiae grege maximè idoneus fuerit visus: quia tamen Pastores prae aliis vt plurimùm judicare sunt idonei, potissimum etiam nobis eligendi erunt. And a little after: 
§. 13.& 14.  Quin sistant se Pastori oves priuata confessione, quoties sacram coenam participare volunt, adeo non reclamo, vt maximè velim hoc vbique obseruari.  
9. Now, let us see the necessary consequences,& expositions of the holy Fathers of this first Age, concerning Confession, which necessary consequences any wise man will prefer to the consequences and expositions of our Scots Ministers, who neither in learning, piety, doctrine, or good behaviour can be compared to those holy Fathers.  

The testimonies of the holy Fathers of this first Age, proving the use of Confession. The first Section.  
S. DENIS writing to Demophilus, reproveth him for not doing his duty towards a certain Priest, who was accustomend to hear confessions, and for not doing his duty towards a certain catholic who was accustomend to confess ●is sins vpon his knees, which custom hath been ever in the Church of God: 
Dionys. epist. ad Demoph. ante mod.  Tu vero vt tuae literae indicant, 
{αβγδ}.  procidentem Sacerdoti impium, vt ais peccatorem, nescio quo pacto contra disciplinae ordinem astans calce abiecisti. Adhuc cum ille quidem, quod oportuit, fateretur se ad peccatorum remedium querendum venisse; tu non exhorruisti, said& bonum sacerdotem ausus es lacerare conuitijs, miserabilem eum dicens, quòd poenitentem& impium iustificasset &c. Where this holy Father witnesseth that sacramental confession duly made justifieth the sinner, and giveth consequently remission of sins. Secondly he witnesseth that in the primitive Church the custom was to declare in particular the number of our sins in confession, so far as man can remember, for God doth not oblige us to impossible things. And even as a soldier having received many wounds in war, it is not sufficient to tell his physician in general only, that he is wounded, but he must show the several wounds, otherwise no man will venture to heal and cure him: even so, it is not sufficient for a Christian wounded in his soul with diuers deadly sins, to complain and confess in general, but he must particularly specify( so far as he can remember) the number and quality of deadly sins, that thereby the spiritual physician( that is the Priest) may discern what satisfactory Penance, what good counsel and advise he should give unto the penitent: which doctrine is of S. Gregory, who saith: 
Greg. Niss. Ep. ad Episcop. Mytil.  even as in corporal infirmities there are sundry kindes of medicines according to the diversity of diseases, so whereas in the disease of the soul there is a great veriety of affections, sundry sorts of medicinable cures ought to be abhibited. And this is the common doctrine of the Fathers, who do exhort us very earnestly to make a particular rehearsal of deadly sins in our confession, to the end the Priest may be fully acquainted with the full estate of our souls, and understand the great variey of our spiritual diseases conform to that famous saying of S. jerome: 
supper 16. Matth.  Then the Bishop or Priest knoweth who is to be bound, and who is to be loosed, when he heareth the variety of sins. And the reason is evident. For except the Priest know distinctly the deadly sins of his penitent, he cannot pronounce a judicial sentence, for no man can judge of things he knoweth not, he cannot apply sovereign medicines, he cannot know what to loose or what to retain; and in a word, he cannot know his commission. And truly if in the old law the Iewes were obliged to manifest in particular their sins unto the Priest of the Leuiticall stock, as commandeth expressly the 5. Chapter of Numbers, and the 5. of levit much more should the Christian Priests haue this privilege, saith S. Chrysostome: 
Lib. 3. de Sacerd.  The jewish Priests had leave to judge, or try such is were purged from corporal leprosy: but to our Priests it is granted not to try the purged, but altogether to purge, not the leprosy of the body, but the infection of the soul.  
2. S. Clement in like manner writeth thus of Confession: 
Ep. 1. ante med.  Si fortè alicuius ira vel livor, vel infidelitas, ●el aliquod malum ex his quae superiùs memorauimus, latenter irrepserit, non erubescat, qui ainae suae curam gerit, confiteri haec, huic qui praeest, vt ab ipso, per verbum Dei& consilium salubre curetur, quò posset integra fide& operibus bonis paenas aeternae ignis effugere,& ad perpetuae vitae praemia pervenire &c. By the which words he teacheth three things; first that the custom was in this age amongst the Catholiks to confess their sins privately to their pastor. 2. That the absolution which the Priest gave was grounded in the word of God. 3. That not only by faith, but by faith& good works men did eschew the pains of hell, and obtain heaven.   

That the Ministers in Scotland haue corrupted the Bible in sundry places, which make for sacramental Confession. The second Section.  

{αβγδ}. Hauat bun den meden Sacleuathocun. Porro confitemini alius alij de lictavestra. Confitemini alterutrum peccata vestra.  THE first place is of S. james the fifth Chapter: confess your sins one to another: For so it is in the greek, in the syriac, and in the Latin: yet the Ministers haue corrupted it two several ways: first putting for the word confess, the word aclowledge, and for the word sins, the word offences, to make the sentence more obscure, and to insinuate their corruption craftily. For the word Offences properly signifieth outward wrongs done to our neighbours; so we are accustomend to say, he hath offended me, which is signified by the Greek word {αβγδ}, or {αβγδ}, but in this place there is the greek word {αβγδ}, which signifieth properly a sin done against God; and the Ministers shall never be able to name me any writer or ancient Father, greek or latin, who before Caluin did ever insinuate so blasphemous a corruption as the foresaid, whereof Caluin was the first inventor. truly any wise man should prefer S. Augustine( who was skilful in Hebrew, greek, and Latin) his iudgement& exposition of this place before any of the Ministry. 
Lib. 50. Hom. 12. homil.  Its omnibus( saith he) scriptures divinis, fratres dilectissieni, utiliter ac salubriter admonemur, vt peccata nostra debeamus jugiter& humiliter, non solùm deo, said etiam Sanctis& deum timentibus confiteri. Sic enim per jacobum Apostolum nos admonet Spiritus sanctus, Confitemini alterutrum peccata vestra,& orate pro invicem vt saluemini. And with S. Augustine Irenaeus, 
Lib. 1. c. 9.  S. John the evangelist his disciple, 
Lib. de Poenit. c. 2.  Tertullian, 
Hom. ● in 6. c. ad Roma●.  S. Chrysostome, and sundry others manifestly prove, that we are obliged to confess our sins to the Priest. Should not these holy Fathers translations, consequences and illations, be preferred before our new upstart Ministers illations?  
2. Likewise to make the simplo& ignorant people believe that Ministers and true Church-men should be married& haue wives, they haue corrupted the Bible horribly thus: 
1. Cor. c. 9. v. 5.  Haue we not power to led about a sister, a wife, as the rest of the Apostles, instead to translate, as all antiquity hath translated, Haue we not power to led about a woman sisters? for our saviour himself had some holy women, who of charity did furnish necessary things to his sustentation: 
luke. 8. v. 3.  And Ioanna the wife of Chusa Herodes steward, and Susanna, and many other, which ministered unto him of their substance. To the which custom the holy Apostle alludeth only. And it is certain that S. Paul was a Virgin and never married, as he witnesseth saying: 
1. Cor. 7 v. 7.  For I would that all men were even as I myself. And not only S. Paul remained ever a Virgin, but the rest of the Apostles except S. Peter who before his conversion being married, left wife& all he had when he was called to be Christs disciple. 
mat. 1●. v. ●7.  Then answered Peter and said to him, Behold we haue forsaken all,& followed this, For the which cause Tertullian with the rest of the Fathers avow, that all the Apostles except S. Peter were Virgins& unmarried: 
Lib. de Monogamia ante med.  Petrum sol●m( saith he) inueni● maritum.  
3. The Ministers likewise, to persuade the poor people that no good works can be done in this life, they haue corrupted the Bible manifestly thus: 
2. Pet. ●. v. 10.  wherefore Brethren give rather diligence to make your calling and election sure, for if ye do these things ye shall never fall, where they haue wholly taken out the word good works, for so it is in sundry greek copies, and plainly in the vulgar latin. wherefore Brethren give rather diligence that by good works ye make certain your calling and election. Quo propter fratres magis satagite, vt per bona opera certam vestram vocationem& electionem faciati●. Doth not the Apostle a little before make mention of good works, to wit; to fly the corruption of the world, to join virtue to faith, temperance with patience, and patience with godliness. concluding afterward, If ye do these things ye shall never fall, That is; ye shall never fall into sin, but always by the grace of God, keep the Commandements in doing good works?    

The 11. and 12. Article.  
1. That man hath free-will, not only in natural and civil Actions.  
2. But also in moral and supernatural Actions.  
CHAP. VII.  
our Ministers deny absolutely& without distinction, free-will to be in man, wherein they show both their folly and ignorance. Which heresy of theirs, they haue forced at sundry parliaments the three estates of Scotland to swear and subscribe publicly, as it is contained in their confession of faith thus: 
Confession of Faith approved by the Church of Scotland and joined with the psalms.  The defence of Christs Church appertaineth to the Christian magistrates against all Idolaters and heretics, as Papists, Anabaptists, with such like limbs of Antichrist, to roote out all doctrine of devils and men, as the mass, Purgatory, lymbus Patrum, prayer to saints and for the dead, free-will, distinction of meats, apparel and dayes, vows of single life, presence at Idol-seruice mans merits, with such like. Is it not a great shane to the nobility of Scotland, to haue subscribed, and sworn so blasphemous words, no ways contained in the express word of their own corrupted Bible, yea fully against the Bible: to haue subscribed, I say, that all their Forefathers, all their Kings and Princes, were heretics, the space of fifteen hundreth and fifty yeares, were I say, limbs of the divell, limbs of Antichrist? And yet in the last parliament to haue sworn the contrary to some of those points, as. 1. Distinction of meats, for lent is straitly commanded in Scotland, at the least civilly. 2. apparel& dayes, for they haue ordained the five holy dayes to be kept,& corner caps and surplises are desired by many. Which changing, contradiction, and inconstancy, in so weighty matters of religion, sheweth that the Ministers haue no Religion at all.  
2. To understand plainly this point of free-will, we must distinguish as it were four estates and conditions of man: The first state is of Innocency, which Adam had before his fall, in the which Estate the heretics both Protestants and puritans grant, Adam to haue had free-will. 2. The state of corruption, which Adam and al his posterity incur●ed by sin, in the which state some of the Puritans as 
Lib. 1. Inst. c. 16.§ 8.& l. 2. c. 4.§ 6.  Caluin, 
Lib. de Concord. art. de lib. Arbit.  Bucer, with 
Clemens l. 3. de Recog.  Simon Magus, 
tart. l. de anima c. 10.  martion, and other heretics do deny man to haue any frewill. Others, as 
Lib. 1. cont. Dureum p. 78  Whitaker, 
In his reformed catholic.  Perkins, 
In the way to the true Church.  white, and many English Protestants with Luther, do grant man to haue free-will in civil and natural things, but not in supernatural. But this foolish distinction they shall never be able to prove out of the express word of their own corrupted Bible, which they will only believe. 3. The state of vprysing and entering in the grace of God, as when a man not being as yet called to the true Religion, hath some good motions whereunto he cannot freely consent or dissent, say they. 4. The state of justification, which is when God giveth some good motions to men now justified to do good works, to abstain from evil, to overcome temptations and such: to the which motions a man cannot freely consent or dissent say the Ministers, and consequently, they say, that man hath no free-will to do good works, or to keep Gods Commandements, but rather continually doth transgress them: 
In a prayer called the confession of sins.  For the flesh evermore rebelleth against the spirit( say they) whereby we continually transgress the holy Precepts and Commandements.  
3. Against this blasphemous heresy the catholic Church ever hath believed, that man after the fall of Adam had and hath free-will, in matters concerning his salvation, grounded always vpon the express word of the Scripture, and word of God, wherein Moyses said unto the Iewes: 
Deut. 30. v. 19.  I call this day heaven and earth to witness, that I haue set before you life and death, benediction and malediction, therfore choose life &c. Where moyses putteth in the choice or free-will of the Iewes, to give themselves to good or bad things. And a little before: 
Vers. 16  I command thee this day, to love the Lord thy God, to walk in his ways, to keep his Commandements &c. How then is it impossible to keep them? In like manner God offered a choice to Salomon: 
1. Reg. 3. v. 5.  ask what I shall give thee. whereby God declareth that Saloman had free-will, to choose the one or the other, as david had choice and free election to take any of the three several punishments which God offered unto him: 
2. Samuel 24. v. 12.  I offer thee three things, choose the which of them I shall do unto thee. Which words plainly sheweth the freedom of election of man, the true liberty, not only from constraint, but also from necessity, for it is in our free power to take this or that, one thing or another( as the former examples do witness) we are not restrained necessary to the one part alone, as the Ministers do impiously teach.  
4. moreover the wiseman saith: 
Ecel. 15 v. 16.  God hath set before thee water and fire, to which thou wilt stretch forth thy hand. Before man is life and death, good and evil, that which pleaseth him, shallbe given unto him. Are not these places plainly set down in the Bible, against the Ministers? are not such words sufficient to convict them, if they had any conscience or desire to follow the word of God, which obstinately and impiouslly they deny, in denying, that man hath free-will to do good or evil.  
5. The Ministers deceive the poor people saying, that man hath not free-will, but doth things concerning his salvation or condemnation of necessity. Should rather the Ministers, or S. Paul be believed, who saith: 
1. Cor. 7. v. 37.  He that hath determined in his heart, being settled, not having necessity, but having power of his own will, and hath judged this in his heart to keep his virgin, doth well. So then be that giveth her to marriage doth well, but he that giveth her not to marriage, doth better. Which place though the Ministers haue corrupted in taking away the word necessity, yet it proveth plentifully free-will,& that to keep virginity is better then to mary. S. Peter teacheth us also the same, speaking to Ananias: 
Act. 5. v. 4.  Whiles it remained, appertained it not unto thee? and after it was sold was it not in thy own power? whereupon S. Augustine said thus: 
Aug se●●● 1●. Di●ers.  That before we vow, it is in our power, but after we haue vowed we ought to perform the same under pain not of corporal death, but of everlasting fire. And again: 
●ug l 2. de Act. cum f●lice Manich. c. 4.  In the freewi●l of man it is, either to choose good things, and become a good three, or evil, and become a bad three. What? will not the Ministers believe the express words of the Apostles which I haue cited? will they not believe the express word of Moyses? Of God himself to king Salomon, and King david? can there be any salvation for thē, who do expone the Bible against the Bible, and who do corrupt the Bible against the Bible, which is a sin against the holy Ghost?  
6. To the foresaid places I will ad the place where God himself in his own person teacheth Cain to haue free-will, and that Cain should command his lust and appetite, in virtue of his grace, and of natural reason given unto him to this effect: 
Gen. 4. v. 7.  If thou do well, shalt thou not receive again? and if thou do evil, shall not thy sin forthwith be present at thedore? but the lust or appetite therof shall be under thee, and thou shalt haue dominion over it. Which place the Ministers haue so perniciously adultered, that if there were no other corrupted place in all their Bible but this alone, it were sufficient to condemn their Bible, as not being the word of God, but rather a rhapsody of corruptions, inventions, sacrileges, yea plain heresies of Caluin, and Beza, forged and printed first in Geneua, and from thence brought to Scotland by John Knox that famous Apostata friar, the first planter of this new Religion in Scotland, as witnesseth a Protestant writer. 
Sutclif in his answer to a certain Libel supplicatory pag. 192.  John Knox and others his adherents grounding themselves vpon the foresaid opinions, concerning violent reformation, did by private motion, without any authority, put in practise a strange maner of reformation in Scotland. The Ministers thē haue corrupted the foresaid place after this form. And thou shall rule over him, that is, over Abel, to take away the force of the sentence which signifieth, that man hath power& free-will, to rule over his appetite& lust. Doth not the greek Text plainly signify: And thou shalt rule& master it? Doth not the hebrew red thus: unto thee is the appetite of it,& thou shalt bear rule over it. Doth not 
Aug. l. 15. de ciu. Dei c. 7.  S. Austine with all the ancient Fathers red, as our Latin translation readeth, which 
Lib. 4. in Gen. c. 4 v 6.  Pererius witnesseth: Thou shalt bear sway over it( saith S. Augustine) What? over thy brother? God forbid. over what then but sin. The same saith S. jerome: 
Hier. quast. Hebraic in Genesim.  Because thou hast free-will, I warn thee that sin haue not the sovereignty or mastership over thee, but thou over sin.  
7. The Catholiks in disputing against the Protestants or Puritans should remember& call oft to memory, that the Protestants at their first in coming to Scotland, and England, said and preached to the people, and yet do preach, that they were sent extraordinarily to reform the Church of God. 2. That they would preach nothing, but the express word of God, the plain Scripture, the only word of God: and vpon this false pretext they haue cast down our Churches, overthrown our abbeys, taking away our Priories, casting down to the ground our ancient monuments, and Noble mens-houses, corrupted the Bible, changed ecclesiastical discipline, and made most pernicious, seditious and ungodly laws against us Catholiks, who do now ask of the Protestants, first: to prove but one debatable point of their religion by the express word of the Bible, which they shall never be able to do. 2. To improve any debatable point of our religion by the express word of the Bible, which likewise they shall never be able to do. 3. To name us but one man, who before Luther or Caluin agreeth with them in all essential points of their Religion, which likewise they shall never be able to do. 4. To name us any Nation under the heauens, which maketh account of their Scotish, English, or Latin corrupted Bible, which likewise they shall never be able to do. For it is certain that there is no Nation now a dayes, nor ever was which did account the Latin, English, or Scots Bible now in use in England,& Scotland, for the word of God: which I objected at several times to the Ministers being in prison in edinburgh, where without books, pen, paper, ink, or any such commodity to pass the time, with coals I overcast the walls with verses, and little poems in sundry languages, whereof I here set down one which was after sent to me out of Scotland, it being to the praise of Scotland, and commended by friends be placed in this Treatise.  

The privileges of Scotland.  QVIS me carcer habet vinctum? quae septa recludent  
Corpora, pro canae Fidei Regalibus armis  
Patrum 
Fourscore Kings of Scotland al Catholiks.  octodecies longo de stemmate Regum?  
Ecce colo sine luke domum, sine jure catenas.  
Scotia terra parens, O ubi caelestia 
Scotland the Seminary of many holy and learned men.  dona,  
Queis supper Imperium sociale excelsior ibas!  
Nec 
Was never vanquished by a foreign Prince.  Mauors potuit peregrino tradere vestra  
Colla jugo, famae tantum decus Anglia nescit,  
Hybernumque solum: surgit quae gloria genti,  
Quòd Scotos omni reges 
Al the Kings of Scotland of Scottish blood.  ex ordine sceptri  
Traxerit è patrijs laribus: maius quoque nomen  
Exoritur, quòd sancta Fides 
Scotland received the catholic faith long before England& many other kingdoms.  radiârit in oris  
Scotorum, ante facum multis data semina regnis  
Christiadum, signat Donaldi purpura tempus.  
( Scotia!) qualis erat terris decor additas, ante  
Tempora calvini? 
Scotland till the coming of Caluin and Knox never changed Religion.  nullis mutata procellis  
Religio fidei steterat; pro cuius honoris  
Vertice, lectus apex 
The Kings of Scotland called protectors of the faith.  Iacobus nomine Quartus  
Protector Fidei titulis celebratur auitis.  
Quin memor es 
To haue converted many Nations.  Belgis, Alemanno, Angloque Batauis  
Prima dedisse viris primae sacra germina vitae.  
Nec data 
Scotland honoured by the most ancient Alliance of Europe.  Francigenis violasti faedera pacis  
Quae magnis Magnus sanciuit Carolus astris:  
Hinc Franco Regi Scotus munimen ahenum est.  
Scotia, nonne vides à caelo pignora? testis  
Sit mea Morauiae regio, 
The praises of Murrayland.  pulcherrima seeds  
Veris, opus florae, Pomonae apricior hortus,  
Triptolemi Cererisque lares. 
queen Mary the Martyr called Murrayland little France.  Haec Francia parua  
Dicitur, auspicijs Reginae addicta Stuartae.  
Hanc liquidis vtrinque, fretis dvo flumina vallant  
Aequoreo laetos cursu lambentia fines.  
Speya 
Murrayland betwixt Spey& Nesse.  Salmonum nutrix, qua parte recurrit  
Solis opus, precepts currit, qua parte caditúe,  
Nessa fluit; victrix 
Nesse frezeth not  bruinae, victrixque rigoris:  
Quam placet haec patriae species! 
The description of Murreyland in general.  Ascendere colles  
Hic video intonsos, illic descendere valles;  
Hic laetas campi segetes agrosque feraces:  
Aspicio glebae de versicoloribus illic  
Pratorum spatijs, Chloris movet omnia vernae  
Laetitiae. Hic Lucus Zepherynas sustinet auras,  
Illic arboreo foetu nemus omne grauescit,  
Bacciferisque comis: vitreo cum murmur fontes  
Aufugiunt ortus laticum, per prata, per herbas,  
Subsiliuntque vagis lymphis in amore liquorum.  
Quot virides scaenae Musis! quot amaena locorum  
Castra virent doctae vatum monimenta coronae!  
Veris amica Domus nulli est reticenda poetae.  
Ast 
Elgin the cihef Town in Murreyland  Elgena parens non indonata recedes  
Morauiae urbs princeps orae, sanctissima quondam;  
Quam diuae 
The Trinity, Chaury, or Trinity Church.  Triados seeds ditabat honore  
Balsameo. O vtinam staret domus aurea caeli!  
Aegidio 
S. Giles Church.  sacrata Domus stat tempore nostro  
Nobilis ornatus, 
Many abbeys& Monasteries in old times in Murrayland.  divi praesentia firmat  
Nutantes animos in religione Parentum.  
O quàm multa piae circum 
Leslaeus Boetius& sundry others do make mention of this miracle of King Duffus.  vestigia dantur  
Aedis,& vmbra movet pulchrae sacraria plantae  
Certa virûm qui vota Deo fudere precesque  
Inclusi castis thalamis, castisque sacellis.  
Vna alias inter seeds celeberrima surgit  
Condecorans Regis Duffi nomenque decusque  
Kilflos 
The abbey of Killos.  nomen habet, florum de nomine natum.  
Posteritas heu nescit opus florale, pudores  
Proh sancti! Duffum 
Leslaeus Boetius& sundry others do make mention of this miracle of King Duffus.  regem violârat acerbo  
Funere turba virûm, divis inimica Danorum,  
Furtiuoque sola laniatum corpore toto  
Tradiderat, dum prodit opus iustissima virtus  
floor sato medijs brumis prope pectora Regis  
Quo Superisigno niueas monstrare Monarchae  
Exuuias, roseosque lares Regalis amici  
Virgineae sobolis; Iacta te Scotia matter  
Muneribus dives Duffi pretioque coronae  
Angelicae, qua Duffus habet Capitolia Caeli.  
8. The Protestants then not being able to prove or improve any debatable point by the express word of God, are forced to prove the same( say they) by necessary consequences, that is, by their own expositions, sophisms and inventions: but we reply. 1. That in making these consequences they may err. 2. That these consequences cannot be infallible, and consequently cannot be the ground of any point of Religion. 3. That these consequences are manifest inventions of their own head, against the express word of God. 4. That they haue sworn and subscribed solemnly, that to interpret, expone, or infer consequences out of the Bible, doth not appertain to any private or public person. hear their own words: 
In the Confession of their Faith in the acts of parliament in the year of God 1560. the 17. of August.  The interpretation( of the Scripture) we confess neither appertaineth to public nor private persons, neither yet to any Church for any pre-eminency or prerogative personally or locally, which one hath above another, but appertaineth to the Spirit of God &c. A foolish and contradictorious doctrine, for as much, as they say the interpretation of the Scripture doth not appertaineth to no public nor private person, but to the Spirit of God. For some public or private man must haue this spirit of God, otherwise how can we be certain of the interpretation that it cometh of the spirit of God? truly the Protestants do show in this, and in all the points of their Religion, that they haue not the spirit of God, because they contradict themselves every where, as in this Treatise the learned Reader may easily perceive.  
9. To conclude then, the Ministers shall never be able to prove out of the express words of their Bible these points of their religion: Man after his fall hath not free-will, neither in civil matters nor matters of salvation. Man sinneth necessarily: Man continually transgresseth the Commandements of God. &c. Nor yet by necessary consequences. Of which confequences or rather heresies of their own, a wise man should make no account, preferring thereunto the consequences and expositions of the holy Fathers in this first Age, which I set down heer to the consolation of the catholic Reader.  

The holy Fathers in this first Age, do witness plainly and plentifully, man to haue free-will in matters concerning his salvation. The first Section.  
S. Clement: 
S. Clemens Epist. 3. ante medium.  Si quis sanè audience sermonem veri Prophetae, velit recipere aut nolit,& amplecti onus eius, i. mandata vitae, habet in sua potestate. Liberi enim sumus arbitrij &c. Nunc autem quia liberum est animo, in quam velit partem declinare iudiciunt suum,& quam probauerit eligere viam, constat evidenter inesse hominibus arbitrij libertatem. That is: If any man hear the preaching of a true Prophet, it is in his power to make his profit therof, or not, for we haue free-will &c. Now since it is free to man to choose either the one or the other way, it is manifest that man hath free-will. And again he bringeth in S. Peter the Apostle disputing with Simon Magus, who denied free-will, against whom S. Peter proveth that if men had not free-will, laws would be made in vain, exhortations and preachings in vain, admonitions and threatings in vain. For ever still men might answer: We haue no free-will to keep those laws. We haue no free-will to keep those instructions and preachings; for what we do, we do it of necessity. 
S. Clemens l. 3. recog. non long ab initio. Vide l. 4. ante medium.  said dic, quomodo ergo Deus judicat secundum veritatem, vnumquemque actibus suis, si agere aliquid in potestate non habuit? hoc si teneatur, conuulsa sunt omnia, frustra erit studium sectandi meliora: said& judices saeculi frustra legibus praesunt,& puniunt eos qui malè agunt. &c.  
2. S. Denis manifestly calleth man {αβγδ}: that is, as having free power over himself, and that God concurreth with man in his actions freely, that is, offereth his grace to man, who may either refuse it or accept it. Which if he accept, God concurreth with him, if he accept it not, it is his own fault. With necessary causes God concurreth necessary: 
Lib. de divin. nom. c. 4. p. 4.  Cum liberis liberè, cum contingentibus contingenter: Ideo& vanam multorum non admittemus rationem, qui oportere, aiunt, Prouidentiā etiam 
{αβγδ}.  inuitos nos ad virtutem ducere, neque enim est prouidentiae violare naturam. Quocirca sicut prouidentia cuiusque naturae est conseruatrix, à se mobilibus, vt à se mobilibus prouidet:& v●iuersis& singulis iuxta proprietatem totius& vniuscuiusque, in quantum prouisorum naturae suscipit totius ac multifariae prouidentiae proportionaliter vnicuique attributas prouisiuas bonitates. The which place 
In l. de Denin. nom. c. 4. loc. 23.  S. Thomas exponing plainly sheweth out of this holy Father, that man hath free-will, either to accept the grace of God, or to refuse, it, to gaynestand good motions sent from God, or to embrace them, to apply his mind to virtue, or to 'vice, conform to the saying of the Prophet: 
Osee 13. v. 19.  O Israel thy perdition is of thyself, but thy help and salvation cometh of me. Which place the Ministers haue corrupted.  
3. S. Ignatius: 
Epist 3. ad Magnesianos.  Quandoquidem igitur actiones habent praemia, vitaque ex obedientia proponitur, mors au em ex inobedientia:& singuli qui hoc vel illud elegerunt, in eius quod elegerunt locum habituri sint, 
{αβγδ}.  fugiamus mortem,& eligamus vitam. And a little after: Si quis pietati studeat, dei homo est: si impiè agate, diaboli homa ●ct, non id factus per naturam, said per suum ipsius arbitrium. That is: If any study to piety, he is of God; if he do impiously he is a seruant of the divell, not by nature, but by his own free-will. Now whose men shall the Ministers be, who believe, that continually they transgress the Commandements, that they are ever in the state of sin? I omit to set down other Fathers, the matter being so clear and manifest in itself.   

That the Ministers haue falsified the Bible in sundry places, which prove man to haue free-will in matters of his salvation. The second Section:  
S. Paul signifieth unto us, that he laboured together with the grace of God in preaching to the Iewes: 
1. Cor. 25. v. 10.  I laboured more abundantly then they all: yet not I, but the grace of God with me. In the vulgar Latin. Non ego, said gratia Dei mecum. In the greek {αβγδ}. Declaring thereby that the grace of God did concur as the principal agent with al his labours, yet that his free-will wrought 
{αβγδ}.  withall, as if the Apostle would haue said: I laboured more abundantly then all they, yet not I alone laboured, but the grace of God which is with me laboured. That S. Paul laboured it is manifest thus: 
2. Cor. 11. v. 23.  They are the Ministers of Christs, I am more, in labours more abundant, &c. wherefore he calleth us, 
1. Cor. 3. v. 9. Dei adiutores sumus.  Gods work fellowes and helpers, by reason of the free cooperation of our free-will with the Grace of God. Now the Ministers to overthrow this catholic doctrine haue translated thus. I laboured more abundantly then they all, yet not I, but the grace of God which is with me, denying thereby the cooperation of mans free-will with the grace of God, adulterating the text with these two words, which is, against the meaning of the Apostle, and against the greek text: for the Apostle understandeth, that not only he laboured, but also the grace of God laboured with him. It is a strange matter of our Ministers, that in translating the Bible so ignorantly, they show that they haue no conscience; no fear of God, nor shane before men, translating so impudently& ignorantly the word of God, to cover their Idolatry and heresies. When I was in prison for the catholic Religion in edinburgh straitly warded and narrowly kept, I offered at several times to some Ministers, that for as much as the Bible is diversly exponed of us and of them, they neither being tied to my interpretation, nor I to theirs; I desired them earnestly to put aside my interpretation, and their own likewise, referring the matter to the interpretations and Iudgement of the ancient Fathers, of general councils, of universal custom, of times and places amongst all Nations. M. Andrew Ramsey answered no, we will not refer the matter to the ancient Fathers, rather we will refer it to Caluin, Beza, and such. whereunto I was content, so he should bring me Caluin and Beza to try thē with the touchstone of the Bible, which he would not perform. Other Ministers at other times answered, we will be tried by the Scriptures only, by the word of God, by the Bible. I replied, will ye be tried by the express word of God only, or by the word of God interpnted as it pleaseth you? Some of them answered, we haue the spirit of God to interpret the Scripture. I replied: Thē ye will be both party and Iudges; had not the holy Fathers the spirit of God? had no Nation, no kingdom, no Country the spirit of God before the coming of Luther and Caluin? Hath not that been the brag of all heretics. Well then( said I) content, we be both tried by the Scriptures only, by the express word therof, because ye will needs haue it so, and consequently I alleged to them the book of maccabees for prayer for the dead: 
2. Machab. 12. v. 44. Where they haue fully taken away the 44. Verse.  And if he had not hoped that they which were slain should rise again, it had been superfluous and vain to pray for the dead. No( said the Ministers) we admit not those for Scripture. Why so? Are not those books approved for canonical by the authority of the same Church, of ancient councils, and Fathers, that the other books are? How do ye know that the evangel of S. John is Scripture,& the evangel of S. bartholomew( for one was put out with his name) is not? if ye reject the authority of the Church, which giveth not authority to the Scripture as ye calumniat us, but declareth which is, and which is not canonical Scripture; as 
1. Reg. 3. v. 17.  Salomon declared the true Mother of the child, though she was true Mother before his declaration, but because that was unknown to the people, Salomons declaration was fully requisite: So the true Scripture in itself hath sufficient authority before all declaration, but for as much as that authority is vn known to every member of the Church, it is fully requisite, there be some supreme power to declare the same, which must be the Church of God. No matter answered the Ministers, we will not admit those books for caconical because the Iewes admit them not. I replied, that was to play the jew and not the Christian, conform to S. Augustines opinion. Well then, let us go forward and come to the point. Will you allow at least the Iewes canonical books of the old Testament, to wit, all that are extant in the Hebrew Bible, and all of the new Testament, without exception? yea that we will. In these books then will ye be tried by the vulgar ancient Latin Bible famous in the Church of God above whereof hundreth yeares? No, we care not for your latin Bible said the Ministers. I replied, will ye be tried by the greek Bible of the Septuaginta interpreters, so authorised in our saviours own speeches? No we will not: how then will ye be tried? They answered, only by the Hebrew Bible of the old testament, we do think it only authentical& true Scripture. I replied, why then haue you left the Hebrew text as corrupted, in turning thus: 
Psalm. 22. v. 16. Caru.  They pierced my hands& my feet, for in the Hebrew it is otherwise if ye be skilful in the Hebrew tongue. For all the Hebrew Bibles red thus, as a Lion my hands and my feet. There truly they answered, we will not follow the Hebrew but the greek Text. 
Caari Iadal Sicut L●o manus mea.  But that is but one place alone. I replied, that one corrupted place of the Hebrew Bible is sufficient to take away all infallible authority of the word of God from it, and to hinder it to be the word of God: even as in a contract band or obligation, if there be but one essential fault or falsity, the rest of the contract or band is rejected, and hath no authority, much more in the word of God, wherein all is essential& necessary to be believed under the pain of condemnation. For we cannot judge of the Bible and word of God as of other books, as Virgil, ovid, William Wallace, and david Lindesay, wherein though there may be some errors, corruptions, and lies, yet there be some truths and verities, which nevertheless cannot be called infallible verities, but rather fallible. Contrary, the Bible and word of God being endyted to the holy writers as to Moyses, the holy Prophets, evangelists, and Apostles, by God himself, must haue wholly infallible verities, because they were infallibly assisted with the holy Spirit,& that in such sort, that they could not err in writing those holy Books: and if we grant that they haue erred but once, yea only once, it followeth necessarily that they had not a infallible assistance of the holy Ghost& consequently the reader of such a Bible shall ever be incertain when they had infallible assistance of God,& when not: which is the reason also wherefore the Scottish& English Bible translated by the Ministers cannot be the infallible word of God. Because the Ministers had not in translating the Bible an infallible assistance of God, but as men, and ignorant men might err, and erred filthily almost in every verse.  
2. To these discourses of mine, one of the Ministers answered, that it was not a point of faith, that the Scottish or English Bible is the infallible word of God, which sundry Ministers of France, speaking of their French Bible, haue affirmed publicly. But we haue recourse said this Minister to the Hebrew text. whereunto I replied, all the Hebrew Bibles that are now extant, are corrupted; which verity ye testify yourself: as for example ye haue translated in your Scottish Bible that of S. Matthew thus. 
Matth. 2. v. 21.  That it might be fulfilled which was spoken by the Prophet, which was, that he should be called a Nazarite: Yet there is no Prophet of the old Testament, now extant, that maketh mention of this place, as witnesseth S. 
Hom. 9. in hunc locum.  chrysostom, and 
Ibidem.  Theophilact with the rest of the Fathers. Heer then ye haue left all the Hebrew Bibles as corrupted. 2. Ye haue translated that of S. Matthew. 
mat. 17. v. 9.  Then was fulfilled that which was spoken by jeremias the Prophet, saying, And they took thirty silver pieces &c. Which words are no wise now in the Hebrew text of jeremy, but rather in the prophet Zachary; so heer ye haue left the Hebrew Bible as corrupted, and followed our latin translation and the greek. 3 
Apolog. 2. pro Christianis  justinus martyr a famous and ancient author witnesseth, that those words 
Psal. 95. v. 10.  Regnabi à ligno Deus, were in the first Hebrew copies and originals, yet now no Hebrew Bible hath them; 
Lib. contra iudeos c. 10.  for the Iewes( saith he, together with Tertullian) in hatred of the Passion of Christ did scrape them out maliciously. 4. ye haue translated that of S. Paul, 
Galat. 3. v. 13. Deut. 11. v. 23.  For it is written, cursed is every one that hangeth on the three. Which words S. Paul citeth, as written by Moyses in Hebrew, and yet there is no Hebrew Bible now extant which hath precisely those words. So in this ye haue in like manner left the Hebrew Bible as corrupted,& haue followed our Latin& greek Bible. 5. 
Lib. 1. Instit. c. 13.§. 9.  Caluin your master& prime Heresiarch acknowledgeth those words of jeremy which prove the messiah to be true God: 
Ierem. 33. v. 26. In Hebrew Adonat, proper only to God.  Hoc est nomen quod vocabunt eum, Dominus justus noster, to haue been corrupted by the Iewes, for there is no Hebrew Bible now extant which hath those words,& you like Iewes haue followed the Iewes in translating this place against the opinion of your master, and against our Latin translation. 6. That place of Zachary: 
Zach. 9. v. 11.  Tu quoque in sanguine testamenti tui emisisti vinctos tuos de lacu, in quo non est aqua, is corrupted in the Hebrew Bible, and referred by the Iewes to the Synagogue, and not to Christ, as it should be. Where your master John Caluin playeth the doctor ignorantly in saying tha● the Hebrew word ath, cannot be but of the feminine gender and referred to the Synagogue. But let him learn this lesson of me, 
See Pagninus in radice Eth●.  that the word ath, without the letter he( as it is there) is both the masculine& feminine gender. Finally ye haue left the Hebrew Bible as corrupted in those words of jeremy which condemn you all with the Iewes as corrupters of the Bible: 
Ierem. 8. v. 8.  Verè mendacium operatus est stylus mendax scribarum. Where the Prophet complaineth against the Iewes as having corrupted the Hebrew Bible, and ye being guilty of the same crime haue falsely& obscurely translated the same words: Lo, certainly in vain made he it, the pen of the scribes is in vain. Yea the holy Fathers complain greatly that the Hebrew text is filthily corrupted by the Iewes, and amongst others 
Gal. l. 1. c. ult.  Galatinus, and 
In Chronologia ad ann. Dom. 476.  Genebrardus witness the same largely. To these sayings of mine the Ministers( as they are very ignorant in the Hebrew tongue) could not make any answer.  
3. As I haue proved all the Hebrew Bible now extant to be corrupted, and far different from the originals which were before Christ and immediately after Christ, so it shall be easy to prove the greek Bible of the Septuagint translators( which was of great account amongst the Iewes) to be corrupted; as this place of jeremy witnesseth: 
Ierem. 17. v. 1.  The sin of judah is written with a pen of Iron,& with the point of a diamond. Which place the Ministers haue translated,& yet it is not in the greek Bible, which they haue left as corrupted. 2. The Ministers haue abandoned the greek Bible as corrupted thus: 
Isa. 56. v. 23. {αβγδ}  All flesh come to worship before me; saith the Lord. leaving out these two words, in jerusalem, which are in the greek Bible. 3 In the Prophet jonas: And jonas began to enter into the city a dayes journey, and he cried and said, 
Iona. 3. v. 4.  Yet forty dayes, and ninive shall be overthrown: In the greek text now extant it is, yet three dayes, and ninive shalbe overthrown. So in this place the Ministers haue left the greek Bible as corrupted. 4. The ho●y Fathers proved against the Arrians, that God the Father had a consubstantial son, out of ●hose words of the Prophet Isaias: 
Isa. 66. v. 9.  Nunquid ego q●i altos parere facio, ipse non pariam d●cit Dominus si ego qui generationem caeteris tribuo, sterilis ero, ait dominus Deus tuus? in translation of the which place the Ministers haue fully left the greek Bible, as corrupted, and haue viciously translated the same place in their English translation. 5. That place of Leuiticus: 
Leuit. 19 v. 26. {αβγδ}, non comedetis in monti●{us}  ye shall not eat the flesh with the blood, the Ministers haue fully corrupted. For the two words, the flesh, are neither in the Hebrew nor in the greek, nor in the Chaldean text. So that either those must be corrupted, or else the Ministers must needs be traytors to the word of God. 6. In Isaias: 
Isa. 40. v. 2. {αβγδ}.  And cry unto her, that her warfar● is accomplished. Heer the Ministers leave the greek text as corrupted, wherein it is, her humility is accomplished. 7. The Ministers haue translated, that Adam begot Seth being 
Gen. 5. v. 3.  a hundreth and thirty yeares, and yet in the greek text it is that he begot Seth being two hundreth and thirty yeares. 8. The Ministers follow not the Greek text in these places. 
Psal. 119 v. 112.  I haue inclined my hart to keep thy justifications for reward. And again, redeem thy sins with alms. Which places as making for the Catholiks the Ministers haue corrupted, and left th● greek text. 
Dan. 4. v. 14.  It were superfluous to reckon the multitude of the corruptions either of the greek or Hebrew Bibles now extant; whereof it followeth that it is folly to the Ministry in disputing, to be take themselves to the Hebrew or greek texts, as to incorrupted fountains, they not being the infallible word of God.  
4. As for the new Testament in greek, sundry ancient Fathers immediately after the Apostles avow constantly that the greek new Testament hath been corrupted in sundry places. So 
Lib. 2. contra Haeres c. 19  Irenaeus, 
Lib. 5. contra martion.  Tertullian, 
In ult. c. Epist. ad Rom. v. 23.  Origen, 
Apud Euseb. l. 4. Hist. c. 22.& 23.  Dionysius B●shop of Corinth, and 
Lib 1. de Hares. c. de Tatiano.  Theodo●e●us, who witnesseth that in his bishopric alone he had found more then two hundreth new Testaments in greek filthily corrupted by the heretics, which the Catholiks did not remark. Ego iuueni( saith he) plusquam ducentos huiusmodi libros qui in honore habebantur in nostris Ecclesijs. Quos cum omnes simul coegissem, deposui,& loco eorum reposui quatuor Euangelistarum Euangelia. Yea all the ancient heretics, as Manicheans, Valentinians, Arians, Macedonians, Nestorians &c. being Grecians by birth, did sully corrupt the greek new Testament, setting out copies to favour their heresies, which S. jerome himself witnesseth, avowing, 
Lib. de Script. Eccles.  Se nouum Testamentum Graecae fidei reddidisse. Now it is certain that the latin new testament of S. jerome which we use is different in many places from the greek new testament now extant.  
5. And that the new Testament now extant is corrupted in many places it is manifest: I will only produce two or three, to the end that I be not tedious to the reader. 1. 
1. Cor. 15. v. 51.  Behold I show you a secret thing, we shall not all sleep but we shall all be changed. Which words are manifestly erroneous, and directly against those of the Prophet: 
Psalm. 89. v 4.8.  What man liveth and shall not see death? yea against the same Apostle S. Paul: 
Hebr. 9. v. 27.  It is appoynted unto men that they shall once die. Which is the reason wherefore the latin vulgar translation hath rightly Omnes quidem resurgemus, said non omnes immutabimur. 2. In the revelation, it is said: 
revel. 4. v. 8.  And they ceased not day nor night, saying Holy, Holy, Holy, Lord God Almighty. Which place as corrupted the Ministers haue not translated, for in the greek, the word Holy is repeated nine times, and in our latin text but three times, which the Ministers haue followed and left the greek as corrupted: peraduentur● because we Catholiks do repeat the Aue Maria nine or ten times together, the Ministers would rather leave the greek text, then approve our holy custom grounded vpon the word of God. 3. The greek text is corrupted in those words: 
mat. 6.  for thine is the kingdom, power and glory, for ever and ever. As 
The one and the other in annot. in 6. Matth. decade. 5. Serm 5. in orat. Dominicam.  Erasmus, and 
The one and the other in annot. in 6. Matth. decade. 5. Serm 5. in orat. Dominicam.  Henricus Bullingerus Arch-Ministers testify themselves,& none of the ancient Fathers readeth so in the Lords prayer. 4. The greek new testaments printed at Geneua are in many places filthily corrupted. And to the end the Ministers of Geneua cover the better their corruptions, they haue printed sundry greek new Testaments as if they had been printed in catholic towns in France, with these words, Imprimè a lion, Imprimè a roven, Imprimè a Paris, Imprimè a Tholouse, which double-dealing they haue used in the printing of sundry of their Hugenot Bibles. 5. Beza a Prime-Minister avoweth the greek new Testament to be corrupted, as having left out those words, which are in our vulgar latin: 
Act. 23 v. 24.  Timuit enim ne fortè caperent eum ●udaei& occiderent,& ipse postea calumnian sustineret, tanquam accepturus pecuniam. Beza his words are: 
In Annot. in bunc lo●un.  Haec in Graecis exemplaribus non inveni, nec tamen temeré videri possunt addita. 6. Caluin a hardy companion in his resolutions saith plainly, that the greek new Testament is corrupted, and giveth for example these words: 
Act. 7. v. 14.  Then sent joseph and caused his Father to be brought,& all his kindred even wherefore and fifteen souls. Which place saith Caluin should be corrected as erroneous, and that of Genesis where it is said: 
Genes. 46. v. 27.  All the souls of the house of jacob which came into Egypt are twenty, should be preferred. 7. Caluin condemneth again the greek new Testament as corrupted in these words: 
Matth. 20. v. 16. Caluin. in hunc locum.  Many are called, but few chosen. Which words he calleth superfluous& no ways to the purpose. 8. The originals and autographes written by the Prophets and Apostles themselves in Hebrew and greek, are no ways extant, nor can be found: What infallible assurance then can any man haue, that the Hebrew and greek copies now extant are the word of God? whereof this syllogism ensueth: The Religion of the Ministers in England& Scotland cannot be more infallible and certain then the ground whereupon it relieth, which is the Hebrew and greek Bible; but that ground is erroneous, fallible, incertain, and doubtful as I haue proved. Ergo &c. likewise the Protestants and Puritans who understand not the Hebrew& greek tongue, can no ways be infallibly assured of their Religion, if it be grounded vpon the original Hebrew and greek, which they understand not.  
6. But what sort of Bible amongst all the rest is the most infallible, and should be most preferred? S. Augustine answereth: 
Lib. 1. de Doct. Christ. c. 15.  In ipsis autem interpretationibus Itala caeteris praeferatur: Nam est verborum tenacior cum perspicuitate sententiae. This, Itala interpretatio, 
Praesat. in lib. Moral. c. 5. ad Leandrum.  is the same which now the holy Church specially useth, called the vulgar or latin edition, as witnesseth plainly S. Gregory,& 
Praef. in Pentateuchum.  S. jerome, who at the Commandement of Pope Damasus reuewed this Latin and vulgar translation: Ita, saith he, calamo temperauimus, vt iis tantum quae sensum imitare videbantur correctis, reliqua pateremux manner vt fuerant. And Beza himself maketh great account of our vulgar latin, and prefereth the same to any other whatsoever. likewise the Church of God universally hath ever had in great honour and reverence the same, as witnesseth the council of 
Sessione 4. in Decretis.  Trent, preferring and authorizing it above any other whatsoever, in establishing any point of faith and Religion. Which vul ar and latin translation we Catholiks embrace, as approved specially by the Church of God, which Church must be infallible, and infallibly certain in all her decisions, following in this the example of S. Augustine, who believed that Bible only to be the true word of God, which by the holy Church was approved. 
Cont. Epist. Mani●h. c. 3.  Ego vero, saith he, evangelio non crederem nisi me Ecclesiae Catholicae commoveret authoritas. That is, I would not believe the gospel, except the authority of the Church did induce me thereunto. And the Apostle S. Paul doth assure us: 
2. Tim. 3. v. ●5.  That the Church of God is the pillar and ground of truth, whereupon we may rely without fear of falling: which infallible ground S. Augustine( with the ancient Fathers) had so deeply printed in his hart, that he gave commonly this infallible rule to find out the true Religion, touching any controversy or question: 
Aug. l. 3. contra Crescon. c. 53.  Quisquis falli metuit huius obscuritate quaestionis, Ecclesiam de ea consulat. That is, whosoever feareth to be deceived by the obscurity of this question,( which was betwixt S. Augustine and Cresconius the heretic) let him go, and ask the Church therof. wherefore it is folly to a Protestant, desirous to find the true Religion to trouble himself with every question in particular, but rather he should be careful, first of all to seek out diligently what is the Church, which be the marks of the true Church, which be the offices and quality therof; and after that, to be informed of every controversy in particular: 
iron. l. 3. Haeres. c. 4.  Ye must not seek the truth from others, then from those that be in Church, from which Church it is easy to take the same: for so much as the Apostles did most fully place in the same Church, as in a rich treasure house, all things that belong unto the truth of Christian religion, to the end that every one that would, might take from thence the drink of life.    

The 13. 14. and 15 Article.  
1. That with the grace of God, men may keep God his Commandements.  
2. And, that the keeping therof, is meritorious of life everlasting.  
3. And, that Faith only doth not justify, was constantly believed by the catholics in this first age.  
CHAP. VIII.  
CALVIN in sundry places doth ignorantly deny, that men though assisted by the grace of God, may keep the commandements: which doctrine our Ministers in Scotland do teach plainly in the maner to examē children before the supper of the Lord, set down in the end of the Scots catechism, or Articles of faith, where the Minister asketh of the child thus. M. Canst thou keep Gods Commandements of thyself. C. No verily M. Who then doth keep and fulfil them in thee? C. The holy Ghost M. When G●d then giveth thee his holy Ghost, canst thou perfitly observe them? C. No, not so. M. Why, God doth curse and reject all such as do not in every point fulfil his Commandements. C. It is true. O● the which impious doctrine these blasphemies do follow. 1. That a man assisted with the grace of God and holy Ghost, cannot keep perfitly the Commands. 2. That the omnipotency of the holy Ghost( who is God) cannot haue that strength to make a man to keep the Commands. 3. That the power of the divell in making a man to b●eake the Commands, is greater then the power of the holy ghost to make a man to keep them. Because a man( say the Ministers) cannot keep them perfitly, though assisted by the holy Ghost, yet he breaks them perfitly assisted by the divell. 4. That the best living Protestant or puritan that is, is ever in the state of the curse and malediction of God: because, say the Ministers, no man can perfitly fulfil the Commands: whereon followeth this syllogism. The Ministers are obliged under the pain of condemnation to eschew sin. But the holiest work which they can do in this world, as to take the supper of the Lord, to pray, to preach, to give alms, to sing the psalms, are always conjoined necessarily with deadly sin. Ergo the Ministers are obliged under the pain of condemnation, not to do any of those works. The Maior is evident: 
joan. 8. v 34.  whosoever committeth sin, is the seruant of sin. And again: 
Rom. 6 v. 23.  The wages of sin is death. I prove the Minor, because in those actions, of praying, preaching &c. either the Ministers keep the Commandements perfitly or not? If not, then that imperfection joined with the work which they do, being a deadly sin( because they make not a distinction of deadly and venial sins, but al are deadly sins with thē) they are obliged under the pain of damnation to eschew it, as being against the Commandements of God: If in doing that work, they keep the Commandements perfitly, then they contradict their own doctrine, and belie Caluin. Secondly I prove the Minor. The best work that a Minister can do, as to pray, preach &c. is joined with imperfection& sin. But all the Ministers are obliged to eschew sin. Ergo &c.  
2. I would ask of the Ministers in what part of the Bible is found this distinction of theirs, to keep the Commands perfectly or imperfectly, since the Bible ever speaketh of that matter without distinction and absolutely, as 
mat. 19. v. 17.  If thou wilt enter into life, keep the Commandements. again: 
Ioa. 14. v. 21.  He that hath my Commandements, and keepeth them, is he that loveth me, and he that loveth me, shall be loved of my father, and I will love him, and will show my own self to him. Can there be more plain words against the Ministers impious doctrine?  
Finally, it followeth of this doctrine, that none of the Ministers haue true faith in Christ, for they teach in their public prayer called the Confession of sins: 
In the prayer called the Confession of sins.  That the flesh evermore rebelleth against the spirit, whereby we continually transgress thy holy Precepts and Commandements, &c. And again in their Confession of faith sworn publicly they say: 
In the Acts of parliament holden at E●emburgh 17. of August. 1560. Artic. 13.  Therfore we fear not to affirm that murtherers; oppressors, cruel persecutors, Adulterers, whoremongers, filthy persons, Idolaters, drunkards, Theeues, and al workers of iniquity, haue neither true faith &c. Of which words I argue thus: Those that transgress the Commandements of God haue not true faith: But all the Ministers continually transgress the Commandements of God. Ergo &c. The difference betwixt us Catholiks& the Protestants in this point is, that we teach that we may keep the Commandements of God,( being assisted by his grace) according to the rigour of the Law, having regard to our weakness& fragility, yet we confess that sundry times we transgress the Commandments, and having transgressed them we may rise from the state of sin to the state of grace, assisted by the help of God; and thus being assisted by the grace of God, we may do some good works void and empty of any deadly sin. The Protestants do believe the contrary, that we cannot keep the Commandments, though assisted by the grace of God, that continually we transgress the Commandments, that the best work that a man can do hath sin necessarily joined with it; which doctrines they hold against the express word of God, and against all Scripture. So Luther: Al good actions be sins. Whitaker: 
In his answer to the 10. reasons of M. Campian.  Luther said this, and he said it truly, for in every action of a man though never so excellent, there is some fault, which may wholly mar the action and make it odious to God &c. Which blasphemies are directly against the Bible& word of God; Against S. Paul: 
1. Cor. 7 v. 36.  If thow take a wife thou sinnest not. Against S. Peter: 
2. Pet. 1. v. 10.  Doing these things you shall not sin at any time. Which words the Ministers haue corrupted. Against S. John: 
1. joan. 3. v. 9.  whosoever is born of God, sinneth not, for his seed remaineth in him, neither can he sin, because he is born of God. Against S. Matthew: 
Matth. 21. v. 22●  If then thine ●ye be simplo, thy whole body shall be light. Which place the Ministers haue corrupted also. And though these foresaid words of the Apostles be plainly against the Protestans religion, yet effrontedly they say to the people, that they follow the only doctrine of the Apostles.  
4. Finally it is against God himself who spake of job: 
job. 1. v. 22.  In all these things job sinned not with his lips, neither spake he any foolish thing against God. Which place the Ministers haue corrupted. Do not these foresaid places prove manifestly that sundry actions& good works of men are not sinnefu● and haue not sin joined with them, which is manifest when a man suffereth martyrdom and sheddeth his blood for the true Religion, what mixture I pray you of sin can that holy action haue? truly it can haue none that arryseth from the object beloved which is God, not from the will which loveth that object; because no fear of excess, no danger of impurity can possibly flow from the desire to love God above all things, which is then when a man suffereth for God martyrdom. Which excellent action of the love of God in sundry holy men, is void of the mud of distraction, of the scum of vain glory, of the froth of pride, which imperfections do accompany very often many of our good actions, yet they are not deadly sins, as the Ministers ignorantly do abuse the simplo people, but they are venial sins, and take not away the merit and reward of a good work. As for fleshly motions, rebellious inclinations which sometimes do accompany our actions, they are not sins except a man consent thereunto, for not in such imaginations or motions, which sometimes cannot be escaped, can there be any sin, but in the consent therof, because those first imaginations and motions are not in our power, and consequently they cannot be voluntary. 
Seneca l. de moribus.  Away away with all excuse( saith Seneca, a Pagan) no man sinneth against his will. And again; It deserveth not praise not to do, which thou canst not do. S. Augustine shall decide this matter betwixt us and the Ministers, yea and seal up the mouths of Protestants Ministers, and quiet the harts of catholics, who sometimes in their good actions do remark many imperfections. Note well his words: 
Lib. de Natura& Gratia c. 67.& l. 2. contra Pelagianos.  whatsoever cause there be, of the will impelling it to offend, if it cannot be resisted, it is yielded unto without sin; but if it may, let it not be yielded unto, and there shalbe no sin committed. What doth it perchance deceive a man unawares? Let him therfore be circumspectly that he be not deceived. Or is the deceit so great, as it cannot be avoyded? If it be so, the sins therfore are none, for who doth sin in that which can by no means be escaped? likewise. Not in the evil desire itself, but in our consent do we sin. moreover. In as much as it appertaineth unto us, without sin we might be always, if this evil of concupiscence were healed, if we should never consent unto it, but in, and for such things, in which if not mortally, yet venially we are overcome of it, we may daily say, forgive us our trespasses,  
5. I ask of the Ministers, those spots, contagions and imperfections of our good works, either they are actions distinct from the good works which they defile, or not distinct. If they be distinct, then they cannot defile the good works, but are to be considered as several sins in themselves, as having both in nature and quality an object different from the object of the good work: If they be not distinct, but rather if the self same work which is good, be spotted with deadly sin( for there is no distinction of venial, and mortal sins with the Ministry) then all good works be they never so excellent are deadly sins and transgressions of the law: 
Dionys. de divin. nominibus c. 4. part. 4.  For good ariseth from an enteir cause, evil from every defect and imperfection, Bonum est ex integra causa, malum ex singulis defectibus, say the doctors. The reason whereof is, because a moral act or action cannot simul& semel be good and bad, pure and defiled: for as it inuolueth contradiction, that one and the same assent of our understanding can be at the same time both true and false: so it is impossible that one and the same act of our will, should be jointly at the same moment good and evil, pleasing and displeasing to God. wherefore if the best action we can do, hath dross& spots of sin joined with it, it followeth of necessity that all our actions are sins, yea deadly sins. True it is, that in material substance really distinct, the one substance may be good, and the other bad; the badness of the one not hindering the goodness of the other, as dross may be mingled with good silver: But so it is not in moral actions, which either are fully good or fully bad.  
6. Concerning the second point that our good works are meritorious, it is to be remarked, that three things are necessary to make our actions and good works meritorious, all which three do flow from t●e merits of Christ and the holy streams of his blood  shed for us, without the which no work of man can haue any merit. The first thing requisite is, that no work of man can truly merit or deserve reward, except being wrought with the help of God, it also prooceed from the inherent grace of God remaining in our souls, whereby our actions are ennobled greatly in the sight of God. The second thing to be observed is, that God hath joined the seal of his promise& obliged himself by his own word to remunerate our works: for though God be not obliged to engage himself to us his poor creatures, yet having promised and engaged himself to recompense our labours and good works( to the end he may animate, and stir us up thereby to do good works) he is obliged to perform his promise: even as a king not being obliged to give some extraordinary aduancement to some poor subject of his own, yet having promised the same, and sealed his promise solemnly, he is obliged to perform the same: so standeth the case betwixt God and vs. The third is, that all meritorious actions be freely and sincerely done; freely from the necessity of compulsion, sincerely from the badness of sinister intentions. These things presupposed we Catholiks constantly maintain that good works are worthy of reward and mentorious of everlasting life: not that there is an arithmetical equality or proportion betwixt our good works and heavenly felicity, as is betwixt one shilling and another, one crown of Gold and another: for what proportion can be betwixt a finite and infinite thing? But the proportion only is that, which is betwixt grace and glory, as betwixt the seed sown in the ground,& the statelynes of the three which cometh of the seed, which is a virtual proportion. For the which cause the word of God expreslly teacheth us that our good works are worthy of God. And specially speaking of the constancy of Catholiks, who do remain in the midst of heretics, 
revel. 3. v. 4.  Thou hast a few persons names yet in Sardis, which haue not defiled their garments; and they shall walk with me in white, for they are worthy. And likewise to the good catholic who avoweth his Religion before the enemys of God, he saith thus: 
revel. 3. v. 5.  He that overcometh, shal be clothed in white array, and I will not put out his name out of the book of life, but I will confess his name before my father, and before his Angels: again, 
Col●ss. 1. v. 12.  Giuing thanks unto the Father which hath made us worthy to be partakers of the inhabitation of the Saincts in light. Which place the Ministers haue corrupted. And again: 
2. Th●ss. 2. v. 13.  Wherefore we pray also always for you, that our God may make you worthy of his calling. And again plainly S. Paul witnesseth, that our good works do merit before God: 
Hebr. 13. v. 16.  To do good and to distribute, forget not: for with such sacrifices God is promerited: Talibus enim hostijs promeretur Deus. Which place the Protestants haue corrupted. And again: 
Genes. 32. v. 10.  I am inferior to all thy mercies, where the Caldeā Paraphrasis readeth, my Merits are less then all thy mercies which thou hast shewed to thy seruant. And again, the very word meritum, is specified: 
Eccles. 16. v. 15.  All mercy shall make a place to every man according to the merits of his works: Omnis misericordia faciet locum vnicuique secundum meritum operum svorum. Which place the Ministers haue impiously corrupted, as fully making against their wicked doctrine.  
7. To the former reasons I will add this only argument: If the best work a man doth, hath sin joined with it necessary, then the Protestants are justified by sin, which is a blasphemy. I prove the consequence, for that act of faith whereby the Protestant is only justified for they swear and subscribe, 
In their Confession of faith.  That they receive remission of their sins by faith only) must needs be a good work, or a bad work: If a good work( cōfrome to that of our saviour, 
joan. 6. v. 29.  This is the work of God that ye believe in him whom he hath sent.) it must needs haue some spot of sin joined with it, and consequently the Protestant is justified by sin and sinful actions. Likewise when the Protestant prayeth thus: And forgive us our sins: either this prayer is fully a good work or else spotted with sin and iniquity. It spotted with sin, then the Protestants do obtain remission of their sins, by sins themselves,& a sinful petition which is greatly absurd.  
8. Last of all I ask of the Protestants in what part of the express word of the Bible these propositions are to be found: The Commandements of God are impossible to be kept. 2. The commandements of God cannot be kept perfectly by the holy Ghost. 3. Our good works are always spotted with sin. 4. Our good works proceeding from the grace of God, are not worthy of reward, are not meritorious? But they shall never be able to give any express word of the Bible. As for their erroneous consequences, let us prefer the consequences of the holy Fathers thereunto.  

The testimonies of the holy Fathers of this first Age, concerning the keeping of Gods Commandements, and the merit of good Works. The first Section.  
SAINT Clement proveth that our saviour came to keep the Law and the Commandements, and by his grace to make the Christians to keep them: 
Lib. 6. c. 19. const. apostle.  Non enim legem soluit, vt opinatur Simon Magus, imò implevit: Ait enim; Iota vnum aut apex non praeteribit à lege donec omnia fiant: non enim, inquit, venisoluere legem, said adimplere. And again he avoweth that the Catholiks and Christians do fulfil the Law more perfectly then the Iewes, and that they are more obliged thereunto. 
Lib. 6. Constit. Apost. c. 23.& l. 1. recog.  Qui tunc homidicium interdixit, nunc etiam iram temerè concitatam: Qui tunc adulterium, nunc prauam quoque cupiditatem, vt tendamus ad amicitiam Conditoris: amicitia autem efficitur been vivendo,& voluntati eius obediendo, quae voluntas omnium viventium lex est. And again he teacheth that he, who joineth a good life and conversation with prayer, doth merit much before God: 
Lib 3. Const. Apost. c. 12.  Audiri autem à deo ita demum meribitur quis, si orationes ipsa bonis moribus& bonis operibus adiuuentur.  
2. S. Ignatus in his Epistle teacheth manifestly, that the perfection of this life consisteth in true saith and perfect charity, which charity cannot be, saith he, without the fullfilling of the Law by the grace of God, conform to that. 
1. joan. 2. v. 4.  He that saith I know God, and keepeth not his Commandements, is a liar, and the truth is not in him. Do not the Ministers plainly say the contrary? He that saith that he keepeth Gods Commandement is a liar? The same holy Father writing to the romans, prayeth them earnestly not to hinder his passion that thereby he may merit eternal felicity: 
Epist. ad Romanos.  Mihi vero difficile est Deum promereri, si vos mihi non peperceritis pretextu carnalis amicitiae. Nolo autem vos hominibus, said deo placere, sicut& placetis. And after. Ego omnibus Ecclesus scribo quòd voluntarius mo●ior, si modò vos non prohibueritis: obsecro vos ne intempestiua beneuolentia me complectamini Sinite me ferarum escam fieri, per quas licebit Deum adipisci. And writing to a Gentlewoman exhorteth her thereby to be constant, and to do good works: 
In Ep. ad Mariam Cassobolitam.  Praesens namque labour modicus, 
{αβγδ}.  multa autem quae hinc expectatur merces.  
3. S. Martialis who is of great honour for his holiness and doctrine in Bourdeaux& lymoges in France to this day, of good works saith thus: 
Epist. ad Thosolanos c. 17.  Vobis enim Deus est testis, scrutator renum& cordium, in eius obedientia nihil arroganter, nihil superbè, nihil temerè praesumere, said tanquam pusillus grex Dei, voluntatem eius ad●mplere studete in verbis sanctis& operibus bonis; etenim frequens& assidua Dei custodia supper vos &c. Could he speak more plainly for good works,& for the keeping the Commandements?  
4. The Merites of good works S. Dionysius teacheth so plainly, and so manifestly, that no vnpassioned man can haue any doubt therof, by reason of the Iustice of God, whereby every man shall receive, saith he, according to his works good or bad, according to his merits or demerits: 
Eccles. Hierarch. c. 7. p. 2.  justus vero rursum Deus vt omnibus secundum meritum retribuens dicitur, rectamque mensuram,& pulchritudinem,& ordinem,& dispositionem,& omnes distributiones atque ordinationes vnicuique segregans iuxta definitionem verè iustissimam,& omnibus proprij singulorum operis author existens. And a little after: Operepretium est cognoscere divinam justitiam in hoc omnino esse veram justitiam, quod omnibus quae sua sunt distribuit pro singulorum merito,& cuiusque naturam servat in suo ordine atque virtute. And again: Itaque vt verum dicam, hoc magis est diuina justitiae proprium nequaquam emollire ac destruere optimorum virtutem masculam, rerum materialium largitione; neque si quis id age●e conetur, absque adiutorio linquere, said illos in praeclaro inflexibilique statu solidare,& ipsis, quum tales fuerint, reddere secundum meritum. Can this holy Father speak more plainly? Can he praise more highly the merits of good Works? can he recommend more earnestly the care of good works? Is not this doctrine far different from that blasphemous doctrine of Caluin who impiously& filthily denieth christ to haue merited? 
Lib. 2. Instit. c. 17 Sect. 6.  Quaerere vero an sibi ipse meruerit Christus( quod faciunt Lombardus& Scholastici, meaning us Catholiks) non minùs stulta est curiositas, quàm temeraria definitio. Directly against S. Paul, who teacheth that Christ did merit by his death and passion: 
Philip. 2. v. 8.  To haue a name above every name, he humbled himself: and became obedient unto the death, even the death of the cross. wherefore God hath also highly exalted him, and given him a name above every name.   

That the Ministers haue falsified the Bible in sundry places, which prove good works, and the merites therof. The second Section:  
THE holy catholic Church hath ever taught, that justification consisteth in true faith and good works, and not in only faith, as the Ministers teach: for this cause the Ministers suppress the very name& word of justification in such places where it signifieth the keeping of the Commandements, or the Law of God; as in that place of S. Luke: 
luke. 1. v. 6. {αβγδ}.  Both were just before God, and walked in all the Commandments and justifications of our Lord without reproof: In omnibus iustificationibus. Where the Ministers haue taken away the word justifications, to the end that the simplo people should not think, that our justification before God consisteth in true Faith, and the keeping of Gods Commandements, for the which cause they haue put in the word ordinances, in place of the word justifications. But I pray you, why translate you ordinances, and avoid the word justifications? signifieth not the greek word, {αβγδ}, justification, {αβγδ}, justus? Doth not S. Luke testify that Zacharias and Elizabeth were both just, because they walked in all the justifications of our Lord? likewise ye haue corrupted that place of S. Paul: 
Rom. 4. v. 20.  If the uncircumcised keep the justifications of the law. Of the which blasphemous corruptions of yours, Beza your prime Minister giveth reason saying: 
Annot. in 1. c. luke.  That he rejected the word justification, to avoyde the cavillation of the Papists, which might be made by this word against justification by faith only. Is this upright dealing in translating the word of God, to corrupt it manifestly when it maketh for the Catholiks? again, where the Scripture maketh mention of the justifications or good works of the Saints, as: 
revel. 19. v. 8.  for the silk is the justification of Saints. The Ministers translate, the righteousness of Saints: they could not say for shane, ordinance of Saints, as they said before: they would not say, justification of Saints, with the catholic Church, but rather, righteousness, though the same greek word be in all the former places. But I pray you good Countrymen why turn ye, they were both just, in S Luke before cited,& not, they were both righteous, and yet in this foresaid place ye translate, the righteousness of Saints, though the same greek words be, {αβγδ}, and {αβγδ}.  
2. I entreat the catholic Reader to consider the double and pernicious dealing of the Ministers, who when the word lust is joined with Faith, then they use the word just, and not righteous: as 
Rom. 1. v. 17.  The just shal live by faith, to make the ignorant believe that man is justified by faith only. But when the word just or unjust is joined with good works then they use not the word just but righteous, or righteousness, to make the simplo people think that man is not justified by good works: as, 
Heb. 6. v. 10. {αβγδ}.  For God is not unjust to forget your good works, where the Ministers haue translated; God is not unrighteous. again S. Paul to signify that God is obliged( since he hath engaged himself to us by his promise) of iustice to give us a reward for our good works done by his grace& mercy, saith: 
2. Tim. ●. v. 8.  Henceforth is laid up for me a crown of Iustice, which our Lord the just judge shal give me at that day: Where the Ministers haue put in the word righteous and righteousness, for just and Iustice. For if that place of S. Paul were rightly translated, it would signify, that men are justly crwoned in heaven for their good works done in this world, and that it is Gods iustice so to do,& that he will do so, because he is a just judge, as the ancient Fathers( namely the greek doctors) do interpret and expone, and that so far, that one of them saith: 
Oecum. in 2. Ep. c. 1. ad Thess.  See here, to suffer for christ procureth the kingdom of heaven according to just Iudgement. And yet according to his grace and mercy, conform to that saying of S. Augustine: 
Aug. de Gratia.& lib. Arb●c. c. 6.  How should God render or repay as a just judge, unless he had given it as a merciful Father? Where S. Augustine discovereth the third corruption of the Ministers in the foresaid place not only saying, righteous judge, for just judge, but also putting the word give a crown of Iustice, for render a crown of Iustice unto me: for so it is in the greek, 
{αβγδ}  he will render or repay, reddet mihi Dominus in illa die: that is, a thing due& deserved, which hath relation to works going before. 
Theophil. vpon this place.  The Apostle said not( saith Theophilact) he will give, but he will render or repay, as a certain debt.  
3. The other place which they haue corrupted is: 
Rom. 8. v. 18.  I believe that the afflictions of this time are not equal to the glory which shalbe shewed in us, because the afflictions are short, the glory eternal, the afflictions small and few, the glory great& above measure. Now the Protestants to persuade the Reader, that there is no worthiness in our good works or afflictions in respect of that heavenly felicity, turn thus in some of their Bibles: 
Bible 1577. {αβγδ}, non sunt condignae ad futuram gloriam.  I am certainly persuaded that the afflictions of this time are not worthy of the Glory which shalbe shewed vpon vs. In the which place there be three notable corruptions. 1. I am certainly persuaded, for, I suppose, I believe. 2. are not worthy, for, are not equal, as Beza their prime Minister turneth, Statuo minimè esse paria, for the greek word, saith he, rightly and properly is spoken of such things, as being weighed, are found of one weight. The third corruption is, of the glory, for, to the glory. And though our afflictions cannot be comparable or equal to that eternal felicity, as the Apostle saith here, yet they may merit and deserve the same: as the afflictions and passions of our saviour Christ Iesus were not equal in substance, though in valour, to that eternal glory which he obtained to his manhood, and to us thereby; yet did he deserve& merit eternal glory, not only for himself, but for all the world: yea by the least affliction he suffered, he did merit and deserve all this. Which is against the doctrine of 
Lib. 3. just. c. 11. num. 18.10 &c. 15. n. 2.& 3.  Caluin, and his fellow Minister Molineus who impiously speaking of Christs merits saith: 
Molin. in 51. part. harm. vt refert Peuard Dial. 4. Haeres. 31.  Errarunt Monachi& doctors Papistici, vrgentes merita tum incarnationis, tum nativitatis, tum tentationum& afflictionum Christi; nihil haec omnia proderant nobis, nihil poterant. Can there be a greater blasphemy affirmed? 2. The pleasure which a man hath in committing adultery is not comparable nor equal to the eternal torments of hell, yet that action of adultery doth demerit and deserve the same: and shal God be more prove to punish man eternally for a transitory bad action, then to reward him for a good action? 3. The Apostle by making an incomparable difference betwixt the glory to come with the afflictions of this life, doth exhort us Christians more vehemently to suffer all those afflictions courageously and willingly. But if he had said, as the Ministers do translate, the afflictions are not worthy of heaven, you are never the nearer heaven for them, only believe; this had not been a good motive to exhort them, but rather to discourage them. 4. The Apostle when he will in other places encourage the Christians to suffer patiently all sorts of afflictions and persecutions for their Religion, useth this argument: That the persecutions though transitory, yet they work and merit that eternal felicity: 
2. Corā 4. v. 17. {αβγδ}.  Our tribulation which presently is for a moment and light worketh or causeth above measure exceedingly, an eternal weight of glory in vs. Which place the Ministers haue corrupted. remark, I say, the comparison betwixt short afflictions and eternal felicity, and yet the one worketh the other, that is, causeth, purchaseth, meriteth, and deserveth the other: even as a little seed not being comparable to the great three, yet causeth it, and bringeth ●●orth; so our tribula●ion● and good works otherways incomparable to that eternal glory, yet by the virtue of Gods grace working in us, worketh, causeth, and meriteth the said glory. Yea the very 
{αβγδ}.  greek word which the Ministers turn heer obscurly Worketh, in other places 
●. Cor. 7. v. 10.  they turn plainly Causeth. Declaring thereby( though against their will) that our tribulations and good works are cause of that eternal felicity, yet a subaltern cause. 5. That holy and ancient Father S. Cyprian will decide the whole matter, and declare the meaning of the Apostle, his words be: 
Epist. ●6  O what maner of day shall come( saith he) my brethren, when our Lord shall recount the 
Singulorum merita.  merites of every one, and pay us the reward or stipend of faith& devotion. And a little after: For that we shall receive greater things then here either we do, or suffer, the Apostle pronounceth, saying: the passions of this time are not condign, or comparable to the glory to come. likewise S. Augustine: 
Serm. 37 de sanctis.  The exceeding goodness of God hath provided this, that the labours should soon be ended, but the rewards of the merits should endure without end: The Apostle testifying: The passions of this time are not comparable &c. For we shall receive greater bliss, then are the afflictions of all passions whatsoever. Where these holy Fathers with many others make mention of the very word, Merit. Which that prime and branded Minister for the sin of Sodomy Caluin himself testifieth, saying: 
Lib. 3. Instit. c. 15. num. 2.  vsi sunt fateor passim vetusti Ecclesiae scriptores, meaning the word Merit.  
3. Now I would entreat the unpassionate Reader to remark diligently how that this point of doctrine of good works with many others which the Catholiks do teach, tendeth fully to the increase of piety, and reformation of manners, to good life and conversation. Contrary, the Protestants doctrine against good works and merits, against the keeping of the Commandements &c. disposeth a man to all sort of wickedness: for the Protestants gospel and doctrine denieth a man to haue free will, to do good, to abstain from sin; teacheth the Commandements of God to be impossible to be kept, yea with the grace of God: And who will ever assay to do, which he hath not power to will, or possibility to perform? And who can with any courage endeavour to keep that which he knoweth before hand to be impossible to be kept? likewise the Ministers hold, that God doth purpose, decree and cooperate to the obstinacy of the wicked, and that whatsoever he will, must of necessity ensue. That God doth creat some and ordain them( not having any regard to their bad behaviour) to the eternal fire of hell. Which blasphemy is fully against the tender bowels of his infinite mercy. 
Witaker cont. 1. quast. 5.  The Protestants avow all our good works, even the best, to be stained with sin, and displeasing to God, and therfore do merit damnation: A blasphemy repugnant to the very light of nature, reason, and word of God. In like manner many of the Protestants directly do teach, that a man once justified cannot loose his iustice whatsoever wickedness he doth commit. That God doth not impute to the faithful the uncleanness of their dishonest lives: Could any Mahometan desire more pleasing dreams to flesh and blood? The Ministers allow no distinction of venial and mortal sins, yea even the sudden and involuntary motions of the flesh they affirm to be of their own nature damnable and deadly, yet if they haue faith( that is a forged persuasion of their own) there is no condemnation to them that are in Christ Iesus, say they. Doth not this doctrine plane the way to all wickedness, to all iniquity, and mischief? for that the Protestant who persuadeth himself, that no Ambition, pride, Pleasure, no wrong done to his Neighbour, can be hurtful unto him and procure damnation if he believe and haue faith: The Protestant I say, who doth believe the first motions or evil suggestions to be deadly and mortal sins, as well as the consent or consummation of them; what stop or bar can such a man haue to ●bsteyne from his violent passions or carnal desires? For he may reason thus with himself: since I am already drowned in all sort of sins, since I continually transgress the Commandements, since my first motions are deadly sins though I consent not to them, since the best work I can do, is nothing but abomination before God, what doth it avail me to strive against the stream? what doth it avail me to aim to do what is impossible? All this is confirmed by a Protestant his own testimony who saith thus: 
Andreas Musculus Dominica 1. advent.  The case thus standeth with us Protestants, that if any be desirous to see a great rabble of knaves, of turbulent persons, deceitful co●siners, usurers, let him go to any city where the gospel is purely preached( as to London or edinburgh) and he shall find them there by multitudes. It is more manifest then the day light, that there was never amongst the Ethniks, Turks, or other infidels more vnbrydled and unruly personnes, with whom all virtue and honesty is quiter extinct, then are amongst the professors of the gospel. These abominable fruits of this new preached gospel be the cause wherefore many of the Protestants and Puritans, specially of the Ministry die desperately, which M. John Knox a Prime Minister witnesseth plainly: 
Knox in the order and doctrine of the general Past &c. holden at edinburgh. 1565.  True it is( saith he) that this 
id est, poison.  venom of desperation is never thoroughly purged from our harts, so long as we carry this mortal carcase.  
4. Contrary to these blasphemies, the catholic doctrine leadeth a man to all sort of virtue; as the doctrine of freedom of will maketh a man careful to fulfil the law of God. The doctrine of reprobation and damnation, that it proceeds from ourselves and not from God, maketh a man careful to do some good works& mentorious of heaven. The doctrine, that the favour of God once gotten may be lost, maketh a man wary and circumspectly in his behaviour. The doctrine, that Concupiscence without consent is not sin, but stoutly resisted is occasion of merit, maketh a man careful to gaynstand the same. Likewise the catholic doctrine exhorteth men to the mortification of their passions, denying of themselves, contempt of honours, riches& worldly pleasures. We preach voluntary pennance, chastisement of our bodies, watching, fasting, contrition, and satisfaction for our sins. We incite and stir up our followers not only to the keeping of Gods Commandements, but also to the embracing of his evangelical Counsels, to religious poverty, Chastity, and Obedience: to such union with God and holiness of life, that those who embrace& fervently put in practise the exhortations of our catholic Church, seem rather to led in this mortal flesh angelical, then human lives.    

The 16. 17.& 18. Article.  
1. That the custom to fast Lent.  
2. And some other dayes.  
3. And to abstain sometimes from certain meats, was universally in use in this first Age.  
CHAP. IX.  
HAVING spoken of good works and the merits therof in general, it followeth to speak of some good works in particular: as of the keeping of Lent &c. Which Caluin with the rest of his fellow Ministers abhorreth greatly, as those who haue consecrated their belly to Bacchus, their body to Venus, their Pen to the invention of profane noueltyes and contradictions: 
Harm. in Matth. 4. v. 1.& 2  Mera stultitta fuit( saith Caluin) iciunium Quadragesimae. And again: 
Lib. 4. Inst. c. 12. num. 16.  jeiunium per se nullius momenti est. The contrary Caluin himself, always tossed with the spirit of contradiction, as a wily Fox teacheth, affirming that the Church of God hath power to institute& ordain fasting, solemn supplications, and such outward ceremonies. R●liqua pars disciplinae quae clauium potestate propriè continetur, in eo est, 
Lib. 4. Inst. c. 12. num. 14.  vt pro temporum necessitate plebem exhortentur pastores vel ad ieunia, vel ad solemnes supplicationes, vel ad alia humilitatis, penitentia ac fidei exercitia: quorum nec tempus nec modus, nec forma praescribitur verbo dei, said in Ecclesiae judicio relinquitur. Huius quoque parts obseruatio, sicuti est utilis, ita veteri Ecclesiae ab ipsis vsque apostles semper fuit vsitata. Could Caluin speak more plainly for the institution of Lent, and other fasting dayes, and sundry other ceremonies used in the Ca●holike Church? It is certain that the Bible in diuers places commandeth us to fast: 
Ioel. 2. v. 22.  Therfore also now the Lord saith; turn you unto me with all your hearts, and with fasting, and with weeping, and with mourning. Which Commandement bein● moral, yea natural, appertaineth as well to the Christian Church, as to the Synagogue of the Iewes, as learnedly 
Sermo 4. de leuinio septimi mensis.  S. lo teacheth, and the Scripture itself by the testimony of our saviour witnesseth: 
Matth. 6. v. 17.  But when thou fastest, anoint thy head, and wash thy face, that thou seem not unto men to fast, but unto thy Father which is in secret: and ●hy Father which seeth in secret, will reward thee openly. Which place though the Ministers haue corrupted, yet it sheweth, that since our saviour therein maketh mention of some form and fashion how to fast, much more he commandeth us to fast, to pray, and to give alms, as S. Augustine wisely deduceth saying: 
Aug. Ep. 86. ad Casulanum.  I, considering with myself the evangelical and apostolical doctrine of the new Testament, do find, and see that fasting therein is commanded. If then fasting be commanded unto us by the holy Scripture, though the precise fashion, form, and dayes to fast are not therein prescribed, it appertaineth to the holy Church( as Caluin himself before hath declared) to prescrybe and determine the form, fashion, and time to fast, it being manifest amongst the learned, that modus praecepti non cadit sub praecepto.  
2. S. Paul likewise recommendeth to the Christians earnestly the use of fasting, with sundry other good works, which if they were not in our power to do,& meritorious, in vain would the Apostle recommend them, in vain would we perform them: 
2. Cor. 6. v. 4.  In al things we exhibit and show ourselves as the Ministers of God, in much patience, in afflictions, in necessities; in distresses, in stripes, in prisons, in tumults, in labour, by watching, by fasting, by chastity, by knowledge. &c. Which place the Ministers haue corrupted three several ways.  
3. M. John Knox an Apostata friar or monk, yea one of the most seditious Ministers which Scotland hath afforded, in a little Treatise of his concerning public fasting, as he sheweth intolerable ignorance and horrible lies, so he taketh vpon him to institute& ordain public fasts: 
In the order and doctrine of the general Fast appointed by the general assembly of the Church of Scotland, holden at edinburgh the 25. of December 1565.  The power,( saith he) that we haue to proclaim this fasting is not of man, but of God &c. truly if Knox take vpon him such usurped power without any warrant of the Bible, which in no place makes mention of any power particularly given to him, much more such power should be granted to the Church of God, the holy spouse of christ, the authority whereof must needs be infallible. Where I would haue the good Reader to consider, that the Church of God, in this our purpose may be considered two ways. First, as it is a company of men containing in it many learned and virtuous men, not considering in it any special assistance of Gods spirit, and so doubtless the authority it hath is not infallible, but only is a probable motive to make a wise man give human credit to that which it holdeth. Secondly, it may be considered as it is a company of men assisted infallibly by Gods spirit, sent and appoynted by God, having commission to teach others, who are warranted and commanded to hear it, and threatened, if they hear it not to be worthy of eternal damnation: 
mat. 18. v. 17.  Who refuseth to hear the Church, let him be to thee, as a Heathen and publican. This second way then, I consider the Church, when I say the authority therof is infallible in instituting any public fast or such thing. But of this infallibility of the Church I will speak more at length in some other place: This only I say for the present, that all the Ministers together shall not be able to improve by the express word of their own corrupted Bible Lent-fasting, nor yet shall they be able to prove their pharisaical form of fasting, in eating of flesh vpon fasting-days, in taking two meales those dayes, and such other, by any express word of the Bible. As for their consequences drawn out of the Bible, I make no account of them, because such consequences of the Ministers are nothing else, but Superstitions and pharisaical inventions, old Heresies condemned in those whom they themselves do acccompt to be heretics, and ministerial traditions preached to the ignorant sort with a faire show of words. But let the wise Reader, who hath care to save his soul, remark diligently what the holy Fathers of this age speak of Lent-fasting.  

The first Section. The Testimonies of the holy Fathers of this first Age, concerning the fasting of Lent &c.  
S. CLEMENT in his apostolical Canons witnesseth, that he who did not kept Lent-fasting, and who did not fast wednesday and friday, should be deposed from his office, unless bodily sickness excused him: 
Canon. 60. iuxta distinctionem Turriani. extant Tom. 1. council. {αβγδ}.  Si quis Episcopus, aut Presbyter, aut Diaconus, aut Hypodiaconus, aut Lector, aut Cantor sanctam Quadragesimam non ieiunat, aut quartam feriam, aut sextam, deponatur, nisi imbecillitas corporis obstet; sin veròlacius sit, excommunicetur. And again, he sheweth, That Christmas-day was kept in this Age, likewise Vp-holy day, and the fasting in lent: 
Lib. 4. Const. c. 11. latinae editionis, Graec. c. 13  Dies festos agitate fratres, ac primùm quidem diem Natalis, qui vigesimo quinto die mensis noni celebretur: post hunc dies Epiphaniae in maximo honore sit, in quo Dominus Diuinitatem suam nobis patefecit, is vero dies sit sexto mensis decimi; post quos dies seruandum vobis est jeiunium. Quadragesimae, quod vitae Christi& legis latae recordationem continet. Yea Chemnitius a famous Protestant confesseth plainly that the holy Fathers S. Ambrosius, Maximus, 
Exam. council. Trident. part. 2.  Theophilus, Hieronymus, and others do affirm, the fast of Lent to be an apostolical tradition. And other Protestants do aclowledge, how that in the primitive Church Aerius a famous heretic( for denying the divinity of Christ) was specially condemned for denying of Lent-fasting, and of other fasting-days; for the which Heresy and others, likewise 
S Aug. haeres. 33.  S. Augustine and 
Epiph. haeres. 75.  S. Epiphanius condemn Aerius as an heretic. moreover as touching the fashion and maner of fasting, the same S. Clement witnesseth the custom to haue been in his time: 
Lib. 5. Const. Apost. c. 19. 2. recog. l. 7.  To abstain from flesh on fasting dayes; affirming further, the example of S. Peter in that form of fasting. 
Euseb. l. 2. hist. c. 1●.  Eusebius a famous and ancient history-wryter, witnesseth the same fashion to haue been kept amongst the Christians from the beginning. whereby our Protestants are convicted of novelty in using flesh vpon fasting dayes.  
2. S. Augustine affirmeth, that in his time, he who did fast vpon the sunday offended God, fasting against the custom of the holy Church: 
Epist. 85. ad Casulanum.  Quis non Deum offendet, si velit cum scandalo totius, quae vbique dilatata est, Ecclesiae, die Dominico jeiunare? Tertullian: 
Tertul. de corona militis. c. 3.  To fast on sunday we esteem a sin. And plainly the council of Carthage holden in S. Augustines time, avoweth those not to be Catholiks, who do fast vpon sunday, and consequently condemneth all the Puritans as heretics for fasting on the sunday: 
council. 4. earth. Can. 64.  Qui dominico die studiose ieiunat, non credatur Catholicus. And 
Epiph. haeres. 75.  S. Epiphanius avoweth, that the Aerians were condemned as heretics for fasting on the sunday, and banqueting on the friday& saturday, which was also the custom of the Manichees, as witnesseth S. Augustine in the foresaid place. Do not the Protestants the same now adays?  
3. S. Ignatius: 
Epist. ad Philipp. prope finem.  disdain not the fast of Lent, for it containeth the imitation of our saviour Iesus Christ. Quadragesimam ne spernatis, imitationem enim continet conversationis Domini. And again: Ne negligatis jeiunare quarta feria& sexta, tiborum reliquias pau peribus elargientes. The which holy custom of fasting on friday was exactly kept in Scotland from our first conversion, that is, to the year of Christ 1560. Which custom also S. Aidanus a holy Bishop of Scotland, and Apostle of Northumberland brought first into England, as witnesseth 
Beda l. 3. hist. Anglic. c. 5.  Beda. The fasting or abstinence from flesh on Wednesday is yet kept exactly by innumerable Catholiks every where.  
4. The same holy Father in the foresaid epistle condemneth of sin those, who do fast on the sunday: the which to be S. Ignatius true and sincere Epistle sundry famous Protestants do witness, as 
Whitgift in his defence p. 102.  Whitgift, 
alleged ibidem.  Cartwright, and M. 
In his Ecclesiast. polic. l. 5. sect. 72.  Hooker. As for other fasting dayes called quatuor tempora, or Ember dayes& vigils, sundry 
●eo Magnus serm. 2. de ieiun. Pentec.& ser. 8. de ieiun. septimi mensis. Theophil. in Epist. 3. Paschal.  holy Fathers make mention of them, as being in use in the primitive Church: It being the custom of the same holy Church to abstain from flesh on these tasting dayes. The which doctrine I conclude with that famous saying of S. Augustine, speaking of unwritten traditions, and in particular of not rebaptizing heretics: 
Aug. de Baptis. contra Don. l. 5 c. 23.& Epist. 118. ad januar.  The Apostles writings commanded nothing hereof, but that custom which was opposed herein against Cyprian, is to be believed to proceed from their tradition, as many things be, which the whole Church holdeth,& are therfore well believed to be commanded of the Apostles, although they be not written. Could S. Augustine speak more plainly in defence of apostolical traditions, whereof this of fasting is one? yea the chief points of the Ministers own religion is nothing else but manifest traditions, or rather new inventions of the Ministers, without any warrant of the express word of God: as, that fasting should be kept on sunday. 2. kneeling at the communion 3. the festival day of christmas and others which they now keep. 4. That there is only two Sacraments. 5. That the Scots Bible is the word of God. 6. Man is only justified by faith. 7. Ministers may excommunicate. 8. Ministers should haue wives, and such. whereof there is no mention in the express word of the Bible.   

That the Ministers haue corrupted the Bible in sundry places which avow apostolical Traditions, whereof Fasting is one. The second Section.  
though the fasting of Lent be not in express words in the Bible, as the denial therof also is not in express words: yet it is easy to deduce the same out of the Bible, as before is mentioned: for the which cause it hath been ever accounted as one of the holy, ancient, and apostolical traditions, which are very odious to the Ministers who will no ways receive unwritten traditions, though their religion be no other thing, but a rapsodie of ministerial traditions.  
2. remark catholic reader, that Tradition is no other thing, but a doctrine taught verbally, or by word, and communicated from one to another: for the which cause the Scripture in several places commandeth us to follow the holy and apostolical traditions of our forefathers. Now the word Tradition in the new Testament is taken two several ways: first in a bad sense and meaning. 2. in a good sense and meaning, as when we are commanded to follow traditions. When the word Tradition is taken in an evil sense, then the Ministers translate always Tradition, to make all Traditions indifferently odious to the ignorant people: as, 
Matth. 15. v. 3.  Why do ye also transgress the commandement of God by your tradition? And again: 
Matth. 15. v. 6.  Thus haue ye made the commandement of God of no authority by your tradition Where our saviour condemneth traditions which are against the express word of God. Here then the Ministers do translate Tradition. But now on the other side when we are commanded to follow& believe unwritten traditions, thē they turn not the word tradition, but rather ordinances, preachings, instructions, iustitutions, to the end the ignorant people should not find the word tradition taken in a good sense in the Bible. As, 
2. Thess. 2. v. 15.  Therfore brethren stand fast and keep the 
{αβγδ}, that is saith Beza on this place, keep diligently, as it is in the syriac Vechamsenu.  traditions which ye haue been taught, either by word or by our epistle. And again: 
2. thessaly. 3. v. 6.  We command you brethren, in the name of our Lord Iesus christ, that ye withdraw yourself from every brother that walketh inordinately, and not after the Tradition which he received of vs. And again: 
1. Cor. 11. v. 2. {αβγδ}.  Now brethren I command you, that you remember all my things, and keep the traditions as I delivered them to you. Heer then the Ministers do never translate the word tradition, but craftily and deceitfully the word ordinances, and instructions, or any word else rather then tradition, to the end they may make the reader to believe that we should not follow traditions. Who would think the malice and partiality of the Ministry against traditions, against the word of God, against the Bible to be so great, as to conceal impiously the word tradition, when it is taken in a good sense, and to translate it in other places when it is taken in an evil sense, the greek word being one in all those places? Can there be a more impious form of proceeding? They brag, boast,& preach to the ignorant people and Nobility, that they will follow nothing but the greek text, that they will translate faithfully the greek and Hebrew text: yet in effect they abandon both the one and the other when it pleaseth them. Besides this impious form of prooceeding in not translating faithfully the greek text; in other places, they haue craftily put in their Bibles the word tradition when it is not in the greek or syriac, yea in no copy at all of the greek and original text, as: 
Coloss. 2. v. 20.  Why, as though ye lived in the world, 
{αβγδ}.  are ye burdened with traditions? Where they haue put in the word burdened& the word traditions, which are no ways in the greek nor in the Latin, where it is, decernitis. Tell us plainly: ye protest to haue skill in the greek tongue and to translate according to the greek text, tell us then whether this greek word, {αβγδ} do signify tradition, and {αβγδ} to be burdened with traditions? Name us any holy Father, ancient writer, kingdom or nation who ever before the coming of Caluin so impiously did corrupt the Bible, and translate that place as you do? justify your translation if you can, either out of Fathers or Lexicons, and be ashamed of your ignorance and malice. Because ye put the word tradition where it is not in the greek, and would not put it in those places before cited where ye know that it is most evidently in the greek. Know ye not that the instructions of Plato, or Aristotle cannot be called Traditions, because Traditions do signify and contain some antiquity and succession of time, some unwritten doctrine proceeding from one to another? likewise are ye not ashamed to translate in S. Peters Epistle, thus: 
1. Pet. 1. v. 18. {αβγδ}.  Knowing that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation, received by the traditions of the Fathers? ye know that it is not so in the greek, but rather thus: From your vain conversation delivered by the Fathers. never a word of tradition. Can there be any salvation for you, or for those that do follow you, who so impiously do corrupt the Bible? fear ye not that horrible sentence pronounced against you, and against those who allow, read, and account of your corrupted Bible? 
revel. 22. v. 18.  If any man shall add unto these things, God shall add unto him the plagues that are written in this book. And again, 
Prou. 30 v. 6.  Put nothing to his words, least he reprove thee, and thou be found a liar, And again: 
Deut. 22. v. 32.  Thou shall put nothing thereto, nor take ought therefrom. In other places translating the same greek word, ye make no mention of Traditions, as in S. Luke 1. Chap. Vers. 2. and else where.  
3. If any Minister reply, that our vulgar Latin translation hath here the word Tradition, what is that to the purpose? for you profess and protest to translate faithfully the greek, and not our vulgar Latin Edition, so great is your partiality and inconstancy to follow the old Latin translation though it differ from the greek; and an other time you will not follow it though it be all one with the greek, as in sundry places before alleged. But all this ye do without shane or conscience, only to frame your translations to your errors and Heresies, deceiving thereby those who are ignorant of the greek and Hebrew languages, casting them, in following your translations, into the pit of eternal damnation. ye protest to them to follow the greek and Hebrew; is it the greek text that induceth you to translate blasphemously ordinances for traditions, traditions for decrees, Ordinances for justifications, Elder for priest, grave for Hell, Image for Idol? which abominable form of proceeding, proveth you to be manifest heretics, and sworn enemies to the true word of God and Scripture.    

The 19. 20.& 21. Article.  
1. That the custom of the catholic Church in this first age was, that Church-men and Religigious men should not be married.  
2. But rather led a single and chast life.  
3. And that the vowing of chastity, poverty, and obedience was lawful, and in use.  
CHAP. X.  
AFTER the treatise of Lent-fasting followeth accordingly to speak a little of single life and vowing of chastity, specially by Church men, which the Protestants do abhor greatly, inviting the politic Magistrate 
In the Confession of faith of the Protestants of Scotland set out with the Psalme-Book.  To roote out al doctrines of divels, vows of single life &c. Which abominable doctrine they learned of Caluin their prime Minister, and of Luther, who as a filthy Epicurean saith: 
Luth. Serm. de Matrim. tom. 5. Operum Luther.  As it is not in my power that I be not a man, so it is not in my power to be without a woman. Vt non est in meis viribus situm, vt vir non sim, tam non est etiam mei juris, vt absque muliere sim. And again: Verbum enim hoc quod deus ait, crescite& multiplicamini, non est praeceptum, said plus quàm praeceptum; divinum puto opus, tam necessarium, quàm vt masculus sim, magisque necessarium quàm edere, bibere, purgare, mucum emungere, somno& excubijs intentum esse. Could Epicurus himself, or any turk speak more profanely then this Apostle of the Protestants, whose common proverb was, 
Luth. loco citato.  If the wife will not, let the maid come, si non vult uxor, veniat ancilla. The same saith Caluin in sundry places of his Institutions, contradicting himself in his book of Harmony, where he saith directly the contrary: 
Calu. 1. Cor. c. 7.  Praeclarum donum est virginitas, fateor. And again:( e) Summa totius disputationis huc redit, meliorem esse caelibatum coniugio, quia in illo maior sit libertas, vt expeditius seruiant homines Deo. Where he saith also that ancient holy Fathers made great account of single life. But let us leave these Epicureans, and come to the point of the matter.  
2. The catholic Church teacheth that neither in the old or new Law, any man was, or is bound to vow either chastity, poverty, or such: but that it is, and ever was a counsel& not a Commandement: yet a thing of great devotion and perfection in the old& new Law, intrinsically belonging& furthering to the true worship of God; which I prove. In a vow there be two things to be considered: the one is, the good which is vowed, called the material part, for example, fasting, praying; the other, the promise itself made to God, which is the formal part: the material parts do belong unto their several virtues, but the promise and fulfilling of the vow is a substantial part of the worship of God: the reason is, because by promising and vowing any good thing to God, we aclowledge and profess thereby that God is the sovereign goodness itself, supreme verity and worthy of al sort of holy service: in performing also that which we haue vowed, we testify that God is full of majesty, reverend, and dreadful; and consequently, that all promises and vows made to God righteously are to be accomplished diligently,& without delay, because by those vows we honour and worship him. By the contrary, they much dishonour God, who break with him and keep not their vows. If then all other virtuous service done to the glory of God be parts of his true worship, much more vows are to be thought parts of the true worship of God: whereof it follows necessary that at all times vows were, and may be used; and that they were in practise before the Law of Moyses, it is evident by that vow which jacob made of setting up a ston, and of paying the tenths of all his goods: 
Genes. 28. v. 20.  Then jacob vowed a vow, saying, if God will be with me and will keep me in this journey which I go &c. Which vow of jacob was well taken by God, was of an indifferent matter, and done freely by jacob without any compulsion or Commandement. I ask of the Ministry any express text of the Bible, which maketh as plainly against vowing, as this maketh for vowing: which the Ministers shall never be able to do. And again: 
Genes. 31. v. 13.  I am the God of bethel, where thou anoyntedst the pillar, where thou vowedst a v●w unto me. Where God maketh great account of Iacobs vow. Likewise the Prophet david doth invite us to vow,& keep our vows: 
Psalm. 76. v. 21.  Vow and perform unto the Lord your God all ye that be round about him. Yea the Prophet I say foretelleth, that the Christians shall vow unto God, and thereby worship God, joining vows with sacrifice and oblation, which are a special part of the worship of God: 
Isay 19. v. 21.  And the Lord shallbe known of the Egyptians, and the Egyptians shall know the Lord in that day, and do a sacrifice and oblation, and shall vow vows unto the Lord, and perform them. See the Prophets 
jonas. 1. v. 16.  jonas, 
Baruch. 6. v. 34.  Baruch, and 
Ierem. 44. v. 25.  jeremias, who plainly do make mention of vowing and performing therof. ask of the Ministry as plain words out of the Bible which make against vows, which discommende and condemn vows, as they themselves do by word and writ, by life and behaviour.  
3. As for the new Testament and Law of Grace, did not S. Paul make a Vow, worshipping thereby God, and that in a very indifferent matter? 
acts 18. v. 18.  After that he had shorne his head in Cenchra, for he had a vow. Here we haue express words out of the Bible for vowing; let the Ministers, if they can, give me as express words against vowing, since they teach that nothing should be believed but the express word of the Bible. 
Contr. 3. p. 244.  Nihil credendum nisi quod expresso Dei verbo continetur, saith Danaeus a prime Minister. And Beza: 
Beza contra Hesbus. p. 275.  Nihil aliud quàm purum Verbum scriptum credendum. The Ministers not being able conform to their Oath and promise, to give us the express word of the Bible, do think it sufficient to pay us with their sophistical consequences, whereunto every one of us Catholiks may reply justly with S. Augustine: 
Lib. de peccat. Merit. c. 20.  Credo illa qu● in scriptures sanctis leguntur, non credo ea qua ab hareticis vaenis dicuntur. I believe that which is red and contained in the holy Scripture, I believe not that which by vain heretics is affirmed. In the mean time let us follow and prefer the consequences,& faith of the holy, learned, and ancient Fathers of this age.  

The testimonies of the holy Fathers of this first Age, concerning Chastity, and single life of Religious Men, and Priests. The first Section.  
S. DENIS Areopagita in his ecclesiastical Hierarchy, 
Cap. 6. per totum.  praiseth greatly Religious and solitary life, wherein the vows of Chastity, poverty,& Obedience, are contained: he teacheth likewise that the custom of his time was, that any man being desirous to leave the world& become Religious, he was received solemnly by some Pastours of the Church, his habit was changed, and he was consecrated by certain prayers& ceremonies before the whole assembly, which custom is kept to this day.  
2. S. Ignatius: 
Epist. ad Philadelphenses.  uxores maritis subditae estote in timore Dei, Virgines Christo in puritate; non abhominantes nuptias, said id quod praestantius est amplectentes; non in calumnian matrimonij, said meditandae legis gratia. And a little after, he reckoneth out sundry of the old and new Law, who kept perpetual Virginity, as Melchisedec, Iosue, Elias, Elisaeus, jeremias, John the Baptist, John the evangelist, Timothy, Titus, Euodius, Clemens, with sundry others, as S. Paul,& Christ his disciples( except S. Peter) which is the reason wherefore Caluin himself avoweth, that even from the Apostles the custom was amongst Religious men and Priests to make vows of Chastity: 
Inst. l. 4. c. 13. Sect. 17.  Hoc, inquit, ab vltima memoria fuit conseruatum, vt se alligarent continentiae voto, qui totos se Domino dicare vellent. And Peter Martyr: 
De Caelibatu& Votis p. 477.  Statim ab Apostolorum temporibus nimium tribui coeptum est calibatui &c.  
3. The same holy Father Ignatius witnesseth that many monasteries& colleges of virgins were erected in his time: 
Ep. ad Philip. in sine,  Saluto Collegium Virginum,& coetum viduarum. And again he avoweth that Virgins, widows, and priests, who had consecrated themselves by vowing chastity, should be honoured: 
Epist. ad Tarsense. prope finem.  Eas, quae in Virginitate vitam agunt, honorate, quoddle Christi Sacerdotes: Viduas, quae in sanctimonia, velut altar Dei. wherewith agreeth that famous testimony of S. Augustine, who writing against Manicheus,( who as an heretic, condemned vows with our Protestants, and taught that there were two Gods, one good and another bad) affirms that S. Paul did move a Virgin, fit for marriage, to consecrat herself to God in keeping her Virginity: 
Contra Faustum Manich. l. 10. c. 4.  Ipsi iam timeo Apostolo ne daemoniorum doctrinam intulisse tunc Iconio videatur, cum puellam oppignoratam iam thalamo, in amorem, sermone suo, perpetuae virginitatis incendit. Do not our Countrey-Ministers, with those impious Manichees, call single life, the doctrine of devils?  
4. Finally S. Martiall witnesseth, 
Ep. ad Tholos. c. 8  that he himself did persuade the holy Virgin Valeria to consecrate by a vow, her virginity to God. And 
Baron. in Martyrol. 11. Septemb.  S. Matthew the Apostle induced S. Iphigenia to do the same. And 
Ambr. l. ●. de Virginib.  S. Paul induced S. Tecla a Gentlewoman well born. And S. Clement a Romā Lady called Flauia Domitilla: 
Beda in Martyrol. 7. Maij.  Quae( saith Beda) à S. clement ob integritatis perseuerantiam fuit consecrata. In like manner the holy virgin S. Pudentiana daughter to S. Pudens a Roman senator, and Claudia a Scotish Lady( of both whom S. 
2. Tim. 4 v. 21. vide Baron. ad 19. Maij.  Paul makes mention) vowed their Virginity unto God. And 
In eius vita in Breuiario Tullensi.  S. Mansuetus Bishop of Toul in lorraine disciple to S. Peter, a scottishmen born, persuaded likewise a Gentlewoman of good birth, to vow her Virginity to God.   

That the Ministers haue corrupted the Bible in sundry places which prove the authority of Priestood, and of priests, who always lead a single a life. The second Section.  
TO the end that the Gentle Reader may better understand the policy and double dealing of the Ministers against the name of Priests( who always lead a single life as I show before) it is to be remarked, that the word Priest, in greek {αβγδ}, in latin Presbyter, or Sacerdos, signifieth a Church-man who hath received the holy Sacrament of Orders, and consequently power by the imposition of hands, as witnesseth S. Paul saying: 
1. Tim. 4. v. 14.  despise not the grace that is in thee, which was given thee by prophesy, with the laying on of the hands of the company of the priests. Where the Ministers blasphemously haue translated against all antiquity Eldership. Do the Elders of edinburgh lay on their hands vpon the Ministers when they are chosen? If not, why then do they translate so ignorantly this place? Why haue the Ministers taken out the word 
Per gratiam.  Grace, translating gist, but to signify that sanctifiing Grace is not given by the imposition of hands? Shall the Elders make Ministers and Bishops by the imposition of their hands? for certainly Timothy was a Bishop. 
Ep. ad Trallian. {αβγδ}.  Is it not evident that the most famous and ancient Ecclesiastical writers who always haue been, do take the word Priesthood, for the company of Churchmen, and not of Laity? So holy Ignatius disciple to the Apostles: what is( saith he) Priestood, but the holy assembly of Bishops, Confessors &c. And again, he calleth it, 
Ep. ad Antioch.  The holy priesthood, because Priests are dedicated, by reason of their office, to the administration of the holy Sacraments, and to the preaching of the holy word of God. The same witnesseth S. 
Cypr. l. 3. Ep. 11.  Cyprian. S. jerome calleth the Priests, the Senate of the holy Church: 
Ep. ad Rusticum. Vide August. de civit. Dei l. 20. c. 10.  Ecclesia habet Senatum, coetum Presbyterorum. Yea that Puritan writer and Apostata Henricus Stephanus is forced to avow the same, saying: 
In thesauro linguae Graeca. {αβγδ}.  Quo nomine( to wit of Priesthood) existimatur Apostolum significasse coetum omnium illorum, qui in verbo laborabunt; remarking likewise, that when the word Priesthood is found alone, it signifieth the society of Priests, or the power given to them.  
2. Now the Ministers to take away the holy Sacrifice of the mass which is always offered by Priests, to take away Altars whereon the holy mass is said( for those three things, Priest, Sacrifice and Altar, are always conjoined one with another) they haue taken out of the Bible in sundry places the word priest and Priesthood,& specially where the word Priest is taken in a good sense. As for example, when there fell out a question in Religion concerning Circumcision, Paul& Barnabas were sent to the Apostles and Priests for the resolution therof: 
Acts. 15. v. 2.  They ordained that Paul and Barnabas, and certain other of them should go up to jerusalem, unto the Apostles, and 
{αβγδ}.  Priests about this question. Where the Ministers impiously haue taken away the word Priests, and translated Elders. And again, the very power given to Priests, is signified by the holy Sacrament of Order: 
Acts. 14. v. 22.  And when they had ordained them 
{αβγδ}.  Priests in every Church, and prayed and fasted, they commended them unto our Lord, in whom they believed. Where the Ministers haue committed two evident blasphemies. 1. They haue joined to the text, By election, which is not in the greek nor syriac, to signify that the Priests and Ministers should be chosen by the Laity. 2. They haue put Elders, for Priests, to keep the people from all holy and reverend cogitations of Priests: yet the Ministers shall never be able to name me any holy writer or nation who turned the word Elder, for Priest, before Caluin their Prime sycophant, who was the first Author of this blasphemous translation. Besides these places, the Ministers haue corrupted sundry other parts where the word Priest, is taken in a good sense, as: 
1. Tim. 5. v. 17.  The Priests that rule well are worthy of double honour, specially they that labour in the word and doctrine. Which saying can no ways be applied to the ignorant Elders of Scotland and England who are not accustomend to preach. And again: 
1. Tim. 5. v. 19.  Against a Priest receive no accusation, but under two or three witnesses. And again: 
james 5. v. 14.  Is any sick amongst you? let him call for the Priests of the Church,& let them pray above 
{αβγδ}.  him, and anoint him with oil in the name of our Lord, and the prayer of faith shall save the sick, and our Lord shall raise him up: and if he haue committed sin, it shalbe forgiven him. Out of which place 
Lib. 3. de Sacerd. {αβγδ}.  S. Chrysostome proveth the high dignity of Priests in forgiving sins. Do the Elders of Scotland anoint the sick? do they give remission of sins to the sick? do they pray above them? Since the Elders do not these offices, why do they here use the word Elders? Since the Ministers do not practise this point of the Apostles Religion, nor yet believe the same, how can they with reason say that their Religion is the Religion of the Apostles?  
3. Now when the word, Priest, is taken in a bad sense or meaning, the Ministers translate plainly the word Priest, to make it odious to the people, as 
Acts. 4. v. 1. {αβγδ}.  And as they spake unto the people, the Priests, and the captain of the temple,& the Sadduces came vpon them, and in sundry other places which I do omit, to be short. As for the dignity of Priests and the fashion kept in ordaining Priests, let the council of Carthage( where S. Augustine was present the year of God 436.) speak: 
council. Carthag. Can. 3.  A priest when he taketh his Orders, the Bishop blessing him and holding his hand vpon his head, let the Priests also that are present hold their hands by the Bishops hand,& vpon his head. Which imposition of hands& consequently perpetual succession of our Bishops and Priests to these our dayes, amongst us Catholiks, is an evident token that our catholic Church is the only true Church, according to that worthy saying of S. Augustine: 
Lib. cont. Ep. fund. c. 4.  Tenet me in Ecclesia ab ipsa seed Petri Apostoli, cvi pascendas oves suas Dominus commendauit, vsque ad praesentem Episcopum, successio sacerdotum &c.  
4. Besides these corruptions the Ministers haue used the like in the word Kircke, or Church: for the which they haue placed the word Congregation, in the Bibles printed in the year 1562. the reason whereof was this. When first that abominable heresy of Caluin entred in Scotland openly, which was the year of Christ 1559. the first day of May, some of the Nobility of Scotland( being perverted in England) joined themselves together, and made open rebellion against the queen, and resolved to cast down the Churches, overthrow the abbeys, yea& change the political state of the kingdom, under pretext of Religion, induced to the same by King Henry the eight, and the English nation. And to the end that the people might take better their doings, they called themselves, The Lords of the Congregation, who were the Lord of Glencarne, the Lord Ruthen, Lindesay, Boyde, and some others, whose posterity for the greatest part is already sufficiently punished by God; as for the rest, respice finem. Now to the end that the simplo people might think that the Lords of the Congregation were sent from God, to bring in a new Religion, and change the old of their For-fathers, they made a new Bible to be printed at London( the year 1562.) wherein you should never haue found, yea not once, the word Church, but instead therof the word Congregation,& consequently that of S. Matthew they turned thus: 
mat. 10. v. 18.  And vpon this rock will I build my Congregation. And again: 
Matth. 18. v. 17.  If he refuse to hear the Congregation also, let him be unto thee as a heathen man and a publican. And again: 
1. Tim. 3. v. 15.  The congregation of the living God is the pillar and ground of truth. Which impious dealing they used, to the end that the people might think that the Lords of the Congregation were sent from God, since they found thē so often name in the Bible. But after they had gotten the upperhand in Scotland and changed all, then they commanded another Bible to be printed, which ever had the word Church, and not the word Congregation. By reason of this impious form of proceeding, are not the posterity of those Lords utterly wrecked? Is not the hand of God vpon them? are they not removed from the ancicient lands& possessions of their For-fathers, because they were the first Authors and in bringers of this new deformed gospel? Let any man consider wisely and he shall easily remark most ancient and famous houses of noble Lords, Barons,& sundry others in the provinces of Fife, Augus, Louthiā, Mernes, Sterling,& every where almost, wholly changed, overthrown, and no mention therof, and that by a just iudgement of God, who hath promised to punish the sins of the Fathers, who do bring in a new Religion, to the third and fourth generation.    

The 22. Article.  
That S. Peter his Primacy in the catholic Church was acknowledged in this first Age universally.  
CHAP XI.  
SVNDRY writers assign three several manners to govern a Common Wealth or kingdom; wherein if the meaner sort bear sway and command, it is called Democracy: if few of the Nobility command, Aristocracy: if one, Monarchy. The first sort of government is subject to sundry broils, by reason of the inconstant multitude: The second is commonly diuyded with dyvers factions of the ambitions Nobility: The third as it is less subject to division, so is it most convenient and fit to guide and keep the subiects in peace and unity. This is the most divine and noble form of government, when one man hath the supreme power in administration, which is easy to be remarked in supernatural and natural things: as in the mystery of the Blessed Trinity, there is the Father, from whom the son, and the holy Ghost proceed, being every way equal, in proprietyes distinct, in persons three, yet oueruling as one God. In the heauens there is one, by the which the inferiors are moved, called primum mobile. One sun from whom the light of the moon and Planets is borrowed. likewise in man, the little world, there is one heart, from which the vital spirits; one brain, from which the sinews; one liver, from which the veins haue their head and origine. In every element ther is one predominant quality. Amongst birds the Eagle, amongst beasts the lion, amongst the fishes the Whale do dominier and command. Yea 
Cypr. de Idolorum vanita●e.  The very Bees haue their guide and captain whom they follow.  
2. Shall not then the Church of Christ militant vpon earth, the holy city, kingdom, sheepfold, and the house of God haue one visible pastor, one master and superior? whom the Scripture avoweth plainly to be S. Peter and his successors, as our saviour witnesseth speaking to S. Peter: 
Matth. 16. v. 18.  And I say unto thee, that thou art Peter, and vpon this rock will I build my Church, and the gates of hell shall not overcome it: and I will give unto thee, the keys of the kingdom of heaven, and whatsoever thou shall bind vpon earth, shall be bound in heaven, and whatsoever thou shalt loose on earth, shall be loosed in heaven. By the which words our saviour promiseth to give unto S. Peter supremacy or supereminent dignity above the rest of the Apostles, in calling him a Rock 
Amb. serm. 7.  S. Peter is called a rock( saith S. Ambrose) because he, as a rock or an immovable ston upholdeth the full weight and fabric of the Christian work Because S. Peter is 
Orig. Hom. 5. in Exod.  the great foundation, or most solid ston vpon which Christ builded his Church. Which primacy of S. Peter S. Augustine deduceth out of the foresaid words, saying: 
Con. 2. in Psal. 30.& in Psal. 69.  Only Peter amongst the Apostles deserved to hear, Thou art Peter, and vpon this rock will I build my Church; worthy truly to be a ston for the foundation of the people, which were to be builded in the house of God, to be a pillar for their stay, a key to open to them the gates of the kingdom of heaven. Not that S. Augustine thinketh Peter to be the chief and principal foundation who is Christ: but rather an inferior, secondary, or subordinat foundation: as wisely saith S. basil: 
In Coucion. de penitent.  God imparteth his dignities, not depryuing himself of them, but enjoying he bestoweth them. He is the light, and yet he saith, you are the light of the world. He is a priest, and he anoynteth priests: He is the lamb, and he saith, behold I sand you like lambs among the midst of wolfes: He is a rock, and he maketh a rock; yea though Peter be a rock, yet he is not a rock as Christ is, for Christ is the true rock imoueable of himself, Peter imoueable by Christ the rock. Which is conform to that which the Catholiks daily do affirm, saying: That S. Peter is the head of the Church, but subordinate to Christ Iesus, the chief and independent head.  
3. Secondly, our saviour saith unto S. Peter: To the● I will give the keys of the kingdom of heaven: by which words he giveth to Peter and his successors power to make laws, summon, and confirm councils, appoint or displace Offices, consecrate or degrade Bishops: in a word, all power& authority which is requisite for the good government and instruction of the Church. even as when the keys of a city or town are given to the King, the whole power& authority of that town is put in the kings hands; and whereas there be two sorts of keys in the Church of God, the key of knowledge, to teach and instruct, called, clavis scientiae, of which S. Luke speaketh: 
luke. 11. v. 52.  ye haue taken away the key of knowledge. And the key of authority and jurisdiction to govern and rule, whereof S. John: 
revel. 1. v. 18.  I haue the keys of hell and of death. again: 
Isa. 22. v. 22.  And the key of the house of david will I lay vpon his shoulder: both those keys were here given to Peter. By the one, he and his successors obtained infallible assistance and power of God to decide matters of faith: by the other the sceptre of Ecclesiastical government in the mystical body of Christ.  
4. Thirdly, our saviour saith to Peter: whatsoever thou shalt bind vpon earth &c. That is, whatsoever punishment thou shall give, either of excommunication, suspension or such other spiritual censure( for Christ speaketh without restriction) the same shalbe ratified by God himself: and whatsoever of those thou shall loose, the same shalbe loosed in heaven above; whereby power is given to S. Peter to loose and bind, to be the foundation of the Church of God, and that by express words of the Bible. Let the Ministers if they can give as plain words against S. Peters supremacy, which they shall never be able to do.  
5. The Ministers will say, that all the Apostles are called rocks,& foundation of the Church: I answer, they were so in effect, to the end they should plant the faith in every part of the world: they had all most ample and universal jurisdiction and power over others. But S. Peter had over them also: they had all the keys, but with dependence of S. Peter: they were all foundations, but Peter the first after Christ, whereby Peter excelled the rest of the Apostles in pre-eminency of power, in pre-eminency of faith, and of dignity. For the which cause whatsoever privilege is attributed by the holy Scripture to all the Apostles together, the same is imparted again to S. Peter alone, in a more peculiar and special maner. For as to the Apostles al power was granted to forgive sins: 
Ioa 10. v. 23.  Whose sins ye forgive, they are forgiven them: and whose ye retain, they are retained; the same power is given to Peter alone, in a more ample form: 
Matth. 16. v. 19.  whatsoever thou shalt bind vpon earth, shalbe bound in the Heauens, &c. For all the Apostles Christ prayed, that they might be constant in faith: 
joan. 17. v. 9.  Not for the world do I pray, but for them whom thou hast given me. And the same for Peter alone: 
luke. 22. v. 32.  I haue prayed for thee, that thy saith fail not. To all the Apostles our saviour said: 
joan. 16.  When the spirit of truth cometh, he shall teach you all truth. To Peter alone: 
luke. 22 v. 32.  confirm and strengthen thy brethren. To all the Apostles: 
Ephes. 2. v. 10.  ye are built vpon the foundation of the Apostles and Prophets. To Peter alone: 
mat. 16. v. 19.  Thou art Peter,& vpon this rock will I build my Church. To all the Apostles Christ said: 
Marc. 16 v. 15.  Go ye into all the world and preach the gospel to every creature. To Peter alone: 
Ioa. 21. v. 16.  feed my sheep. But what sheep( saith 
Lib. 1. de consid.  S. Bernard) The people of this or that City? Of this or that kingdom? My sheep;( saith he) to whom is it not manifest he designed not some, but assigned all: nothing is excepted, where nothing is distinguished.  
6. The other Argument and Testimony whereby the Bible proveth Peters Supremacy above the rest of the Apostles is: 
Ioa. 21. v. 15.  Iesus said to Simon Peter: Simon the son of Iona, lovest thou me more then these? He said unto him. Yea Lord, thou knowest that I love thee: he said unto him: Feed my lambs. And again, feed my sheep,& the third time, feed my sheep. Where our saviour used the word feed three several times, to confirm more plainly the power which he gave to Peter above the rest, and to put the matter out of doubt: understanding by the word sheep, the Pastours and Rectours of the Church, and by the word lambs, those of the meaner sort, or the one and the other, as witnesseth Eusebeius: 
Euseb. Emissen. serm. in Natiu. S. Ioa. evang.  He committed, saith he, to S. Peter his lambs, and then his sheep, because he made him not only a pastor, but the pastor of Pastors Peter therfore feedeth the lambs, and also the sheep. He feedeth children and their mothers, he ruleth the people& their prelates: he is therfore the pastor of all, because besides lambs& sheep, there is nothing in the Church. And what is, feed my sheep and lambs, but feed my Church? for all those that are in the Church of God are either lambs or sheep. 2. Our saviour promised before to build his Church vpon S. Peter, and consequently to give him power therein: when was, I pray you, this promise performed by Christ, if not in these words, feed my sheep? whereof it followeth necessarily, that S. Peter in virtue of these words received a particular power above the rest of the Apostles. 3. The greek words {αβγδ}, do put the matter out of doubt. For it is certain that the word {αβγδ}, signifieth to govern, to rule as a superior: 
Ierem. 3 v. 15.  And I will give you Pastours according to my hart, which shall feed you with knowledge and understanding. again: 
Ierem. 23. v. 2.  Thus saith the Lord God of Israel unto the Pastours that feed my people. again. 
Ezech. 34. v. 15.  I will feed my sheep and bring them to their rest, saith the Lord. again. 
Matth. 2. v. 6. {αβγδ}.  Out of thee shall come the governor that shall seed my people Israell. Where always the same greek word is which is here, lying always to govern, command, and rule. Out of which places, and sundry others I do infer, that it is all one to haue said, Peter feed my sheep, my lambs, and to haue said, Peter govern, command, and rule all those that are in my Church, be they sheep or lambs, that is pastors or inferiors. Which meaning is plainly taught by the holy Fathers, who not only do aclowledge in Peter a primacy of grace or calling( as the Ministers, with their sophisms and distinctions, no ways contained in the express word of God, which they swear only to teach and believe, do dream and forge) but also a particular primacy of power and authority above all others saith S. jerome. 
Lib. 1. in jovin.  Among the twelve one was chosen, that a chief or head being appoynted, occasion of dissension might be prevented. So that Peters bishopric which is the sea of Rome is preferred to any other whatsoever, 
Cyprianus.  Who knoweth not Peters principality of Apostleship to be preferred before every bishopric? but although the grace or pre-eminence of chatres be different: yet their glory of martyrdom is one and the same. Which primacy and principality of the seat of Rome, being aclowledge by us Catholiks doth take away infinite number of heresies schisms and diversity of religions, which ever shall reign and do reign now amongst the Protestants, and puritans in England and Scotland, for not acknowledging a supremacy and visible head in matters of religion. 
Cypr. Ep 55. ad Cornel. Pap.  Neque enim aliunde haereses obortae sunt, aut nata sunt schismata, quàm ind, quòd sacerdoti Dei non obtemperetur, nec vnus in Ecclesia ad tempus sacerdos,& ad tempus judex vi●e Christi cogitatur, saith the same holy Father and martyr. whereof he giveth this good reason: if God who is goodness itself hath so great care of little and small things, and that 
Matth. 10.  one sparrow shall not fall on the ground without him, and that all the hairs of our head are numbered; much more doth it appertain to the providence& goodness of God, that in his Church, which is the house of the living God, some visible head and superior be placed to judge in matters of religion, to the end we be not like Children, 
Ephes. 4. v. 14.  wavering and carried about with every wind of doctrine, by the deceit of men, and craftiness. Which craftiness the puritans of Scotland haue deceitfully used in promising to preach nothing but the express word of God, the scripture, the plain words of the Bible. Which promise they not being able to perform, no not in one debatable point of Religion, will haue us to take their rotten and stinking consequences, fond distinctions, and new invented expositions, for the pure glittering gold of the word of God. Let not us Catholiks make account what M. Robert Bruce, M. Robert Rolloke, M. Caluin, and M. Ramsey do say, but what the Bible saith. 
Aug. de unit. Eccl. c. 3.  Non audiamus( saith S. Augustine) hac dico, haec dicis, said audiamus haec dicit Dominus: who saith in plain terms to S. Peter, feed my sheep, three several times: Peter I will build my Church vpon thee. Peter I will give thee, the keys of the kingdom of heaven. Peter whatsoever thou losest in earth &c. The meaning of the which words shall neither be taken of the Ministers nor of me, but let the holy Fathers of this first age be iudges therof.  
2. But before I enter to produce the sentences of the holy Fathers, I would entreat at least the unpassionate Protestant to consider that notwithstanding this supremacy and superiority in spiritual matters which we Catholiks do aclowledge in S. Peter and his successors, yet we aclowledge likewise, and constantly believe, absolute authority, whole power, entire jurisdiction to be in Kings, in temporal matters and their government; yea the want of true religion in kings and superiors cannot bring with it a necessary want of authority in government; for as true faith is not necessary for true jurisdiction, so true authority and jurisdiction is not lost by the loss of true faith,& religion. Which is the cause wherefore the catholic Church commandeth us, 
Tit. 3.  To be subject of necessity, not only for fear, but also for conscience; directly against that axiom of the Protestants, which doth teach, that the law of kings cannot oblige in conscience. To the which purpose 
Aug. in Psal. 124.  S. Augustine remarketh, that in his time the Catholiks were obedient in temporal matters to julian the Apostata Emperour, when he commanded them in any temporal thing: As to make war under him, to fight against his enemies; but when he commanded them to do things against their religion and conscience, they would only obey God the king of kings, and Emperour of Emperours. julianus extitit infidelis Imperator,( saith S. Augustine) nonne extitit Apostata? Milites Christiani seruierunt Imperatori Infideli: ubi veniebat ad causam Christi, non agnoscebant, nisi illum qui in caelo erat: quando volebat vt Idola colerent, vt thurificarent, praeponebant illi Deum: Quando autem dicebat producite aciem, item contra illam gentem, statim obtemperabant: distinguebant Dominum eternum à Domino temporali,& tamen subditi erant propter Dominum aeternum Domino temporali. S. Ignatius giveth the reason of this catholic doctrine in that Epistle of his ad Smirnenses which was written fifteen hundreth yeares since. Because, saith he, as in worldly matters none is above the king, nor like to him; so in the Church there is none greater then the true Bishop. As in temporal matters the king hath all sovereignty, so in spiritual some chief head must needs be ordained, acknowledged, and obeied. wherefore if Kings and Princes do persecute us Catholiks for our conscience and religion, we should be both constant and patient; constant in our Religion, remembering that saying of Christ Iesus: 
Matth. 10. v. 33.  He who ●●nyeth me before men, I shall deny him before my Father in heaven. Patient, considering that we 
1. Pet. 4. v. 15.  suffer for well doing, and not as malefactors; assuring ourselves, that 
2. Cor. 4. v. 17.  our tribulation which presently is but momentary& light, will work in us above measure eternal glory. Let not therfore my dear countrymen any grievance imposed vpon our temporal estates make us impatien●, discontented, or put us in danger to loose the true religion of our forefathers, calling to mind the infinite multititude of Noble men& women who not only haue lost their goods and temporal estates for the catholic religion, but likewise haue sealed the same with their blood, having won manfully, for transitory things eternal, an infinite riches in heaven; for a momentary calumny and shane of this world, a perpetual and everlasting glory before the Angels in heaven; for worldly preferment and fleshly liberty, an eternal preferment and everlasting liberty in heaven. Finally touching the reverence& honour which our catholic religion giveth to Kings and Princes in particular, I say with S. Bernard, the same which at several times I said, being in Prison, before the Lords of the high Commission: 
Bernar. Ep. 221. ad ludovic. Regem.  If all the world should conspire against me, to move me for to attempt any thing against the Kings majesty, yet would I fear God, as not daring to offend the king by him appoynted: for I know it is written, that who resisteth the power, resisteth the ordinance of God, and purchasseth to himself damnation. To conclude then, let us be ever mindful of those words of S. Peter, 
1. Pet. 2 v. 17.  fear God and honour the King. 
mat. 22. v. 21.  And,( h) To give to Caesar, that which is Caesars, and to God, that which is Gods.  
3. As concerning the reverence honour and obedience which the Puritans in Scotland, the Hugonots in France, the Lutherans in Germany, and the Anabaptists in Holland, do give to kings and superiors, conform to the grounds of their religion; I will set down their own very words, that the good Reader may give greater credit to my report. First of all M. John Caluin, the ground and first Author of this reformed or rather deformed religion, speaking of the authority of kings, who are of a different religion from him, saith thus: 
Calu. in Daniel. c. 6 v. 22.& 25.  Earthly Princes do be●eaue themselves of authority, when they erect themselves against God, yea they are unworthy to be accounted in the number of men, and therfore we must rather spit vpon their faces, then obey them. Which blasphemous doctrine D. Wilkes an English Protestants witnesseth to be Caluins, writing thus to the seditious puritans, Caluins schollers: 
In his Book called Odedience or ecclesiastical union pag. 60. ante medium.  They were your teachers( saith he) who account those Princes, who are not refined by your spirit, unworthy to be accounted amongst the number of men, and therfore rather to be spitted vpon, then obeied; they were your teachers who defend rebellion against princes of a different religion: which abominable doctrine of M. John Caluin was put in practise in Geneua itself, for as much, 
M. Sutcliffe in his answer to a certain libel supplicatory pag. 194.& others.  As they of Geneua( as witnesseth an English Protestant) did depose their catholic liege Lord& Prince the Duke of savoy, from his temporal right, albeit he was by right of succession the temporal Lord and owner of that city and territory. Hence it was, that M. John Knox an Apostata friar and the pillar of the Scots Deformation, a man trained up at Geneua, and whom Caluin calleth, 
Caluin in his Epistle Ep. 305  An excellent man, and his most reverend brother, did learn of Caluin that doctrine of Sedition, and brought it into Scotland, to the plain overthrow of the authority of kings and of the Nobility, which gave occasion to an 
M. Bancroft.  English Protestant to make a book against the seditious doctrine of Knox, thus entitled: Of the proceeding of the Scottish Ministers, according to the genevian rules of Reformation.  
4. To make this point more evident in the confessed doctrine of M. John Knox, Buchanan, and others Scots and English Ministers instructed at Geneua, I will set down the very words of M. Bancroft an English Protestant, who allegeth the history of the Church of Scotland set our by M. John Knox, and printed by Vautrouiller. First then he saith: 
In his Book entitled Dangerous positions. pag. 12.& s●q.  That after a certain sermon of M. John Knox made in S. Andrewes, the houses of the friars and abbeys of that town( as after in Sriueling, Lithquo and edinburgh, the queen being fled thence for fear) were cast down. 2. Knox& those of that diabolically reformed religion kept the field two moneths, and took away to themselves the Coyning-Irons, which is lese-Maiesty. 3. They gave the queen the lie diuers times, and used her with most despytfull speeches, and renounced their obedience unto her. 4. They deprived her from regiment by a formal act penned by Knox. 5 
In his answer to a certain libel suppli●atory &c. pag. 193.  M. Sutcliffe another famous Protestant asketh the Puritans, Whether the reasons alleged by Knox and Willoks, against their governor and Prince, were sufficient for subiects to depose a Prince or Regent lawfully appoynted, as they& their fellowes did depose the queen Regent of Scotland? 6 What enormities did the Scots Puritans and Protestants against Blessed queen mary, his Highnes dearest Mother, let his majesty be witness therof. 
His majesties words in the sum of the conference before his majesty &c. anno 1604 pag. 8●.  How they used, saith his majesty, that poor lady my Mother, is not unknown, and with grief I remember it. 7. Knox 
Fol. 49. 50.  in a book of his to the communality saith: Reformation of religion( that i● manifest rebellion) belongeth to the communality. And again, That God( saith 
Knox in his history of the Church of Scotland pag. 343. and see 372 373. 500. 501. &c.  Knox) hath appointed the Nobili●y to bridle the inordinate appetites of Princes. again, That Princes( saith 
In his History pag. 371.  Knox) for just causes may be deposed. And again, If Princes be gangrenes( saith 
In a certain Epistle of his to England and Scotland fol. 76  Knox) against God and his truth, their subiects are freed from their oath of obedience. again, The people haue right( saith 
Lib. de jure regni apud Scot. pag. 13.  Buchanan a Scots Puritan) to bestow the crown at their pleasure. It were tedious and loathsome to set down the abominable doctrine, devilish precepts and Idolatrous speeches, which Bucanan setteth down in that book of his, de jure Regni apud Scotos, which doctrine the huguenots in France of late did put in practise, giuing thereby place to the proverb: That it is as rare to find a white Aethiopian, as a faithful Hugenot. But let us come to the consequences of the holy Fathers.  

The Testimonies of the holy Fathers of this first Age, proving the primacy of S. Peter: And of his successors in the catholic Church. The first Section.  
S. DENYS S. Paul his disciple conferreth S. Peter with the rest of the Apostles, and calleth him, the chief and head of the rest of the Apostles: 
Dionys. de divinis nominibus cap. 3.  {αβγδ}, supremum& antiquissimum Theologorum fastigium. Which verity was so constantly believed by the holy Fathers of this age, that Origen himself doth witness those of his time to haue received the foresaid doctrine from their Forfeathers, that is, from those of the first age, which is the cause wherefore he himself calleth Peter( b) 
Hom. 17. in luke.  Apostolorum principem, the prince of the Apostles. And again. 
In Tractat. in Matth.  Petrus per promissionem meruit fieri Ecclesiae fundamentum.  
2. S. Clemens S. Peters own disciple and successor after Linus in the apostolical seat, affirmeth S. Peter to haue been chosen by Christ as head and Father of the rest: 
Clemens Ep. 2.  Simon Petrus, qui verae fidei merito,& integrae praedicationis obtentu, fundamentum esse Ecclesiae definitus est: qua de causa etiam Domini ore divino cognominatus est Petrus, qui fuit primitiae electionis Domini, Apostolorum primus, cvi& primò Deus Pater filium revelavit, cvi& Christus competenter beatitudinem contulit, qui& vocatus est& electus,& conuiua Domini& comes effectus, tanquam bonus& probatissimus discipulus, qui obscuriorem mundi plagam Occidentis( velut omnium potentior) illuminare praeceptus est, quique& integrè potuit implere praeceptum. And again he witnesseth that there was not a like equality amongst the Apostles, but one was preferred before the rest. 
Ibidem post medium.  Nec inter ipsos Apostolos par institutio fuit, said vnus omnibus praefuit. And again he calleth S Peter: 
Ibidem in initio.  Beatum Apostolum, omnium Apostolorum patrem, qui claves regni caelestis accepit.  
3. S. Ignatius Martyr in an epistle of his to the Romans, commendeth the Roman Church greatly above the rest as most holy, most famous, and worthy to command others. 
Ep. ad Rom.  Ignatius qui& Theophorus misericordiam consequutae Ecclesiae sanctificatae& illuminata &c. quae praesidet in loco regionis Romanorum, Deodigna, decore digna, meritò beatissima, digna laud; digna qua quis potiatur castissima& praecellenti dilectione Christi, ac patris nomen ferens, spiritu plena &c. Which doctrine was so constantly received by the holy Fathers of the ensuing ages that no wise man may doubt therof. Of the which holy Fathers, some called Peter 
Optatus apud Fulk in his retentive pag. 248.  Worthy to be preferred before all the Apostles, worthy to be called the Prince of the Apostles: 
Cyril. Hieros. Catech. 2.  The head of the rest, 
Cyril. Alexand. l 12. in lo. c. 64.  the pastor and head of the Church placed by Christ over the whole earth: 
Chrys. in joan hom. 87.& ad Pop. hom. 80. ante medium.  The master of the whole world; the rock& top of the catholic Church. Which authority of Church government affirmed by those& other holy Fathers could not be tied to the person of S. Peter alone, as to die with him, but was to survive and continue in his successors to the worlds end, to procure thereby unity and obedience, and to keep all the Pastours of the world in peace, to convince heresies, to settle controversies of Religion. Truly if God had not set down some head over his church, it 
M. Conel a Protestant in his examination &c. pag. 107. pau●o post medium.  should be in a far worse case, then the meanest Commonwealth, nay almost then a den of theeues, if the Church were left destitute of means, either to convince heresies, or to suppress them. And Melancthon another famous Protestant, acknowledged the Popes supremacy descending from S. Peter to be wholly necessary in the Church of God. 
In his Bo k entitled, Centuria Ep. Theol. Ep. 74.  For as certain Bishops, saith he, are president over many churches, so the Bishop of Rome is president over all Bishops and canonical policy, which no wise man, as I think, doth, or ought to disallow &c. for the Monarchy of the Bishop of Rome is, in my opinion, profitable to this end, that consent of doctrine may be retained: wherefore an agreement may easily be established in this article of the Popes primacy, if other articles could be agreed vpon. To whom agreeth M. jacob an English Protestant, who saith: 
In his reason taken out of Gods word &c. pag. 24.  By acknowledging a catholic visible Church, it followeth necessary that there is, and ought to be on earth an universal government ecclesiastical &c. for if there be properly one visible Church and government ecclesiastical throughout the world, then this must be in some one place eminently, for some whither we must go when Christ biddeth us tell the Church: now there is no place in all the world so likely as Rome, to be the visible and spring head of universal government of the catholic Church,   

That the Ministers haue corrupted the Bible in sundry places, which prove S. Peters Primacy, and others points of catholic doctrine. The second Section.  
IT is above the expectation of any man that feareth God, of whatsoever Religion he be, to see how impiously the Ministers haue corrupted the Bible to confirm their heresies, errors and blasphemies. And as concerning this point of S. Peters primacy they haue corrupted S. mark thus: 
Marc. 3. v. 16.  And the first was Simon, and he name Simon Peter. Where they haue put in the text these words, and the first was Simon, which are no wise in the 
{αβγδ}.  greek, nor else in the syriac, where it is only Veschami leschemhhun schema kipho,& nominauit Schemeun nomine kipho. Can there be a greater abomination or sin before God then willingly& witting to put in the vulgar text, which is not in the original? Can the Ministers believe in God, who thus do corrupt the word of God? Is it not a sin against the holy Ghost, 
mat. 12. v. 3●.  which shall not be forgiven to men, to belie the holy Ghost and make him to say that, which he did never say, and which is not in the original? to corrupt, bely and speak against the holy Fathers( as the Ministers do) it is a great sin, 
Matth. 12. v. 32.  but whosoever shall speak against the holy Ghost( in corrupting the original text of the holy Ghost) it shall not be forgiven him neither in this world, nor in the world to come. Caluin was the first glister of this corruption, which was confirmed by 
In hunc locum.  Beza, who granteth that the word first, in S. matthew, is found in all the greek copies: 
Matth. 10. v. 2. {αβγδ}.  Now the names of the twelve Apostles are these, the first is Simon called Peter: But it hath been put in, saith he, by some Papist: Ab aliquo additum est, qui Petri primatum velvet stabilire. But wherefore haue the Ministers put in the text of S. mark the word first, which is not in the greek, since it is plainly in S. matthew? The reason is. Because in S. matthew the Apostles are name conform to their place, dignity and authority thus: The first is Simon called Peter. Not saying after, the second is Andrew his brother, but because Peter was first in dignity, he was first name. Nor likewise by reason of the time they were called to Christs service, for Peter was called after 
jo. 1. v. 40.  Andrew, and yet Peter is by all the evangelists placed the first, by reason he was the chief and the head of the rest, and had primacy above the rest. As Iudas Iscariotes is always placed the last by reason of his vnworthynes: So S. Peter is placed the first by reason of his dignity. And because S. mark maketh mention of the Apostles in order, as their names were changed by Christ, placing first Peter, and then james and John &c. and not Andrew, as S. Matthew did, the Ministers haue put in S. mark the word first, to infirm and weaken S. matthew his fashion of reckoning, by reason of dignity, and to fortify S. Marks fashion of reckoning, which is by reason of the changing of their names; inferring consequently, that both the one and the other in placing S. Peter first, regarded not his Primacy, but because his name was first changed: a crafty and subtle form of corrupting the word of God, which hardly at the first and simplo view will be perceived. But why doth S. Paul reckon Peter after james? 
Galath 2. v. 9.  And when james, and Cephas, and John knew of the grace &c. By reason of james his age whereof he had regard an● not of any other thing. Doth not S. Paul in the same chapter declare that Peter had a particular obligation above the rest to preach to the circumcised?  
2. Another corruption is in the second of the chronicles, where they haue joined to the text many words, which are not in the greek, nor yet in the Hebrew. The words are: 
2. Chro. 36. v. 8.  Concerning the rest of the acts of jehoiakim, and his abominations which he did, and carved Images that were laid to his charge, behold they are written in the book of the Kings &c. These words, carved Images laid to his charge, are not in the Hebrew text, but impiously put in all the Bibles printed in the year 1562. to make the Images odious, and to encourage the people in that year to cast down the Churches, and after they had become master of all, they took those foresaid words out of the Bible printed afterward: which corruption I set down heer by reason of the Ministers animosity against the Church of God, whereof S. Peter is head.  
3. To make the holy Processions, which the catholic Church doth use, odious, they haue likewise corrupted the Bible thus: 
2. Machab 6. v. 7  And when the feast of Bacchus was kept, they were constrained to go in the procession of Bacchus with garlands of Iuy. using the word procession, which is not in the 
{αβγδ}.  greek, and conferring the holy processions of the catholic Church, where the holy cross the Instrument of our redemption is exhibited, to the filthy and abominable feasts of Bacchus. Is there any Minister so ignorant, that he knoweth not, that {αβγδ} signifieth only, to go in pomp, and not in procession? Doth not their fellow 
Henricus Stephanus in thesaur. linguae Graecae.  Puritan teach, that {αβγδ} is, cum pompa incedo? and ovid, Cineri materno ducere pompam. And Budaeus {αβγδ}. Ignorant Ministers who carry about with them in their pocket the greek new Testament for a show, yet few of them can red it, and very few understand it, whereof I made experience being in Prison in edinburgh the year 1620. The catholic translation of this place is: And when the feast of Bacchus was kept, they were compelled to go about crwoned with Iuy unto Bacchus. never a word of Processions.  
4. To make odious the holy foundations which our forefathers of charity erected for the service of God, they haue corrupted filthily the Bible, thus: 
2 Reg. 23. v 5. Et deleuit aruspices quos posu●rant R●ges Iuda.  And he put down the Chemarims whom the Kings of judah had founded, to burn incense in the high places. In the Hebrew, greek, and Latin text it is otherwise: And he destroyed the gainsayer, which the Kings of judah had appoynted to sacrifice in the excelses in the city of Iuda. again, to make the great and fervent devotion of the Catholiks in their prayers odious to the people, they haue corrupted the Bible thus: 
Act. 17. v. 23. {αβγδ}.  For as I passed by, and beholded your deuotions, I found an Altar, wherein was written, unto the unknown God. Where without conscience, or any religion at all they haue thrust in the word devotion, which is not in the greek, or syriac text, in the which it is thus, Passing by, and seeing your Idols, or simulachres, not, seing your deuotions. Could the devil himself in person invent greater craft to corrupt the word of God, to deceive the poor silly souls of the Protestants? What excuse can the Protestants haue in the day of Iudgement, in reading and believing such abominable translations, such malicious corruptions, such detestable Bibles, which are much less the word of God, then William Wallace book, wherein there is no blasphemous nor Idolatrous translation; as is in the Bibles presently red, and preached in Scotland. remark the double dealing of the Ministers, who do translate in other places the same greek word otherwise, as that of S. Paul, who speaking of the proud and lofty mind of the Puritan Minister, or of a Protestant Bishop, saith: 
2. Thess. 2. v. 4. {αβγδ}  Who is an adversary, and exalteth himself against all, that is called God, or that is worshipped. Where the same greek word is not translated, devotion, but worshipped.    

The 23.& 24. Article.  
1. That the true Church of God must needs be infallible.  
2. And as she hath absolute authority to propone matters of faith, so she cannot err in proponing such matters to be believed, as apostolical Traditions, which ever haue been believed.  
CHAP. XII.  
though I haue handled before this matter of the Church, of the marks and properties therof, yet I thought good to speak more at length of the infallibility of the true Church of God, and of the absolute authority therof in matters of faith, which once being granted, no difficulty can be found in any other point of the catholic religion; for he who is persuaded that the true Church of God hath sufficient authority to propone matters of faith,& likewise cannot err in proponing the same, must needs easily embrace& believe whatsoever the Church proponeth to be believed. True it is, that I haue conferred with some Ministers in Scotland, who were certainly persuaded( as they said) that the true Church of God could not err. That the true Church of God is infallible in proponing matters of faith to be believed: Others denying the same but ignorantly, of passion rather, then of reason conform to their custom. But to the end this matter be deduced more plainly I will entreat the Reader to consider.  
2. First, that the word Church, may be taken four several ways. First, for the whole company of Christian professors consisting of sheep and Pastors, that is, of some who by Gods ordinance and appointment, haue office and authority to feed, and teach the right faith and religion; and of others who are taught: and thus the word Church is taken when we say, the Church of God is universal and catholic: The Church of God hath ever been and shalbe. Secondly, the word Church is taken for the more principal part of that company, to wit, the full company of Pastors gathered together or dispersed throughout the world. Thirdly for a principal member, to wit, the visible head of this mystical body, the chief Pastor, Christs vicar, S. Peters successor called the Pope: Not as he is a particular and private man, but as either alone, or at least assisted with a general council, hath received of Christ full authority to feed the Christian flock, by proponing to them matters of faith. Fourthly, the Church is taken for every particular pastor, not as he is a private man, but as he is authorised, under, and with dependence of the chief pastor to feed that flock p●rticularly, which is committed to his charge: whereby it is evident that those Apostata Priests and Monks, as M. John Knox, Willox, Craig, and such like( nothing else but our dregs, yet the first and chief pillars of the deformed Scots religion) who preached first the Puritans religion, had no ordinary calling to do the same, because they were not authorised by their immediat superiors, nor yet by the chief Pastor, to preach such a new religion. As for extraordinary calling and authority, they had none( though ignorantly they brag of it) by reason as they were not sent extraordinarly and immediately by God, so they had no marks of extraordinary calling, which are humility, extraordinary good and holy Life and Miracles, as witnesseth the Scripture in Moyses, the Prophets, S. John Baptist, and S. Paul, as learnedly S. 
Lib. 1. Dial. c. 1.  Gregory the great teacheth, with sundry others.  
3. Secondly, consider that the infallible and absolute authority that I am to prove to be in the Church of God, is with reason called the authority of the Church, specially as the word Church is taken in the third signification, as being ordained to the profit of the whole Church, and of every member therof, in regard of the doctrine which proceedeth, and taketh hold from the authority of the Church: which doctrine as it is in itself infallible, so it worketh infallibility in the hart of every several person, so much, as he groundeth his faith vpon the divine doctrine revealed by God to the Church, and proponed to him by the Church. So that God the prime Verity of all doth reveal( conform to his promise set down in several places of the Bible) to the Church that holy doctrine which we should believe under pain of damnation: for, 
Marc. 16. v. 16.  He that believeth not shall be condemned. And the Church being grounded vpon the word and authority of God, and infallibly assisted by the holy Ghost, doth propone the same doctrine to the Christians to be believed: whereof it followeth, that we Catholiks do not build our faith and religion vpon the private opinion of any one, or some few Doctors or Pastors of the catholic Church; yea not vpon the private opinion of the Pope or chief Pastor, as this private opinion is made known to us privately▪ as by a Sermon preached, public audience, or printed book: but rather it is necessary that the doctrine of the chief pastor,( to the end it haue infallibility) be delivered to us by pastoral authority, as the public doctrine of the Church, when in matters called in question he defineth as chief pastor( specially with a general council) what is to be holden, proponing the same to the whole Church to be believed, and pronouncing Anathema against those that hold the contrary; or else when the chief pastor expressly signifieth that his intention is with his pastoral authority to oblige the universal Church to hold that which he proponeth as a matter of faith, wherein God hath promised to assist& guide the chief pastor infallibly, saying: 
luke. ●● v. 3●.  I haue prayed for thee, that thy faith fail not. Therfore when thou art converted, strengthen thy brethren. Where the word converted, is to be remarked diligently.  
4. Of the which doctrine it followeth, how ignorantly some of the Ministry object the lives of some Popes or of other Pastors, or certain histories,& records which we believe not as matters of faith. likewise how ignorantly the Ministers do teach, that we believe whatsoever the Church proponeth, as a matter of faith, though it be against the Scripture: for it is impossible that the true Church being infallibly assisted by God( according to his promise) can, or may propone any thing which is against, or besides the Scripture.  
5. Fourthly, of the said doctrine it followeth likeways how ignorantly the Ministers do preach, that we believe as matters of faith, all visions and miracles of saints &c. Which is a manifest calumny. For as it were temerity, rashness,& a sort of folly to deny or misbelieve ( fide humana& piè,) those miracles, which so many wise, holy and learned Pastours, Kings and Princes, kingdoms and nations haue constantly avowed; So we believe only those which the catholic Church ( authoritatiuè) proponeth to be believed as matters of faith, which are very few.  
6. Fyftly, when I say, the authority of the Church is absolute and infallible. I do not understand, as if it were independent of God or his word, as though the Church might at pleasure pronounce any doctrine to be divine, without any respect to God or his word. But I account the doctrine of the Church to be infallible of itself, and the authority to be absolute in respect of us, in this sense, that we, after the sentence of this or that point of faith pronounced by the Church, we( I say) are absolutely bound and obliged to submit our judgements, and to believe that for infallible truth, which by the Church is defined for such. The Ministers religion vpon the other side denying the infallible and absolute authority of the Church, can haue nothing but error, deceit, instability and fallibility for the last ground and resolution therof.  
7. First then I prove the Church to haue such absolute authority to propone unto us matters of religion to be believed under the pain of condemnation. I prove it( I say) out of that of S. Paul: 
Heb. 13. v. 7. {αβγδ}.  Remember them which haue the over sight of you, which haue declared unto you the word of God, whose faith follow, considering what hath been the end of their conversation. And again 
Heb. 23. v. 17.  Obey your superiors, and submit yourselves, for they watch for your souls, as they that must give account, that they may do it with Ioy, and not with grief, for that is vnproffitable for you. By these words& other places of the Scripture, we are absolutely commanded to obey the Church, our prelates, and superiors, and to be subject unto them, as to men that are to give account for our souls. But absolute obedience and subiection on our side, supposeth absolute authority to be in them, whom we obey. Ergo, since absolutely we are commanded to obey thē, they must needs haue absolute power to command vs. 2. The reason why we should obey our superiors, is declared by the Apostle, because they are to give account for our souls. whereof it followeth, that this our obedience( as likewise their authority) extendeth itself to all matters pertaining to the salvation of our souls, which are specially matters of faith, without the which there is no salvation: which is the reason wherefore the Bible witnesseth that matters preached unto us, haue annexed certain obedience, whereby those who do preach should be obeied& believed: 
Rom. 10 v. 16.  But they haue not all obeied the gospel: For Isaias saith, Lord who hath believed our report? Where both the Prophet, and the Apostle testify, that we are obliged to obey the true Pastours who teach the word of God, to whom consequently absolute authority must needs be granted. 3. The difference betwixt science and belief, is, that science is grounded immediately vpon the evidence of things whereof we haue science, and so there may be perfect science though there be no authority at all in the speaker, or in him who maketh a demonstration à priori, or à posteriori: But so it is not in matters of belief which are grounded immediately vpon the authority of the speaker, whether the thing be evident or not: yea commonly divine and human faith is, 
Heb. 11. v. ●.  of things which are not evident or seen. Which is specially true of divine faith, the reason whereof the Scripture giveth: Nam quod videt quis, quid credat? Since therfore we haue not science but belief of divine things, spoken first and immediately by God to the Prophets and Apostles, spoken immediately to us by the Church and the present pastours therof, we canno● expect evidence of those things, but it sufficeth us to give credit to the Church and pastor therof, for the authority of the speaker: which Church doth, by authority received from God, speak and reveal those things to vs. 4. If there were no absolute authority in the Church, in proponing matters of faith, but rather after the Church hath proponed them,& sufficiently pronounced sentence, it were free and lawful for every man to examine the proponed doctrine of the Church, with the Scripture, conferring the doctrine therof with sundry places of the Scripture( as the Ministers do ignorantly and foolishly teach,) so that it were lawful to every man to admit, reject or not believe the doctrine of the Church, because after collation therof with the Scriptur●● he findeth not the said doctrine, according to his fantasy, imagination, yea passion, well grounded in the Scripture: If this( I say) were lawful to every man to do, as the Ministers do teach, there should never be an end of examining by the Scripture, since this private examination hath much more need of a new examination thē the doctrine of the Church, and this other examination, of another, & sic in infini●um. Being in Prison I asked of M. Andrew Ramsey what certainty and infallibility he had in preaching the word of God? he answered, that in preaching the word he might err and lie: What certainty then and infallibility, said I, haue those who do hear you? He replied, that he desired them to confer& examine his doctrine with the Scriptures. I replied; either they may err in examining your preaching with the Scripture, or not? if they may not err, then they haue greater certainty and infallibility then you who are a Minister: if they may err, what availeth thē to examine your doctrine with the Scripture, since after due examination they remain ever incertain, and doubtful of what you haue preached, and what they haue examined; and consequently neither can your preaching not their examination of the Scripture, breed true and divine faith( which must be infallible) in their harts: and this is the reason wherefore the last resolution of the Protestants faith and religion, is nothing but error and incertaynty,& consequently the faith& belief of the Protestants cannot be divine but human: for divine faith, as it is infallible, so the last resolution therof must be in some infallible authority, which cannot be, except in the authority of the church: which verity gave occasion to S. Augustine to say, 
Aug. cont. Ep. Fund. c. 5  That he would not, or should not believe the gospel itself, if he were not moved thereunto by the authority of the Church. And thus far concerning the absolute authority of the Church: adding only this, that if a King in his kingdom had not absolute authority to make laws, to the good and the profit of his kingdom: if a Parliament had not absolute authority to set down things for the good state of the Commō wealth, but ●●ther if it were permitted to every particular man, or four or five heady& rebellious companions gathered together, to examine the Kings& parliaments authority in making of the laws, to examine them( I say) after the sentence of the parliament duly pronounced; truly neither could such a King be called a true King, nor such a parliament, a lawful parliament: even so it is in the Church, in respect of absolute authority.  
8. As concerning the infallibility of the Church, which I promised to prove; it is to be remarked, that I take the word Church, as a company of men assisted infallibly by the holy Ghost, the doctrine whereof consequently is called, not merely human, but rather divine: as proceeding originally and principally from the spirit of God. This being noted, I prove the infallible authority of the church in matters of faith, out of these places of the Bible. First: 
Matth. 28. v. 18.19.  And Iesus came and spake unto them, saying, All power is given unto me in heaven and in earth: Go therfore and teach all nations, baptizing them in the name of the Father,& the son, and the holy Ghost, teaching them to observe all things, whatsoever I haue commanded you; and lo I am with you alway until the end of the world. And again with this whole power( which he received of his Father) he sent the Apostles and their successors: 
joan. 20. v 21.  As my father sent me, so sand I you. And again, he giveth commission to the Apostles and their successors: 
Marc. 16 v. 15.  Go ye into al the world and preach the gospel to every creature. again: 
luke. 10. v. 16.  He that heareth you, heareth me, and he that dispyseth you, dispyseth me, and he that dispyseth me, despiseth him that sent me. Now I say, christ our saviour( to whom all power was given in heaven and earth) had infallible power and authority: even as he was man, to teach and propone to us matters of faith, and had power to give to others the same authority, But what power Christ had in this kind, he communicated it to his Apostles and to their successors, at least so far as it was necessary for the good of the Church. Ergo, the first proposition is certain, and as it were, in plain words in the Bible. The Minor I prove: Because Christ sent his Apostles, and their successors with that authority, wherewith his heavenly Father sent him: But that authority was infallible. Ergo the authority of the Apostles and their successors must needs be infallible.  
9. Secondly if the authority of the Church, in proponing matters of faith to be believed, were fallible, or could in such a case err or deceive us, it would follow, that God himself could be the author of false belief, by teaching& causing the church to teach false doctrine in matters of faith: but that is impious and abominable to grant, that God the prime verity can possibly be the author of false belief, causing the Church, or permitting the same to teach false doctrine. That it would follow, God to be the author of false belief, I prove it in this sort. What authority the Church hath to propone matters of divine faith, is grounded wholly in the authority of God, promising infallible assistance to the Church, sending and appointing the Pastours therof to preach and teach, commanding us to hear and obey thē, threatening those who will not obey, as the places of the Bible before specified do witness. Ergo if the authority of the Church be fallible and may deceive men, inducing them to believe that which is false; God himself ordaining this authority should be justly esteemed author of this false belief,& men might justly& with reason say to God in the later day( as learnedly Richardus à Sancto Victore a Scotsman remarketh): 
Lib. 18. de Trinit. cap: 2.  Domine si decepti sumus, tu decepisti nos: O Lord, if we be deceived, thou hast deceived us, by reason that God commandeth us, under the pain of damnation, to obey the Church,& yet the Church is fallible and erroneous in the Ministers opinion. Thus much concerning the absolute& infallible authority of the Church: whereof I will speak more amply( God willing) in the following centuryes& ages: only this is to be remarked, that we haue the express words of the Bible for us to prove the absolute and infallible authority of the Church. 
1. Tim. 3. v. 15.  The Church is the ground and pillar of truth. How then can it be fallible? 
mat. 16.  The ports of hel shall not prevail against the Church. What blasphemy then is it to say that they haue prevailed in making the Church to err? I shall be with you to the end of the world, and such other sayings as I haue cited before. I ask now of the Ministers as plain and manifest words of the Bible that prove the contrary, which they not being able to do, will play the sophists& take hold vpon their sophisms& consequences▪ which will haue some show with the sighing sisters& ignorant brethren, but none at all with us Catholiks, of whom specially they learn that small portion of Philosophy which they haue; which is evident, by reason that the chief authors and Philosophers which they red and peruse in their colleges are Papists and jesuits, as cardinal Tolet, Fonseca, Conimbricenses, Ruuius, Zuares, Vasques, Pererius, Zabarella, Balfoureus a Scots man, Mazius and sundry others. For to this day never hath a Scots Minister written any thing of account in latin( to my knowledge) of theology or Philosophy, or of history to the praise of his country, but little pamphets very fit for the throne Lords, and the sighing sisters, which consequently do not pass the sea, and bring no great commodity to the printers& bookesellers of edinburgh. But let us leave these sophistical Ministers with their sophisms, foolish consequences& Pamphlets,& see the belief of the holy Fathers of this age concerning the absolute& infallible authority of the Church in proponing unwritten traditions to be believed and received.  

The testimonies of the holy Fathers of this first Age, proving that the true Church of God must needs be infallible, in proponing matters of faith &c. The first Section.  
S. DENIS renowned and famous in the kingdom of France, witnesseth, how that the holy Apostles( by reason of their absolute and infallible authority) proponed& commanded the Christians to believe unwritten traditions, making mention of sundry traditions in particular, in that book of his: 
Eccl. Hierarch. c. 1.  Necessario igitur primi illi nostrae hierarchiae deuce▪ cum ex supersubstantiali principio divino sacri muneris plenitud●ne● accepissent,& idipsum deinceps propagare à diuina bonitate jussi essent, ipsique absque inuidia cuperent, vt pote deificati, posterorum subiectionem& deificationem, sensibilibus signis supercaelestia, varietate& multitudine quod unicum est collectum,& in humanis diuina,& in materialibus immaterialia,& in iis quae nobis sunt. familiaria, res supper substantiales, partim scriptis, partim non scriptis institutionibus suis, iuxta quod sacrae definiunt leges, nobis tradiderunt. Which doctrine of S. Dennis gave occasion to S. Chrysostome to say: 
In 2. ad Th●ss. hom. 4.  The Apostles did not deliver all things by writing, but many things without writing, and those be as worthy of credit as the other. And Epiphanius: 
Epiph. Haer. 61. circamedium.  We must use traditions, for the Scripture hath not all things, and therfore the Apostles delivered certain things by writing, and certain by tradition.  
2. S. Clemens Romanus in his Apostolical Constitutions maketh mention of sundry unwritten traditions, as the form and fashion to consecrate Bishops, to receive public sinners into the church, of the ceremonies of baptism, of the ceremonies of the mass, of the ceremonies concerning holy virgins living together in monasteries, of holy-water, of the Passion week, concluding thus: 
Lib. 8. c. 3. Const. Apost. ver. Turriani c. 4. 5. 6. 7. 8.&. 9. &c.  Omnia secundum mandata Christi nobis tradita faciatis, scientes quòd qui nos audit, Christum audit, qui vero Christum audit, Deum eius eundemque patrem audit, cvi gloria in saecula seculorum, Amen. And again: 
Ibid. c. 34.  Precationes facite manè, hora tertia, sexta, ac nona,& vesper, atque ad gallicantum Manè gratias agentes, quia illuminauit nos nocte sublata& reddito die: tertia, quia ea hora Pilatus judicium aduersus dominum pronunciauit: Sexta, quia ea hora in crucem actus est: Nona, quia tum omnia mota& tremefacta sunt Domino crucifixo, quia horrerent audaciam imporum judaeorum,& contumeliam domini far non possent: vesper, quòd noctem dederit ad requiescendum à diurnis laboribus: ad gallicantum, quòd ea hora nunciet aduentum diei ad facienda opera lucis. Where it is easy to see, that in the very time of the Apostles, Catholiks, Papists and religious men were accustomend to pray and sing Mattines,& evensong in the Church, yea matins at midnight: which holy custom was so famous in Scotland, that there were some monasteries therof( as that of S. Mongo in Glasco, of S. Brandane in the west Iles, of S. Columbanus in the Ile of Iona, of S. Serf in the Abbey of Culros) which being furnished to the number of six hundreth Religious men, at every hour of the day and night, four& twenty were appoynted to sing the praise of God, one company succeeding to another. Which holy custom S. Columbanus erected first in France in the Abbey of Luxouium in Burgundy, called therefore by S. Bernard, Laus perennis.  
3. S. Martialis 
Cap. 11.  in his Epistle to the Christians of bordeaux testifieth, that the Church of God is constant& firm, and cannot err, or fall to teach false doctrine. Inimicus, qui nunc à cordibus vestris proiectus est, venturus est, vt superseminet populo Dei grana errorum. said firma Ecclesia Dei& Christi nec cadere, nec disrumpi poterit unquam.  
4. S. Ignatius witnesseth likewise in several places the infallible authority of the Church, in proponing unwritten apostolical traditions,& maketh memtion of sundry in particular, as witnesseth 
Epist. ad Trallianos paulo ante med.  his own letter written to the Catholiks: and the same affirmeth 
Lib. 3. Hist. c. 30.  Eusebius. I omit to set down the testimonies of other Fathers of this age, the matter in itself being so plain and manifest, conform to all reason and equity. Let us them see, how abominably the Ministers haue corrupted the Bible to prove this their capital heresy and Idolatry, deceiving thereby the simplo people to the eternal perdition of their souls.   

That the Ministers haue corrupted the Bible in sundry places, which prove the Churches Authority. The second Section.  
BEFORE, I did show how that the Ministers at their first entry and preaching in Scotland, 
In the Bibles printed anno 1562. Aug. in Psal. 81.  to authorize the Lords of the Congregation in pulling down the Churches and abbeys, scraped out the word kirk, or Church, and placed instead therof the word congregation, which word may be applied to an assembly of Iewes, of Turkes, saith S. Augustine, of Infidels, yea of beasts, considering the word in the original, congregatio, though the word Ecclesia, church is taken commonly in the holy Scripture, and ever in the new testament, and among the ecclesiastical writers, for the assembly of the faithful. The Ministers not content with this impious form of proceeding against the militant Church, they likewise cast out their blasphemies against the triumphant Church, whereof this place of S. Paul speaketh manifestly. 
Heb. 12. v. 22. Accessistis ad Ecclesiam primitiuorum. {αβγδ}.  ye are come to the mount Sion, and to the city of the living God, the celestial jerusalem, and to the company of innumerable Angels, and to the Church of the first born which are written in heaven. Which place the Ministers haue corrupted thus, and to the congregation of the first born, taking away thereby the force of the Apostles saying, who praiseth the Hebrews made Christians in regard that thereby they were joined to the primitive Church, or the Church of the first born; for so readeth S. chrysostom with us, primitiuorum fidelium. The force of the which word primitive Church, because the Ministers cannot abide, they haue made the sentence obscure in changing Church into congregation. So that by this translation of the Ministers there is no more a militant or triumphant Church, but a Congregation: and Christ is not the head of the Church, but of the Congregation: and this congregation at the casting down of the Church was in a few Lords whose posterity hath exactly been punished by God, as all Scotland knoweth.  
2. likewise they haue taken out the word catholic in the title of S. Iohns Epistle. The first catholic Epistle of S. John; They haue turned, The general Epistle: as in the Creed or belief they cannot abide those words, The holy catholic Church, but rather, the holy universal Church: using always noueltyes, which is an infallible token of heretics: nevertheless other greek words( which are to their fancy) they keep and use, as Bishop, Deacon, baptism, Eucharist, psalms, and such; but the holy Fathers S. jerome, S. Athanasius, Amphilochius, Nazianzemus, Cyrillus Hierosolymitanus, S. Augustine, and sundry others do call it, the catholic and canonical Epistle of S. John. catholic, because it was written to all Christians, not to particulars, as S. Paul to the Corinthians, Ephesians, &c. canonical, because it was believed as the word of God universally. 
Tract. 7. in 2. Ep. joan.  Canonica est ista epistola( saith S. Augustine) per omnes gentes recitatur, orbis terra authoritate retinetur, orbem terrarum ipsa ad●sicauit. But neither the Scots nor latin Bible used in Scotland, is, or ever shall be, by any foreign nation acknowledged for the word of God.  
3. The third place which the Ministers haue corrupted is in the Epistle to the Hebrews, where S. Paul teacheth the infallibility of the faith of the Church of God, though things which we believe be not evident, for if they were evident, they could not be the object of faith. For as, habitus scientiae is evident, so habitus fidei, is ineuident, yet infallible. So saith the Apostle: 
Heb. 11. vol.  Faith is the ground of things which are hoped for, and the conviction or demonstration of things which are not seen. Where the Ministers haue turned the evidence of things, most ignorantly; since it is certain that invisible things which we believe are infallible, yet not evident as saith S. Chrysostome: 
Lib. 2.  fides est eorum quae non sunt manifesta,& eorum quae non videntur. And S. Augustine turneth the greek word 
{αβγδ}.  conuictionem non apparentium, as lying properly conviction, by reason of the infallibility of the true faith, conform to that saying of his: 
Aug. serm. 29. de verb. apostle.  What is faith? to believe that which thou seest not: the reward of this faith is to see that which is to be believed. And again: 
Aug. Ep. 58 ad Consent.  Habet fides oculus suos, quibus quodammodo videt, verum esse quod nondum videt,& quibus certissimè videt, nondum se videre quod credit: 
{αβγδ}.  The treachery of the Ministers is to be remarked that in this place they turn the greek 
{αβγδ}.  word, the evidence( because it makes for the fallibility of their faith) and not in other places, as in 
Ioa. 3. v. 20.  S. John, 
1 Cor. 14. v. 14.  S. Paul and others, where the famed greek word is, yet they do never turn it evidence, but otherwise and far differently from the word evidence.  
4. Finally, against the unity of the catholic Church the Ministers do translate impiously that saying of Salomō● 
Cant. 6. v. 8.  Vna est columba mea, My dove is one; instead whereof they translate My dove is alone, to take away the unity,& to signify their forged inuisibility of their Protestant Church( which they are forced to avow to haue been alone in the wilderness these 1550. yeares) as if it were a like to say: There is one king in the kingdom, 
{αβγδ}.  and, The king is alone in his kingdom. Doth not the Hebrew and greek word signify one, and not alone? Is there not a great difference in the latin tongue betwixt vnus, one,& solus, alone. To take away wholly out of the Bible the word Church at the first preaching of their heresy, they changed it in the word Congregation, to the end that the word Church should never sound in the common peoples ears: then to deface the proprietyes of the Church, as catholic, and one, they translate universal,& alone. To signify that the faith of the Church should not be of ineuident things, either to the understanding or to the ey, they translate, faith is the evidence of things, meaning thereby that we should not believe the real presence, because that it is not evident to the ey, nor yet to our understanding. O Impiety! O abomination! to follow the doctrine of these Ministers who are nothing else but 
Orig. in 2. ad Rom.  Scripturarum fures& adulteri, Adulterers of the Scriptures, corrupters of the gospel, and false interpreters of the word of God: 
Ierem. 17. v. 1.  whose sin is written with a pen of Iron, and with the point of a diamond, and engraven vpon the table of their hart, because they haue so impiously corrupted the word of God, falsified the Bible& defiled the Scripture.    

The Conclusion of this first Century, or hundred yeares.  
IT is evident by the foresaid proofs& reasons how that the selfsame religion which is now presently professed in France, spain, Italy, Poland, Germany, Flanders, in Asia, Africa, Europe, America, publicly; in Scotland England& Irland, though privately, was before professed constantly in the Apostles time. In the which Apostles time it is constantly avowed by the Protestants themselves, that the Ile of great Britany( that is Scotland and the other part thereof which now is called England) was converted to the catholic apostolic and Roman faith: to the self same Religion and Faith( I say) whereof I made mention before& which I haue set down in the twenty four former Articles: It was preached( I say) to Scotland and England by the Apostles themselves in the first Age, or hundred yeares, as witnesseth Cambdenus, who saith: 
In his history of Britany p. 401.& 47.  Certum est Britannos in ipsa Ecclesia infantia Christianam religionem imbibisse. In proof whereof he there allegeth sundry ancient authorities, avowing also that the famous monastery of Glasterbury was founded and erected by joseph of Arimathia, 
Matth. 17. v. 57.58.  who buried Christs Body after his Passion● and addeth: Nec est cur de hatre ambigamus. M. Harison an English Protestant likeways affirmeth, that 
In his description of Britany annexed to Holinsheds Chronicle. volume. 1. pag. 23.  joseph preached in Britany in the Apostles time, his sepulchre yet in Glastenbury& Epitaph affixed thereto, is proof sufficient. The same is avowed by 
In his catalogue of Bishops.  M. Godwin,& M. jewel: 
In his pageant of Popes.  The Britans( saith he) being converted by joseph of Arimathia held that faith at Augustines coming. And doctor Fulke: 
Against the Rhems testament in 2. cor. c. 12.  The catholic Britans, with whom Christian religion had continued in succession from the Apostles time, would not receive Augustine. And again: 
In his answer to a counterfeit catholic pag. 49.  The Britanes before Augustines coming continued in the faith of Christ even from the Apostles time. And M. Fox: 
In his acts& monuments, printed 1576. pag. 463.  The Britanes after the receiving of the faith, never forsook it for any manner of false preaching, nor for torments. Finally M. Middleton, a famous Protestand averreth the same plainly: 
In his Papistomactix printed 1606. pag. 202.  The religion( saith he) clearly taught in the word of God was brought hither first by Simon zealots, and joseph of Arimathia, S Paul the Apostle &c.  
2. If then the selfsame Religion which S. Augustin found in England& Scotland was preached by the Apostles( as particularly of Scotland avoweth 
Nicepho. lib. 2. c. 4.  Nicephorus, 
Theod. de cur. Graec. affect. l. 9.  Theodoretus, 
Tertulli in. lib. cont. judaeos.  Tertullian, 
Origen. in Ezec. hom. 4.  Origen, 
Chysost. hom. Quòd Christus fit Deus.  S chrysostom,( p) Beda& the Protestants, before name:) it followeth of necessity, that the Religion which 
Beda in hist. E●●l●s. passi●.  the Apostles then preached, is that self same religion, for which the catholics of Scotland, England& Ireland are now presently persecuted. Because Venerable Bede( the most famous& ancient English history-writer) maketh mention plentifully, that the religion which S. Augustin at his coming found in England& Scotland, was no other, but that which is now professed by the Roman catholics, to wit, the use of mass, making of vows, pilgrimages, invocation of Saints &c. as the history of Beda sheweth at large. moreover, that this self same Religion preached by the Apostles, by Marcus, Dionysius,& Palladius to our Nation of Scotland, by Augustin to England, by S. patrick to Ireland, hath ever continued as publicly& only professed in al christendom without any debatable contradiction till the coming of Luther and Caluin, is also manifest: first because no History-wryter, no not one of these thre● kingdom, or of any other kingdom, before the coming of Luther& Caluin, do make any mention of any change of the catholic religion in these kingdoms for the space of 1559. yeares. Secondly the Scots& English history-wryters since Luther& Caluin( yea Protestantes) do make mention of diuers other alterations& changes, which happened either in temporal or Church affairs in these three Kingdoms▪ yet they make no mention at all, that for the space of 1550. yeares there was any change or mutation in Religion. Haue they not set down in particular the fundations of many Bishops Seas, Cathedrall Churches, colleges, Monasteries in Scotland, England and Ireland? yet they speak, no not one word, that ever there was any change of religion: Which is an infallible proof& mark, that the self same religion which was taught to us by the Apostles themselves hath always continued to this our Age. To the wise consideration whereof, as also to the careful reading of these two former books& parts, I earnestly exhort,& humbly request you, my deere countrymen,& that by the respect of your own salvation, by your Christian zeal to the true religion, by the passion& death of Christ Iesus who suffered for us all. And so not doubting to prevail with you in so just a request, so necessary a petition,& so reasonable a postulation, I will continue my daily prayers to God for you, that it may please his heavenly majesty to bless you with the inward light of the true Religion, with the heavenly gift of the true catholic Faith& profession, wherein your noble Ancestors, valiant& wise Kings reigned happily, and dyed peaceably.   
The end of the second Part, or first Century.  
FINIS.   

THE ground OF THE catholic AND ROMAN RELIGION IN THE WORD OF GOD.  
With the Antiquity and Continuance therof, throughout all kingdoms and Ages.  
COLLECTED Out of diuers Conferences, Discourses, and Disputes, which M. patrick Anderson of the Society of IESVS, had at several times, with sundry Bishops and Ministers of Scotland, at his last imprisonment in edinburgh, for the catholic Faith, in the yeares of our Lord 1620. and 1621.  
Sent unto an Honourable parsonage, by the Compyler, and Prisoner himself.  
The third Part,& second Century.  Philip. 1. Vers. 12.& 13. 
And I will haue you know, Brethren, that the things about me, are come to the more furtherance of the gospel: so that my bands were made manifest in all the Court &c.  
Permissu Superiorum, Anno M.DC.XXIII.   

TO THE MOST honourable AND CONSTANT catholics in Scotland.  
WHo doth not see( most dearly beloved, Worthy and Constant catholics) but that this third Part, or Treatise of my Works, doth chiefly, and principally belong to you that are Catholiks in Scotland, as having received the catholic Religion universally in your Country in the second Age,( or at least in the very beginning of the third Age) in the person of King Donald▪ your first Christian King, and his Nobility, you being most worthy children of so renowned Parents, most honourable offspring of so excellent ancestors, most glorious posterity of so famous antiquity, whom future ages will justly esteem and extol above many of your predecessour● for retaining that in time of war which the● left to you in time of peace, and for defending that by singular constancy in your sufferings, which they both received,& left you by quiet Tradition.  
Which Tradition, or catholic religion being proved and declared most clearly in this second age or century; I do by offering the same unto you, but present the history of your own Kings of Scotland, the records and Chronicles of your own families, the pedigree& Genealogy of your own Forefathers, the antiquity& Nobility of your own progenitors, together with your just Title& claim to their Inheritance, producing jointly for the same the word of God, the Scripture, the Bible, the testimonies of the holy Fathers of this age, yea, the very monuments of your own kingdom, which no man but foolish, can deny or call in doubt.  
True it is, that by Gods holy providence you are born in this time of war, tribulation and contradiction, instead of that large peace and tranquillity which your ancestors enjoyed, in the use and exercise of that religion, for which you strive and suffer now presently in SCOTLAND; which sufferings of yours though for the present they seem unpleasant& distasteful to flesh& blood, yet assuredly will the hour come when it shall prove a most singular benefit, an eternal bliss, glory& honour in your behalf; by reason that, 
1. Thes. 1.  You are become such followers of Christ, and of his Apostles, as receiving the word of God with ioy of the holy Ghost in great tribulation, you are made an example or spectacle to all other faithful people in Macedonia and Achaia, by grace of your faith, which is published every where throughout the world.  
You are of the blessed number of those to whom as the Apostle saith, 
Philip. 1.  it is granted not only to believe in God, but also to suffer for God. Yea, I may say, to my great comfort and consolation, of you as he said and gloried of himself, and his fellowes: Vincula vestra manifesta fiunt in Christo in omni Praetorio: Your bands& sufferings for Christ are made notorious thoughout all the tribunal seats of Scotland, which God hath visited now of late extraordinarily, by reason of the extraordinary and barbarous proceeding of your enemies in your behalf ( Et inimici vestri sunt judices) as your very enemies witness the same.  
Your country of Scotland hath been exceeding famous and reuowned in foreign nations, by reason of antiquity& constancy of the catholic religion, without any interruption, the space of fourteen hundred yeares, without any mark of heresy or schism, as( besides▪ many others history-writers) a famous foreign writer witnesseth saying thus: Nulla 
Bozius lib. 8. de sig. Eccles. cap. 1.  gens è. Borealibu● tamdui perstitit in vnanimi Religionis unius consensu, vt Scotia: and by reason of this constancy in religion, Scotland was always free from the yoke and dominion of foreign Kings, saith the same writer: Nulla 
Eodem loco.  gens ●njus res vel gracis vel latini● scriptis illustratae, tanto tempore indigenas habuit reges, vt Scotia. Your country was in such manner ennobled with many holy, learned& famous Bishops, who by reason of their great zeal& charity did preach the catholic& Roman religion in diuers foreign Nations, specially in Germany, where they were preferred to ecclesiastical and political dignity by Charles the great, and Emperour, before other nations, by reason of their Holinesse, virtue, and Fidelity saith Paulus 
Lib. 2. de gest. Fran●.  Aemilius: Honores magistratusque alienigenis,& imprimis Scotis, mandabat, quorum egregia fide virtuteque vtebatur. Your country is in like manner renowned for the great number of holy catholic Kings, queens, and royal Posterity, famous to this day in diuers kingdoms of Europe, who all now glorious in heaven receive a particular consolation by your integrity, and constancy in the self same catholic religion, which many of them sealed with their blood, praying for your perseverance in that most honourable course& profession.  
Which offering of prayers for you, though it be common to all the Saints in heaven, yet particularly that B. queen and Martyr Q. MARY, our Princes most gracious& holy Grand-mother, doth offer up her prayers for your perseverance in the catholic religion, as having experimented during her mortal life your fidelity in her service, against the calumnies, sedition& rebellion of the Ministers, of whom his majesty justly saith; Me persecuti sunt à iuuentute mea.  
And as it is a great honour& glory to you to haue had so many Blessed& holy Kings& queens, as professors of your own religion, so it is a great honor& comfort unto you to haue had, above other Christian Kingdoms, the religion for which you do suffer, confirmed& sealed, after fourteen hundred yeares continuance in Scotland, with the holy blood of a B. queen; of whom besides others, a foreign Author saith thus: Christus hoc magnum laudabilissimumque bonum septentrioni dedit, vt Scotia haberet martyrem Reginam, Regis filiam, coniugem& Matrem. Whose holy prayers will be the more effectual in your behalf, that be constant in that religion, which she confirmed by the admirable constancy of twenty years Imprisonment, and sealed with her Royal blood. To the which end I will offer up likewise my poor prayers to God the Father, as being,  
All your most humble Seruant, P. A.   

THE SECOND AGE, OR CENTVRY.  
A Table, or Catalogue of some Roman catholics, which show that from the year of Christ 100. until 200. the catholic, Apoctolike, and Roman faith and Religion did successively continue, without any interruption.  

CHAP. I.  
The year of our Lord. The chief Pastours of the Roman Church. Pastours, doctors, and professors of the Roman faith. Kings of Scotland from the year of Christ 100. until 200. 103. Anacletus. Irenaeus Bishop of Lions and martyr. pus Pope& Martyr. Alexander Pope and Martyr. justinus Philosophus& Martyr. Tertullian who had written before he followed Montanus many things Catholikly 
Luctacus. 103.  
Mogallus. 136.  
Conarus. 148.  
Ethodius 1. 162.  
Sathrael. 192.  
Donaldus 1. The first Christian and catholic King of Scotland, of whom du Rosiers Tom. 6. stemmat. Lothar. saith thus  112. evaristus. 121. Alexander 1. 132. Sixtus 1. Telesphorus, Polycarpus, Origen, S. Cyprian and many others. Likewise of our Scottish Nation sundry holy& learned Bishops, Priests,& Abbots as the Saints Priscus, Amphibalus, Modocus, Calanus Ferranus, Ambianus, Marnocus, from whom Kilmarnoke in Cuninghame, called by us, Culden or Culdis, as worshippers of the true God, C●ltores dei: as I haue set down at large in my book Of the famous men of our Scottish Nation, entitled, Menologium Sanctorum regni Scotia. Donaldus 1. Ethodij frater Rex clementissimus, Primus Scotorum regum Catholicam& Romanam fidem professus; primusque nummos aureos& argen teos, cruce ornatos in Scotia cudit. Of the conversion of King Donald to the catholic and Roman Religion sundry foreign Authors do witness; as Baronius, Sanderus, Azorius, Gualterus, & many others which I haue at large se down in the life of S. Padie. To be short I omit the kings of England, Ireland, France, spain &c. 142. Telesphorus. 154. Higinius. 158. pus 1. 165. Anice●us. 175. Soter. 179. Eleutherus. 194. Victor 1.   

The first and second Article.  
1. That the catholic roman Church, believed the real Presence of Christs body in the blessed Sacrament, after the words of Consecration.  
2. And that saying of mass, was universally in use in this second Age.  
CHAP. II.  
AS there is nothing that sheweth more unto us the infinite goodness, the unspeakable love, and charity of God, then the institution of the Blessed Sacrament: so there is no mystery of our Faith which the deadly enemy of mankind, the divell, aimeth more to overthrow, by his familiar instruments the Ministers, then this most blessed, dreadful, and admirable Sacrament. On the other side, considering with myself the void, and empty Table of the Ministers, which neither containeth the Body, nor blood of Christ, it maketh me to remember 
Aelius Lampridius de Ant. Heliogabalo.  Heliogabalus the Emperour his Table, who inviting the Romā Princes thereunto, set painted, and artificial dishes before them, which could neither please their taste, nor satisfy their hungry appetites: so the Ministers in this holy Banquet, prepared by the hand of our saviour, do forge and devise figured, and metaphoricall meats, unworthy of the goodness of Christ, unworthy of the majesty of God, and no ways answerable to his promise made unto us, nor agreeable to the necessities of us his invited guests.  
2. Besides those proofs, which I used in the first Age or Century, I add these other drawn out of the express words of the Bible: 
Marc. 14. v. 22. {αβγδ}. Barach.  Iesus took bread, and blessing broke it, and gave to them, and said, Take eat, This is my body. Which words( though corrupted by the Ministers) are more plain in the syriac Language, which our saviour spake; in the which word by word it is thus: This truly is ●y body, lithauhi pagri, or, Hoc est ipsum corpus meum: where maliciously Tremelius hath left out the affix hi, 
●hi.  which hath a great Emphasie. S. Augustine reads these words, This my blood &c. in the future tense thus: 
Aug. in ex●osi●. psal. ●3 s●e him in psal. ●5.  This is my blood of the new Testament, which shal be shed for many, in remission of sins. Which translation of his, is always of a great force for us catholics. For either the word blood is taken properly or figuratively, for the sign of his blood. If properly, S. Paulis with us; if figuratively, then the true blood of Christ was not  shed on the cross for us, which is a horrible blasphemy. But what Body was given to the Apostles in the last supper? What blood was  shed for us in the last supper? The same Body( saith 
Augu lib. 12. cont. Faust. cap. 10. l. 3. de Trinitate cap. 10. lib. 6. Conf. c. 13.  S. Augustine) in which he endured,& suffered so much. What blood? The same liquour, which flowed from his pierced side. How then can it be a figure of that liquour? And again S. Augustine boldly affirmeth, that, The same victim, or holy Sacrifice, is dispensed from the altar, whereby the hand writing is defaced, which was contrary to vs. How then can it be a figure? And S. John Chrysostome avoweth, that the self same blood was given to his disciples, 
Hom. 24 in 1. Corinth. c. 11.  Qui ex later fluxit, which issued from his side. And the selfsame body to be in the blessed Sacrament, which was whipped, embrued with blood, wounded with a spear, and which the sun seeing crucified, withdrew his beams. Is it possible for the wit of man to speak more plainly? And a little after, this holy Father constantly averreth that the body of Christ which is in the B. Sacrament, is the self same, which was adored by the Magi, and put in the crib: Hoc corpus in praesepi reueriti sunt Magi, & cum timore,& tremore plurimo adorauerunt: tu ve●ò non in praesepi, said in Al●ari, non mulierem quae in vlnis teneat, said sacerdotem praesentem,& spiritum superabundè supper proposito Sacramento dissusum vides▪ And again: Non Angelos, non Archangelos, non caelos, non caelos caelorum, said ipsum horum omnium Dominum tibi ●stendo: neque eum conspicaris tantùm said tangis,& comedis; non hoins regium puerum, said vnigenitum Dei filium accipis. But to take away all ambiguity, and excuse from the Ministers, S. John Damascene speaketh so plainly, and countrepointe, as it were, of set purpose to the Ministers, saying thus: 
Damasc lib. 4. de fide orthodoxa c. 14.  Christ said not this bread is a figure of my body, but this is my body. The same saith 
In 26. Matth  Theophilactus, and 
In Nic. Synodo 2. act. 6.  Epiphanius.  
3. The other place which proveth the virtue of this catholic doctrine is the practise of the primitive Church, which S. Paul remarketh saying: 
1. Cor. 10. v 16. {αβγδ}.  The chal●ce of benediction which we do bless, is it not the communication of the blood of Christ? And the bread, which we break, is it not the participation of the bobody of our Lord? Which place( though corrupted by the Ministers) yet sheweth manifestly that the words blessing, is referred to the chalice, and consequently cannot be turned into thanksgiving; otherwise this absurd translation would ensue: The cup of thanksgiving, which we thankes-giue. And commonly when the word blessing, is referred to unreasonable creatures, it is taken properly, and not for thanksgiving, as the blessing of bread in 
Cap 9. v. 16.  S. Luke: yea our saviours blessing ever wrought some admirable effect in the thing which was blessed, which gave occasion to S. Gregory Nissen to say, that in virtue of Christ his blessing, the 
gregory orat. Catech.  Substance of bread, and wine was turned into the body, and blood of Christ. And S. Cyprian therefore also calleth the 
Cypr. de coena Domini.  Chalice, consecrated with holy blessing. Finally I add this argument, which I propounded to a Minister when I was very sick in the Tollbooth of Edenburge. Our saviour gave that to his disciples, which was given for us; but Christs true body was given for us; Ergo, Christ gave his true body to his disciples. The Maior& the Minor are in the Bible. As for the holy Sacrifice of the mass, S. Luke( who wrote in the greek tongue) maketh mention that the custom of the primitive Church, and in the time of the Apostles, was to say mass, which he calleth Liturgia: 
Act. Apost. c. 13. v. 2. {αβγδ}.  And as they were ministering to our Lord, and fasting, the holy Ghost said &c. That is; as they were sacrificing unto our Lord, as 
In hunc locum.  Erasmus himself turneth: sacrificantibus illis Domino. Yea 
In the sauro linguae greca  Henricus Stephanus( though a Hugenot) affirmeth that {αβγδ}, in the ecclesiastical History is taken for offering up Sacrifice, which because it is a public service, is called Liturgia: which word as it signifieth a public service, so when it is applied to sacred and holy service, is taken for a Sacrifice: yea in sundry languages the Sacrifice of the mass, is called the divine service, as in French, le service divin, or le saint service; and in Italian, il divino Seruitio. The syriac word signifieth the same more plainly metthchaschpin;& our Latin translator turneth the same greek word in other places, to Sacrifice; as 
Heb. 10 v. 11.  Omnis quidem Sacerdos praesto est quotidie ministrans, easdem saepe offerens hostias. That is, And every Priest appeareth daily ministering, where the word 
{αβγδ}.  ministering, signifieth to offer up Sacrifice. It is well known to the learned, that, that which the latin Church calleth Missa, mass, the greek Church calleth to this day Liturgia, the sovereign worship of God; far different from that Idoll-seruice of the Ministers of Scotland, wherein they bow down their knees before a piece of bread, giuing thereby the true worship of God to a pure creature, directly against the first commandment, and directly against their Oath sworn and subscribed by them in sundry parliaments.  
4. The 4. place of the Bible is: 
1. Corinth. 11. v. 29.  He that eateth, and drinketh unworthily, eateth and drinketh his own damnation, because he discerneth not our Lords body. Where the Apostle presupposeth some to take the body of Christ unworthily. I argue then thus. To receive the body of Christ worthily, only faith is sufficient, say the Ministers, Ergo, he who hath not faith, cannot receive at all the body of Christ, neither worthily nor unworthily; and consequently none can receive the body of Christ unworthily: which is directly against the saying of S. Paul. So that the Ministers doctrine, in receiving Christs body only by faith, belieth manifestly the holy Apostle, seeing that where Faith is, he is worthily received, where faith is not, he is no way received at all; yet the Apostle putteth as an infallible ground, some to receive Christs body, and that unworthily; for the which cause, saith he, 
Ver. 30.  Many are weak, and sick among you.  
5. Of the premises I infer, that we catholics haue these manifest places for us, set down in the Bible: 1. This is my body. 2. This truly is my body. 3. This is my blood, which is  shed for you 4. The bread which we break is the participation of the body of our Lord. 5. As they were sacrificing unto our Lord( speaking of the Apostles.) 6. He that eateth the body of Christ unworthily &c. I ask now that it might please the Protestants to give me as plain, and manifest places of the Bible, which make against us catholics, or else to show this point of their Religion in the express word of the Bible. 1. We take the body of Christ by faith only, and not really. 2. This is a figure of my body. 3. This is a figure of my blood. Which the Minute s never being able to do, will present their dotish consequences for the word of God: but I answer with S. Augustine; That we care not what consequence, this or that Minister makes not set down in the word of God; but make account what God saith in the express word of the Bible.  

Testimonies of the holy Fathers in this second Age, concerning the real Presence, and holy Sacrifice of the mass. The first Section.  
S. Alexander Pope and Martyr affirmeth the holy Body, and blood of Christ to be in the holy Sacrifice of the mass: 
Alex. Pap. mart. ep. 1. ad omnes orthod. extat tomo 1. Conc.& de consec dist. 2. Can●. In Sacramentorum.  In Sacramentorum quoque oblationibus, quae inter Missarum solemnia Domino offeruntur, Passio Domini miscenda est, vt eius cuius corpus& sanguis conficitur, Passio celebretur. And a little after: There is nothing so great amongst Sacrifices, as the Body& blood of Christ, nor yet any oblation is to be compared with that oblation.  
2. S. Telesphorus: 
Epistl ad vniuersos. Extat tom. 1. council.  Nocte vero sancta Natiui●atis Domini salvatoris Missas celebrent,& hymnum Angelicum in eis solemniter decantent, quoniam& eadem nocte ab Angelo Pastoribus nunciatus est &c. Gloria in excelsis Deo. Which holy custom to say three Masses on Christmas day hath been famous, and ever kept to this day in the catholic Church, signifying thereby the threefold generation of Christ: first, from all eternity, as God begotten of the Father. 2. In time, being born of the Blessed Virgin Mary at midnight. 3. His generation in every faithful soul by his grace,& gifts: whereof speaketh S. Paul: 
1. Cor. 4. v. 15.  In Christ Iesus I haue begotten you, through the gospel.  
3. S Higinius Martyr: 
Tom. 1. Conc.  Omnes Basilicae cum Missa debent semper consecrari.  
4. S. pus Martyr: 
In ep. ad justum Epil. vien. Extat tom. 1. council.  Antequam Româ exijsses, soror nostra Euprepia( si been recordaris) Titulum domus suae pauperibus assignau●t, ubi nunc cum pauperibus nostris commorantes Missas agimus.  
5. S. Soter Martyr commandeth universally that no Priest should say mass except he be fasting; which custom was in the Apostles time. 
Extat tom 1. council.  Nullus post cibum potumque siue quodlibet minimum sump●um, Missas facere, nullusque absquè patentis molestiae prouentu Minister vel Sacerdos, cum coeperit imperfecta officia praesumat omnino relinquere.  
6. S. justinus Martyr one of the most famous, learned, and holy of this age, speaketh plainly of the blessed Sacrament, and the holy Sacrifice of the mass, saying: that even as the Incarnation of Christ was made by the omnipotency, and power of the holy Ghost, so the changing of the bread, and wine into the body, and blood of Christ is made by the same omnipotency: 
Apolog 2. ad Anto. Imper.  Non enim vt communem panem neque communem potum ista sumimus: said quemadmodum per verbum Dei caro factus Iesus Christus salvator noster,& carnem& sanguinem salutis nostrae causa habuit: Ita alimoniam per precationem verbi ab ipso profecti Eucharistizatam, ex qua sanguis,& caro nostra per mutationem aluntur, incarnati illius Iesu carnem& sanguinem esse edocti sumus. First, he saith that it is not common bread, as the Protestants bread is. 2. That the flesh, and blood of Christ Iesus, who became man for us, is in the blessed Sacrament. 3. And a little before he avoweth: that after the mass is said by the Priest in the presence of the people, the custom was that the Deacon distributed the blessed Sacrament to every one present. And again disputing against a jew called Tryphon he affirmeth, that only Priests did offer up the evangelical Sacrifice much more noble then that of the Iewes: 
Dialog. cum Tryphone. post medium.  Neque vero à quoquam Deus hostias accipit, nisi à suis Sacerdotibus. Omnes igitur qui huius nomine sacrificia offerunt quae Iesus Christus fieri tradidit, hoc est in Eucharistia Panis& calicis, quae in omni terrae loco à Christianis fiunt.  
7. S. Irenaeus Bishop of Lions in France, and disciple of S. John the evangelist: 
Lib. 4. cap. 34. post medium.  Quemadmodum qui est à terra panis percipiens vocationem Dei, iam non communis panis est, said Eucharistia ex duabus rebus constans, terrena& caelesti: sic& corpora nostra percipientia Eucharistiam, iam non sunt corruptibilia, spem resurrectionis habentia. conform to the doctrine of this holy Father( who sheweth plainly what Religion was in France in this Centrury, or Age) S. Augustine termeth the holy Eucharist, or mass, 
Augu. lib. de civitate Dei c. 20.& lib. 9. confess. cap. 12.  a most true Sacrifice, by which true remission of sins is purchased; The Sacrifice of our price, or ransom. S. Cyril of jerusalem calleth the mass: 
Catech. 5.  an holy and dreadful Sacrifice profiting the souls of the departed. And Tertullian to counterpoint the Protestants, calleth it a 
tart. lib. de velandis virgin. cap. 9.  Sacrifice, which no woman can be permitted to offer. With what conscience then can Ministers say that there is no external Sacrifice except prayers, almes-giuing &c. which are common to men, and women.  
8. Tertullian an ancient, and famous writer, maketh plainly mention of the real Presence, and holy Sacrifice of the mass, and of sundry other points of the catholic Religion, especially before he fell into the errors of Montanus the heretic: disputing then against martion& the Marcionistes( who with our puritans made great account of figures, saying that Christ became not true man, but took only the figure, and outward shape of man) proveth that Christ was true man and God, by reason that he left in the Blessed Sacrament, his true body and blood. 
Lib. cont. Marcio. cap. 20.  Plauè( saith Tertullian) de substantia Christi putant& Marcionitae suffragari Apostolum sibi, quod phantasma carnis fuerit in Christo, cum dicit quod in effigy Dei constitutus non rapinam existimauit pariari Deo, said exhausit semetipsum accepta effigy serui●, non veritate( as said the Marcionists) & in similitudine hoins, non in homine,& figura inventus, non substantia, idest non carne. whereunto Tertullian answereth: quasi non& figura, similitudo,& effigies substantia quoque accedunt. been autem quod& al●bi Christum imaginem Dei invisibilis appellat: Nunquid ergo& hic quâ in effigy cum Dei collocat? Aequè non erit Deus Christus verè, si nec homo verè fuit in effigy hoins constitutus. Where Tertullian teacheth two sorts of figures, the one which signifieth the thing figured as absent,& not present with the figure; so Manna is called a figure of the Blessed Sacrament, the read Sea a figure of our baptism &c. The other sort signifieth the thing figured, and which is present with the figure, as our saviour is called 
Heb. 1. v. 1. Colos. 1. v. 15.  Figura substantia Dei, the figure of the substance of God the Father; yet the substance of God the Father was really present in Christ. In which sense, and meaning Tertullian here, and S. Augustine in some other place once calleth the B. Sacrament, the figure of Christs body, by reason of the outward shapes of bread, and wine, which in effect are a figure of Christ really there contained, bu● not a simplo figure of a thing absent as the Ministers dream. As Christ is said to haue taken the form& figure of man, and yet he was, and is truly, and really man: so it is in this case; though the B. Sacrament be called a figure sometimes, though seldom, yet it is never called a figure of Christ absent, but of Christ present, who is signified to us by the outward shape, and figure of bread, and wine.  
9. The same learned,& ancient Father maketh mention that in his time& Age the custom was to offer the Sacrifice of the mass vpon altars: 
Lib. ad S●a●ulam cap. ●.  Sacrificamus pro salute Imperatoris said Deo nostro& ipsius. And again: 
Lib. de orat. c. 14  De stationum diebus non putant plerique sacrificiorum oration●bus interueniendum, quòd statio soluenda sit accepto corpore Domini. Ergo deuotum Deo obsequium Eucharistia resoluit, an magis Deo obligat? Nōne solemnior erit statio tua, si& ad aram Dei steteris? Accepto corpore Domini& reseruato, vtrumque salaum est,& participatio Sacrificij,& executio officij.  
10. Origen a learned Father of this Age putteth the matter out of doubt, and teacheth us of the real Presence, and Sacrifice of the mass four things; first, that, that which is received in the Blessed Sacrament is incorruptible, and that Christ himself intreth into us: 
H●m. ●. in d●ue●s  Quando sanctum cibum illudque incorruptum accipis epulum, quando vitae pane& poc●lo frueris, m●nducas& h●bis corpus& sanguinem Domini, tunc Dominus sub tectum tuum ingreditur. Et tuergo humilians temetipsum imitare hunc Centurionē& dicito, Domine non sum dignus vt intres sub iectum meum. 2. He teacheth that the bread is changed into the body of Christ, which change is called, Transubstantiation, and that the bread is offered up in the holy mass before the change therof: 
Lib 8. contra C●lsum.  Nos qui omnium rerum Conditori placere studemus, cum precibus,& gratiarum pro beneficijs acceptis actione oblatos panes edimus, corpus iam per precationem factos sanctum quoddam& sanctificans, vt entes eo cum sano proposito. 3. He teacheth that the Priests which say mass should be vnmarryed, and should vow perpetual chastity: 
Hom. 23. in Nū.  Certum est, quia impeditur Sacrificium indesinensijs qui coniugalibus necessita●ibus ser●iunt. Vnde videtur mihi quod illius est solius offer Sacrificium indesinens, qui indesinenti& perpetuae se deuouerit castitati. 4. That the Priests in saying of mass, and the catholics in receiving the B. Sacrament should be very wary, that nothing of the holy Host perish, or fall to the ground: 
Hom. 13 in Exod.  Nostis qui divinis mysterijs interest consuestis, quomodo cum suscipitis corpus Domini, cum omni cautela& veneratione seruatis, ne ex eo parum quid decidat, ne consecrati muneris aliquid delabatur. Reos enim vos creditis,& recte creditis, si quid ind per negligentiam decidit.  
11. S. Cyprian that famous, and learned doctor of Afrike witnesseth likewise: first, that the bread, and wine is turned into the precious body, and blood of Christ: 
Serm. de coena Domini.  Panis iste communis in carnem& sanguinem mutatus, procurat vitam,& incrementum. 2. That by the virtue of the words pronounced in the person, and authority of Christ, the bread is changed into his precious body: 
Eodem serm.  quem Dominus discipulis porrigebat, non effigy, said natura mutatus, omnipotentia Verbi factus est caro;& sicut in persona Christs humanitas videbatur,& latebat divinitas, ita Sacramento visibili ineffabiliter diuina se infudit essentia, vt esset religioni circa Sacramenta deuotio,& ad veritatem, cuius corpus& sanguis Sacramenta siut, sincerior pateret accessus, vsque ad par●icipationem Spiritus. 3. That the self same bloody Sacrifice, which our saviour offered vpon the cross, is offered vnbloudily by the Priestat Christs commandment: 
Epist. 63. ad Caecilium post medium.  Si Iesus Christus Dominus& Deus noster ipse est summus Sacerdos Dei Patris;& Sacrificium Patri seipsum primus obtulit,& hoc fieri in sui commemorationem praecepit; vtique ille Sacerdos 'vice Christi verè fungitur, qui id, quod Christus fecit, imitatur;& Sacrificium verum,& plenum tunc offered in Ecclesia Deo Patri, si sic incipiat offer secundum quod ipsum Christum videat obtulisse. 4. That Priests, and Churchmen who offered the holy Sacrifice should not meddle themselves with worldly things, as to take vpon them to be Tutors, condemning therein the fact of one Geminius Victor, for whom( now being departed) S. Cyprian would not suffer, by reason of that fact, the Sacrifice of the mass to be offered: 
Epist. ad Clerum& plebem.  Singuli divino Sacerdotio honorati,& in Clerici ministerio constituti, non nisi Altari& Sacrificijs deseruire,& precibus atque orationibus vacare debent. Scriptum est enim, Nemo militans Deo implicat se molestijs secularibus, vt posset placere ei qui se probavit. Quod Episcopi antecessores nostri religio sè considerantes, censuerunt nequis frater excedens, ad tutel●m& curam clericum nominaret; ac si quis hoc fecisset non offerretur pro eo, nec Sacrificium prodormitione eius celebraretur: neque enim apud altar Dei meretur nominari in Sacerdotum prece, qui ab altari Sacerdotes& Ministros volvit auocare.   

That Ministers haue falsified the Bible in sundry places, which prove the real Presence, and holy Sacrifice of the mass. The Second Section.  
THe holy Scripture maketh mention that Melchisedech King and Priest was a figure of our saviour Christ Iesus: 
Psal. 110. v. 4.  Thou art a Priest for ever according to the order of Melchisedech. For as Melchisedech was Priest, and King, so was our saviour; as Melchisedech offered up Sacrifice in bread and wine, and then presented both to Abraham, so our saviour offered up a Sacrifice of his body, and blood under the forms of bread, and wine saith Eusebius: 
Euseb. lib. 5. demonst. evang. c. 3.  even as he, who was Priest of Nations was never seen to offer corporal Sacrifice, but only bread, and wine, when he blessed Abraham: so first our Lord, and saviour himself, then Priests that came from h●m, exercising the spiritual office of Priesthood in all nations, after the ecclesiastical ordinances, do present the m●steries of his body,& healthful blood in bread and wine. As the Bible itself witnesseth in plain terms: 
Gen. c. 14. v. 18. Erat enim Sacerdos Altissimi ●  Melchisedech King of Salem, bringing forth bread and wine, for he was the Priest of God most high, blessed him and said &c. Signifying, that because he was a Priest he offered up bread, and wine: for he was the Priest of God. The Ministers to show that he offered up no Sacrifice, do translate against the Hebrew, Chaldean, and greek copies thus: Melchisedech King of Salem brought forth bread, and wine:& he was a Priest, not Signifying that he offered up any Sacrifice, though the Hebrew word, 
Iud. c. 6. v. 18.19.  Hotsi, brought forth, is a word pertaining to sacrifice, and importeth that the bread, and wine was first offered in Sacrifice, and then presented to Abraham: and the words, for he was a Priest, can haue no other sense, but that he did the office of a Priest in offering up the bread, and wine: and the greek word, {αβγδ}, signifieth the cause wherefore he offered; and the Hebrew particle, ve, sundry times signifieth causam, as, 
Gen. c. 20. v. 4.  Thou art but dead for the womans sake, which thou hast taken: for she is a mans wife: according to the Ministers own translation, who here haue translated faithfully this same Hebrew word ve, into for; though above they translated it into and, only to favour their heresy. I demand of the Ministers; if Christ fulfilled not Melchisedechs figurative Sacrifice offered in bread,& wine, in offering up his own body, and blood in his last supper; what other figurative Sacrifice of Melchisedech can they find performed by Christ? And when performed he such a Sacrifice? It is not in their power to name any other. 2. Why do the Ministers translate here, Therefore he blessed him, saying, Blessed art thou Abraham? Why translate they not the word, blessing, into thanksgiving, as they do in 
Matth. c. 26. v. 26.  S. Matthew; for they say to bless, and to give thankes is all one: so that Melchisedech in blessing Abraham, gave thankes to Abraham: can there be greater absurdities imagined?  
2. For the better understanding of the second corruption it is to be remarked: that our saviour Christ Iesus, as man, was blessed in the first instant of conception; in such sort that his blessed soul was glorified,& saw God intuitiuè, face to face even as now he seeth him in heaven: which is the reason wherefore Christ was on earth both viator, and comprehensor:& wherefore also Christ being on earth could not walk by Faith: because his blessed soul seeing on earth all things in God, as now he seeth, could not know things by faith, which is a great imperfection in respect of the blessed souls in heaven, who haue charity, but not hope or faith, as 
1. Cor. c. 13. v. 13  S. Paul teacheth plainly: seeing then our saviour had not divine faith in this world, he could not receive the Sacrament by faith only, as the Ministers teach, but really, as we say. Now, to signify that our saviour received not the B. Sacrament neither by faith, nor really, the huguenots in France haue corrupted that of S. Luke. Adonc il leur did, 
Cap. 22 v. 15.  lay grandement desiré de manger cet Agneau de Pasque avec vous deuant q●e je souffre: Where they haue joined to the text the word, Agne. u, a lamb, which is not in the greek; to signify that our saviour speaketh not of the last supper, wherein he gave his precious body, and blood to his disciples, and to himself, as witnesseth the holy Father S. Chrysostome: 
Chrysost. Hom. 83. in cap. 26. Matth.  Christ drunk his own blood, to the end that the Apostles should not be amazed, astonished, and troubled: He did that then himself the first, to induce his Apostles to the communication of those holy mysteries, for that cause he drunke his own blood: {αβγδ}. The same saith Tertullian explicating those words: desiderio desideraui hoc Pascha manducare vobiscum: where he saith: 
Lib. 4. contra martion.  Professus se concupiscentia concupiuisse edere Pascha vt suum; Indignum enim erat quod alienum concupisceret Deus; acceptum panem corpus suum fecit. And S. jerome: 
Epist. ad Hedibiam quast. 2.  nec Moyses dedit nobis panem verum, said Dominus Iesus ipse conuiua& conuivium, ipse comedens& qui comeditur. 
in psal. 33.  Finally S. Augustin is of the same opinion,& it carrieth reason, because our saviour said; I haue earnestly desired to eat this Pasch with you before I suffer; which cannot be understood of the paschal lamb, which several times he had eaten before with his Apostles. 2. The 14. verse of this same chapter, And when the hour was come, he sate down, and the twelve Apostles with him, sheweth manifestly that those foresaid words cannot be referred to the eating of the paschal Lamb, which behoved to be eaten standing, and not sitting, as witnesseth the 12. of Exodus v. 11. as Caluin himself avoweth in the 26. of S. Matthew v. 20. True is, that some heady Minister would think this to be absurd, of whom I would learn, how can he conceive the self same divine nature, numero, to be in three persons distinct really? The one is as hard to be conceived as the other, yet both must be believed. Is not the self same voice of the Minister, when he preacheth in his own ear, and in the ear of all those that are in the Church? Wherefore may not the body of Christ be in sundry places together miraculously, seeing the voice of man is in sundry places naturally, and seing unto God there is nothing impossible?  
3. Now because the Ministers of France avow that Christ is received in the Sacrament onely by faith, and since Christ had not divine faith, they corrupt the Bible, by adding unto it the word lamb, to signify thereby, that those words, I earnestly desired to eat this Pasche, should be referred to the typical supper, and not to the mystical& last supper, wherein he gave his precious body the night before he suffered; the English Bible doth insinuate the same corruption of the French Bibles, in turning, I haue earnestly desired to eat this passeouer, meaning thereby the eating of the paschal lamb.  
4. The third corruption is in the 7. psal. 
Psalm. 71 v. 16. alias Psal. 72. v. 16.  There shal be an handful of corn in the earth, even in the top of mountains,& the fruit thereof shall be extolled far above Libanus. Where the Prophet foretelleth that the Sacrifice of the mass offered in the forms of bread made of corn, shal be above the tops of mountains above Libanus, that is, as R. jonathas expoundeth: & erit Sacrificium panis in capite mon●ium Ecclesiae. Which prophesy, to deface and disgrace it, the Ministers turn thus: The fruit thereof shall shake like the trees of Libanus. Doth not the greek word plainly signify to be extolled? 
{αβγδ}.  doth not the Chaldean parap. Iehi Sahir Lathama, erit substantificus panis, plainly witness that the Prophet understandeth the holy b●ead of the B. Sacrament, which is called substantific●ll bread by reason that one-substance is turned into another? Doth not rabbi 
In hunc psalmum.  Salomon expound this of the B. Sacrament, Ieh pissath bar, id est, erit placenta frumenti, signifying that the bread used in the holy Sacrifice, should not be baked in the oven as profane bread is, but otherwise: so it is said that Christ broke the bread, and not cut it, because that bread was made after the form of wafers, and not of loaves. do not the rabbis expound those words of deuteronomy 
Cap. 16 v. 10.  Missath Nidbath( where the very word Missa, mass, by reason that it is a voluntary Sacrifice is as it were name) witness, that in the dayes of the messiah, and in the law of grace there shall be perpetuum Sacrificium carnis pane inuolutum, that is, a perpetual Sacrifice of flesh covered with bread, by reason that the blessed body of Christ is under the shapes of bread in the Blessed Sacrament?  
5. The fourth corruption is in S. mark: 
Mark. cap. 14. v. 22.  and Iesus took bread, and blessing broke,& gave it to them. Where the Ministers haue scraped out the word, blessing or blessed: And Iesus took the bread, and when he had given thankes. If to bless, and give thankes be all one, when the word blessing is referred to creatures, 
Heb. 7. v. 7  why do they translate thus: And without all contradiction the lesser is blessed of the greater? Were it not more conform to their sophistical fashion of translating to say: And without all contradiction the less is thanked of the greater▪    

The 3.4. and 5. Article.  
1. That holy Images.  
2. The sign of the holy cross.  
3. Holy relics were with reverence in use among the catholics in the second Age.  
CHAP. III.  
I Did teach before in the first Age speaking of the invocation of Saints, that the holy Scripture maketh mention of three forts of worship, the first due to God only, which is called adoration, or divine worship; the second is an inferior Religious worship which is due to the holy Saints in heaven, or holy persons on earth, as also to their holy relics, as having been, or being actually in this world the temples of the holy Ghost. This Religious worship was given by King Saul to the soul of Samuel: 
1. Sam. cap. 28. v. 14.  And Saul understood that it was Samuel, and he bowed himself vpon his face on the earth, and adored. Which place( though corrupted by the Ministers in leaving out the word adored) proveth manifestly first, that the worship given to the soul of Samuel was not divine, nor yet civil, Samuel being dead; then it must needs haue been religious. That it was the true soul of samuel which appeared, S. Augustin witnesseth: 
Aug. de cura pro mortuis c. 15.  samuel the Prophet being dead, foretold future things to king Saul yet living. Yea the Scripture itself witnesseth the same speaking to the praise of Samuel: 
Eccles. cap. 46.  He slept, and certified the King, and shewed to him the end of his life. The same is evident by the religious honour given to the Propet Elias yet alive by Abdias the chief governor of the house of king ahab: 
1. Reg. cap. 18. v. 7.  And when Abdias was in the way, Elias met him; who when he knew him, fell on his face, and said, my Lord art not thou Elias? This worship of Abdias could not be civil, for it were ridiculous to say that so great a Prince should civilly worship Elias, far inferior in civil dignity to Abdias. Likewise Nabuchodonosor adored Daniel, that is, worshipped Daniel religiously; for to say that so great a King should prostrate himself at the feet of his captive Daniel 
Daniel. ●.  in respect of his civil and secular dignity, were very ridiculous. It was then an holy and religious worship, which for the holynes, and sanctity of the lives of Elias and Daniel, for the excellency of their supernatural gifts was justly exhibited unto them. 
Iosue 5.  As Iosue worshipped the angel not with a divine worship, for he knew him to be an angel only, not of a civil, for such is given only to civil and mortal persons; it followeth then, with a religious worship, which the angel likewise commanded Iosue to give to the earth itself where he was, in putting of his shoes. This worship of the earth of jerico a profane field could not be civil but rather religious in regard of the angel, for which it challenged righteously a holy, reverent, and religious honour.  
2. The ark of the Testament was in such honour among the Iewes that david commanded them to adore it,( for the word Adore, is sundry times taken in the Scripture for a religious worship) and the Bethsamites curiously beholding the ark were slain by God to the number of 5000. men. Would God( who is goodness itself) haue so severely punished with death such a great number of men for a mere act of discourtesy, or incivility? It is folly to think, and blasphemy to say it. whereof I infer, that the holy relics, and Monuments of Saints, may be lawfully worshipped with religious honour, or reverence, without any derogation of divine honour due to God only. As witnesseth plentifully the ancient and holy Father S. Basil: 
Basil. Hom▪ de martyr.  The Church by honouring them that are departed, encourageth such as are present And S. Gregory plainly witnesseth, that the honour given to the holy Martyr S. Theodore is above civil honour: 
De Theodoro. martyr.  To what King is such honour exhibited? What Emperour hath ever been so famous, and renowned as this poor champion? S. Paul witnesseth, that Glory and Honour are due to every one that doth well. The Saints in heaven then having accomplished so many virtuous acts should be honoured. If to holynes of life honour be due, superior unto civil as to perfection of supernatural dignity, the Saints in heaven are so perfectly holy that they are admitted in the company of the Holy of holies. If to wisdom honour be due, they are so wise now in heaven, as they are wise in an higher degree of wisdom, for they see in God whatsoever they can wish or desire. If to nobility honour be due, they are ennobled to be the children of God, and the inheritors of the kingdom of heaven. If to sovereign dignity honour be due, they sit with God in that heavenly throne, and haue power over nations, and so they are to participate of his honour in an higher degree, as they participate in higher degree of his power and glory. And if the Saints in heaven should be thus honoured, shall not their holy tombs and relics be honoured?  
3. I desire to know of the Ministry of Scotland, what honour they give to the Sacrament of the Lords supper received by kneeling? The Scottish Clergy of the last parliament answereth: 
In the last parliament at Edenb the 4 of Aug. 1621. n. 1.  Considering withall that there is no part of divine worship more heavenly, and spiritual then is the holy receiving of the blessed body, and blood of our Lord, and saviour jesus-christ &c. Then divine honour which is onely due to God, is given to that action of the receiving of the supper; which in them is manifest Idolatry, as I prove thus: When divine honour is given to a Creature it is manifest Idolatry, but the action of the receiving of the Lords supper is a mere Creature. Ergo, it is mere Idolatry to give a divine honour thereunto. Is not this intolerable ignorance in the clergy, which was present at the parliament to say, swear, and subscribe, that there is no part of divine worship more heavenly then is the holy receiving? Is it not a greater act of heavenly worship to adore immediately God himself, then the figure therof? how can the holy receiving be divine honour? How can a creature( as your action of receiving is) be divine honour? divine honour may be given by a creature to God, but that this your outward action of kneeling( which very often is indifferent to divine, religious,& civil honour) in itself be divine honour, is palpable I dolatry,& intolerable ignorance. 2. either the action of kneeling is referred to the bread in the Lords supper, or else to Christ his body in heaven? If to the first, either that worship given by kneeling is divine, civil, or Religious. divine it cannot be without manifest Idolatry, as I said before. Not civil; for what is that, but to prostrate yourselves ignorantly to dead, and senseless creatures of bread, and wine, which in that respect haue no pre-eminence above man, who is a reasonable creature of God? If you say that there is some supernatural quality in the bread,& wine, wherunto you prostrate yourselves, I ask: either you give divine, civil, or religious worship to the bread considered with this quality or not? If divine, conform to the words of the parliament, it is manifest Idolatry, for this quality though supernatural, is a creature, and not God? If civil, then you give civil, worldly, and transitory honour, to a supernatural thing, which is absurd, and a manifest sacrilege. If ye exhibit religious honour, aclowledge then the same, and remain not still in your palpable ignorance. If this action of kneeling be referred to Christ in heaven, thē ye must aclowledge a horrible blasphemy to be committed in the foresaid words, that divine worship is in the receiving &c. And since the bread of the Lords supper is a figure, and Image of Christs body( say you) what is this but to kneel to Images, and before Images, in kneeling before the bread, and wine of the Lords supper? what is sacrilege if this be Religion? What is impiety if this be not, in making the poor people to commit manifest idolatry, at this your Idol service of the Lords supper?  
4. Finally the care, which S. Michael the Archangel had to preserve the dead body of Moyses from injury, and dishonour, which the devill was to do thereunto, proveth manifestly the religious honour due to the body of Moyses, as to a holy relic, and temple of the holy Ghost; the words are: 
Iud. c. 1. v. 9.  Yet Michael the Archangel, when he strove against the devill, and disputed about the body of Moyses, durst not blame him with cursed speaking, but said: The Lord rebuk thee. Likewise the shadow of S. Peter, much more S. Peters own person, was an instrument, and holy relic, whereby God wrought many miracles, as witnesseth the Bible: 
Act. c. 5. v. 15.  So that they did bring forth the sick into the streets, and laid them in beds, and couches, that as Peter came his shadow at the least might ouer-shadow any of them, and they might be delivered from their infirmities. Out of the which place S. Augustine proveth both the honour due to relics, and S. Peters intercession after his death for us: 
Ser. 29. de Sanctis.  If( saith S. Augustin) the shadow of his body could help, how much more now the fidnes of his power? And if thē a certain little wind of him passing by did perfect them that humbly asked, how much more the grace of him now permanent and remaining? The Scripture also witnesseth the religious honour, which was given to S. Pauls napkins by the catholics in his time. 
Lib. quod Christus sit Deus tom. 1. cont. Gent.  And God wrought by the hand of Paul miracles not common; so that there were also brought from his body napkins, or handkerchiefs& laid vpon the sick▪ and the diseases departed from them,& the wicked spirits went out. Which place proveth plainly, as witnesseth( g) S. Chrysostome, the honour due to relics, by reason of the infinite miracles, which God worketh daily, when it pleaseth him, by them, as sundry other most ancient, and holy Fathers witness. S. jerome of the miracles of S. Paul the Eremite, and of S. Hylarion: of the miracles of S. Martin, severus Sulpitius: S. Chrysostome in a whole book to this purpose against the Gentiles,& infidels, who denied impiously the honour due to relics, as our Protestants do: S. Augustine in his books de civitate Dei, and sundry others, who all did constantly believe, and say with S. jerome: 
Hiero. ep. 17. c. 50  We reverence, and worship every where Martyrs sepulchres, and putting the holy ashes to our eyes, and if we may we touch it with our mouth also. But our Protestants rather will follow julianus the Apostata, and sundry infidels sworn enemies to the holy relics of Saints, then the holy doctors, and Fathers of the Church of God, who are grounded vpon the express word of the Bible. Doth not the Ministers Bible( though corrupted) specify in express words a miracle wrought by the dead body of Elisaeus the Prophet: 
2. Reg● c. 13. v. 20. 21.  So Elisaeus died, and they butted him, and certain bands of the Moabites came into the land that year; and as they were burying a man, behold, they saw the souldiers; therefore they cast the man into the sepulchre of Elisaeus,& when the man was down, and touched the bones of Elisaeus, he revived, and stood vpon his feet.  
5. In the which doctrine it is to be remarked, that we catholics believe not with divine faith every miracle wrought by God at the holy relics, and monuments of Saints, as the Ministers impiously seduce, and teach the simplo people; but only we affirm with the Scripture,& holy Fathers, that honour is due to relics; and that to misbelieve those miracles, which the holy Church hath confirmed, and avowed, which so many, and diuers nations haue piously, and wisely acknowledged these sixteen hundred yeares, is manifest madness, and impiety. To conclude then, I ask of the ministry to give me as plain places out of their own Bible, as manifest words, and formal texts, against the honour due to relics,& miracles wrought by them, as I haue produced to the contrary; which they not being able to do, must needs in place of the express word of the Bible, give us their consequences, that is their ministerial inventions, traditions, yea abominable superstitions, whereunto the holy doctrine of the Fathers of this second age or Century, and their consequences, and expositions should be preferred by any wife, yea indifferent man.  

Testimonies of the Fathers, that holy Images, the sign of the Holy cross, and holy relics, were in use with reverence amongst the catholics of this second Age. The first Section.  
S. pus an holy and famous Martyr, ordained that whosoever should foresweare himself vpon an hallowed cross( for the custom was then, as now, to swear by the holy cross) should do penance three yeares, and who vpon any other unhallowed cross, should do penance one year: 
Extat tom.  
council.  Qui peierat se in manu Episcopi, aut in cruce consecrata, trees annos poeniteat: si vero in cruce non consecrata, annum vnum poeniteat. And writing to justus Bishop of Vienne in France, commandeth him to be careful that the holy relics of Martyrs( by reason they were the temples& members of God) be honoured: 
pus Pont. op. 2. ad sustum Extat in Biblioth. Pat. tom. 1.& apud Bar. ad an. 166 n. 3.  Cura autem Sanctorum Martyrum corpora, sicut membra Dei, quemadmodum curanerunt Apostoli Stephanum. conform to the which received doctrine S. jerome avoweth, that in his time the reverence,& worship of holy relics, was the universal doctrine, non unius urbis, said totius orbis.  
2. S. justine Martyr, who being famous among the Gentiles for the quickness of his wit, his learning, his noble extraction, 
Contra Vigilant.  and pedegry, became afterward catholic, and wrote diuers Apologies for the catholics: he then writing against the Gentiles proveth, that the holy tombs and relics of the Martyrs work Miracles: 
Ad quast. 18. gentle.  Quoanodo non absurdissimam est hac quidem munda habere ob utilitatem, quaexeis capitur? he meaneth that the Gentiles thought some beasts, as fowles, and such, to be cleanly by reason of the utility they had of them: Gracos autem detestari Sanctorum Martyrum corpora, atque sepulchra, quae vim habent& tuendi homines a demonum insidijs,& curandimorbos quimedicorum arte curari nequeunt? And a little after this holy Father giveth the reason, wherefore the chief altars of the catholic Churches are builded towards the East, and wherefore the Catholiks consequently pray their faces being towards the East. Which doctrine is conform to that of S. Chrysostome, who writing concerning the holy relics of Iuuentius, and Maximus saith: 
Ch●yso. serm. de SS. Iuuent.& Max.  Let us of en visit them, let us adorn their tombs, let us touch their relics with a strong faith, that we may receive some blessing from thence. And S. Basil. 
Basil. i● psal. 115.  He who handleth the bones of a Martyr, draweth a certain touch of sanctification from the grace resident in the body. S. Ambrose answering to this objection which the Protestants make with the infidels against us: 
Ambr. serm. 93. de SS. Naz.& Ceso.  What dost thou honour in resolved, and decayed flesh? I honour( saith he) in the flesh of the Martyr the wounds or marks received for Christ: I honour the memory of the living by perpetuity of virtue; I honour ashes sacred by the confession of our Lord; I honour in the ashes seeds of eternity; I honour the body, which instructeth me to love our Lord, which hath taught me for his sake not to be daunted with the horror of death. And why should not the faithful worship that body which the very devils do reverence? Could this holy Father challenge more plainly the impiety of the Protestants, the Antichristian doctrine of the Ministry?  
3. Tertullian plainly, and plentifully maketh mention of the custom among the catholics to make the figne of the cross going out of their houses, going to their worldly business, at their in coming, at the table, at diuers exercises, at going to bed, and sundry other occasions: 
Lib de coron mil. c. 3.  Ad omnem progressum atque promotum, ad omnen aditum& exi. um, ad vestitum& calceatum, ad lauacra, ad mensas, ad lumina, ad cubilia, ad sedilia, quaecumque nos conversatio exercet, frontem crucis signaculo erimus Harum& aliarum eiusmodi disciplinarum si legem expostules Scipturarum, null●m invenies: Traditio tibi praetenditur auctrix, consuetudo confirmatrix,& fides obseruatrix. And again he avoweth, that the catholics in his time and before were called 
Apol. ●. 6.  Crucis religiosos, that is, Deuotes, or religious worshippers of the holy cross. Writing likewise to his wife he testified, that the Catholiks used the holy custom, 
Lib. ad vxorem n. 26.  Reptandi in carcerem ad osculanda vincula, that is: to creep to the prison, where the holy martyrs were, to kiss their bonds: like to that of S. jerome, speaking of the wood of the cross of our saviour: 
Lib. 2. ep. fam. ep. 8.  Will that day once come when it shal be lawful for us to enter in●o our saviours den? and to lick the wood of the cross.  
4. Of the use of Images Tertullian likewise maketh mention in his book 
Lib. de Pudicit. c. 7.  De pudicitia, teaching that the custom was, in his time, to engrave or paint vpon the holy chalices, and else where, the picture of our saviour carrying a sheep on his shoulders, conform to that of the Bible: 
Luke c. 25. v. 5.  And when he had found it, he layeth it on his shoulders with ioy. Finally he maketh mention of annual Masses,& oblations offered up for the faithful departed, and on the daies wherein the Martyrs  shed their blood for Christ, praising thereby God for their constancy: 
Lib. de coron. mil. c. 4. n. 26.  Oblationes( saith he) pro defunctis, pro natalitijs annua die facimus. It is true, that Tertullian a most famous, and learned writer of this age had sundry erroneous opinions, whereof he is accused by the holy Fathers of the ensuing Ages, which errors of his can no way be preiudicious to the catholic doctrine, and opinions, which he teacheth to haue been universally believed in his time and age, and whereof no ancient Father accuseth him as of erroneous doctrine; accusing him nevertheless of sundry particular errors, which as then, so now are against the doctrine of the catholic Church, whereunto if he submitted his iudgement( as other holy Fathers haue done) in all his books, and writings, such doctrine may be called erroneous, though not heretical.  
5. Let us join Origen to the foresaid Fathers, who witnesseth, that the devils fear nothing more, then the sign of the cross, knowing well to haue been vanquished, and overcome by the holy cross. His words are: 
Hom. 6 in Exod.  Quid timent Damones? Quid tremunt? sine dubio crucem Christi, in qua triumphati sunt, in qua exuti sunt principatu corum& potestate. Timor ergo& tremor cadem supper eos, cum signum in nobis viderint Crucis fideliter fixum. 2. 
Lib. 6. in ep. ad Rom.  He teacheth that the cross devoutly beholded, hath a great force against temptations. 
Hom. 2 in psal. 38.  That the custom was among the Catholiks before,& in his time to make the sign of the cross vpon their forehead. Finally that the holy cross was ever in great honour among the catholics, 
Hom. 8. in diuers. evang. loc.  Gaudentes leuemus hoc signum in humeris nostris victoriarum vexilla portemus: immortal lavacrum portemus in frontibus nostris: cum daemons viderint contreurscent▪ Qui aurata capitolia non timent, crucem timent &c. Exultemucitaque fratres charissimi,& ad Crucis similitudinem sanctas in caelum leuemus manus: cum sic nos daemons armatos viderint, opprimentur.  
6. S. Cyprian is plentiful every where in this matter especially in his book de unitate Ecclesiae, and else where: his words be: 
Lib. 2. cont. ludaeos c. 22  Q●òd in hoc dicit Dominus, Transi mediam jerusalem,& notabis signum supper fron●es vtrorum, qui ingemunt,& moerent ob iniquitates, quae sunt in medio eorum &c. And again, he doth insinuate the custom to make the sign of the cross vpon our forehead: 
Serm. de lapsis.  Frons cum signo Dei purae Diaboli coronam far non potuit, coronae se Domini reseruauit. Finally comparing the circumcision of the old law with the sign of the cross used in the new law, saith, that circumcision was not a remedy instituted for all( as for women) but the sign of the cross was instituted for all both for men, and women: 
Lib. 1. contra Iud. cap. 8.  Illud signaculum feminis non profecit: signo autem Domini omnes signantur. He avoweth likewise that Moyses holding his hands and arms( making thereby the form of a cross) did overthrow Amalech: 
Lib. 2. cont. Iud. cap. 11.  Hoc signo Crucis& Amalech victus est ab Iesu per Moysem: which victory the Bible witnesseth: 
Exod. c. 17. v. 11.  And when Moyses held up his hands, Israel prevailed: but when he let his hands down, Amalech prevailed. I omit sundry other testimonies of the Fathers of this Age or Century, to be short.   

That the Ministers haue corrupted the Bible in sundry places, to make Images odious to the people &c. The second Section.  
THe Ministers by their corrupted Bible show plentifully that they will ever take Antichrists part in denying the honour, and worship due to the Saints in heaven, the true friends of Christ; for the which cause they deny their merites, their good works, their relics, their Images against their own Bible, which witnesseth that the Saints in heaven( as having been, and being actually the special seruants and friends of God) should be honoured,& had in perpetual memory: 
Psalm 3. v. 7.  The just shalbe in eternal memory, saith david. again, 
Psal. 10 v. 7.  The memory of the just shalbe blessed. To this end then they haue corrupted sundry places of the Bible, to make the Images of the Saints odious, as that of the Acts of the Apostles: 
Act. c. 19 v. 15. Quis nesciat Ephesiorum civitatem, cultricom esse magnae Dianae Iouisque prolu. {αβγδ}.  Then the Towne-Clerke, when he had stayed the people, said: ye men of Ephesus, what man is it that knoweth not, how that the city of the Ephesians is a worshipper of the great Goddesse Diana, and of the Image which came down from jupiter? Where the Ministers impiously, and maliciously haue put in the word Image which is neither in the greek, nor in the Latin, to discredit thereby the use of holy Images. This form of proceeding of the Ministers, in adding unto the text, as it is most abominable before God, so in due time it will be punished with eternal damnation, conform to that of their own Bible: 
revel. cap. ult. v. 28.  If any man shall add unto these things, God shall ad unto him the plagues that are written in this book. S. Augustin was far different in Religion from the Protestants, who witnesseth that in his time the custom was to see at Rome the Images of S. Peter, and S. Paul painted and joined together with the Image of Christ: 
Aug. lib. 1. de consens. evang. c. 10.  Credo quod pluribus locis simul eos cum illo pictos viderunt, quia merita Petri,& Paulietiam propter eundem passionnis diem celebriùs,& solemniter Roma commendat. Declaring thereby, that the Saints in heaven are honoured in their Images; yea those holy Apostles Peter, and Paul, the Patrons of Rome are there more honoured then ever Romulus the builder of Rome, saith the same holy doctor: 
Tom. ● ep. 44.  show me I pray you any Temple of Romulus of such honour at Rome, as I shall there show the memory of Peter: who is honoured in Peter but Christ, who dyed for all?  
2. The second corruption is in that place of S. Paul: 
2 Corinth. cap. 6. v. 16.  And what agreement hath the Temple of God with Idols? Which place at the first casting down of the Churches in Scotland by the Lords of the Congregation was turned otherwise: 
In the Bible 1502.  And what agreement hath the temple of God with Images? If the Ministers had any conscience, any feeling of God, any desire to teach the truth, any zeal to save souls, and not to blind them lewdly; they would willingly learn, what difference is between Images, and Idols of S. Augustine that ancient holy Father, who saith: 
In Psal. 133.  Ipsa simulacra quae gracè appellantur {αβγδ}, quo nomine iam vtimur pro Latino, oculos habent& non vident,& caetera qua de his ideo dicuntur, quia omni sensu carent. If any man would say to my Lord Bishop of S. Andrews: My Lord, you are created to the idol of God, and you must aim to perfect this idol of God in you, and to haue a particular care of your children, which are your Idols, instead of saying: You are created to the Image of God &c. Would not such a man be thought foolish,& doltish? Let us speak more plainly. Idols, and Images are all one say the Protestants; but the Protestants give honour to the Kings Images, at the least civil honour, Ergo the Protestants are Idolaters, seing that no sort of honour can be given to Idols: again, every King in his kingdom is an Image of God, that is, an idol of God, Ergo, the Protestants in that they worship, and serve the King, worship and serve Idols: can there be greater absurdities?  
3. The third corruption is in the Epistle to the romans: 
Rom. c. 11. v. 14.  But what saith the answer of God to him? I haue reserved unto myself seven thousand men, which haue not bowed their knee to the Image of Baal. Beza and sundry Bibles of the huguenots in France do thus translate, putting to the text the word Image, which is neither in the Hebrew of the old Testament ( whereout this place is taken) nor in the greek of the new Testament; yet our gentle Maisters by the internal motion of the holy Ghost may add, and take away to the written word as it pleaseth them: but the article, {αβγδ}, saith Beza, 
In cap. 11. ad Rom.  sheweth that {αβγδ} should be understood: wherein Beza is a manifest ignorant, for as much as that, rather Astartes jezabel her Goddesse should be understood, as proveth manifestly the first of Kings Chap. 18. 19. 2. Because the word Baal being general to all Idols, Gods or Goddesses, is now and then of the masculine or feminine gender, as witnesseth 
Ad cap. 12. Ierem.  Theodoretus: And the Hebrew word itself Bahbal, which signifieth properly to command, to govern, is diversly attributed, now to one God or Goddesse, then to another, as 
Num. cap. 25. v. 3.  And Israel coupled himself unto Baal-peor, called so from the hill Peor, whereon that false God was honoured. The like is in the second of the 
Cap. 1. v. 3.  Kings where he is called Beelzebub; that is, Lord of the flies, by reason of the great multitude of flies, which commonly were vpon the Gentiles Altars in regard of the beasts there immolated.  
4. The Puritans accuse us catholics of Idolatry for the use of Images; but I entreat the Christian reader to set aside passion, and to consider, how that the doctrine, and Religion of the Puritans, is nothing else but manifest, and abominable Idolatry. For the better understanding hereof it is to be remaked, that the holy 
Tertul. lib. de Idolu cap. 2. S. Cyprian in exhort. ad Martyres. S Aug. lib. 1. de Trinit. c. 6.& alij passim.  Fathers with one consent do avow, that Idolatry then is committed, when the honour due to God only is given to the creatures, as to the sun, to the moon, to Hercules, to Mercury, and such like. Now there be two sorts of this Idolatry, say the same holy Fathers, the outward, visible, and material Idolatry, which is given outwardly to the visible Idols, and Gods; and so the Persians, and Chaldeans adored the stars for their Gods; the egyptians adored sundry beasts, plants,& other pictures; the grecians their captains, and the four Elements; the romans as they overcame any nation, or kingdom, they worshipped likewise the Gods of that kingdom, having made, and builded in Rome to such an infinite multitude of Gods a place yet extant, and called Pantheon, that is, to all the Gods. The other sort of Idolatry is called spiritual, inward, and invisible; which is then, when a man doth imagine with himself inwardly, and in his mind a God different from the true God, and defendeth obstinately erroneous opinions against the true God. The outward Idolatry was in Salomon perhaps without the inward: 
1. Reg. cap. 11. v. 5.  For Salomon followed Ashtaroth the God of the Cydonians,& Milcom the abomination of the Ammonites. It is very lykly that Salomon after so many blessings,& gifts of God thought not those Idols truly in his mind to be God. The inward, is in all those, who with passion, and obstinacy of mind defend, or follow any opinion against the true Church of God. So the Prophet samuel called King Saul his transgression, and rebellion against God, Idolatry: 
1. Sam. cap. 15. v. 23.  For rebellion is as the sin of witchcraft, and transgression is wickedness, and Idolatry. Because thou hast cast away the word of the Lord, therfore he hath cast away thee from being King. For who disobeyeth God or his Lieutenant, or Gods true Pastours( wherefore our saviour said plainly 
Luk. 10. v. 16.  He that heareth you heareth me,& he that despiseth you, despiseth me,) leaveth the counsel, and Will of God, and honoureth, and adoreth his own proper iudgement, and fantasy. conform to which doctrine S. jerome saith of the Iewes: 
S: Hier. in cap. 8. Hose.  As the Gentiles adored their corporal Idols, even so the Iewes do hold for Gods the Idols which they haue made in their soul, and mind, and therefore are Idolaters. And S. Augustin explicating those words of Iosue: 
Cap. 2●v 23.  Then put away( saith he) the strange Gods which are among you, and bow your harts unto the Lord God of Israel, saith: 
Lib. 6. qq. in Iosua cap. 2●.  think not that when Ioshua used such words, that the Iewes had any Pagan Idols among them, since a little before he praised their obedience: But the Prophet Ioshua then did see that the Iewes had in their harts many erroneous opinions of God, and against Gods majesty, which as Idols the Prophet Ioshua commanded to be put away. Likewise, S. Paul calleth the inward, and sinful motions of the mind, Idolatry, 
Colos. cap. v. 5.  Fornication, uncleanness, the inordinate affection, evil concupiscence, and covetousness, which is Idolatry.  
5. The Turkes, and the Iewes in these our dayes haue no outward Idols, yea they believe God to be creator of heaven, and earth: yet by reason that they haue left the true Church, and Religion, forging unto themselves a God and Religion according to their own fantasy, are called true Idolaters: conform to which doctrine S. jerome, with the rest of the Fathers avow constantly, that those, who haue left the catholic& Roman Church forging unto themselves new opinions, are Idolaters: 
Hier. in cap. 11. Hosee.  All heretics haue their Gods,& whatsoever they haue forged, they adore the same as sculptile, and constatile,( that is) as a graven, and melted idol. And again he avoweth, that whatsoever is spoken in the Scripture against Idols, or Idolatry, is spoken likewise against the heretics as spiritual Idolaters. For as much as that in denying the authority of the holy Church, the universal consent of the holy Fathers, they tie themselves to the idol of their own fantasy, and iudgement, as the Protestants, and puritans do: 
Hier. in 5. Amos.  whatsoever according to the letter, is spoken against the Idolatry of the Iewes, thou must needs refer all this unto them, which under the name of Christ worship Idols, and forging to themselves perverse opinions, carry the tabernacle of their King the devill, and the Image of their Idols; for the worship not one idol, but for the variety of their doctrine they adore diuers Gods: And he put in very well( which you made unto yourselves) for they received them not of God, but forged them of their own mind. And speaking of the idol of Samaria he saith: We always understand Samaria, and the idol of Samaria in the person of the heretics, of whom it is said: 
In 8. Amos.  Woe be unto them that despise Sion, and trust in the mount of Samaria, for heretics despise the Church of God, and trust in the falsehood of their opinions, erecting themselves against the knowledge of God, and saying, when they haue divided the people( by schism) we haue no part in david, nor inheritance in the son of Isai. Which comparison of heresy, and Idolatry, is grounded in good reason: for as Idolatry was the ground, and spring of all vices among the Pagans, so is heresy the sink of all abominations among the Christians. 2. Idolatry came first in when the world was full of corruption and 'vice, as of ambition, avarice, ignorance, and pride; even so the heresies of this our age were planted by Luther, Caluin& Knox in a most corrupted time,& in an age infected with all sort of 'vice, and abomination, especially of pride, and ignorance. 3. Idolatry took away the true worship of God under pretext of natural liberty; so the heresies of this our age do take away the true worship of God under the pretext of the gospel, and reformation, teaching for iustice, injustice, for salvation perdition, perfidy under the pretext of faith, and Antichrist under the name of Christ, as wisely saith S. Augustine: 
Dev●ra relic. c. 30  There is another sort of worshipping Idols much more wicked then this outward, which is then, when men adore their own fantasies, and call Religion all that which is forged in the furnace of pride, and temerity. wherefore the puritans leaving the path of the holy Church, not being able to prove, no not one debatable point of Religion by the express word of the Bible, refusing the constant, and uniform doctrine of the holy Fathers, not making account of the catholic Religion, which hath been among all nations these sixteen hundreth yeares, and forging to themselves new opinions, new translations of the Bible, new expositions of the word of God, and a new Religion; are convicted of manifest Idolatry, and of manifest Superstition, wherewith they seduce the poor people, under the cloak and pretext of Reformation.    

The 6. and 7. Article.  
That the custom of the catholic Church in this second Age, was universally to honour the saints in heaven, and to pray unto them.  
CHAP. IIII.  
having taught before the honour due to God, to the Saints, and to things apertayning to them, it is easy to see that the Protestants in denying the honour due to the Saints the friends of God, deny likewise and refuse the honour due to God himself; and consequently do play the Antichrist, and do against that common and natural saying among us in Scotland; love me, and love mine, that is, if ye love me truly, ye must also love my friends: and we see by experience, when we love a friend sincerely, we love for his sake his friends also, yea his seruants, yea his Ring or his Image, and whatsoever hath been dear, and beloved of him. conform to which natural light the Catholiks, out of the great love they carry to God, they love those who haue been Gods special friends, as the blessed Virgin Mary, the holy Apostles, the holy Martyrs, and such: who as they haue been special and constant friends of God in this world, and do reign now with him in heaven; so we should love them specially, and love those things which do appertain unto them. whereof I infer, that the Protestants in denying the honour due to the Saints in heaven, deny in like manner the honour due to God himself, as is manifest by this example. Put the case, that a particular Gentleman in Scotland should profess great love and honour to his majesty, yet could not abide to hear a good word of his glorious mother B. queen mary the Martyr; yea would revile her, miscall her, under the pretext,& colour that he will haue al honour to be given to his majesty alone, that the honour which is given to the mother is taken from the son: put the case, that this proud, and lofty-minded puritan pass by my Lords chancellor, President, Treasurer without moving his cap, and appear before his majesties honourable council, without moving body, cap, or knee,& being demanded of this his barbarous form of proceeding should answer: All honour should be given only to his majesty, none to his Lieutenants, fauourits, and friends; for that which is given to his friends is taken from his majesty. Put the case, that whensoever he do find his majesties Image he should deface and defile it, under the pretext that he giveth all honour to his majesties own person, none to any thing that appertaineth to his majesty: would you take such a Gentleman to be a loyal subject to his majesty? For would you not suspect such love towards his majesty to be nothing else, but plain hypocrisy and disloyalty? So do the Protestants in Scotland: they profess all honour and affection, say they, to Christ, but they revile his mother, and will haue no honour given unto her; they bear no respect to Christs favourits the Apostles, and Martyrs; which is all against the law of friendship, and against the common proverb, love me, and love my friends.  
2. But the holy custom of the catholics hath ever been to profess mutual society with the Saints of heaven, mutual communion, and participation of benefits; in token whereof we say in the Creed, I believe the Communion of Saints. We of duty should honour the Saints; they of charity pray for us; we honour, and praise their felicity, they help, and relieve our misery; we declare unto them our poverty, and wants; they supply the same by their merits. But let us hear the Bible: 
job. c. 42. v. 9.  go to my seruant job, and offer up for yourselves a burnt-offering, and my seruant job shall pray for you. God commandeth those persons to address themselves to job, to the end he should pray for them, though job was yet living in misery, and doth not God much more command us now to pray to job, and the Saints reigning in glory? If it was commendable in S. Paul( and no ways derogating to the mediation of Christ) to desire the romans yet living in misery to pray for him: 
Rom. c. 15. v. 30.  Also brethren I beseech you for our Lord Iesus-Christs sake, and for the love of the Spirit, that ye would strive with me by prayer to God for me; shall it not be lawful to pray to S. Paul now living in glory, since they are 
Ambr. l. de viduis.  beholders of our life and actions? They see out distress,& hear the complaints we make; they know our estate, saith S. Augustin, by the report of the Angells our faithful Guardians, who haue daily intercourse between them, and vs. As Cornelius his good angel witnesseth: 
Act. c. 10. v. 4.  But when he looked on him, he was afraid,& said, who art thou Lord? And he said unto him, thy prayers, and thine alms, are ascended into remembrance in the sight of God. Which place is corrupted by the Ministers.  
3. But how do the Saints, and Angells in heaven know our prayers, and the present estate wherein we are? Besides the report, and relation of our good Angells, there is other means, whereby the Saints in heaven haue certain knowledge of our outward actions, and inward thoughts, so far forth as it is needful for us, and expedient to them; for as much as that the Saints do see, and behold our actions, and prayers, in the brightness of God, as in a faire resplendent glass, in which the beams of all creatures, their nature,& perfection more clearly shine, then in themselves, saith S. Gregory: 
Lib. 12. moral. cap. 13.& 15.  What can the Saints be there ignorant of, where they know him who knoweth all things? The third means whereby the Saints in heaven know our prayers, and actions, say 
Greg. Naz. orat. fun. in sororem Gorg.  S. Gregory, and 
S. Au. lib. de cura pro mortuis cap. 15.  S. Augustine, is, by a special favour,& revelation of God, who openeth to them, as to our special friends whatsoever is behoveful for them to know. Doth not the Bible witness, that the holy Angels in heaven know, and rejoice at the conversion of a sinner: 
Luk. 15. v. 10.  There is ioy in the presence of Angels of God for one sinner that converteth? Doth not the Bible likewise witness that the Saints in heaven S. Peter, S. Paul and such, are like unto the Angells: 
Mattb. 22.& Mark. 12. v. 25.  In the resurrection they neither mary wives, nor wives are bestowed in marriage, but are as the Angels of God in heaven? wherefore then even as the Angels know the estate of their Pupils, know their prayers, and miseries; so do the Saints in heaven know our estate, and things belonging unto vs. If many holy men, even in this mortal life, either by the gift of prophesy, or by the extraordinary favour of God haue disclosed the hidden thoughts of mens harts, sundry things to come, and things done far distant from them, much more should this privilege be granted to the Saints in heaven, since the excellency of that happy estate challengeth much more. So Elisaeus, being a mortal man and far distant from Giezi, knew of the bribe which Giezi took: 
Reg, 2. v. 26.  Went not mine hart with thee, when the man turned again from his chariot to meet with thee? Is this a time to take money and receive garments &c. Likewise S. S. Peter disclosed the inward sacrilege of Ananias, and Saphira: 
Act. 5. v. 3. ●.  Then said Peter: Ananias, why hath Satan filled thy hart, that thou shouldst lye unto the holy Ghost, and keep away part of the price of the possession? Vpon the which words S. Augustine saith in commendation of vowing of chastity: 
Aug. serm. 10. de diversis.  If it displeased God, to withdraw of the money, which they had vowed to God; how is he angry, when chastity is vowed, and is not performed& c? If then S. Peter, yet a mortal man, did know the inward thoughts of Ananias, much more is he able, now being glorified, to know our prayers; which reason S. Augustin learnedly prosecuteth in Elizaeus, and consequently in S. Peter his fact, saying: 
Aug. lib. 21. de civit. c. 29.  If the Prophet Elizaeus absent in body did see the bribe, which his seruant Giezi received of Naaman Syrus; how much more shall the Saints see all things when God shall be all in all unto us? I might to the same effect produce sundry other authorities of the Fathers, which to deny is nothing else but an impious, and abominable contumacy of the Protestants.  
4. I will end with this place of S. Peter exceedingly corrupted by the Ministers, and whereby S. Peter promised to pray after his death for the catholics: 
2. Pet. cap. 1. v. 15.  And I will do my diligence, you to haue often after my decease also, that you may keep a memory of these things. Which words seem to haue been more plain in the greek copies, extant in S. Chrysostome 
Orat. in Princip. apostle. {αβγδ}.  his time, who readeth thus: I will endeavour after my coming to heaven to remember you. 
In psal. 101.  Oecumenius likewise avoweth that sundry holy Fathers proved by this place, that the Saints in heaven after their death did pray for us mortals yet in life. Yea S. lo the Great one of Peters successors in the apostolic roman Sea, often attributeth the good administration thereof to S. Peters prayers: 
Serm 3. in aniuers. die assumpt. ad Pontifi.  We are much bound( saith he) to give thankes to our Lord and Redeemer jesus-christ, that hath given so great power to him, whom he made the Prince of the whole Church: that if in our time also any thing be done well, and be rightly ordered by us, it is to be imputed to his work, and his government, to whom it was said, And thou being converted confirm thy brethren: and to whom our Lord after his resurrection said thrice, feed my sheep; which now also without doubt the godly pastor doth execute, confirming us with his exhortations, and not ceasing to pray for us, that we be not overcome with any temptation &c. Besides these ancient Fathers, sundry learned,& famous doctors of late, prove out of this place the invocation of Saints, as Catherinus, Clarius, Franciscus Suarez, Gregorius de Valentia, Franciscus Turrianus, and others; whose consequences, testimonies, and explications should be preferred by any wise man to the explications,& consequences of the Ministers, who shall never be able to prove by the express word of their own corrupted Bible, that, The Saints in heaven do not pray for us: that, we should not pray unto the Saints, and such. But with us catholics concerning this point of Religion, and all others, 
Augu. lib. 10. contra Crescō cap. 11.  The verity of the Scriptures is holden of us, when we do that which pleaseth the universal Church, which the authority of the same Scripture commendeth. Let us then hear the consequences of the Church of God made manifest unto us by the holy Fathers of this second Age, or Century.  

Testimonies of the holy Fathers of this second Age, That we should honour the Saints in heaven, and that they pray for vs. The first Section.  
S. justine a famous, and holy Martyr, witnesseth that the catholics worshipped the true God with divine worship only, and worshipped the Angells with a religious worship called Dulia: 
Apol. 2. ad Anto. Pium Imp.  Quinimò& illum verum Deum,& Filium qui ab eo venit, nosque haec docuit,& aliorum sequentium, assimilatorumque bonorum Angelorum exercitum,& spiritum propheticum colimus& adoramus, verbo,& veritate venerantes; idque omnibus, qui dicere velint, vt edocti sumus, candidè tradentes. And again he witnesseth that good 
Ad quaest 30. gentle.  Angells are given us by God to assist us, help us, hear our prayer, pray for us,& defend us from dangers of body& soul,& to accompany at our dying day our soul to that eternal felicity, where the Saints in heaven pray for vs. Truly no reason can be given why mortal men may be prayed unto, and not immortal Saints in heaven, whose charity is greater without comparison, then ours here, saith S. Bernard: 
In vigil SS. Petri& Pauli.  That blessed country doth not change charity, but augment it. S. jerome: 
Hier. adverse. Vigilantium.  If the Apostles, and Martyrs dwelling in corruptible flesh could pray for others, when they ought to be careful for themselves; how much more after their crownes, victories, and triumphs?  
2. S. Irenaeus a holy Martyr, and famous writer of this age could not more plainly avow the invocation of Saints, then calling them our advocates, and intercessors, which title he giveth in plain terms to the Blessed Virgin mother of Christ: 
Irenaeus lib. 5. c. 19.  Sicut Eua seducta est( saith he) vt effugeret Deum, sic Maria suasa est obedire Deo, uti Virginis Euae Virgo Maria fieret Aduocata. That is, as Eua was seduced to disobey God, so Mary was persuaded to obey God, to the end that of the Virgin Eua, the Virgin Mary might be advocate. Which is conform to that famous saying of S. Bernard: 
Bern. serm. de B. virgin quae incipit Signum magnum.  We need a mediator to our mediator, and who more profitable then the Blessed Virgin Mary? Not that we need any mediator besides God, in respect of his inability or little power, but in respect of our imbecility, indignity, and base unworthiness:& thus meaned some ancient Fathers saying, that we should not call vpon the Saints in heaven as thinking God not to be sufficient to help vs.  
3. Yea it was a common custom in the primitive Church amongst the catholics, to make a covenant in their life time, that whether of them went to heaven before the other, he should pray for his fryend yet in life, as witnesseth S. Cyprian who speaketh to the catholics thus: 
Epist. 57.  Let us pray mutually one for another, and whether of us two shall by Gods clemency be first called, let his love continue, and his prayers not cease for his brethren, and sisters in the world. And again this holy Father exhorteth the holy Virgins and Nunnes in his time to pray for him after their departure: 
Lib. de disciplina& habitu Virginum  Only then haue us in remembrance, when your virginity shall begin to be honoured: that is in heaven. conform to the which custom the Virgin and Martyr 
Euseb. l. 6. cap. 4.  Potamiaena promised at the hour of her martyrdom, that after her death she would procure mercy of God for Basilides, one of the souldiers that lead her to execution: and so she did. 
Lib 5. de Baptis. cont. Donat. c. 17.  S. Augustine likewise in plain terms desireth to be helped by S. Cyprians prayers. And 
In epita. Paulae.  S. jerome entreateth the holy Matron Paula after her death to pray for him in his old age, affirming that she will the more easily obtain, the nearer she is now joined to Christ in heaven. It is well known that the received custom among the Iewes, before the coming of Christ, was to pray to the Saints deceased, as witness those words of the Bible: Iudas thought that, 
2. Machab. v. 11.  He saw Onias( which had been the high Priest, a virtuous, and a good man, reverend in behaviour▪ and of sober conversation, well spoken, and one that had been exercised in all points of godliness from a child holding up his hands towards heaven, and praying for the whole people of the Iewes. again, Onias speaking of Hieremy the Prophet who was dead four hundreth yeares before, said thus: 
2. Mac. c. 15. v. 14.  This is a lover of the brethren, who prayeth much for the people and for the holy city, to wit, Hieremias the Prophet of God. Which place ancient Origen, with other Fathers, citeth to prove the invocation of Saints: which holy custom being familiar and usual, made the Iewes to think that our saviour Christ Iesus being on the cross did invocate the Prophet Elias saying, 
Matth. 27. v. 46.  Eloi, Eloi,& some of the Iewes when they heard Christ use those words said, 
Matth. 27. v. 47.  This man calleth Elias. Finally a famous Protestant witnesseth: 
readmit gift in his defence &c. pag. 471.  That almost all the Bishops, and writers of the greek, and Latin Church for the most part were spotted with the doctrine of Free-will, of merit, of invocation of Saints.  
4. Origen speaketh plainly, and plentifully of this matter teaching us first the custom, which was in his time to pray for those in Purgatory, and that those in heaven do pray for us: 
Lib. 3. in job.  Propterea& memorias Sanctorum facimus,& Parentum nostrorum, vel amicorum in fide morientium deuotè memoriam agimus, tam illorum refrigerio gaudentes, quàm etiam nobis piam consummationem in fide postulantes. 2. He avoweth that this point of Faith was out of doubt amongst the catholics: 
Hom. 26. in Nū.  Quis enim( saith he,) dubitat, quòd sancti quique Patrum,& orationibus nos iuuent,& gestorum svorum confirment, atque hortentur exemplis. 3. In comformation of this, he citeth the books of the maccabees as canonical, and true Scripture: 
Hom. 3. in Cant.  said& omnes Sancti( saith he,) qui de hac vita de cesserunt, habentes adhuc charitatem erga eos qui in hoc mundo sunt, si dicantur curam gerere salutis eorum& iuuare eos precibus suis, atque interuentu suo apud Deum non erit inconueniens. Scriptum est namque in Machabaeorum libris, 
Macha. 15. v. 14.  Hic est jeremias Propheta Dei, qui semper orat pro populo. 4. Origen himself prayeth to the holy Angels after this form: 
In lamento in fine.  Obsecrat te Dominus omnis Angelorum chorus propter me qui pessima consummaui, vt miserearis supper ouem, quae erravit.  
5. Not only he prayeth to the Angels, but also to holy job then in heaven saying: 
Lib. 2. in job.  O beate job vivens in perpetuum apud Deum,& victor permanens in conspectu Regis Domini, ora pro nobis miseris, vt etiam nos terribilis Dei misericordia protegat in omnibus tribulationibus &c. 6. Not only he prayeth to job to pray for him, but likewise to all the Saints in heaven: 
Initio lamenti▪  Inciptam me genibus prosternere,& deprecare vniuersos Sanctos, vt mihi non audenti petere Deum prop●er nimietatem peccati, succurrant: O Sancti Dei, vos lachrymis,& fletu pleno dollar deprecor, vt procidatis misericordijs eius pro me misero, and in especial he prayeth to S. Abraham thus: Hei mihi Pater Abraham, deprecare pro me, ne de sinibus tuis aliener, quos valde cupiui, nec condignè quidem propter ingens peccatum meum.  
5. S. Cyprian avoweth likewise the constant, and catholic belief of this Age concerning this point saying, that the holy Innocents, which were put to death by Herod, in heaven pray for us: 
In lib. de stella, Magis,& Innocentum ●●ce.  In ordine Sanctorum Protomartyres primum habent locum,& secretorum conscij divinorum propinquitate familiarissima clementiam Dei pro nostris exorant laboribus, quae vsque hody funestus Herodes prosequitur, quorum sanguine morte Diabolus delectatur. again, he witnesseth that the dayes of the departure of the holy Martyres, and of others, who dyed in prison for the catholic Religion were remarked, and in regard therof Sacrifices offered to God in thanksgiving: 
In epist. ad Clerum 37.  Quanquam Tertullus fidelissimus,& doctissimus frater noster pro caetera solicitudine,& cura sua scripserit,& scribat, ac significet mihi dies quibus in carcere beati fratres nostri ad immortalitatem gloriosae mortis exitu transeunt,& celebrentur hic à nobis Oblationes,& Sacrificia ob commemorationes eorum, quae ci●ò vobiscum Domino protegente celebrauimus. This is then the belief& Religion of our holy,& ancient predecessors of the Church of God through the whole world. Now, 
Aug. op. 118. c. 5.  any thing that the whole Church doth practise& observe throughout the whole world, to dispute therof, as though it were not to be done, is most insolent madness, saith S. Augustine.   

That the Ministers haue falsified the Bible in sundry places, which prove the invocation of Saints. The second Section.  
THat place of job, where Eliphaz desireth job to call vpon some of the holy Angels, proveth manifestly the invocation of the holy Angells: 
job. 5. v. 1.  Call therfore if there be that will answer thee, and turn to some of the holy Angells. Where S. Augustine avoweth, that holy job did invocate the Angells: 
In cap. 5.& 19. job. tom. 4  It seemeth, saith he, that job doth pray the Angels to pray for him, or else the Saints to pray for him as for a sinner. The words of job in the three and thirtieth chapter witness this plainly: 
Ver. 2●  There shall be an angel speaking for him, one of the thousands to declare mans equity. By reason that these two places do make forcibly against the Ministers, they haue corrupted them impiously, turning the first by way of interrogation: Call now if any will answer thee, and to which of the Saints wilt thou turn? and taking out the word Angels, which is in the greek text, as the Caldaicke word Mikdoschim sheweth likewise plainly. It is certain, that in putting in this interrogation, the sense is fully changed, and the words haue another meaning; for the self famed sentence made by way of interrogation,& red absolutely, will haue diuers meanings, as is manifest in many sentences used in familiar talk, as also in that sentence of S. Augustin: He who made thee without thee, shall not save thee without thee. Qui fecit te sine te, non saluabit te sine te. Signifying that mans cooperation of free will is necessary to salvation: which place the Lutherans do corrupt to signify the plain contrary, only by reading the same sentence( to prove that man had no free-will concerning his salvation) with an interrogation thus: He that made thee without thee, shall he not save thee without thee? In the second place of job, the Ministers haue taken out the word angel, turning thus: 
job. c. 33. v. 23.  If there be any Messenger with him &c. putting the word Messenger, instead of angel to make the sentence obscure. After this form a jew or turk may turn all the Bible vpside-down, as that: 
Matth. 4. v. 11.  Then the divell left him and the Messengers came, and ministered un●o him again: 
Matth. 13. v. 40.  The Messengers that go forth, and sever the bad from among the just And infinite such places, where it were impiety to turn Messenger for angel. Can there be a greater sin before God, then to corrupt after this form without conscience, or shane the word of God? Is it marueyle that the Ministers effrontedly corrupt the holy Fathers, since they are not afraid to do the same to the Bible, the holy Scriptures, the sacred word of God? Is it not the right way to atheism to turn for angel, Messenger; for Church, Congregation; for Priest, Elder; for Sacrament, Secret,& for Hell, grave?  
2. The second place corrupted by the Ministry, is that saying of the Prophet david: 
Psal. 119. v. 63.  I am partaker of all that fear thee, and that keep thy commandments. whereby is signified that all true, and sincere catholics are partakers of all the prayers, good works, and merites of the whole militant Church, as likewise of the prayers of the triumphant Church that is, of the Saints of heaven, which is called in our Creed, The Communion of Saints. The greek text is directly for us against the Ministers. The Hebrew, Chaber, and the chaldaic, Chabera, signify clearly to any unpassionate man, I am partaker. 
Serm. 8. in hunc psalmum.  S. Ambrose, 
In Comment. in haec verba.  S. jerome, and 
Serm. 16 in psal. 118  S. Augustine, and others, turn the same place, I am partaker. But I pray you how do our Ministers disguise, and deface this place? I am, say they, companion of all that fear thee, and keep thy precepts. And in their merry metre they sing: Companion am I to all them, which fear thee in their hart &c. Is it a great honour to King david to be Companion to some of the Tron-Lords of Edenbrough, who brag to fear God? How could david accompany, or be Companion to all those that feared God? And since none can keep the commandements, as the Ministers, saith he, how could the holy Prophet be their Companion? Are not the Ministers in coining such new translations to favour their new opinions, convicted by S. Augustine to be manifest heretics? for 
De utilit. credendi cap.  He is an heretic, saith he, who for some temporal commodity& especially for his glory, and principality, coyneth, or else followeth false or new opinions, false or new translations.  
3. The third place corrupted by the Ministers, is this of jeremias: 
Ierem. 15 v. 1.1.  If Moyses, and samuel shall stand before me, my soul is not towards this people. Where, as before Chap. 7.11.14. God forbade ieremy to pray for the Iewes, so here he saith; that though not only jeremy, but also though Moyses and Samuel,( departed from this world long before) shall pray for this people, yet they shall not escape the punishment for their sins. By necessary consequence whereof it followeth, that Moyses, and Samuel after their death both could and did sometimes pray for the Iewes; otherwise the particular mention of these Prophets were not to the purpose if they ne●●r did, nor could pray for them, as learnedly prove 
In his comment. vpon this p●ace.  S. H●●rome, 
Hom. 1. in 1. Th●s. 1.  S. chrysostom,& 
Lib. 9. Mor. cap. 12.  S. Gregory the great; and the Prophet Baruch confirmeth the same saying: 
Baruch cap. 3. v. 4.  O Lord Almighty, the God of Israel hear now the prayers of the dead of ●sraell, and of their children which haue sinned before thee. Then the dead of Israell, prayed for the living; the Hebrew word ●m●ahhamod in the future tense maketh for us, and sheweth both the malice,& Ignorance of the Ministry, in turning one tense for another, for they turn thus: Though Moyses and Samuel stood before me &c. The Chaldean Paraphrast maketh plainly for us: Im Iacum Mosche. &c. If Moyses, and Samuel shall stand before me to pray. &c. And the greek text also maketh for us against the Ministers, who in corrupting thus the Bible, inventing novelties,& new translations in so weighty a matter, as is the matter of our salvation, the word of God, and in speaking perverse things, do show consequently that they are manifest heretics.  
4. The fourth place corrupted by the Ministers, is that of S. Peter: 
2. Pet. cap. 1. v. 2.  I will do my diligence, you to haue often after my decease also, that you may keep a memory of these things. Where S. Peter promiseth to pray after his death for the Christians, having promised before in the thirteenth verse to remember them, and to stir them up by admonitions, so long as he was in life: and after in the fifteenth verse promiseth consequently to remember them after his death; as with the rest the greek, and latin Fathers plainly witnesseth S. Chrisostom, saying: 
In nat●li beacorum Apost. Petri& Pauli.  rejoice Peter the Rock of Faith: rejoice Paul the honour of the Church: rejoice Peter the entry of true Religion: rejoice Paul the cairo of Churches: rejoice ever in our Lord and offer up your prayers for us without interruption; fulfil your promise, for thou O Peter sayest: I will do my diligence, you to haue often after my decease also The Ministers to take away the force of this place of the Bible haue first put in the word always, in place of the word often. 2. They haue taken away all points, to make the sentence obscure. 3. They haue transposed, and changed the words to the same end against the greek text, putting the words, After my departing, after the words, to haue remembrance, to deceive thereby the reader, and to persuade him, that S. Peter only saith, that he shall with such diligence exhort the Christians so long as he is in life, that they shall remember him after his death; not that he personally shall remember them after his death; to the which end the Ministers most viciously translate thus: I will endeavour therfore always that ye also may be able to haue remembrance of these things after my departing. Can there be a more manifest mark, that the Ministers are heretics, then thus to corrupt the word of God to prove their own errors? which while they follow, they seem to follow the Bible, saith S. Augustin:( r) All heretics which receive the Scriptures, and their authority, will seem to follow them, whereas indeed they follow their own errors and are therfore heretics, not because they condemn them, but because they do not understand them, or do viciously translate them.  
5. The fifth place which the Ministers haue corrupted for the great hatred they haue against the Blessed Virgin Mary, is in S. Luke, where the Blessed Virgin saith: 
Luke c. 1. v. 48.  Because he hath regarded the humility of his handmaid: for behold from henceforth all generations shall call me blessed. Which prophesy of the blessed Virgin is daily fulfilled( by the catholics, not by puritans, who haue scraped out the word Generations, against the force of the greek word) when the Church, and the faithful Christians keeping her festival dayes, and saluting her say, Aue Maria, and other such holy Anthymes: which place likewise declareth the great humility of the blessed Virgin, who as she was full of the grace of God; so she was of all virtues,& especially of humility, whereby she pleased God more( say the doctors) thē by her virginity. But the Ministers cannot suffer her to be praised by reason of her humility, for the which cause they haue thrust out the word humility, translating thus: for he hath looked on the poor degree of his seruant, for behold from henceforth shall all ages call me blessed. 
{αβγδ}.  In the greek text, the word signifieth humility: as the Ministers being better advised haue translated the same greek word in other places: 
Matth. cap. 18.  whosoever therfore shall humble himself as this little child, the same is the greatest in the kingdom of heaven. And again: 
1. Petri cap. 5 v. 5. joan. cap. 4. v. 9. Rom. 12. v. 16.  God resisteth the proud,& giveth grace to the humble. The Siriack text likewise is for us catholics, dechor bemuceco dametheth &c. that is, because he hath regarded the humility &c. The ancient Fathers both of the greek and Latin Church, with one consent, all red, Because he hath regarded the humility &c. And not content to haue shewed this little liking of the humility of the Blessed Virgin, they seem willing to dissemble the inward humility of hart, a chief virtue in our saviour Christ Iesus, the Blessed Virgins son, for they haue thus translated that famous sentence of his, 
Math. c. 11. v. 29.  learn of me, because I am meek and humble of hart, with leaving out the accustomend word, humble: and this newfanglenes in using new invented words and profane noueltyes against the form of the catholic faith, against the phrase of the old and apostolic writers, come to us by tradition of all ages and Churches, hath been ever an infallible mark of new Ministers, and heretics, of whom therefore S. Paul commandeth us to beware: 
1. Tim. c. 6. v. 20.  avoyde profane novelties of words. In S. Augustine his daies, when any good thing happened to catholics, or when they entred into any mans house, or met any friend by the way, they used always to say, Deo gratias, thankes be to God: but the Donatists, and Circumcellians, impious heretics of that time, being always given to novelties of words, forsook the old phrase of the Catholiks, and would always say, Laus Deo, praised be God: from which kind of ordinary salutation( though good yet newly invented) the catholics did so shun( saith 
In psal. 132.  S. Augustin) that they had as willingly haue met a thief, as one who would say Laus Deo, instead of Deo gratias: so we catholics should keep constantly our Forefathers words, so we may the more easily keep our old, and true faith received of them. Let us not therefore use with the new ministry of the Protestants, profane novelties of words, as, amendment, for pennance; abstinence, for fasting; the Lords supper, for the Blessed Sacrament; superintendant, for Bishop; Congregation for Church; so be it, for Amen; praise the Lord, for Alleluia; Elders, for Priests; Mystery, for Sacrament; Idol, for Image; Instructions for traditions; and such. Thus if we do, the very words will bring us to the faith of our forefathers,& keep us therein, avoiding always profane noueltyes of words a. S. Paul commandeth us to do. Truly those very ancient words yet used in Scotland, candlemas, michaelmas, Andersmasse show evidently that the holy mass was in use in Scotland from the first conversion thereof to the catholic Religion, that is, fourteen hundreth yeares since, or rather sixteen hundreth yeares since; for at such festival and remarked dayes, the holy mass was said with such great solemnity, that sundry gentlemen and commons came from abroad to see the celebration thereof. Do not likewise the words we use, S. Giles Church, S. Patrickes Church, S. Cuthberts Church, the Lady of Grace, Hallowmasse, and infinite such witness the honour, and invocation, which our forefathers used towards these Saints? What witnesseth I pray you the words, All souls day, holy-Roode day, Shirfthursday, Palme-sunday, Corpus Christi day; Imber dayes, but the antiquity of our catholic and roman Religion? Which Religion, as the words themselves, did continue without any debatable contradiction until the coming of Luther, and Caluin, and yet are in use; so the catholic apostolic,& Roman Religion, did ever continue in England, Ireland, and Scoland without any debatable contradiction until the coming of Luther, Caluin, Knox,& Paul Meffen a Minister.  
6. Their small devotion unto the Blessed Virgin Mary, may likewise appear by their translating those words; 
Math. c. 1. v. 25.  And he knew her not till she brought forth her first born son, and called his name Iesus; w●th thrusting in the word he, thus, And he called his Name Iesus, giuing away the honour of the Imposition of the name solely to joseph, against the express text of the Bible where the angel said unto her: 
Luke c. 1. v. 31.  For lo thou shalt conceive in thy womb and bear a son, and shalt call his Name Iesus: Yea the Ministers considering the matter without passion, turn with us that of Isay: 
Isa. cap. 7. v. 14.  Behold the Virgin shall conceive and bear a son, and she shall call his name Emmanuel, the Hebrew word being of the feminine gender, and referred of necessity by the rabbis to the blessed Virgin. 
rabbi Abraham, Rabbi david, and others.  Since then S. matthew speaketh indifferently without limitation to joseph, is it not abuse of Gods word, and partiality against the blessed Virgin, to give the honour of the imposition of that holy name to joseph, only; since both the Prophet Isay, and S. Luke put the matter out of doubt, in giuing it to the blessed Virgin Mary? But let us catholics ever honour the blessed Virgin, as mother of our saviour, and speak reverently of her with the holy Fathers, especially with S. Ephrem( who was thirteen hundreth yeares since.) 
Ephrē. Hom. de laudibus B. Virginis.  O mary mother of God( saith he) undefiled queen of all, the hope of all sinners, my lady most glorious, higher then heavenly Spirits, more honourable then the Cherubims, holier ●hen the Seraphims, the hope of the Fathers, the glory of the Prophets, the praise of the Apostles: by thee we are reconciled to Christ my God, thy son: thou art the helper of sinners, thou the haven for them that are tossed with storms, the solace of the world, the deliverer of the imprisoned, the help of orphans, the redemption of captives, vouchsafe me thy seruant to praise thee: hail Lady Mary full of grace, hail Virgin most blessed among women.  
7. To disguise the holy virginity of the Blessed Virgin Mary, and to signify that she had not made a vow of virginity, and that she was not Iosephs true wife, before the angel appeared unto him and said: 
Matth. 1. v. 20.  joseph son of david sear not to take Mary thy wife, for that which is born in her is of the holy Ghost: The Ministers haue corrupted the foresaid place thus: joseph son of david sear not to take Mary for thy wife, adding the word, for, which is not in the greek nor syriac text, where it is, Lemariam anthetoc, Mary thy wife, and not Mary for thy wife: which particle, for, is added against the holy, and ancient. Fathers, who witness that the Blessed Virgin Mary was espoused to joseph before she was found to be with child, and before the angel appeared to joseph. Secondly the Ministers themselves( always addicted to the Spirit of contradiction) show clearly that before the angel appeared to joseph, Mary was Ioseps wife: Then joseph her husband. 3. joseph could not haue been minded to put her away, if she had not been already married. 4. The Hebrew word, which is in the Prophet Isay 
Isa. 7.  h halma, signifieth properly a true Virgin,& having with it( as it hath 〈◇〉 Hebrew text of Isay) he haiedigha, signifieth a Virgin 〈…〉 ●●a●es, a pure Virgin in body, mind, and affe●●●●● yea a perpetual Virgin; though without the said ●●haudigha, it signifieth a 
Ge●●● 〈◇〉 exod. Exod. ●. v. 8.  Virgin also, yet not one, who remaineth perpetually in her virginity, as it doth in Isay, who speaketh only of the Blessed Virgin, whom to haue made a vow to God to keep perpetually her vi●ginity witness the holy Fathers 
Orat. de n●tiuit. Domini  S. Gregory Nazian. 
Serm 4. in Missus est.  S. Bernard,& others. The which holy exaple of the B. Virgin Mary in vowing perpetual virginity hath being imitated by an infinite multitude of men, and women of all nations, yea by kings, and Princes of diuers Nations. And of our Nation of Scotland, we haue the example of holy King malcolm the Virgin, of S. Richardis Empresse, S. Fiacre, S. Guthagon, S. Mungo, S. Edmond, S. Fridelinus, S. Mathildis, and many others, of whom I make mention plentifully in my book entitled Menologium Sanctorum regni Scotiae. But the Ministers drowned in flesh, and blood, and sensual pleasures, cannot understand such things: no marvel because, 
1 Cor. cap. 2. v. 14  A sensual man perceiveth not the things of the Spirit of God, for they are foolishness unto him: neither can he know them, because they are spiritually discerned: which place the Ministers haue likewise corrupted to hid their turpitude and fleshly sensuality, putting natural, for sensual; knowing well that those words, a natural man, are taken in a good part, for any wise, and judicious man, and not for a sensual man.  
8. We catholics do call the B. Virgin Mary queen of heaven with S. Chrysostome, S. Basil, and the holy ancient Fathers, who do pray unto her after this fort: 
In the greek Masses of S. james S Basil and S. Chrysost.  Most holy, undefiled, blessed above all, our queen, our Lady, the mother of God Mary, a Virgin for ever, the sacred ark of Christs Incarnation, who didst bear thy creator: holy mother of unspeakable light, we magnify thee with angelical hymns: all things pass understanding, all things are glorious in thee, O mother of God. The Ministers I say, to dishonour the Blessed Virgin Mary, and to make her odious with the common people, haue corrupted impiously that place of jeremias: 
Ierem. cap. 19. v. 13.  All houses in the tops whereof they haue sacrificed to all the host of heaven, and haue offered lybaments to strange Gods: understanding by the host of heaven, the moon, and the stars, whereunto impiously the Iewes offered Sacrifice. Now the Ministers instead of these words, the host of heaven( which are conform to the Hebrew, and greek) put in their first printed Bibles, but now lately corrected, queen of heaven. Because we catholics worthily do honour, and call the Blessed Virgin queen of heaven. What is impiety if this be not? And what is hatred against the Mother of God if this be not? Are not the Ministers not only void of wit, learning, and common sense in discovering so devilish a hatred against the Blessed Virgin; but also void of shane, and modesty, and more to be blamed then Turkes, and Saracens, who honour greatly the Blessed Virgin Mary?    

The 8. and 9. Article.  
1. That the catholic Church in this second Age, believed universally, that there was a Purgatory.  
2. And that it was accustomend to pray for the souls detained in Purgatory.  
CHAP. V.  
THe most famous writers in this second Age Tertullian, Origen, and S. Cyprian witness plentifully not only the faith of the catholic Church concerning Purgatory, but also the chiefest, yea almost all the points of Religion, which we Catholiks now a dayes believe, as 
Tertul. apud Centu●iatores. Cent. 3. Col. 131.  the custom to receive the Blessed Sacrament fasting, 
Cypr. serm. 5. Tertul. ●ib. 2. ad vxo.  reservation of the Blessed Sacrament, Sacrifice for the dead, 
Cypr. lib. 2. ep. ●.  Sacrifice according to the order of Mechisedech, mingling of water with wine in the chalice, 
Cypr in serm de vnctione Chrismat.  chrism and Confirmation,& diuers of our Sacraments, as witness those words of S. Cyprian speaking of the Sacraments of baptism, and Confirmation: Tunc planè sanctificari& filii Dei esse possunt, si Sacramento vtroque nascuntur. And again 
Exam. part. 2. pag 58.  Chemnitius witnesseth that S. cyprian reckoneth up five Sacraments in his sermon de ablut. pedum. likewise those holy and ancient Fathers do make mention, that ordinary succession of Pastours doth ever accompany the true Church; 
Lib. 2. epist.  they do avow also the inferior orders of Deacons, Subdeacons, Acolites, Exorcists; that 
Cypr. de singular C●ericor.  Priests might not mary; that neither Priest, Deacon nor professed widow might be Bvgam; the vow of 
Cypr. l. 1 ep. 9.& 11. Tertul. lib. de vetandis virginibus. Cypr. de ha. virginum.  chastity of Virgines; the religious habit of sacred Virgines; the 
Cypr l. 3. ad Quirinum.  necessity of baptism: 
Origen hom. 2.  usage of the cross in baptism; unction, and other ceremonies of baptism; the virtue of the sign of the cross; the erecting of Crosses in private houses, and public places; the necessity of satisfaction and pennance; Confession of sins, absolution given as now, with imposition of hands justification by good works; merit of works; free-will; the possibility of the commandments; Lymbus Patrum, Prayer for the dead, Purgatory, prayer to Saints, Prayer to Angels, apostolic and unwritten Traditions, fasting-days( Sunday ever excepted) canonical houres of prayer, prayer towards the East, and finally the Primacy of S. Peter, and of the roman Church. Which points of Religion the foresaid Fathers constantly avow to haue been universally in their time, that is, in the second Age( as now in our time) believed by the catholic Church; and no holy Father did ever reprehend either Tertullian, Origen, or S. Cyprian for believing the foresaid points of Religion, though for other particular errors they were greatly reprehended( especially Origen, and Tertullian) by the holy Fathers; which is an infallible argument that those foresaid points of Religion, were in this second Age universally believed in the catholic Church, without any debatable contradiction.  
2. As concerning Purgatory in particular, besides the proofs that I haue set down in the first Age, this is to be remarked: that two sorts of persons depart this life, the one who hath lead a holy life many yeares, and hath fully satisfied for his offences past, g●ounded always vpon the satisfactions of Christ: another who hath run a wicked race all his dayes, and committed innumerable sins, yet through the mercy of God, repenting in the end is pardonned, in the hour of his death, of his sins, by reason of the great contrition he hath had of them, not having leisure to make any satisfaction for them. Now I say, if this second person dying at the same instant with the former, enjoy the bliss of heaven as soon as he, me thinks that it were not conform to the iustice of God, to reward him equally with the other, who before his death performed great satisfaction, and therfore he must be delayed for a season of his felicity, until the penalty of his sins be payed in Purgatory, since it is the will,& pleasure of God, 
Rom c. 2. v. 6.  to reward every one according to his works.  
3. Suppose then three several sorts of persons depart this world. The one dieth pure and clean from all kind of sin, as the Blessed Virgin Mary; the other guilty of diuers mortal sins, and dieth therein; the third only spotted with some venial sins, as many religious men by a special grace of God: the first without doubt goeth to heaven immediately; the second to hell; the third goeth not to hell, because he is departed in the favour of God, yet he goeth not to heaven immediately, because 
Apoc. cap. 20. v. 27.  Thither shall not enter any undefiled thing. Of this third sort of persons speaketh S. Augustine, when as he saith: 
Lib. 21. de civit. Dei cap. 24  It is manifest that those who are purged before the day of Iudgement by temporal pains are not delivered to the punishments of eternal fire. And again: 
Aug. lib. 2. de Gen. cont. Manich. c. 20.  He who hath not happily tilled his field, but hath suffered it to be overgrown with thorns, hath in this life the malediction, and curse of the earth in all his works, and after this life he shall haue either the fire of Purgatory, or everlasting pain. The Ministers city, to disgrace S. Augustines doctrine in this point, that place of his, 
Lib. 5. hypogn.  The third place we are utterly ignorant of: Where S. Augustine denieth only any third place of everlasting Ioy, or everlasting pain, against the Pelagians, who granted to the vnbaptized infants, a third place of everlasting Ioy. But let us come to the words of the Bible.  
4. S. Paul writing to the Corinthians maketh mention of the custom then used among the catholics to afflict themselves for the souls of their departed friends, which affliction the Apostle calleth baptism; in the which signification our saviour also taketh the word baptism: 
Luke 12. v. 50  I haue a baptism to be baptized with. And, 
Mark 10. v. 38.  Can you drink the cup that I drink, or be baptized with the baptism, wherewith I am baptized? meaning his future Passion on the cross: yea diuers holy Fathers do call bodily affliction 
Cypr. serm. de sae. Rom. Greg Naz orat. in SS. lumina.  baptism of tears, and Pennance: S. Paul then alluding to the ancient custom of the catholics in his time, who did pray, make pilgrimages, afflict their bodies, give alms for their departed souls, which they believed to be in Purgatory, saith: 
1. Cor. 15. v. 29.  Otherwise what shall they do that are baptized for the dead, if the dead rise not again at all? That is; what doth it avail the Christians, and the Iewes to punish, fast, pray, and afflict themselves for the souls of the departed, if the dead rise not again to receive the fruit, and benefit of their prayers? That the Iewes prayed for the dead, it is manifest by the book of the maccabees cited in the first Age; which book as the Ministers must needs credit, as much at least as an historiographer, so S. Augustine saith plainly therof: 
Aug. l. 18. de civit. cap. 33.  The books of the maccabees, not the Iewes but the Church of God esteemeth canonical. The Ministers seing the force of this place to prove corporal afflictions undertaken for the departed, haue corrupted it so impiously, that it will be difficile to understand their translation, wherein they haue taken away, to make the sense obscure, two several times the greek article, which is in all the greek copies; their words be: Else what shall they do which are baptized for dead &c. Why are they then baptized for dead? Which impious translation hath no more sense or meaning, then if a man should say: Let us convey the dead to burial. Is this to translate their Bibles faithfully according to the greek copies? Is not this form of corrupting the word of God abomination before him? Is not this a sin against the holy Ghost, to corrupt thus the Bible, the Sacred Text, the word of God, the holy Scripture?  
5. The other place, which proveth Purgatory, is that of the Prophet Baruch, who was scribe to jeremy the Prophet. This Prophet then in plain terms prayeth for the departed Iewes, saying: 
Baruch 3. v. 5.  Remember not the iniquities of our Fathers, but remember thy hand, and thy name in this time. And by reason of these manifest words of praying for the departed Iewes, and consequently of Purgatory( whereof the one is so linked with the other, that by the proof of the former, the latter necessary ensueth) the Ministers deny this book to be canonical, as likewise that of the maccabees. But since they cannot show any authority they haue, by the express word of their own corrupted Bible, to preach and teach, far less haue they authority to make, testify, or declare canonical, or apocryphal books, Certes a world of holy and ancient Fathers, besides the Councells of 
Canon ultimo.  Laodicea, of 
De vnione Armenorum sessione 4.  Florence, and of Trent expressly observe, that Baruch is caconical Scripture: and the whole catholic Church hath ever so believed. Now 
Epist. 118. cap 5.  whatsoever the whole Church of God doth practise and observe throughout the world, to dispute thereof, as though it were not to be done, is most insolent madness, saith S. Augustine.  
6. The third place, is that prayer made by the good thief to Christ vpon the cross, 
Luke 23. v. 4●.  Remember me when thou shalt come unto thy kingdom. Of the which place saith S. Augustin 
Aug. l. 6 contra justorum cap. 5.  it is manifest, that there be some sins, which are forgiven after this life, as constantly the good ●heefe believed, otherwise he would not haue prayed Christ, to haue remembered him after his death.  
7. The fourth place is that of S. Paul to the Philippians: 
Philip cap. 2. v. 10.  At the name of Iesus every knee shall bow, of those in heaven, of those in earth, and of those under the earth. That is, the Name of Iesus should be honoured by the Angels in heaven, by the Christians on earth, and by those of Purgatory under the earth. conform to which apostolic doctrine the catholics when they hear the Name of Iesus, do reverence the same, for the respect and relation which it hath to our saviour jesus-christ, who is honoured in his name; not that the catholics honour the syllables of that name,( as the Ministers slanderously teach the people) but the thing signified by the name, that is, Christ Iesus. Of the which holy custom S. Augustine maketh mention, witnessing to haue carried a particular devotion to the name of Iesus: 
Lib. 3. confess. c. 4  This name of my saviour( saith he) did so piously enter into my hart from my tender age, that whatsoever was without this holy name( though true& polished) yet it did not fully delight me. Since then those words under the earth, cannot be referred to devils in hel, it must needs be referred to those of Purgatory, as the holy Fathers, and late writers 
In hunc locum.  witness. Yea the Ministers foreseeing the force of this place to prove Purgatory, haue corrupted the same impiously thrusting into the text several words which are not in the greek text, making thereby the sense obscure, and turning thus: At the Name of Iesus should every knee bow, both of things in heaven, and things in earth, and things under the earth. Where those words, both of things, are no ways in the Greek. Can things kneel at the Name of Iesus, or be there any senseless things in heaven, in earth, or under the earth which kneel at the name of Iesus?  
8. Finally that place of S. Luke, where our saviour raised from death to life the Prince of the Synaguogue his daughter, proveth a third place different from heaven, and hell: 
Luke c. 8. v. 55.  He holding her hand cried, saying, maid arise. And her Spirit returned, and she rose incontinent. The soul of this maid as likewise the soul of Lazarus( who had been dead four daies) after the departure, was neither in heaven, nor in hell, Ergo, in some third place. Notwithstanding al these foresaid places a stubborn Protestant will not yield by reason of his passion and lofty mind, who not being able to give one place of the Bible, which maketh in express words against Purgatory, will brag, and boast of his necessary consequences, leaving thereby the express word of the Bible, and tying himself to his own expositions and consequences, alleging ever that the inward persuasion of the holy spirit guideth him, or rather blindeth him, But to these dreams of his and diabolical consequences, let us prefer the consequences of the holy Fathers of this second age, or Century.  

Testimonies of the holy Fathers of this second Age, in proof of Purgatory, and Prayer for the dead. The first Section.  
TErtullian one of the most famous and learned writers in this second Age witnesseth that the holy mass was in use to be said for the departed Christians: 
Lib. de corona militis. cap. 4.  Oblationes ( saith he) pro defunctis annua die facimus. And a little after he teacheth, that this holy custom to say mass for the dead came by tradition from the Apostles, though there be not express words in the Bible therefore: 
Lib. de corona militis cap. 4.  Harum& aliarum eiusmodi disciplinarum si legem expostules Scripturarum, nullam invenies; Traditio tibi praetendetur auctrix, consuetudo confirmatrix. And again in that book of Monogamia( where he teacheth how a widow should behave herself) he exhorteth that she should pray for the soul of her departed husband, otherwise she doth not the duty of a true widow saith he: 
Lib. de Monoga. c. 10.  Enimuero& pro anima eius orat,& refrigerium interim adpostulat ei,& in prima resurrectione consortium;& offered annuis diebus dormitionis etus: Nam haec nisi fecerit, verè repudiauit, quantum in ipsa est. And his book de Resurrectione carnis, he teacheth accordingly, that, Martyrs go directly to heaven, others do satisfy in the fire of Purgatory.  
2. S. Irenaeus 
Lib. 1. cap. 2.& Peuardentius annot. 3. in dictum librum.  a holy Father& Martyr witnesseth the same, to wit, that certain persons, as infants, dying in the grace of baptism,& in state of Innocency go directly to heaven without Purgatory: Others there be, saith he, who must needs be cleansed after this life, before they enter into that eternal felicity. The same holy Father citeth another most ancient writer called Pastor( as witnesseth 
Lib. 5. hist. c. 8.  Eusebius) who maketh mention of the pains suffered in Purgatory: which ancient doctrine of both Pastor, and Irenaeus is conform to that of holy S. Chrysostome, who avoweth that the offering up of Sacrifice for the dead was enacted by the very Apostles themselves. hear his words: 
Hom. 69. ad populum.  It was not without good cause enacted by the Apostles, that in the celebration of the reverend mysteries a commemoration of the dead be made; for they knew that great profit, and much commodity redounded thereby unto them. Which holy custom of the catholic Church gave occasion to 
Euseb. in vita Constant.  Constantine the great( whom our sovereign King james cleareth from all superstition) Emperour to desire vehemently to be butted in a famous Church, that he might thereby partake the benefit of many devout prayers after his decease. Which holy Emperour was imitated by another godly Emperour Theodosius the younger: who 
Theodoretus hist. Eccles. ab. 5. cap. 25.  Prostrated himself at the relics of S. Chrysostom,& made supplication for the souls of his parents Arcadius& Eudoxia The same appeareth manifestly out of the greek Liturgy, or mass extant in the works of S. chrysostom, where there is expressly mentioned sacrifice of praise offered for holy martyrs, Prophets, Apostles, and Sacrifice offered for others detained in Purgatory. Which S. Augustine in like manner excellently describeth, saying: 
Tract. 84. in jo.  Therfore at the table we do not so remember Martyrs, as others departed, who rest in peace, that we may also pray for them, but that they may pray for vs. And again: 
Aug. in Euchr. cap. 110.  When the Sacrifices of the Altar, or whatsoever other Almsedeeds are offered for all the Baptized departed, for those that be perfectly good, they be thanksgivings, for such as be not very evil, they be propittations, for them that be passing nought, although they be not any helps or refreshments of the dead, yet they be some comforts,& consolations of the living. Declaring thereby that the self same Sacrifice of the mass is a pr● itiatory,& thanksgiving Sacrifice.  
3. Finally, the●● money of our gracious sovereign King james putteth the matter out of doubt, since his majesty freely protesteth: 
Casaubon in the answer to the Ep. of carded. de Peron.  That is was a very ancient custom in the public prayers of the Church, to make commemoration of the deceased, and to desire of God rest for their souls, who dyed in the peace of the Church, few are ignorant. What? Do not the very ancient monuments of Scotland witness this holy custom of saying mass for the dead? do not the very statues of many noble mens houses, the Immunities, Charters, and decrees of many noble men: such a great multitude of Deaneries, Chanonries, Monasteries, Nunneries, Churches, chapels haue been erected by our forefathers to no other end then to haue prayers, and Sacrifices offered for their souls? To this end the Monastery of Pasly was erected by the famous and royal house of Steward; to this end the Monastery of Newbottel, the abbey of Holy-Rood-house, the abbey of Kelso, the abbey of Lundors, the abbey of Dere, the abbey of Coldingam, the abbey of Killos in my country of Murray: to this end many others haue been builded in our country, whose sumptuous buildings or decayed ruins yet remaining, accuse the Ministers of horrible Impiety, to haue thus overthrown the most famous, and ancient monuments of their forefathers.  
4. Origen giveth sufficient occasion to the Ministers to believe that there is a Purgatory, since he spake fourteen hundreth yeares ago so plainly thereof: 
Hom. 14. in Leuiticum.  Natura peccati similis est materiae quae igni consumitur, quam aedificari Paulus Apostolus à peccatoribus dicitur, 
1. Cor. cap. v. 13.  qui supra fundamentum Christi aedificant ligna, foenum, stipulam. In quo manifestè ostenditur esse quaedam peccata ita leuia, vt stipulae comparentur, cvi vtique ignis ellatus diu non potest immorari. Alia vero foeno esse similia, quae ipse non difficulter ignis absumat, verum aliquanto tardiùs, quàm in stipuli● immoretur. Alia vero esse, quae lignis conferantur, in quibus pro qualitate criminum, diutinum& grande pabulum ignis inueniat. Ita ergo vnumquodque peccatum pro qualitate, vel quantitate sui poenarum iusta persoluit. Likewise explicating those words of S. Paul. 
1. Cor. cap. 3. v. 15  If any mans work burn, he shall loose, but he shall be safe himself nevertheless, yet as it were by the fire, infereth this consequence of Purgatory: 
Hom. 6. in Exod.  Idcirco igitur qui saluus fit, per ignem saluus fit;& si quid fortè de specie plumbi habuerit admixtum, id ignis decoquat,& resoluat, vt efficiantur omnes aurum bonum. And speaking of the space that every man remaineth in Purgatory, saith very learnedly with the catholic Church that, that space of time is only known to God:( e) Verùm( saith he) haec ipsa purgatio, quae per poenam ignis adhibetur, quantis temporibus, quantisue saeculis de peccatoribus exigat cruciatus, solus scire potest ille, cvi Pater omne judicium tradidit.  
5. S. Cyprian explicating those words of S. Matthewe. 
Matth. c. 5. v. 27.  Thou shalt not go out from thence till thou repay the last farthing, infereth thence Purgatory, saying: 
In Epist 52. ad Aut.  Aliud est ad veniam stare, aliud ad gloriam pervenire, aliud missum in carcerem non exire ind donec soluat nouissimum quadrantem, aliud statim fidei,& virtutis accipere mercedem, aliud pro peccatis longo dollar cruciatum, emendari& purgare diu igne, aliud peccata omnia passione purgasse, aliud denique pendere in die judicij ad sententiam Domini, aliud statim à Domino coronari. He speaketh likewise largely of Purgatory,& prayer for the dead in his Epistle ad plebem& clerum Furnitanorum, which omit to be short.  
6. But what if the Ministers themselves in their Confession of faith sworn, subscribed, and sustained by the three Estates of Scotland at several times, do acknowledge a third place betwixt heaven and hell, where the souls of the elect departed remain? hear their words: The elect depar●ed are in peace, and rest from their labours; not that they sleep, 
In the Confession of faith ratified by the three estates of Scotland anno 1560. the 17. of August. n. 17.  and come to a certain oblivion, as some Phantastickes do affirm, but that they are delivered from all fear, torment, and temptation, to which we and all God his elect are subject in this life &c. As contrary the reprobate, and unfaithful departed haue anguish, torment, and pain that cannot be expressed; so that neither are the one, nor the other in such sleep, that they feel not their torments. If neither the elect nor the reprobate are empty, and void of torments, it followeth of necessity that the souls of the elect be not in heaven, where there can be no torment at all. If not in heaven then in some third place, which we call Purgatory. 2. In the Ministers opinion the elect do not go immediately to heaven after their departure, for hear they speak never a word of heaven. 3. They city the text of S. Luke; but let any man red the chapter, and he shall never find, no not a word of such abominable blasphemies, or pharisaical superstitious doctrine. And this is the Clergy of our puritan Ministry.   

That Ministers haue corrupted and falsified the Bible in sundry places which proveth Purgatory, or a third Place. The second Section.  
IT is a wonderful matter to see how the Ministers haue corrupted the Bible, of hatred they carry to Purgatory, or of any third place betwixt heaven and hell. As in special that of the Prophet Hoseas, who foretelling that our saviour after his death was to deliver the souls of the just who remained in that third place called Lymbus Patrum, and Purgatory, conform to the express word of S. Peter, who saith, that Christ, 
1. Pet. 3. v. 9.& 20.  Preached to them that were in prison, which had been incredulous sometime, when they expected the patience of God in the dayes of Noe. Of the which words, S. Augustine infereth this consequence, 
Aug epist 9●.  Therfore who but an infidel will deny that Christ was in hell? The words of Hoseas be: 
Hos. 23 v. 14.  Out of the hand of death I will deliver them: from death I will redeem them. I willbe thy death, O death; thy bit will I be, O hell, which words being understood by the holy Fathers of that third place where the souls of the holy Fathers were detained, the Ministers haue fully corrupted thus: I will redeem them from the power of the grave. I will deliver thē from death. O death I will be thy death. O grave I will be thy destruction. Where they haue turned the word hell into grave, directly against the Hebrew word Scheol, 
{αβγδ}  and the greek word, which the Ministers shamelessly haue turned against the iudgement and use of all sort of writers. And this they call Reformed Religion, to use words against the meaning and use all ancient Authors, Fathers, councils, Nations,& kingdoms.  
2. The second place which the Ministers haue corrupted, is that of the Prophet zachary: 
Zacha. 9. v. 11.  Thou also in the blood of thy testament hast let forth thy prisoners out of the prison wherein is no water. lying thereby, that Christ after his Passion, in virtue of his holy blood, relieved the souls of the holy Fathers who were in a pit or prison, where there was no water, that is, no tribulation or penalty, as witnesseth S. Paul: 
Ephes. 4. v. 8.  When he ascended vpon high, he lead captivity captive. 
Lib 2. cont. Mar. cap 4.  Tertullian, 
Lib. contra Felicianum Arrianum cap. 15 {αβγδ}.  S. Augustin, and other holy Fathers testify the same:& the Hebrew word Bor, as also the greek signifieth a prison, as the Ministers themselves do witness in Exodus: 
Exod. 12.  unto the first born of the captive which was in prison. Where the same Hebrew, and greek words are. The Ministers to take away the force of this place, not only haue mangled the words, but likewise haue added three several words shalt be saved, which are not in the Hebrew or greek, translating thus: Thou also shalt be saved through the blood of thy conuenant, I haue loosed thy prisoners out of the pit wherein is no water. Notwithstanding all this impious changing and corrupting of the text, the Ministers do Protest and swear to the simplo people that they haue translated conform to the Hebrew and greek originals.  
3. The third place is that of S. Matthew: 
Math. 12. v. 40. {αβγδ}  As jonas was three dayes and three nights in the whales belly: so shall the son of man be three dayes and three nights in the heart of the earth. whereby is signified that our saviour after his passion went down to Lymbus Patrum, or Purgatory, which is in the hart of the earth. conform to the greek and Hebrew, and to the Holy Fathers 
Epist. 99. ad Euodium.  S. Augustine, 
De mysterio Paschae cap. 4.  S. Ambrose, 
Lib de anima c. 55  Tertullian& sundry others. Some Bibles of the huguenots of France& of the Ministers of Scotland, to signify that this place is only to be understood of the grave, haue taken away the word heart, thus: Ainsi serale fills de l'homme dedans la terre trois jours& trois nuicts. So shall the son of man be three dayes and three nights in the earth. So great is the hatred they haue against Purgatory, yet they will be thought and called puritans, as purged and cleansed from all sin, not having any need of Purgatory.  
4. The fourth corruption is that of the Acts, where S. Peter declareth that Christs soul after his death was not left in hell, as the Prophet david foretold, 
Act. 2. v. 31.  Who foreseeing spake of the Resurrection of Christ, for neither was he left in hell, neither did his flesh see corruption. conform to the which place S. jerome saith, that death is the separation of the soul from the body, and that hell is a place wherein the souls are contained, either tormented with pains or without pains conform to the quality of their merits. His words be: 
In cap. 13. Hoseae.  Infernus locus est in quo ainae recluduntur, siue in refrigerio, siue in poenis, pro qualitate meritorum. The place without pains is, Lymbus Patrum. See 
Serm. de defunctis. Aug. lib. de cura pro mortuis c. 15.& 17.  Damascene, and S. Augustin, who teacheth that it is an intolerable impudence to deny that the souls of the departed haue appeared sometimes to those of this world by Gods permission, and he giveth example of Moyses and Elias who 
Math. 17. v. 3.  appeared unto Christ. The Ministers haue impiously corrupted the foresaid place, against the syriac and greek text, saying: He knowing this before, spake of Christ, that his soul should not be left in the grave. Putting the word grave for hell, signifying thereby that the soul of Christ, and consequently of all men, 
{αβγδ}.  is mortal and corruptible, for whatsoever is put in the grave, must needs be corruptible& mortal. The impiety of the Ministry is to be marked in this, that in other places of the Bible( where there is no mention of any third, as of Lymbus Patrum, or Purgatory) they translate the same self greek word as we do. As that of S. Matthew: 
Matth. 11. v. 23.  And thou Capharnaū, which art lifted up to heaven, shalt be brought down to hell: They do not translate, down to the grave. What great threatening of Christ were it, I pray you, to say that those cities or indwellers therof were to be brought down to the grave, since they were all mortal? The syriac text of the foresaid Chapter of the Acts condemneth the Ministers of Infidelity, Eschthebek baschioloph. lo pagreh: neither was his soul left in hell.  
5. The fifth place is that of S. Paul: 
Ephes. 4. v. 8.  And that he ascended, what is it, but because he descended also first into the inferior parts of the earth? Signifying that the same Christ who ascended unto heaven, first descended into the most low parts of the earth, as it is in the greek and syriac, Lukedam lethach thuoteh. 
{αβγδ}.  Out of the which words 
Lib. 5. contra haeres.  S. Irenaeus infereth this consequence; That our saviour descended to the inferior parts of the earth to relieve the souls of the just who were there: and 
In haec verba.  S. Ambrose likewise out of those words infereth, Christ to haue relieved the souls of Adam, Abraham, Isaac, and jacob, and others. Which doctrine was constantly believed by the Church of God saith S. Augustine: 
Serm. 14. de verb. Apost.  Hoc habet authoritas Matris Ecclesiae, hoc fundatus veritatis obtinet canon, contra hoc robur, contra hunc inexpugnabilem murum quisquis arietat, ipse confringitur. The Ministers to take away th● strength of the foresaid place in some of their Bibles do turn thus: Now in that he ascended, what is it, but that he had also descended first, into the low parts of the earth. Which place in some Bibles is corrected.  
6. The sixth place is in the Epistle to the Hebrwes where S. Paul teacheth that the Patriarkes and holy fathers were not admitted to heavenly joys in heaven, till those of the new Law were associated to thē, because the way of everlasting glory was not as yet opened by the death of Christ, so that all those holy Fathers of the ancient law, 
Hebr. 11. v. 39.  Being approved by the testimony of faith, received not the promise, God for us providing some better thing, that they without us should not be consumate; conform to the syriac, Delo belhhadin neat Gamroun. Which words, notwithstanding their evidency, 
{αβγδ}  the Ministers haue obscurely translated thus: That they without us, should not be made perfect. Yet they haue translated with us the same greek word in that of the revelation: 
revel. 10. v. 7.  even the mystery of God shall be finished.  
7. The seventh place is that of the Prophet david, where the Prophet speaking in his own person, or in the person of the ancient Fathers( whom Christ after his death was to relieve out of hell) saith thus: 
Psal. 4● v. 15. in {αβγδ}. Müad sche ol nap●●h●bi min gehennam.  nevertheless God will redeem my soul out of the hand of hell, where he shall take me. But how haue the Ministers impiously falsified this place? God shall deliver my soul from the power of the grave. Direly against the greek, Hebrew, and Caldaick, which useth the word gehenna, which cannot be taken for the grave, as witnesseth plainly 
Matth. 5. v. 29. ●●.  S. Matthew. Nor yet heer for the hell of the damned persons, out of which there is no redemption, conform to that common saying: Ex inferno nulla est redemptio.  
8. The eight place is that of the maccabees, where it is said, that Iudas Machabaeus a godly and valiant captain having compassion of his godly soldiers who were slain in the warres: 
2. Ma●. 21. v. 43.44.45.& 46. {αβγδ}.  having made a gathering, sent twelve thousand drachmas of silver to jerusalem for sacrifice, to be offered for the sins of the dead. Well and religiously thinking of the Resurrection( for unless he hoped that they that were slain, should rise again, it should seem superfluous and vain to pray for the dead) and because he considered that they had taken their sleep with godliness, had very good grace laid up for them. It is therefore a holy and healthful cogitation to pray for the dead, that they may be loosed from sins. The which words S. Augustine explicating saith, that a Sacrifice was offered up heer for the Dead. Let us heer his words: 
Lib. ●● de cura pr● mortuis. ● 1.  In Machabaeorum libro legimus oblatum pro mortuis Sacrificium &c. Non parua est vniuersae Ecclesiae quae in hac consuetudine claret authoritas, ubi in precibus sacerdotis quae Domino Deo ad eius altar funduntur, locum suum hahet etiam commendatio mortuorum. The Ministers to disgrace this passage which maketh plainly for us catholics; first they deny the authority of these books, wherein S. Augustin and the Church of God contradicteth& belieth them. 2. They haue scraped out, those words, to be offered for the sins of the dead. 3. They haue turned and mangled the words in such sort, that it is very hard to a witty and natural man to understand them. 4. They haue fully taken away the last verse which is the strength& conclusion of the words before. And all this new form of dealing, of falsifying the Bible, of changing the words thereof, the Ministers do call Reformation, and the reformed Religion.    

The tenth Article.  
That the holy Sacrament of Confession, was universally in use, and practise in this second Age.  
CHAP. VI.  
IT is not sufficient we disburden our harts to a lawful Priest by comfession alone( whereof I spake in the first Age) but we must return to the favour of God by contrition& satisfaction, which are the parts of sacramental confession. Contrition is that, whereby we fully detest the offence committed against God. Absolution is that, whereby actually we receive remission of our sins. And Satisfaction is that, whereby we seek to recompense the wrong made to God, according to our imbecility, grounding always our satisfaction vpon the satisfactions of Christ. The reason wherefore God will haue us make some satisfaction for our sins is, because two things are included in every mortal sin( as wisely with the rest of the catholic divines teacheth our famous and learned countryman, 
In 4. sent. dist. 46. quaest. 4.  joannes Duns, called Scotus from our country,& Doctor subtilis for his marvelous wit& subtlety) a disloyal aversion from Gods goodness,& an inordinate conversion to the transitory creatures, wherein the sinner taketh delight; to which a double punishment belongeth: to the aversion is due the pain or penalty of damage, that is, the loss of that eternal felicity, which is called poena damni, answering to malum culpae. To the conversion is due the pain or punishment of sense, that is, the eternal fire of hell, called poena sensus, answering to malum poenae. As for the guiltynes of the fault, called malum culpae, it is taken away in virtue of Confession and the Priests absolution, which applieth the force and virtue of the blood of Christ unto the penitent sinner. As for the guiltiness of the punishment called malum poenae, though it be utterly released in respect of the eternal duration, in virtue of Sacramen●all absolution: yet oftentimes after the absoluti●n, som● temporal punishment remaineth to be suffered, greater or less according to the pleasure taken in sin, as witnesseth ●he Bible in plain terms: 
revel. 18. v. 7.  In as much as she glorified herself, and lived in pleasure, so much give ye her torment and sorrow. Which is more clearly set down in the example of the King and Prophet david, to whom God pardonned his murder and adultery, and pronounced absolution by the mouth of the Prophet Nathan: 
Samuel 12. v. 17.  Our Lord hath taken away thy sin, thou shalt not die. Notwithstanding this absolution, God imposed to david this pennance and satisfaction: 
2. Sam. 12. v. 14.  nevertheless because thou hast made the enemies of our Lord to blaspheme, for this thing the son that is born to thee, shal die; directly conform to the former doctrine of the holy Fathers who do teach, that notwithstanding the absolution given by the Priest, we should do pennance and satisfaction for our sins: 
Aug. in Enchir. ad Laurent. c. 71.  It is not enough( saith S. Augustin) to change our manners to the better& decline from evils, unless God be also satisfied for those things which we haue done by the grief of pennance, by the mourning of humility, by the Sacrifice of a contrite heart, almesdeeds cooperating thereto. And again: By almesdeeds for offences past God is to be made propitious and favourable. And S. Cyprian: 
Tract. de opere& eleemosin●.  By Good works God ought to be satisfied, by merits of mercy sins should be purged. And S. Ambrose: 
Lib. de poenit. cap. 5.  He that doth pennance should not only wash away his offence with tears, but with perfecter works ought to cover and hide former faults, that sin may not be imputed unto him. And 
Lib. 2. cont. loui. cap. 2.  Indeed great were Gods injustice if he would only punish sins, and would not receive good works and satisfaction for sin, saith S. jerome.  
2. This being presupposed let us prove out of the Bible the holy Sacrament of Confession, whereof S. Luke speaketh thus: 
Act. 19. v. 18& 19.  And many of them that believed, came confessing and declaring their deeds: and many of them that had followed curious things, brought together their books and brunt them before all. 
{αβγδ}.  The greek and syriac word importeth, numbering their sins in particular: vmauedim bemodem. Yea the Greek word exomologesis is taken among the greek and Latin Fathers, for sacramental confession. Also the word deeds, sheweth that they declared in particular their deadly sins; and the greek word likewise sheweth that they confessed their sins secretly, as witnesseth S. Basil, who saith: 
Basil. 1. reg. ex breuior. {αβγδ}& {αβγδ}, that is, to declare inward thoughts outwardly.  here the Scripture teacheth that we should confess our sins, yet not to every one, but to him who hath received power to absolve vs. Hence it followeth that S. P●ul to whom this confession was made caused them who confessed to burn their books. 2. It followeth that in the very time of the Apostles sacramental Confession was in use, and that S. Paul himself heard confessions, as witnesseth besides the holy Fathers, Gregorius de Valentia, Henricus, Lindanus, à Castro, Hosius, Tapper, Eckius, Petrus Soto, Baronius, Salmeron, and sundry others: and before them, the space of twelve hundreth yeares since, S. Victor a learned and holy Father writing of the miserable persecution made then by the Vandals against the catholics in Afrike, avoweth that the catholic and common people lamented greatly that their Priests being banished by the Arrian heretics, they could not get the benefit of Confession, weeping and crying: 
Victor. lib. 2. de persec. Vandal.  Who shall baptize those infants? Who shall Minister pennance unto us, and loose us from the bonds of sins. And therfore 
Ep. 54  S. Cyprian calleth it great cruelty( and such, as Priests shall answer for at the later day) to suffer any man that is penitent of his sins to depart this life without sacramental absolution: to whom joineth S. Augustin saying: 
Ep. 180 Aut non regenerati aut ligati.  That it is a pitiful case when by the absence of Gods Priests men depart this life either not regenerated, or fast bound. That is, not absolved by the Sacrament of Confession, because they are in evident danger of eternal perdition, dying in their sins committed against God.  
3. The second place of the Scripture is that of Leuiticus: 
Leuit. 5. v. 5.  When he hath sinned in any of those things, then he shall confess that he hath sinned therein. If the Iewes were obliged to confess in particular their sins to sinful men, much more Christians who are under the law of grace and of perfection, since that Christ himself saith: 
Matth. 5. v. 17.  I came not to break the law or the Prophets, but I came to fulfil the law. The Ministers do reply. The Priests be men, how can they then forgive sins? I answer. even as Almighty God hath given power to men to work miracles, to raise the dead, cure the blind &c. so he may also give, and hath given authority to pardon sins, saying to the Apostles who were sinful men: 
John. 20. v. 23.  Whose sins ye forgive, they shalbe forgiven &c. Truly if the Protestants could withdraw themselves from the fleshly liberty which their Religion affordeth,& haue patience to consider a little the manifold fruits and singular commodities which plentifully flow to the catholics by reason of Confession, they should be forced to avow it to be a most godly and heavenly institution, as daily experience doth teach us: and we see like wise sundry men greatly vexed and grieved in their conscience with the cumbersome load and burden of sin, and yet so soon as they haue received the benefit of Absolution, we see them depart from the Priest so blithe, so glad, so content, so full of inward comfort, that it is unspeakable to man. We haue seen others after many injuries done to their neighbour, after the Sacrament of Confession, go& reconcile themselves& crave pardon with al humility for the wrong they had done: we see likewise daily proud and lofty men humbled, the dissolute reclaimed, the lascivious become chast, and such other changes. Whereof we may say with the Prophet david. This is the mutation of the right hand of God. Many public abuses, which neither by the severity of laws, nor vigilancy of magistrates can be hindered, are oftentimes reformed by the help of Confession, many wrongs satisfied, wicked enterpr●ses stopped, good purposes furthered, much virtue advanced, and much 'vice suppressed: 
In psal. 66.  And to this end( saith S. Augustine) God exacteth confession to free and release the humble, to this end he condemneth the sinner not confessing, to chastise the proud. wherefore since the Protestants will not aclowledge neither the express words of their own Bible, which make for Confession,( as I haue declared before) nor yet the infinite commodities which confession frameth, nor yet the ancient custom of the catholic Church; I address unto them that fearful and terrible sentence of S. Augustine grounded vpon the words of our saviour Christ Iesus: 
Ep. 50.  whosoever he be that believeth not mans sins to be remitted in Gods Church, and therefore despiseth the bountifulness of God in so mighty a work, if he continue in that obstinat mind till his lives end, he is guilty of sin against the holy Ghost. Let us see what was the Religion of the holy Fathers of this second Age, concerning the Sacrament of Confession.  

The testimonies of the holy Fathers of this second Age, proving the use of Confession. The first Section.  
TErtullian a famous and learned writer in this second. Age, hath written a whole book of Confession, where he calleth it with the greek and Latin Fathers, Exomologesis, describing the very particular circumstances of that Sacrament: as to kneel in confessing our sins before the Priest, to weep and mourn for our sins, to fast and chastise our body therfore, and such like. His words be: 
Lib. de poenit. c. 9  Itaque Exomologesis prosternendi& humilific andi hoins disciplina est, conuersationem iniungens misericordiae illicem. De ipso qu●que habitu atque victu mandat, sacco& cineri incubare, corpus sordibus obscurare, animum moeroribus deijcere, illa quae peccavit tristi tractatione mutare; caeterùm, pastum& potum pura nosse, non ventris scilicet, said ainae causa: plerumque vero iciunijs preces alere, ingemiscere, mugire dies noctesque ad Dominum tuum, presbyteris aduolui,& charis Dei adgeniculari &c. After he sheweth that there is no other remedy in the Church of God( besides baptism) to take away mortal and deadly sins, then Confession. 
Cap. 12  Igitur cum scias, aduersus tegeheunam post prima illa intinctionis dominicae monimenta, esse adhuc in Exomologesi secunda subsidia, cur salutem tuam deseris: Cur cessas aggredi, quod scias mederi tibi &c. likewise he threateneth those who for shane& worldly respects, do choose rather to be damned in not confessing then to be saved eternally in confessing their sins: 
Cap. 10  Adeòne existimatio hominum& Dei conscientia comparantur? An melius est damnatum later quàm palam absolui? Miserum est sic ad Exomologesim pervenire. He saith, palam absolui, because the custom in the primitive Church was, and now is, to confess our sins not privately in corners and chambers, but publicly in Churches and chapels, unless the greatness of persecution, or other lawful cause doth hinder.  
2. S. Irenaeus speaking of certain women, who( deceived and seduced by martion, then a famous heretic) reconciled themselves and returned to the holy Church, confessing their sins and doing pennance therefore, saith: 
Lib. 1. cap. 9.  Ipsae saepenumero cum ad Ecclesiam Dei redijssent, confessae sunt. And a little after he sheweth the very fashion used then in the Church at the reception of any heretical person, who was first absolved from excommunication; then after his private confession, was absolved from his sins: finally pennance being enjoined, a notable changement of his life from bad to good was easy to be remarked. Deinde cum non sine magno labour fratres eam conuertissent, ipsa omne tempus in Exomologesi consummauit, plangens& lamentans ob hanc, quam ab hoc mago passa est corruptelam. Calling thereby martion the heretic a Magician& witch, because commonly heresy and witchcraft are joined together.  
3. Origen a learned writer of this Age, threateneth bitterly those who received the Blessed Sacrament, not having before confessed their sins to the Priest: 
Hom. 2. in Leuit.  cum anima tua aegrotet,& peccatorum langoribus vrgeatur, securus es, contemnis gehennam atque ignis aeterni supplicia de spicis& irrides? judicium Dei paruipendis,& commonentem te Ecclesiam despicis? Communicare non times corpus Christi, accidents ad Eucharistiam quasi mundus& purus, quasi nihil in te sit indignum,& his omnibus putas quòd effugias judicium Dei? non recordaris illud quod scriptum est, quia prop●erea in vobis infirmi& aegri,& dormiunt multi? Quare multi infirmi? quoniam non seipsos dijudicant, neque seipsos examinant, nec intelligunt quid est communicare Ecclesiae &c. And again he avoweth that we are obliged not only to confess our sins to God; but likewise to those who haue received power from God to absolve vs. 
Hom. 17. in luke.  Si enim reuelauerimus peccata nostra non solùm Deo, said& his, qui possunt mederi vulneribus nostris atque peccatis, delebuntur peccata nostra ab eo qui ait: 
Isa. 44. v. 22.  Ecce delebo vt nubem iniquitates tuas,& sicut caliginem peccatae tua. Finally he declareth the custom of the primitive Church which was first to hear the confession of sick persons,& then to give them the Sacrament of Extreme-Vnction( which he acknowledgeth to be the seventh Sacrament, or the seventh way whereby our sins are forgiven us) in anointing them with oil: 
Hom. ●. Leuit.  Est adhuc& septima, licet dura& laboriosa, per poenitentiam remissio peccatorum, quum lauat peccator in lachrymis stratum suum,& fiunt ei lachrymae suae panes die ac nocte;& cum non crubescit sacerdoti Domini indicare peccatum suum,& quaerere medicinam, secundum eum qui ait: Dixi, pronunciabo adversum me iniustitiam meam Domino,& tu remisisti impietatem cordis mei. In quo impletur& illud quod Apostolus dicit: 
james 5. v. 4.  Si quis autem infirmatur, vocet presbyteros Ecclesiae,& imponant ei manus, vngentes eum oleo in nomine Domini &c. Do the Ministers use this anointing of the sick as the Apostles did? If not, how can they so shamefully affirm, that their Religion the same with that of the Apostles?  
4. S. Cyprian speaketh so plainly of this matter, that his words being red without passion, the Ministers will see easily the newfanglednesse of their Religion. His words be: 
Serm. de lapsis.  Confiteantur finguli, quaeso vos fratres, delictum, dum adhuc qui deliquit in saeculo est, dum admitti confessio eius potest, dum satisfactio& remissio facta per sacerdotes apud Dominum grata est. And again, he setteth down the fashion to make a good Confession: to wit, to confess with humility of mind& simplicity of words, with an inward contrition of heart, and not only of deadly sins but also of venial: 
Eodem Sermon.  Hoc ipsum apud Sacerdotes Dei dolenter& simpliciter confitentur, Exomologesim conscientiae faciunt, animi sui pondus exponunt, salutarem tuedelam parvis licet& modicis vulneribus exquirunt, scientes scriptum esse, Deus non deridetur. likewise in a certain Epistle of his to the holy Martyrs, he testifieth that if a man be in danger of his life, by reason of his corporal infirmities, he should incontinent haue care to confess his sins: 
Epist. 11. ad Martyr. confess.& epist. 14. ad Clerum.  Si premi infirmita●e aliqua& periculo coeperint, Exomologesi facta,& manu eis à vobis imposita in poenitentiam cum place à martyribus sibi promissa ad Dominum remittantur. See his tenth Epistle to the clergy, where he setteth down the very particular circumstances used nowadays in administering the Sacrament of Confession.   

That the Ministers haue falsified sundry places of the Bible which do prove the Sacrament of the catholic Church, to haue been in use universally. The second Section.  
THe catholic Church teacheth us, that original sin is not a physical quality descending from Adam to us, but rather a moral spot wherewith the soul of man is defiled so soon as it is united with that body, which descendeth from the corrupted stock or root of Adam; whereby, as all those who descend of Adam are corrupted with this original sin, so it is wholly taken and washed away by the Sacrament of baptism, though some effects, as concupiscence, inclination to sin, and such( which are not sin) remain after baptism, as plainly S. Paul teacheth saying: 
Rom. 5. v. 12.  As by one man sin entred into the world, and by sin death, and so unto all men death did pass, in whom all sinned. Directly against the Ministers, who do teach, that Christian mens Children are holy from their Mothers womb by reason of the parents faith, and consequently such children( say they) haue not absolute necessity of the Sacrament of baptism( which is called regeneration) against the express words of the Bible: 
John. 3.  Except a man be born of water and of the spirit, he cannot enter into the kingdom of God. 2. The Ministers do teach, that original sin is not only that foresaid mortal spot, but likewise that concupiscence and bad inclination without consent of our will, is truly and properly original sin, which consequently ever remaineth truly in us,& is never washed away in this life. To the which end they haue falsified the foresaid place of S. Paul, thus: As by one man sin entred into the world, and death by sin,& so death went over all men, forasmuch as all men haue sinned. 
{αβγδ}.  Putting the word for as much, for the word in whom,( Adam) directly against the greek, where it is, in whom; directly against the syriac, behaideculle then chatan, where the words in whom are referred with 
Aug. de peccat. merit.& rem. cap. 10.  S. Augustin to Adam. The Pelagian heretics, who denied with our Ministers that baptism took away original sin, translated this place to strengthen their heresy, as the Ministers do. whereof 
Lib. 6. cont. Iulia. cap. 12.  S. Augustin bitterly accused the Pelagians in turning quatenus into quantum, forasmuch, for that, in place of in quo, in whom, condemning the Pelagians of manifest heresy and of Lese-maiesty divine, for such impious translations. 
Beza in hunc locum.  Beza himself condemneth the Ministers of impiety for turning in quo, in whom, referring it to the words before, as by one man. Shall the Ministers be able to show any other place of the Bible, where they haue translated those greek words, in quo, forasmuch? No truly to my knowledge. do they translate those words, as we do, in other indifferent places? That they do, as in S. mark: 
Mark. 11. v. 14.  They let down the bed, wherein the sick of the palsy lay. And doth not such double and deceitful form of translating show the Ministers to be infected with the spirit of contradiction, 
{αβγδ}.  error and heresy? Now, that baptism taketh away from the child original sin, and that the child cannot be saved without the Sacrament of baptism, S. Paul avoweth:( g) Not by the works of Iustice( he meaneth the works done before justification) which we did, but according to his mercy he hath saved us by the laver of regeneration and renovation of the holy Ghost, whom he hath powred vpon us abundantly by jesus-christ our saviour &c. Which place the Ministers haue filthily corrupted. And again: 
Act. 22 v. 16.  arise and be baptized, and wash away thy sins, invocating the name of the Lord Which place the Ministers haue likewise falsified. And S. Peter plainly teacheth that we are saved and cleansed from our sins by the Sacrament of baptism: 
1. Pet. 3. v. 20.  While the ark was preparing, wherein few, that is, eight souls were saved by water, whereunto baptism being of the like form, now saveth you also. But let us try& examine the very words of the Ministers set down in the articles of their faith, where they teach plainly that Baptism taketh not away wholly original sin( to take away the half therof, is it not folly to think?) for in their articles of faith rehearsed publicly every sunday in the Churches of Sotland, they affirm, that baptism, 
48. sunday.  Representeth unto us the remission of our sins. They will not say, that it taketh away original sin. And again the Minister asketh: 
94. sunday.  Thow meanest not that the water is the washing of our souls? That is, thou meanest not that baptism given in water, washeth away the sins of our souls? C. No, for that belongeth to the blood of our saviour Christ Iesus alone &c. Finally the ministry concludeth that baptism is but a figure whereunto verity is conjoined? What verity is conjoined? what verity I pray you, if grace and remission of sins be not joined thereto? The Ministers then to prove and uphold this heresy and blasphemy haue manifestly falsified those words of S. Peter thrusting the very word Figure into the pure text of the Bible thus: 
1. Pet. 3. v. 20.  wherein( to wit, in the ark) few, that is eight souls, were saved in the water, to the which also the figure that now saveth us, baptism agreeth &c. Directly against the greek text which avoweth baptism to save us, 
{αβγδ}.  and cleanse us of original sin, always grounded vpon the blood of Christ: As the Ministers avow of faith which saveth us, not as a figure but grounded vpon the blood of Christ. The Ministers take so great delight in figures that I fear they shall get finally heaven in a figure, and hel really. The syriac text maketh no mention of a figure, but rather sheweth, 
Turphesa graecè {αβγδ}.  that even as Noe with some others were saved truly& not figuratively from the deluge of the waters; so baptism saveth us in taking away original sin, and not as a figure; as plainly S. Paul witnesseth writing to 
Tit. 3. v. 5.  Titus. But let us leave these figuristicall Ministers.  
2. In the like manner the Ministers to take away the effect of baptism( which is the cleansing of original sin) they haue corrupted that of S. Paul: 
Ephes. ●. v. 25.  Hushands love your wives, as Christ also loved the Church, and delivered himself for it, that he might sanctify it, cleansing it by the laver of water in the word. Where the words, laver of the water, signify the material parts of this Sacrament, the words, in the word, signify the form of the Sacrament, which is, I Baptize thee in the name of the Father, &c. Which being duly applied, do sanctify& cleanse us, saith the Apostle, and that in such sort, that after baptism, 
Ephes. 5. v. 27.  There remaineth no spot or wrinkle, or any such thing of original sin. Yea rather we are made by baptism holy and without blame. The Ministers I say haue falsified the place and do red thus: That he might sanctify it, and cleanse it by the washing of water through the word. Signifying thereby the preaching of the word to forgive us our sins,& not baptism, directly against the greek text, where it is, in the word,& not, 
{αβγδ}.  through the word. Yea the Ministers shall never be able to name me any holy Father, where the greek word is taken for through: 
{αβγδ}.  which corruption was first invented by Caluin& Beza who do translate impiously, vt eā sanctificaret ab eo purificatam lavacro aquae per verbum. 
Beza hic.  Thrusting in three several words, which are not in the greek text.  
3. The catholic Church teacheth that there be three Sacraments which cannot be reiterated by reason that they leave after them a certain sign or character, which perpetually remaineth in him who hath received them, which are, baptism, Confirmation and Order: as witnesseth S. Paul, speaking of the Sacrament of Confirmation: 
2. Cor. 1. v. 2●.  And he that confirmeth us with you in Christ, and that hath anointed us, God: who also hath sealed us, and given the pledge of the Spirit in our harts. Which words the Minister haue falsified, in putting the word earnest( which can haue no signification in that place) for the word pledge, which signifies the foresaid character. The same verity witnesseth S. Paul to the 
Ephes. 1 v. 13.& 14.  Ephesians, where in like manner they haue falsified the Bible, as the learned Reader may easily perceive. Finally S. Paul witnesseth this character in the Sacrament of Confirmation, writing thus: 
Ephes. 4 v. 30.  And contristate not the holy Spirit of God, in which you are signed unto the day of redemption. As explicateth manifestly 
Hom. de baptism.  S. Basil, 
Cathec. 3.& 17.  S. Cyril Hierosol. 
Hom. 2. in ep. ad Ephesios.  S. Chrisostom& sundry other ancient Fathers, accordingly with ancient and famous 
in Psycomachia.  Prudentius, who twelve hundreth yeares since spake thus of the Sacrament of Confirmation.  
Post inscripta oleo fronti signacula, per quae  
unguentum regal datum est,& Chrisma perenne.  
It were tedious to set down the infinite multitude of the Ministers corruptions of the Bible concerning the holy Sacraments of Confession, of the Blessed Sacrament( whereof I haue spoken a little now and then) of the Sacrament of holy Orders: only I will touch by the way the corruption they use speaking of the Sacrament of marriage, whereof S. Paul saith thus: 
Ephes. 5. v. 32.  For this cause shall man leave his Father& mother, and shall cleave to his wife,& they shall be two in one flesh. This is a great Sacrament, but I speak in Christ, and in the Church. Meaning, that as Christ left, as it were, his Father, exinaniting himself by his incarnation, and left the Synagogue his mother, and joined himself to the Church; so the married must needs forsake Father& mother& cleave unto his wife. And as Christ in his incarnation joined his Godhead indissolubly with our manhood in one hypostasy( for, quod semelassumpsit, nunquam dimisit, say the doctors) even so the knot& band of marriage is indissoluble saith S. Paul: 
1. Cor. 7. v. 1●. 10.  Let not the wife depart from her husband. But if she depart, let her remain vnmarryed, or be reconciled unto her husband. Which is the cause that the Apostle saith: 
Ephes. 5. v. 32.  In Christ, and in the Church. To signify the double and indissoluble union which is in Christ with our manhood, and with the true Church of God.  
4. The Ministers contrary to this doctrine; to signify that marriage is not indissoluble, and that it is not a Sacrament, hath with Beza and Caluin filthily corrupted the Bible, thus: This is a great secret, but I speak concerning Christ and concerning the Church. Directly against the greek word, which( being taken as hath been in use these sixteen hundreth yeares among the holy graecian Fathers, 
Epist. ad Philip.  Ignatius, 
Orat. ad Antonium Ptum.  justin martyr, 
Lib. 3. storm.  Clement Alexandrinus, 
Hom. 11. Exod.  Origen, 
Serm. cont. haereticos.  Athanasius, 
Lib. de vera virginit. cap. 8.  Basil, 
Hom. 20. in cap. 5. id Ephes.  Chrysostome and all others learned of that nation) signifieth manifestly a Sacrament instituted by Christ in the law of grace. Should not the greek Fathers be more believed in the explication of a greek word( as the word mystery is) then our Ministers, of whom few do understand the greek, fewer the Hebrew? S. Augustine amongst the latin Fathers calleth marriage a Sacrament, saying: 
De bono coniugali cap. 14.  The good of Marriage among the people of God is in the holiness of a Sacrament. And again. 
Lib. 1. de nup.& concupisc. cap. 10.  Huius proculdubio Sacramenti res est, vt mas& femina connubio copulati, quamdiu viuunt, inseparabiliter perseuerent: nec liceat excepta causa fornicationis à coniuge coniugem dirimi; hoc enim custoditur in Christo& Ecclesia, vt vivens cum viuente in aeternum nullo di●ortio separetur. And long afore S. Augustin, Tertullian avoweth the same: 
Lib. de de Monogam. c. 5.  Christus unam habeus Ecclesiam sponsam, secundum Adae& Euae figuram, quam Apostolus in illud magnum Sacramentum interpretatur in Christum& Ecclesiam competisse, carnali monogamiae per spiritalem. Our sensual Ministers seem to commend marriage above all things, so far as it feedeth their concupiscence and fleshly lusts, but to teach that it is a Sacrament having grace annexed thereto, to sanctify the parties married, to make them to live together in mutual fidelity, binging up their children in the faith and fear of God, they will no ways do, nor suffer to be done. I ask, in what part of the Bible is the word Sacrament to be found( which the Ministers believe) if it be not here? 2. By what greek word in use among the holy Fathers, shall they signify our Latin word, Sacrament, if not by the word mystery? Is it not abominable impiety to give more credit to Caluin and Beza in the explication of these words of the Apostle, then to the ancient and holy Fathers, who prove out of this place the holy Sacrament of Marriage? Doth not the syriac word Arra, used here signify a Sacrament? If not, what other syriac word used in the Bible, signifieth the same?  
5. The second corruption of this place is in those words, But I speak concerning Christ, to signify that Marriage is dissoluble, conform to the abominable practise daily used amongst the Ministers, directly against their own Bible: 
1. Cor. 7. v. 39.  The wife is bound by the law, as long as her husband liveth, but if her husband be dead, she is at liberty to mary with whom she will. again, 
Rom. 7. v. 3.  If while the man liveth, she take another man, she shalbe called an adulteress. The Ministers will not translate, in Christ, as it is in all the greek copies, whereby is signified the perpetual knot of marriage, by the indissoluble union of the manhood of Christ with his Godhead, of Christ with the Church, but rather they will translate, concerning Christ, directly against the greek text. Why do the Ministers translate the same greek proposition elsewhere otherways, as, 
Rom. 5. v. 12.  Wherefore as by one man sin entred into the world, and not concerning the world? Yea a thousand such places they translate rightly as we do: why this I pray you? But only to confirm and give way to their new invented doctrine, 
{αβγδ}.  to new ministerial traditions, in a word, to their manifest& abominable heresies.  
6. The other place which the Ministers haue falsified is that of S. Paul: 
1. Tim 3. v. 11. {αβγδ}.  The women in like manner chast, not detracting, sober, faithful in all things. Where the Apostle exhorteth that as men, Deacons, and such should be honest, not double-tounged, so, women in like manner chast. The Ministers contrary, to signify that Churchmen should be married haue falsified the place, thus: likewise their wives must be honest, not evil speakers: Thrusting in the text the word wives for women,& all to feed their fleshly liberty, whereby they persuade themselves that none can be fit to be a Churchman, but he, 
Hieron. adverse. Vigilant. c. 1.  who seeth his wife haue a great belly, and children wailing at their mothers beasts. Are not such Ministers chosen to be Bishops? 
Hiero. ep. 73. ad Ocean. c. 4.  Whose care is not, how to suck out the marrow of the Scriptures, but how to soothe the peoples ears with flourishing declamations. The The syriac text maketh for us catholics, Achano apli nesche &c. the women in like manner chast.  
7. Another of their falsifications is that of S. Paul: 
1. Tim. 3. v. 2.  It behoveth therfore a Bishop to be irreprehensible, the husband of one wife, sober, wise, comely, chast, a man of hospi●ality, a teacher, not given to wine &c. In like manner speaking of Deacons he saith: 
● Tym. 3. v. 12.  Let deacons be the husbands of one wife. Where the Apostle neither commendeth, nor counseleth, nor wisheth Bishops or Priests to mary( as the fleshly Ministers do think) but that none should be admitted to be a Bishop or Priest, having been twice married, or having been Bygamus: which exposition as it is agreeable to the practise of the holy Church, the definition of ancient councils, the doctrine of all the Fathers without exception: so I do prove it thus. First, if S. Paul wished by these words, Bishops& Churchmen to mary, he himself would haue contradicted his own command and law. For Timotheus and Titus both Bishops and Priests were never married, as is manifestly witnessed by the holy Fathers after 
Ep. ad Philadelph.  S. Ignatius, S. John his disciple. 2. S. Paul himself both a Bishop and Priest was never married as he witnesseth of himself: 
1. Cor. 7. v. 8.  Therefore I say unto the vnmarryed, and unto the widows, it is good for them if they abide even as I do. How could he then counsel or command Bishops to do that which they could not remark in himself. 3. S. Paul commendeth the office of a Bishop as a most noble, holy, and sublime office, yet hard and difficile; and in effect 
Aug. ep. 148.  There is nothing in this life, and specially at this time, harder, more laborious, or more dangerous then the office of a Bishop, Priest, or Deacon: But before God nothing more blessed, if they be in such sort as our captain commandeth. How then could S. Paul, yea think only, that it were expedient to a Bishop or Priest to mary? since marriage alone bereaveth a man wholly of al his wits, by reason of the great burden,& unspeakable cares of marriage, as witnesseth S. Paul speaking to lay men: 
1. Cor. 7. v. 18.  If thou takest a wife thou sinnest not, nevertheless such shall haue trouble in the flesh. whereby S. Paul witnesseth that diuers married persons are a thousand times more troubled with fleshly pleasures and temptations, then Virgins or vnmarryed persons, as S. Augustin wisely remarked saying: Minùs virgo quàm vidua, minùs vidua quàm nupta. 4. S. Paul saith: 
1. Cor. 7. v. 34.  That the unmarried woman and virgin careth for the things of our Lord, that she may be holy both in body and spirit. But she that is married careth for the things of the world, how she shal please her husband. Since then the office of a Bishop requireth, as S. Paul teacheth, so great holiness in body and spirit, how could he counsel or command that Bishops should mary? 5.( and this argument is to be remarked) S. Paul declaring after how widows should be chosen saith: 
1. Tym. 5. v. ●.  Let a widow be chosen of no less then threescore yeares, which hath been the wife of one husband. Meaning thereby that a widow who hath been twice married should not be chosen at all, for it was never the custom amongst the Christians, yea not amongst the Pagans for a widow to haue two husbands together. even so S. Paul speaketh here of a Bishop, to wit that he who should be chosen to that high office, should not haue been twice married, but rather to haue been, not to be actually, the husband of one wife: as witnesseth plainly with all the rest of the Fathers, S. jerome: 
Contra Vigil. c. 1.  What shall the Church of the East do( saith he) what they of egypt, of the apostolic sea, which take to the clergy either virgins or vnmarryed, or such who having had wives cease to be husbands? The reason of this saying of S. Paul, is because in the time of the Apostles the persecution was so great& the lack of Bishops in like manner so great, that it was forced to choose to that holy office, not only those who had never been married, but likewise those who had been once married.    

The 11. and 12. Article.  
1. That man hath free-will, not only in natural, and civil Actions:  
2. But also in moral, and supernatural Actions.  
CHAP. VII.  
ALbeit the whole decision of this controversy may be easily gathered out of the doctrine taught in the first Age, yet I will add some things in this second Age. The question the●● betwixt us and the Ministers, is whether man covered& burdened with sin, and before he be justified, hath any freedom of will to lift up his heart, and give assent to Gods heavenly motions, when God of his infinite goodness doth give them to him? It is certain that mans will is much weakened since the fall of Adam, his understanding much diminished, and all the powers of his soul& body made feeble and weak: for the which cause the condition of man is compared with reason to him, who descending from jerusalem to jerico( as witnesseth the 
luke. 10 v. 30.  Bible) fell among theeues, who robbed him of his temporal riches, and mayned him in his corporal members: So man by the sin of his first parents, is spoyled of his supernatural gifts, wounded in his natural powers, and left not dead, nor wholly alive, but as the Bible saith, 
luke. 10. v. 30.  half dead. alive, because( as the holy Fathers do say) he had remorse of conscience& liberty of free-will: dead, because he lay butted in the sepulchre of sin, out of which he could never haue risen, unless it had pleased our saviour Christ Iesus with his precious blood to haue healed his wounds,& restored the perishing powers of his soul; so that free-will in man was not utterly lost( as the Ministers ignorantly do teach) but less able to work; not fully taken away, but mayned; not altogether bound, but vehemently inclined to the corruption of sin; in a word, 
Conc. tried. sess. 6. cap. 1.  non extinctum, said extenuatum, not extinguished but extenuated: yet being moved and strengthened by Christ, it is able to accept his grace or good motions, as it is by nature apt to refuse them, and therefore is free: which I prove by the very words of the Bible itself.  
2. First, I prove it by all those places of the Bible, which inui●e and exhort us to forsake sin, to gaynestand sin,& to repair to God, 
Ierem. 4. v. 1.  O Israel if thou return to me, saith the Lord, and if thou put away thy abominations out of my sight. again: 
Ierem. 3. v. 14.  O ye disobedient children turn again, saith the Lord. And again: 
Amos 4. v 6.  Whereupon I also haue given you dullness of teeth in all your cities& l●cke ●f bread in all your places,& ye haue not returned to me saith ●he Lord. again: 
Daniel 13. v. 22.  Susanna sighed& said, Perplexi ies are to me on every side: for if I shall do this, it is death to me,& if I do it not, I shall not escape your hands. Doth not Susanna testify that she had free-will to choose the one or the other? sometimes the Bible witnesseth, that God entreateth us vpon a condition, declaring thereby a free-will we haue to accept of the condition or not: 
Isa. 1. v. 19.& 20.  If ye consent and obey, saith God, ye shall eat the good things of the land: but if ye refuse and be rebellious, ye shall be devoured with the sword, for the mouth of the Lord hath spoken it. sometimes God seemeth to stay and expect the consent of our free-will, as: 
revel. 3. v. 20.  Behold I stand at the door and knock, if any man hear my voice and ●pen the door, I will come to him, and will sup with him, and he with me. And again: 
Rom. 2 v. 4.  Despysest thou the riches of his bountifulness and patience, and long suffering, not knowing that the bountifulness of God leadeth thee to repentance? sometimes God complaineth of us that we remain so long in sin, declaring thereby the free-will we haue either to remain in sin or to rise from sin, as 
Ezech. 18. v. 30.  Therfore I will judge you, O house of Israel, everyone according to his ways, saith the Lord God: return therfore, and cause others to return away from all your transgressions: so iniquity shall not be your destruction. Cast away from you all your transgressions, whereby ye haue transgressed, and make you a new heart,& a new spirit, for why will ye die, O house of Israel? for I desire not the death of him that death, saith the Lord God: cause therfore others to return, and live ye. Should not the Ministers blushy to renounce as it were these plain words of their own Bible which make for free-will? should they not be ashamed to impugn that which they call the word of God? What? doth not the very proceeding of the Ministers against us Catholiks, prove manifestly free-will? for they blame, and severely punish all such Catholiks as refuse to subscribe to their assertions and Idolatrous doctrine,& to this purpose they labour to disgrace us privately and publicly: they daily make severe laws against us, they cast down our houses, confiscate our goods, imprison our persons, and punish us with all sort of afflctions, and all this they perform to no other end, but to enforce our free-will to believe their Religion: for if we want freedom of will, as they hold, are not their laws wicked, their conference in vain, their persuasions foolish to compel us to that which lieth not in our power freely to choose, or to do? sometimes God putteth the full blame of our impenitence to our own froward and stubborn will, as our saviour witnesseth: 
Math. 23.37.  jerusalem, jerusalem which killest the Prophets& stonest them which are sent to thee, how often would I haue gathered thy ch●ldrē together as the hen gathereth her chickens under his wings and ye would not. In vain truly should God exhort us to return to him, if we had not free-will. In vain should he expect our consent, or complain of our delay, if we had not free-will. In vain should he blame us of obstinacy, if we had not free-will. To the which places I will join this of S. John: 
John 1. v 1●.  As many as received him, to them he gave power to be the sons of God, even to them that believe in his name. And accordingly S. Augustine: 
Lib. 50. Hom. hom 16.  God hath left it in thy own free choice, to whom thou wilt prepare a place, to God, or to the divell. When thou hast prepared it, he that inhabiteth, shal bear sway therein. Man prepareth his heart, yet not without the aid of God, who toucheth the heart. To the which purpose is rightly applied that of S. Paul which proveth us to be freewilled, coadjutors, and collabourers: 
1. Cor. 15. v. 10.  I haue laboured more abundantly then all they, yet not I, but the grace of God with me: which S. Augustine exponeth thus: 
Augu. lib. de grat.& lib. arb. cap. 15.  neither the grace of God alone, nor he alone, but the grace of God with him. conform to that famous saying of the Wiseman, who speaketh of wisdom, thus: 
The book of wisdom cap. 9. v. 10  sand her from thy holy heauens, and from the seat of thy greatness, that she may be with me, and may labour with me, that I may know what is acceptable with thee, which place the Ministers haue corrupted.  
3. The reason wherefore free-will must needs be granted to man, is grounded in the inward nature of virtue and 'vice, by reason that no action can be morally good or morally bad, except it be voluntary, conform to that famous saying of S. Augustine. sin is so voluntary, that except it were voluntary, it were not sin. Where the word voluntary, is taken for that which is freely done, and which was in the liberty of man to do or not to do, directly contrary to that which is done of necessity. So S. Augustine in another place: 
Lib. 83. qq. 24.  neither sin nor well doing can be justly imputed unto any man, who of his proper will doth nothing. Therefore both sin& well-doing is in the free arbitrement of the will. According to the which saying of S. Augustine, I ask of the Ministers: either it is in the power of man to eschew sin or not? if it be, he hath free-will and is not bound to sin: if not, he necessarily sinneth, and can not be charged with the imputation of sin. To the which argument I may join that of our learned countryman joannes Duns, who affirmeth that no man should dispute with words against him who denieth free-will, but rather with a good baston beating him,& argumenting after this form: either I haue free-will to beat thee or I haue it not? if I haue it, then thou auowest free-will; if not, then I beat thee of necessity, and necessarily and consequently I cannot offend in beating thee thus: for 
August. cont. Fortunat Manich. disp. 1.  He that is forced by necessity to do any thing, doth not sin: And he who doth any thing necessary, doth it not sinfully.  
4. I will omit other reasons and proofs, until I come to the testimonies of the holy Fathers of this age; content for the present to ask of the Ministers, in what part of the express word of their own Bible are these points of their Religion found, Man after the fall of Adam hath not free-will? Is there such a distinction in all the Bible? Man sinneth of necessity; Man cannot but sin: Man continually doth transgress the commandments. Are such propositions to be found in the express word of the Bible? no truly. Shall we then believe them because the Ministers do teach them without any warrant of the express word? No reason. But the Ministers( say the Protestants) will deduce them out of the Bible by necessary consequence. What is that but their own inventions, 
Ierem. 14. v. 14.  A lying vision, and divination which they prophecy unto us? That is not to preach the gospel but to preach their own heresies, ennobled with the name of the gospel. Let us then prefer the consequences of the holy Fathers of this second age or Century concerning free-will, to the consequences of the Ministers, who are children without parents, and schollers without Maisters.  

The testimonies of the holy Fathers of this second Age, proving man to haue free-will in matters concerning his salvation. The first Section.  
S. Irenaeus witnesseth plainly, that man hath free-will, by reason of the daily exhortations, precepts and reprehensions made to every one of us: for who maketh laws to fools, to mad, men, or little babes by reason they want free-will? his words are: 
Irem. lib 4. cap. 92.  Id quod semper erat liberum& sua potestatis in homine semper seruavit Deus,& suam exhortationem, vt just damnentur qui non obediunt,& qui obedierunt,& credunt ej, honorentur incorruptibilitate Directly against the Ministers who say that man by the fall of Adam lost free-will: yea this holy Father avoweth that man hath yet frewil, as the Angels had before their fall. 
Lib. 4. c. 7.  Posuit autem in homine potestatem electionis, quemadmodum& in angels. To the which purpose he citeth that of our saviour: 
Matth. 23. v. 37.  jerusalem Ierusalam, how often would I haue gathered thy children together &c. and thou wouldst not. Vpon the which words I frame this argument: free-will hath of itself either some strength or none at all: if any, then ye grant frewill: if none, then Christ said not true( which is a blasphemy) in saying the Iewes would not conform to this holy doctrine of Irenaeus, which he plentifully teacheth in the fourth book& ninth chapter and in sundry other places) S. Augustine wisely avoweth that he who denieth free-will should be banished out of the company of men: 
Lib. 3 de libero arbitrio cap. 1.  unless the motion, whereby the will is lead to and fro, were voluntary, and restend in our own power, man should neither be prayse-worthy, turning as it were the hinge of his will to heavenly things: nor worthy of blame, winding it down to earthly: nor to be admonished at all &c. But whosoever thinketh that man is not to be admonished, &c. deserveth to be banished out of the company of men.  
2. justinus martyr avoweth likewise, that if man had not free-will, he would be without blame of 'vice, or praise of virtue. 
Apol. 2. ad Antonium Imperatorem.  Ac nisi libero arbitrio, saith he, atque judicio genus humanum& res turpes fugere potest,& pulchra ac bona sequi, extra causam culpamque est eorum, qui quoquomodo aguntur. said ipsum libero arbitrio, liberaque voluntate& rectè facere& peccare docemus hoc modo. The same he teacheth answering the question of the Gentills who denied free-will with the Protestants; in lykemanner in his book de monarchia, and his dialogues with Triphon he teacheth plentifully free-will. 
Quaest. 103.   
3. Tertullian also writeth abundantly of this matter against martion the heretic, avowing, that man is called the image of Go●, specially in regard of his free-will: 
Lib. cont martion c. 5.  Liberum, saith he, & sui arbitrij& suae potestatis invenio hominem à Deo institutum, nullam magis imaginem& similitudinem Dei in illo animad●ertens, quàm eiusmodi status formam. The Protestant replieth that saying of our saviour, without me ye can do nothing: again, it is not in him that willeth, nor in him that ranneth &c. I answer to these, and such places of Scripture, that free-will of itself hath no stength to work our conversion without the grace of God, wherewith being inwardly enlightened, confirmed and quickened, it hath force and ability to work with God,& bring forth the fruit of piety. wherefore S. Paul who said: 
2. Cor. 3. v. 5.  We are not sufficient to think any thing of ourselves, as of ourselves, but our sufficiency is of God. The same Apostle said likewise: 
Philip. 4. v. 13.  I can do all things in him that strengtheneth me. As the eye in darkness cannot see, yet with the benefit of the light it can see; so the earth of itself bringeth forth no corn, yet tilled, watered with rain, and quickened with seed, and the sun, it bringeth forth corn. To the better understanding whereof the doctors of divinity do teach a threefold grace, whereby the free-will of man is greatly helped, confirmed and quickened.  
4. The first is called a preventing grace, that is, gratia praeueniens, whereof the Bible speaketh: 
Psal. 59. v. 10.  His mercy shall go before me. And S. Paul, 
Rom. 9. v. 16.  It is not in him that willeth, nor in him that runneth, but in God that sheweth mercy. Secondly it is necessary that God assist& help our free-will to embrace his holy inspirations,& this is called concomitant grace, that is, gratia concomitans, whereby God accompanieth and cooperateth with vs. The which grace King david asked of God: 
Psal. 70 v. 1.  Incline unto my help, O God, O Lord make hast to help me. And S. Paul: 
Rom. 8. v. 28.  To them that love God all things cooperate unto God. The one and the other grace is fitly explained by those words of the Bible: 
revel. 3. v. 20.  I stand at the door and knock, if any shall hear my voice and open the gate, I will enter in unto him,& will sup with him, and he with me. To stand and knock at the door of out free-will, is the office of Gods preventing grace; to open the door of our free-will to God, is both the work of man and the work of God: it is mans work, in giuing his free consent to open the door of his heart; it is Gods, in that he worketh and helpeth man, to open his heart, with his cooperating grace: for the which cause the self same actions which in way of our conversion, are given to God by the Bible, are likewise given to man. As to God King david prayed: 
Psal. 51. v. 10.  Create a clean heart in me, O God. To man Ezechiel witnesseth: 
Ezech. 18. v. 31.  Make to yourself a new heart, and a new spirit. Of God S. Paul testifieth, that he doth work all in all things of man: 
Philip. ●. v. 12.  work your salvation with fear and trembling. Which place the Ministers haue falsified thus: so make an end of your salvation. The third grace, distinct from the former, given to man by God, is called a subsequent grace, that is, gratia subsequens. whereby God giveth opportunity to execute the good which we intended before: the first grace God is said to work in us without us, that is, without our free consent. The second in us with us, because God worketh thereby with vs. The third in us by us, that is, putting, by us, our holy purposes in execution.  
5. This wholesome and catholic doctrine witnesseth Tertullian, who saith that man( notwithstanding the fall of Adam) hath free-will: 
Lib. c. 8. contra Marcionē.  Eumdem hominem, eamdem substantiam ainae, eumdem Adae statum, eadem arbitrij libertas& potestas victorem efficit hody de eodem diabolo, quum secundum obsequium legum eius Dei administratur. And again: 
Lib. 2. cap. 6.  Oportebat igitur imaginem& similitudinen. Dei, liberi arbitrij& suae potestatis institui, in qua hoc ipsum imago& similitudo Dei deputaretur, arbitrij scilicet libertas& potestas: in quam remea substantia hom●ni accommodataest, quae huius status esset afflatus, vtique liberi,& suae potestatis. It were superfluous to city more places of Tertullian who is so ample, so plain and pithy in all his works concerning free-will, that no reasonable man can doubt of Tertullians opinion and Religion in this matter.  
6. Origen speaketh in the like manner so plainly against the Ministers, that the attentive reading of his words will give great comfort to the constant catholic: first thē writing on those words of the Scripture: 
Deut. 10. v. ●.  And now Israel what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, he saith thus: 
Hom. 12. in Num.  Erubescant illi ad haec verba, qui negant in homine liberum esse arbitrium: Quomodo poscere● ab homine Deus, nisi haberet homo in sua potestate, quod poscenti Deo deberet afferre? And again: 
Hom. 20. in Num  Sui arbitrij est anima,& in quam volverit partem est ei liberum declinare:& ideo justum Dei judicium est, quia sponte sua sine bonis siue pessimis monitoribus paret. 2. He witnesseth, that a man may be the cause( under God) of his own salvation, and likewise the cause of his eternal perdition by reason of his free-will, 
Hom. in Ezecb.  Tu vero homo quare non vis arbitrio tuo te derelictum? Quare aegrè fers niti, laborare, contendere,& per bona opera teipsum causam tuae fieri salutu? An magis te delectabit dormientem& in otto constitutum aeterna prosperitate requiescere? 3. He witnesseth that free-will( not only as it is opposed to constraint and force, as Caluin dreameth, but also as it is opposed to necessity) was constantly believed in the catholic Church in his time: 
In praefat. lib. 1. de principijs.  Est& illud definitum in Ecclesiastica praedicatione, omnem animam rationabilem esse liberi arbitrij& voluntatis Finally writing against a famous Pagan and Epicurean of his time, called Celsus, who denied free-will with the Protestants, teaching that al things were done by necessity good or bad, by reason of the foresight or forknowledge of God, framing his argument with our Protestants after this form: 
Lib. 2. cont. cells.  whatsoever a man doth good or evil, is foreseen by God. Ergo, it must needs be done of necessity, otherwise Gods foresight and prescience would be inconstant and changeable. whereunto Origen answereth learnedly with us catholics, that man doth not this or that good or evil action, because God foresaw it( as if the foresight of God were the necessary cause of mans actions) but rather God doth foresee our actions, because we out of our freedom shal do them, so that our actions are, as it were, the cause of Gods foresight or forknowledge,& not Gods foresight the cause of our actions: even as a man is not reprobate or condemned eternally to hell, because God foresaw him to become reprobate, but because he will ever remain in sin, and in a false religion for worldly respects, God doth foresee, that he is to be eternally in the number of the reprobate. Origens words are: 
Lib. 2. cont. cells.  Videamus quid dicat postea. Haec, inquit, cum Deus esset praedixit,& omnino oportebat fieri quod praedixerat Deus: Ergo, suos discipulos& Prophetas, cum quibus cibum& potum sumebat, eo necessitatis adduxit, vt contra ius ac pietatem facerent, &c. Respondebimus& ad haec, quando jubes vt ne ista quidem argumenta praeteream, quae mihi videntur friuola, Celsus puta●▪ quòd aliquis prascius pradixit ideo fieri quia praedictum est. Nos vero hoc modo non concedentes, aimus non praedictorem causam esse futuri, said futurum illud, quod omnino euenturum erat, etiam nomine praedicente, praecognitori causam praedicendi praebuisse. Which is conform to that of the Bible: 
Hosea 13. v. 9.  Thy perdition, O Israel, is of thee, in me only is thy help. Which words as proving free-will, the Ministers haue falsified impiously.  
7. S. Cyprian avoweth the same doctrine of free-will saying: 
Epist. ad Cornel.  conversus ad Apostolos suos dixit, numquid& vos vul●is ire? seruams scilicet legem qua homo libertati suae relictus& in arbitrio proprio consti●utus sibimet ipse vel mortem appetite vel salutem. And again: 
Lib. 3. ad Quirin. cap. 52.  Credendi vel non credendi libertatem in arbitrio positam in Deuteronomio legimus: 
Deut. 30. v. 19.  Eccededi ante faciem tuam, vitam& mortem, bonum& malum; elige vitam& vives. Item apud Isaiam:( h) Si volueritis& audieritis me, bona terrae edetis: si autem nolueritis& non audieritis me, gladius vos consumet: as enim Dominilocutum est ista. I omit to city other holy fathers who all are plain and plentiful in this matter, and consequently do condemn the Ministers of manifest heresy, Idolatry and infidelity.   

That the Ministers haue falsified the Bible in sundry places, whereby free-will is proved. The second Section.  
I Being in Edinburgh in prison, and conferring there with two Ministers( as I did at several times with sundry, though destitute of all sorts of books) and seing the greek new testament in the hand of one, I asked of him. Be you content to be tried by the greek new Testament? Yea said he. By what greek new Testament, said I, for there be sundry copies? By all greek copies of the new testament answered the Minister. Will you then, said I, allow that greek copy which speaketh to the praise of good works, thus: 
Pet. 1.10. {αβγδ}.  wherefore Brethren labour the more that by good works you may make sure, your vocation and election. For sundry greek copies haue those words as witnesseth 
n hunc locum.  Beza, and all the Latin copies without exception. The Minister answered, no: I appeal to that greek copy, which hath not those words, by good works. Well said I, if you will haue it so, take your pleasure, will ye then be tried by this greek new testament which is in your hand? content saith the Minister. Let us see then that of S. Luke who saith, that all the kindred of joseph were, 
Act. 7. v. 14. {αβγδ}.  Threescore and fifteen souls: yet Moyses in the book of Genesis saith that they were not so many in number, to wit: 
Genes. 46. v. 26.  All the souls that came with jacob into Egypt, &c. were in the whole threescore and six souls. Here appeareth as it were a contradiction, the one place saying, threescore& fifteen souls, as all the greek Bibles do witness, the other, threescore& six souls; you say that Ministers haue the particular spirit to interpret the Scripture, let us see, if this particular spirit may make you to agree these two places. Which of the two places is more to be believed? that of Genesis, said the Minister, for that of the Acts to be false witnesseth learnedly Beza, whose words are. 
Beza in this place printed anno 1560.  Itaque ingenuè profi●eor editionem Graecam eo loco videri mihi deprauatam. I replied, then the greek new Testament which ye haue in your hand cannot be the word of God: for granting one error therein, the authority of the word of God( who cannot lie nor err, no not once) is taken from it: as if one error or lie be found in a Charter or contract, it looseth the force of a true contract, though the rest be true. truly a learned man, said I, might make a greater volume without comparison then your Bible is, concerning your falsifications, blasphemies, shifts and turnings therof, all to cover and uphold your palpable errors and heresies.  
2. The other place which they haue corrupted is that of S. Paul: 
Rom. 2. v. 27.  Shall not uncircumcision, which is by nature, fulfilling the law, judge thee who by the letter and circumcision art a preuaricator of the law? Declaring thereby that the gentle& uncircumcised keeping the law, by the grace of God and light of nature, as holy job did, is to be preferred before a circumcised jew, who keepeth not the law, confirming that which he had said before: 
Rom. 2. v. 13.  Not the hearers of the law are just with God, but the doers of the law shallbe justified. whereof he giveth the reason in the verse following. Now the Ministers to insinuate craftily to the reader that neither gentle, jew. nor Christian can keep the law, they haue corrupted the text, thus: Shall not uncircumcision which is by nature( if it keep the law) judge thee, which by the letter and uncircumcision &c. Where the Ministers of an absolute proposition of S. Paul do make a conditional, thrusting into the text the word, if, which changeth wholly the force of the Apostles saying, 
{αβγδ}.  and which is not in any greek copy, yea the most corrupted greek copies printed at Geneua haue not the particle si, which is in the verse before, but not in this, speaking first conditionally and then absolutely, and declaring by the first that we may keep Gods commandements; by the second, that in effect some of the gentiles, much more of the Iewes and Christians haue( being assisted by Gods grace) kept Gods commandments: as vpon this place learnedly 
Hom. 6 in 2. ad Romanos.  S. Chrysostome teacheth with the rest of the Fathers, of whom S. Augustine directly counterpoynts the Ministers heresy in this, saying: 
De nat.& gra. c. 43.  Non igitur Deus impossibilia jubet, said iubendo admonet &c. The syriac text likewise readeth absolutely, without the word in, which signifieth if. Could the Apostle speak more plainly in the praise of good works then to say, 
Rom. 1 v. 6.  God will reward every man according to his works? Yet the Ministers will not give ear to those express words: they will not submit their iudgment to the holy doctrine of the catholic Church, but will always be contentious, rendering themselves thereby inexcusable in the day of iudgement, as the Apostle saith: 
Rom. 26 v. 8.  unto them that are contentious, and disobey the truth, and obey unrighteousness shall be indignation and wrath. The second corruption in this place is that they haue translated, and uncircumcision, manifestly against the greek text, where it is, and circumcision.  
3. The third place is that of S. Paul to the Romans: 
Rom. 5 v. 6.  For why did Christ, when we 〈◇〉 yet were weak, according to the time, die for the impious? Declaring that mankind by the original sin of Adam, became weak and wounded in his understanding, will, and memory, 
{αβγδ}.  as in the treatise of free-will I declared at large before. The Ministers to persuade the ignorant and simplo people, that man though baptized and regenerate, hath no free-will, nor strength to good, conform to that common saying of theirs: So that in us there is no goodness, for the flesh evermore rebelleth against the spirit, whereby we continually transgress thy holy precepts and commandments: They haue turned, I say, thus: for Christ when we were yet of no strength. Directly against all the greek texts printed at Geneua which haue no negative at all, as the Ministers themselves avow in turning the same greek word in other places, as we do, as: 
Acts. 20. v. 36. {αβγδ}.  I haue shewed you all things, how that so labouring, ye ought to support the weak. again:( o) To the weak I become as weak, that I may win the weak. And in sundry other places. Can there be greater impiety used against God, then thus so willingly and witting to corrupt the true word of his heavenly majesty? Had not our gracious and most learned sovereign just occasion to say in the sum of the Conference before his majesty, &c. That the Geneua translation of the Bible, whereunto the English Bibles are conform, is the worst of all, and that in the marginal notes annexed to the Geneua translation, some are very partial, untrue and seditious? Doth not a famous English Minister called M. Carliel say of all the English and Scots Bibles and translators: 
In his book that Christ descended not into hel. p. 116.& 118.  They haue depraved the sense, obscured the truth,& deceived the ignorant, and in many places they do detort the Scripture from the right sense, they show themselves to love darkness more then light, falsehood more then truth? How can then such Bibles be the ground of salvation? How can they be the word of God? And how can they beget true divine faith in the harts of the Readers, since they are wholly full of errors, corruptions, sacrileges and blasphemies? As for their psalms which they sing so sweetly in their Churches, and so merryly in their houses, how can God take any pleasure in such singing, since they themselves do speak thus of thē: 
In the Treatise entitled a petition directed to her most excellent majesty, pag. 76.& 75.  Our translation of the psalms comprised in our book of common prayer, doth in addition, substraction, and alteration differ from the truth of the Hebrew in two hundreth places at least: in so much, that we do therfore profess to rest doubtful, whether a man with safe conscience may subscribe thereto. Which innumerable multitude of errors& sacrileges contained in the English Bible gave occasion to our gracious sovereign to say, that, 
In the sum of the conferen●e before his majesty  He could never yet see a Bible well translated into English. As for the vulgar edition of the Bible, which the catholic Church useth, Inimici nostri sint judices, let our enemies be iudges thereof: Specially Beza: 
Beza in annot. in cap. 1. Lucae.  The old Interpreter seemeth to haue interpnted the july books with marvelous sincerity and Religion. And Molinaeus a learned Hugenot: 
In nouum Testam. part. 30.  I can very hardly depart from the vulgar accustomend reading, which also I am accustomend earnestly to defend. And D. covell: 
In his answer to M. John. Bourges pag. 94.  The vulgar Latin edition was used in the Church a thousand three hundreth yeares ago,& I prefer that translation before others.    

The 13. 14. and 15. Article.  
1. That man with the grace of God, may keep his commandments.  
2. And that the keeping therof is meritorious of everlasting life.  
3. And that faith only doth not justify, was constantly believed in this second Age.  
CHAP. VIII.  
having spoken sufficiently in the former age of keeping of Gods commandements,& of the merits of good works, it resteth to speak of faith. To the better understanding whereof it is to be remarked, that the Ministers do make two sorts of faith( besides their historical Faith, whereof there is no mention in the Bible) to wit, a faith whereby they believe generally that God will faithfully accomplish all his promises, will give remission of sins to all true believers:& a particular and special faith, whereby every Protestant persuadeth and assureth himself( as an essential point of his Faith to be believed under the pain of eternal damnation) that his sins are forgiven him, inferring consequently that this only faith doth justify him. And in this solifidian, foolish,& childish persuasion the Protestants do place their justifying faith, against the which I make this argument. The Protestant who by this faith is justified, may after fall into fornication and other damnable sins, or not? That he can not fall, no man will say, by reason that they continually transgress the commandements: if he may fall, I ask, whether falling into those horrible sins he loose that particular faith or retain it stil? To grant that he looseth it, is to make all sinners Atheists and Infidels, for he who is bereft of faith must needs be infected with atheism and infidelity: if he still retain his true faith, notwithstanding the infinite multitude of such sins, is to hold, that he abideth still in the estate of salvation, and may enjoy the kingdom of heaven dying in such a miserable estate, which is directly against the Bible. 
1. Cor. 6. v. 9.& 10.  Do not err, neither fornicators nor servers of Idols, nor adulterers, nor the effeminate &c. shall possess the kingdom of God.  
2. The second argument against the justifying Faith of the Protestants may be taken out of S. james who saith: 
james 2. v. 14.  What shall it profit, my brethren, if a man say he hath faith, but hath not works? Shall faith be able to save him? again: 
james 2. v. 17.  So faith also if it haue not works, is dead in itself. again, 
james 2. v. 20.& 21.  But wilt thou know, O vain man, that faith without works, is idle? Abraham our Father was he not justified by works, offering Isaac his son vpon the Altar? again. 
james 2. v. 14.  ye see then how that by works a man is justified, and not by faith only. Which words show plainly that faith alone cannot justify. 2. That the Apostle speaketh of true faith, presupposing that true faith( though not lively faith called by the Doctors Fides formata) may be without good works, which good works the Apostle opposeth as it were, to Abraham his faith, which was a true faith, as the Scripture witnesseth. 3. The Apostle praiseth in a certain form that Faith which may be without good works, saying: 
james 2. v. 19.  Thou belieuest that there is a God, thou dost well, the devils also believe it, and tremble. How could he haue answered, thou dost well, it such were not a true faith, though not lively; as when a three in winter is bereft of her blossoms and fruit, yet is a true three, though without fruit: in like manner the sun overclouded giveth not his natural beams unto us, yet remaineth always the sun: the fire covered with ashes, is truly ●yre: even so Faith whereof the Apostle speaketh heer, is truly faith though not lively. The Ministers will say, that S. james speaketh here of faith outwardly professed only, not of in ward faith, whereby we are justified in the sight of God. I answer, that to be false, because he speaketh of the Faith whereby we believe in God which is inward faith. 2. He speaketh of Abrahams faith, which was a true and inward justifying faith. If you say in like manner that, that testimony of Saint Paul, maketh for the Ministers justifying faith: 
Galath. 2. v. 16.  Know that a man is not justified by the works of the law, but by the faith of jesus-christ. I answer that the Apostle saith only, that man is justified by the works of the law, that is, by the ceremonies of the law of Moyses, which is most true. Some Fathers do say sometimes, that man is not justified by works absolutely, meaning the works of nature, of moral virtues without the grace& knowledge of Christ, or else works done in the state of sin before justification, but never say the Fathers, that works proceeding from a lively faith, and done in the grace of God, do not justify.  
3. The third argument, when a Protestant persuadeth himself or believeth infallibly his sins to be forgiven him, by this his particular and justifying Faith; either he hath his sins by that faith remitted to him before, or after he thus believes: if after, then his persuasion is false& deceitful, believing the remission of his sins which was not when he made that act of faith: if before that act of faith his sins were remitted, it followeth that justification was before his belief, which cannot be, for without faith it is impossible to please God. If the Minister say, that his belief causeth immediately the remission of his sins which he believeth, it is likewise false; for after that form, the Ministers belief were omnipotent, in making the object which it knoweth, the mystery it believeth. As if a man by believing himself to be a great Doctor in Phisik, should consequently be a perfect Doctor by reason of his belief, directly against that famous saying of S. Augustin●: 
Lib. 4. Gen. ad lit. cap. 32.  That no knowledge or belief can be, unless things known& believed precede, and be before. Because as our knowledge is true or false, by reason the obi●ct which we know is true or false; so our belief is certain& true, because the thing is infallible which we believe. As by example, God is omnipotent, not because I believe him to be omnipotent, but because he is omnipotent in himself, I believe him to be so, the object of Faith always being before the act of Faith, as the object of science is always before the habit of science. plain contrary to this, the Ministers in believing infallibly,& as a point of faith their sins to be forgiven them, do make the object of their Faith in believing, which is a manifest absurdity. 2. The Ministers in believing infallibly their sins to be forgiven thē, do keep in that the command of God, or break the command of God. If the first, either they keep it perfectly( in that act of faith) or imperfectly,& with blemish? If perfectly, it followeth that a man may sometimes and in some things perfectly keep the commands, which they will not grant. If imperfectly, that imperfection being a deadly sin( for al are deadly sins in the Ministers opinion) it followeth of necessity that the Protestants are justified by a deadly sin, which is a palpable absurdity.  
4. The fourth argument is framed out of those words of the Bible: 
Mark. 26. v. 16.  He that shall believe and be baptized, shall be saved, but he that will not believe, shall be damned. Whereof followeth that infants being baptized are justified before God, yet not by an act of the special faith of the Ministers, because they can haue none such, being infants, but rather they are justified by the habitual qualities or inward habits of Faith, hope,& Charity and consequently all others are justified by the like habit, and not by the special Faith of the Ministers, which is no other thing but a devilish idol invented by Caluin, and adored by the Protestants.  
5. The fifth argument. This proposition of the Ministers, 
In the Confession of Fay●h p●inted at Geneua& approved by the Church of Scot●and  We receive free remission of sins, and that by saith only &c. sworn and subscribed a● several times by the three estates of Sotland, is directly against those words o● the Bible: 
james 2. v. 24.  ye see then how that by works a man is justified, and not by saith only. Finally there is no part of the scripture which maketh mention of this presumptuous faith of the Ministers, no not when it speaketh of the faith of Abel, Noe, Abraham, whose faith was not an infallible persuasion of their sins, but an assent and credit they gave to the revelations which God made to them, as likewise in those words wherein S. John doth place our salvation, saying: 
John. 20 v. 31.  These things are written that ye might believe that Iesus is Christ the son of God, there is never a word of this particular Faith of the Ministers. And in that of S. Paul: 
Rom. 10 v. 8.& 9.  This is the word of Faith which we preach, for if thou shalt confess with thy Lord Iesus, and shalt believe in thy heart, that God raised him up from the dead, thou shalt be saved: here I say is never a word of the Ministers presumptuous faith.  
6. I being in prison, a certain Minister affirmed, that true faith whereby we are justified is that which always hath charity and good works joined thereto. I replied thus, how is charity inseparable from true faith? Or is it separable as the fruit of the three is separable from the three, which remaineth a true& perfect three without the fruit, or is charity an accidental quality, or inseparable passion which floweth from faith, as the power of laughing from the nature of man? If so, it would follow, that charity could not be in heaven without faith which is false. Or is charity an essential form which is required to the integrity of this justifying faith? If so, then faith alone doth not justify, which is directly against your confession of Faith. If Faith together with charity justify, as that faith is imperfect and mingled with deadly sin, so is that charity; and consequently it followeth that we are justified by faith and charity which contain in themselves deadly sins.  
7. Of this foresaid discourse I infer, that our justification consisteth in the habit of charity, that is, in Faith& charity linked together. So that faith is the entry as it were to justification, Hope the progress,& Charity the consummation of this happy union with God, whereof the Bible saith thus: 
John 4. v. 16.  He that abideth in Charity, abideth in God, and God in him. Which is the reason wherefore when the Scripture speaketh of our justification, it attributeth the same now to Faith, now to charity, not to faith alone, not to charity alone, but to faith and charity joined together. Of Faith it saith: 
Rom. 1. v. 17.  The just liveth of Fay●h Of charity it saith the like: 
1. John. 3. v. 4.  We know that we are translated from death to life, because we love the Brethren: he that loue●h not his bro●her, abideth in death. Of faith it saith: 
Act 1▪ v. 19.  every one tha● believeth is justified. Of charity it saith the same: 
John 14. v. 21.  He that hath my commandements and keepeth them, is he that loveth me: and he that loveth me, shalbe loved of my Father, and I will love him. Of faith we red: 
Heb. 11. v 6.  Without it, it is impossible to please God. Of charity: 
1. Cor. 13. v. 2.  If I had all faith, so that I could remove moumtaines,& had not charity, I were nothing Which gave occasion to S. Augustine to say: 
Lib. 15. de Trinit. cap. 18.  Nothing but charity maketh faith itself available, for faith may be without charity, but it profiteth not without charity. Finally S. Paul himself saith: 
Galat. 5. v. 6.  In Christ Iesus neither circumcision availeth ought, nor prepuce, but it that worketh by charity. wherefore if faith by reason of these testimonies be not the fruit but the true cause of our justification, say the Ministers, why should not charity likewise be the cause of our justification, and not the fruit only, since it hath the authority of the Bible for it? Yea with greater privilege then faith, since S. Paul plainly preferred Charity before faith, saying: 
1. Cor. 13. v. 13.  Now there remaineth faith, hope, and charity, these three, but the greater of these is charity. Where it is to be remarked, that the Ministers haue corrupted the Bible almost in all those foresaid places in putting the word love for charity, to make the sentence more obscure to the dispraise of charity, and that maliciously. For the word love is taken in a good or evil sense, but the word charity is always taken in a good sense. Now the reason wherefore charity is more perfect then faith, is because the love of supernatural things, which exceedeth the compass of our nature here, is more perfect then the knowledge of them which is by faith. For we know them only answerable to the proportion of restrained forms, which represent thē to us; but we love them according to the full sea of goodness, which is included in them: which gave occasion to the Philosopher to say: To speculate divine things, doth purify the soul, but to love thē doth deify the soul, or turn the same as it were into God. But let us come to the testimonies of the Fathers.  

The Testimonies of the holy Fathers of this second Age, proving that with the grace of God, we may keep Gods Commandements; and that the keeping therof is meritorious &c. The first Section.  
ORigen teacheth plainly that our justification consisteth in Faith and keeping the commands of God; that is, in Faith& charity together, and not in faith only: 
Tract. 30. in Mat.  Regnum calorum assimilatur virginibus decem, etsi quidem in iis qui rectè credunt& viuunt,& ideo iustè assimilatur quinque prudentibus: qui autem profitentur quidem fidem in Iesu, non autem praeparant se bonis operibus ad salutem, reliquis quinque assimilantur virginibus fatuis. 2. He avoweth, that true faith may be without charity( which before he called fides in Iesu) and that God is to render to every man according to his works, presupposing always that true Faith in Christ may be without good works, directly against the Ministers opinion: 
In lib. 2. in cap. 2. ad Rom.  Nunc requiramus de justo judicio Dei, in quo reddet vnicuique secundum opera sua. Et primò quidem excludantur haeretici, qui dicunt animarum naturas bonas vel malas,& audiant, quia non pro natura vnicuique Deus, said pro operibus suis reddit: secundo in loco aedificentur fideles, ne putent sibi hoc solùm sufficere posse, quod credunt, said sciant justum judicium Dei reddere vnicuique secundum opera sua. And finally concludeth, true faith without good works is not accounted of before God,& true works without a lively faith likewise is not accounted of: 
Sub finem eiusdem libri.  Alterum namque sine altero reprobatur, quia& fides sine operibus mortua dicitur,& ex operibus sine fide nemo apud Deum iustificatur.  
2. S. Cyprian saith likewise, good works& the keeping of Gods commandments are easy by the grace of God & in our power, speaking specially of almes-giuing, which is conform to the command of God: 
Lib. de opere& eleemosina.  Praeclara& diuina res, Fraties charissimi, salutaris operatio, solatium g●ande credentium, saecu●itatis nostrae salubre praesidium, munimentum spei, tutela fidei, medela peccati,& res posita in potestate facientis, res grandis& facil●s &c. 2. He avoweth that good works are meritorious of eternal life, writing to the holy Martyrs who were in prison for the catholic Religion, and suffered many things therfore: 
Epist. ad Menefianum.  An ego possum tacere& vocem meam silentio premere, cum de charissimis meis tam multa& gloriosa cognoscam, quibus vos diuina dignatio honorauit; vt ex vobis pars iam martyrij sui consummatione praecesserit, tormentorum svorum coronam de Domino receptura: pars adhuc in carcerum claustris, siue in metallis& vinculis demoretur: exhibens per ipsas suppliciorum moras corroborandis fratribus& armandis maiora documenta; ad meritorum titulos ampliores tormentorum tarditate proficiens, habitura tot mercedes in caelestibus praemijs, quot nunc dies numerantur in poenis: quae quidem vobis fortissimi ac beatissimi fratres, promerito religionis ac fidei vestrae accidisse non miror, vt vos sic Dominus ad gloriarum sublime fastigium clarificationis suae, honore prouexerit, qui semper in Ecclesia eius custodito fidei tenore viguistis, conseruantes firmiter Dominica mandata. Yet the Ministers do teach that no man hath ever kept, nor can keep the commandements.  
3. S. justin martyr avoweth that those persons only are acceptable to God who imitate him in goodness, iustice, humanity and other virtues, declaring thereby that our justification consisteth not in only faith, but in faith& good works together, which do merit greatly before God: 
Apol. 2. ad Anton. Pium.  Deum illos tantum charos habere docuimus, nobisque persuasimus& credimus, qui ea, quae in eo insunt imitantur temperantiam justitiam& humanitatem, atque omnia quae Dei sunt propria. And again: 
Apol. 2. ad Ant.  Homines, qui dignos se eius voluntate& consilio, operibus praestiterunt, cum eo victuros esse meritis suis accepimus ac regnaturos: sic vt ab omni interitu perturbationeque sint liberi Vt enim eos cum non essent principio, effecit: sic fore speramus, vt ex eo quod sponte secuti erunt ea quae illi, probantur eos& immortalitate,& consuetudine dignetur. And a little there after: Censemus vnumquemque salutem consecuturum pro operum dignitate. Which is conform to that of S. Chrysostome who speaketh of faith thus: 
Lib. 1. contra vituper, monast. vitae  What profit will faith afford us, if our life be not sincere and pure? And S. Basil: 
In psalterio psal. 110.  faith alone is not sufficient, unless there be added conuersa●ion of life agreeable thereto.  
4. S. Irenaeus in like manner averreth, that God maketh great account of our good works and rewardeth us therfore, not by reason of our Faith only, but by reason of our faith& good works together: 
Lib. 4. cap. 34.  Sicut Salomon, ait, 
Prou. 19 v. 17.  qui miseretur pauperi foeneratur Deo. Qui eum nullius indigens est Deus in se assumit bonas operationes nostras, ad hoc, vt praestet nobis retributionem bonorum svorum. Sicut Dominus noster ait, 
Math. 25. v. 34.  Venite benedicti Patris mei, percipite vobis praeparatum regnum. Esuriuienim& dedistis mihi manducare &c.  
5. Tertullian teacheth us manifestly, that faith only doth not justify, and that our good works do merit before God: Let us hear his words: 
De Resurrect. carnis cap. 48  Si enim sicut in Adam omnes mortuntur, ita& in Christo viuificabuntur; Carne viuificabuntur in Christo, sicut in Adam carne moriuntur Vnusquisque autem in suo ordine scilicet quia& in suo corpore: Ordo enim non aliud quàm meritorum dispositor. Merita autem cum corpori quoque adscribantur, ordo quoque corporum disponatur necesse est, vt posset esse meritorum. And again: 
In Ap. cap. 48.  Tunc restituetur omne humanum genus ad expungendum quod in isto aeuo boni seu mali meruit, exinde pendendum immensam aeternitatis perpetuitatem. It were tedious to me to city all the places( they being so many in number) whereby Tertullian proveth that true faith may be without good works, and that faith only is not sufficient to salvation: in like manner that good works grounded vpon the grace of God are meritorious of salvation. I will add this only place to the foresaid: 
In Scor. aduersus Gnosticos cap. 6.  Quomodo multae mansions apud patrem, si non pro varietate meritorum Quomodo& stella à stella distabit in gloria, nisi pro diversitate radiorum? Are not all these renowned and ancient Fathers sufficient to persuade the Protestants that they wander out of the trodden path of so many our holy and learned predecessors, and do fellow rather the crooked turnings of Caluin& Luther manifest apostatas, who bring them to the labyrinth of eternal perdition?   

That the Ministers haue falsified the Bible in sundry places, which do prove, that faith only doth not justify &c. The second Section.  
BEza one of the most famous amongst the Puritans hath set out long since a Bible in Latin, which as it is full of blasphemies, corruptions and sacrileges; so Castalio, a learned Puritan likewise, hath written a book against Beza, whose Bible our Scots or English Bible followeth commonly, leaving the trodden path of all antiquity and of other nations. Beza then to make his reader believe that man justified by faith only, turneth that of S. Paul: 
Rom. 1. v. 17. Beza his new Testa. printed anno 1598. {αβγδ}. Hababuk 2. v 4.  The just shall live by faith. Beza I say hath translated: qui vero ex fide justus est, vivet; he that is just by faith, shall live. Directly against the greek, directly against the syriac, where the word ha, which signifieth is, is not at all; directly likewise against the Caldaike text, where it is, Vetsadikaiahhal kuschetehun. Directly against S. Augustin who explicating this place saith: 
Lib. 3. cont 2. ep. Pelag.  Of what faith speaketh here the Apostle? Of the catholic faith, which make●h a just man,& distinguisheth between the just and the unjust, for it is not a reprobate faith that we speak of, but that which worketh by Charity. In the Hebrew text likewise it is, the just shal live by faith. To the which purpose learnedly S. Augustin, doth explicate those words of the Bible: 
Rom. 2. v. 28.  We account a man to be justified by faith without the works of the law. 
Aug. lib. de fide& operibus cap. 14.  Non hoc agit Apostolus, saith he, vt percepta ac professa fide opera justitiae contemnantur, said vt sciat se quisque posse per fidem justificari, etiansi legis opera non pracesserint; sequntur enim iustificatum, non praecedunt iustificandum &c. That is: The Apostle meaneth not by the works of the law, those which follow justification, but those which go before justification. Should not S. Augustin his exposition, and consequence drawn out of this, be preferred before the Ministers consequences for their solifidian justification, which by all antiquity hath been to this day esteemed as a manifest heresy and po●nt of Idolatry, directly against the express words of sundry places of the Bible: 
Matth. 6. v. 15.  If ye do not forgive men their trespasses, no more will your Father forgive you your trespasses. Then Faith only is not sufficient. Truly since there be so many deadly hatreds amongst the puritans and Protestants, very few of them can obtain remission of sins, or haue true faith: since they remain in perpetual hatred one against another. 2. 
John. 13. v. 17.  If ye know these things, blessed are ye if ye do them. faith alone then is not sufficient. 3. 
John. 13. v. 14.  ye are my friends if ye do whatsoever I command you, he saith not, If ye believe only in me.  
2. The second corruption is that of S. Paul to the romans: 
Rom. ● v. 18.  The wrath of God from heaven is revealed vpon all impiety& injustice of those men, that detain the verity of God in injustice. Where the Apostle condemneth men of impiety, specially those who do detain the verity of God in injustice, not absolutely all men. Yet the Ministers to insinuat to the reader that all sorts of men are condemned here by the Apostle,& that all sorts of men do ever remain in impiety& injustice, as 
In hunc locum.& in 1. joan. cap. 5.  Beza plainly teacheth, and consequently that no man can keep the commandements, they haue translated thus: For the wrath of God is revealed from heaven, against all ungodliness and unrighteousness of men, which withhold the truth in unrighteousness: making the Apostle to speak absolutely. Was not S. Paul a faithful and godly man,& consequently not contained under this his own saying: for he speaketh of himself thus: 
1. Cor. 4. v. 4.  I am not guilty in conscience of any thing, but I am not justified therein? Yet the Protestants are assured, say they, that they are justified, though their conscience do accuse them of all impiety, of all sort of vices, and sins. But how, I pray you, do the Ministers translate this last place of S. Paul, I know nothing by myself? Is it then all one to say, 
{αβγδ}.  I am not guilty in conscience of any thing, and to say, I know nothing by myself? May not the most sinful Minister say with truth, that he knoweth nothing by himself, but by the assistance of God; yet may he say, I am not guilty in conscience of any thing? Can there be greater impiety committed? Can there be a more heinous sin in the sight of God then to translate after this form the holy Bible? making by such devilish and abominable translations, God to be the author, teacher, and sayer of all their abominations, and sacrileges?  
3. The third falsification of the Ministers is that of S. Paul to the Corinthians: 
1. Cor. ● v. 27  I chastise my body, and bring it into servitude, least perhaps, when I haue preached to others▪ myself become reprobate. Where the Apostle teacheth us, to work our salvation with fear& trembling, as he himself witnesseth, saying: 
Philip 2. v. 12.  Therefore my dearest &c. with fear and trembling work your salvation. Which place as it plainly impugneth the Protestants presumptuous and solifidian justification, 
{αβγδ}.  and certitude of their predestination; so by them it is impiously corrupted thus: Make an end of your own salvation with fear and trembling. Directly against the force of the greek word, which in other places they translate as we do, labour, or work: as( 
1. Cor. 4 v 12.  We labour working with our own hands. And again: 
Philip. ●. v. 13.  For it is God which worketh in you. Is this to translate the Bible faithfully according to their oath and conscience, or rather impiously to fortify their heresies and belie God himself in falsifying his word? Let us return to the disproof of the former third falsification, which is thus: I beat down my body and bring it into subiection, least by any means, after that I haue preached to others, I myself should be reproved. Hath not this sacrilegious translation wholly another sense, specially red by the common people? The first falsification here is in putting, I beat down, for, I chastise. The second in putting, least by any means, for, least perhaps, the third in putting, I myself should be reproved, for, myself should become reprobate. remark the Ministers treachery& craft to eternal perdition. 
{αβγδ} castigo, {αβγδ} ne fortè, {αβγδ} reprobus.  For in other places, which make no ways against them by reason that they are indifferent places, they turn as we do the word reprobate, and not reproved. As that of S. Paul: 
2. Cor. 12. v. 5. {αβγδ} 351.  Know ye not yourselves, how that jesus-christ is in you, except ye be reprobates? again: 
2. Tim. 3. v. 8.  Men of corrupt minds, reprobate concerning the faith. The syriac word, Esthele, signifieth a reprobate, à radice Sela, which signifieth to reprobate: doth not the Apostle himself in other places manifestly comdemne the Protestants of this their infallible assurance of their predestination and salvation, when he writeth: 
Rom. 15▪ v. 6.  Thou standest by faith, be not high-minded but fear. Where plainly S. Paul teacheth, that a man may fall from the true Faith, and consequently he cannot be infallibly sure that he is predestinat and is to be saved. again S. Paul as it were forewarned the Protestants of the great danger of this their opinion and Religion: 
1. Cor. 10. v. 12.  Therfore, saith he, he that thinketh himself to stand, let him take heed least he fall. What excuse shall the Protestants pretend in the day of iudgement, since so many evident places of their Bible do comdemne that presumptuous security of theirs concerning their salvation? How can the Protestants be infallibly sure that they are predestinate, since predestination dependeth on the will of God,& the will of God cannot be infallibly known to us in particular, without a particular revelation? 2. Our saviour saith: 
Matth. 24. v. 1●.  He that shall persevere to the end, shall be saved. But no Protestant can be infallibly sure that he is to persevere to the end. Ergo, &c. See we not every day now presently in France many Ministers and Gentlemen of worth abandon the huguenots Religion and become catholics? what infallible assurance then could they haue had being huguenots to persevere in their Religion? And what greater then they, can any other haue? 3. Sundry Protestants who haue become catholics and dyed catholics, either were predestinat being Protestants or not? If they were how then could they become, and die catholics? If not, what abominable doctrine is that to make them to believe as a point of Religion that they were predestinat? We catholics believe, that by the grace of God we may haue a moral certitude and assurance, that we are his children, shal persevere unto the end, be saved; but we can not be infallibly certain, nor so certain that we may not still fear the success of our weakness. The which doctrine the Bible teacheth us: 
2. John v. 8.  look to yourselves, that ye loose not the things which you haue wrought, but that you may receive a full reward. If they could haue lost them, truly they could not be infallibly sure of them. again, 
revel. 3. v. 11.  Hold that which thou hast, that no man take thy crown. And 
Psal. 2. v 11.  serve our Lord in fear and rejoice in trembling. again: 
Prou. 28. v. 14.  Blessed is the man that feareth always: but he that hardeneth his heart shall fall into evil. Do not the Protestants in this point, and in all harden their hart against the Bible, against reason, against all antiquity, against the holy Fathers, and against the very light of natural reason?    

The 16. 17. and 18. Article.  
1. The custom to fast Lent.  
2. And some other dayes.  
3. And to abstain some times from certain meats, was universally in use in this second Age.  
CHAP. IX.  
AFter the first justification, which is performed by charity whereof I spake in the former verity; followeth, as it were, a second justification, that is, the increase and augmentation of the first by good works, in which holy men daily walk and go forward by the grace of God, as the wiseman teacheth in his proverbs: 
Prou. 4. v. 28.  The way of the just shineth as the light, and shineth more and more unto the perfect day. That is, as the dawning appeareth brighter& brighter, until it come to noon, or to the fullness of the day; so the just man increaseth by good works, going always forward in the way of perfection, till he come to the full state therof, conform to that of the Bible: 
revel. 22. v. 11. {αβγδ}.  He that is just, let him be justified yet. Which is more plainly signified in the greek text, thus: He that is just let him do iustice yet. Signifying thereby the increase of iustice by good works; which place the Ministers haue falsified, to signify that there is no increase of iustice by good work, translating thus: And he that is righteous, let him by righteous still. moreover they who proceed in outward good works of iustice, increase therein, and become more gracious unto God: even as when they were suiect to sin, by often and continual sinning they augmented their wickedness, and became more odious to God: so the Godly by good works increase in iustice, saith S. Paul: 
Rom. 6. v. ●9.  As you haue exhibited your members to serve uncleanness and iniquity, unto iniquity: so now exhibit your members to serve iustice, unto sanctification. As the same Apostle speaketh yet more plainly exhorting the Colossians: 
Coloss. 1. v. 10.  That they might walk worthy of our Lord and please him in all things, fructifying in all good works, and increasing in the knowledge of God. Which words S. Augustine fitly explicateth saying: 
Augu. serm. 16. de verb. Apo.  That we are justified, and that iustice itself increaseth, when we profit and go forward in all good works. Meaning an inward, inherent and true iustice, not that imputative and outward iustice of the Ministers, which the Bible condemneth as impious, since it may remain with all sort of inward abomination. And accordingly the holy Apostle S. John speaking of that iustice whereby we are just, meaneth an inward and inherent iustice, not a imputative or outward. The words of the Apostle are: 
1. John 3. v. 7.  He that doth iustice is just, even as he also is just. But he, to wit Christ, is truly just before God by an inward and inherent iustice, worthy of heaven, therfore he that doth iustice is also just before God, by the like inherent iustice, or else the similitude of S. John maketh not to the purpose: yea the Apostle warneth us to beware of the Ministers who teach this their iustice, for the fashion only, saying: 
1. John 3. v. 7.  Little children, let no man seduce you.  
2. The fasting in holy Lent and abstinency from certain meats is one of those good works, whereby a man increaseth in iustice, whereof I haue spoken in the former age more at length, desirous, specially in this age, to prove by the holy scripture that the catholic Church may ordain certain fasting-days to the spiritual profit of the Catholiks, which I prove first by the example of Hester& Mardochaeus, whereof the word of God saith, that: 
Hester. 9. v. 31. ( h) To confirm those dayes of Purim according to their seasons, as Mardochaeus the jew and Hester the queen had appoynted them, and as they had promised for themselves,& for their seed, with fasting& prayer. If Hester& Mardochaeus might institute particular fasting dayes, much more the Church of God, which is infallibly assisted by the holy Ghost for ever, as the Scripture saith: 
John 14 v. 26.  But the Conforter, which is the holy Ghost, whom the Father will sand in my name, he shall teach you all things to your remembrance which I haue  told you. Of the which power received from God, the catholic Church gave a manifest proof in that general council and Assembly made in the time of the Apostles, where that which was ordained by that council( which represented the Church) is said to haue been ordained by God himself as the Scripture testifieth: 
Act. 15. v. 28.  For it seemed good to the holy Ghost,& to us, to lay no more burden vpon you, then these necessary things, that is, that ye abstain from things offered to Idols and blood, and that which is strangled. The catholic Church then ordained that we should abstain from blood and strangled: and shall not the true Church now haue power to command to abstain from certain meats, to the end we may serve God the better?  
3. S. Paul maketh mention of fasting then used in his time in the Church of God, saying: 
Act. 27 v. 9.  So when much time was spent &c. because also the fast was now passed, Paul exhorted them: And shall not the same Church of God use much fasting, and command to her subiects the use thereof? Of the which doctrine I infer, how ignorantly Whitaker a prime English Puritan chargeth Pope Calixtus to haue been 
Cont. Duraeum lib. 7.  The first that ordained jeiunium quatuor temporum. By reason that Whitaker allegeth no ancient writer, who chargeth thus Calixtus, it is only an invention of Whitaker his own. Besides that I haue shewed in the former age the institution of such a fast to haue been long before Victor, much more before Calixtus, yea to haue proceeded, from the doctrine of the holy Ghost, as witnesseth S. lo, saying: 
Serm. 8.  Ecclesiastica jejunia ex doctrina Sancti Spiritus, ita per totius anni circulum distributa sunt. As for that of S. Paul: 
Tim. 4. v. 1.& 3.  In the later times some shall depart from the faith &c. forbidding to mary, to abstain from meats which God created, to receive with thanksgiving for the faithful. Where the Ministers haue corrupted the Bible, putting in the word commanding, which is not in the greek text:& where the Apostle speaketh not of the fasting of the catholic Church, but rather against the Manichees, Encratites, Marcionists, and such heretics, who affirmed that marriage was of satan, and the act of Matrimony was instituted by an evil God. likewise they taught that men might not eat of certain sorts of meats, by reason that they were not made( said they) by the good God, but by the evil, as witnesseth the ancient Fathers vpon this place, 
Lib. 1. cap. 22.  Irenaeus, 
Hom. 12. in 1. ad Tim.  Chrysostomus, 
In hunc locum.  Ambrosius, 
Haeres. Manich. 46.  Augustinus and others. Yea M. Hooker an English Protestant witnesseth the same: 
In his ecclesiastical policy. lib. 5. sect. 72.  against those heretics which haue urged perpetual abstinence from certain meats, as being in their very nature unclean, the Church hath still bent her self as an enemy, S. Paul giuing charge to take head of them &c. Do●h not the foresaid place of S. Paul speak plainly against the Ministers? For they are come in the later times; they haue departed from the faith which was in use before their coming: They forbid to mary lawfully, when they teach that marriage is not a Sacrament; when they teach that once married persons may mary to others, their party yet being alive; when they teach that the faith and promise given in marriage cannot be kept, because, say they, no man can keep the commandments of God. The Ministers command to abstain from meats on the sunday from morning till night, which none but heretics were accustomend to do. Finally having confirmed the holy custom of fasting by sundry passages of the Bible, by the exemples of Hester, of the Rechabites, as witnesseth the 
Ierem. 35.  Prophet jeremy, 
Numb. 6.  of the Nazarites, 
jonae 3.  of the Nininites, 
Exod. 34.  of Moyses, 
Matth. 3.  of S. John Baptist, 
Matth. 4.  and of Christ himself; I ask and challenge the Ministers to city as manifest testimonies against fasting, which they not being able to do by the express word of God, let them give glory to God, and confess plainly that they teach nothing less thē the word of God, thē the Scripture giuing in place therof their own inventions, traditions, superstitions and foolish consequences, whereunto let us catholics prefer the consequences of the holy Fathers of this Age.  

The holy Fathers of this second Age, do witness that the custom was universally in the Church of God, to keep the fast of Lent, and to abstain sometimes from certain meats &c. The first Section.  
TErtullian writing to his bed-fellow witnesseth, that it is a great hindrance to a catholic, married with one of another Religion, to keep the fasting dayes of the catholic Church, by reason that a catholic gentlewoman being married with such a one: 
Lib. 2. ad vxorem cap. 4.  Domino certè( saith he) non potest pro disciplina satisfacere, habens in later diaboli servum, procuratorem Domini sui ad impedienda fidelium studia& officia. Vt fi statio facienda est, maritus de die conducat ad balneas; si jejunia obseruanda sunt, maritus eadem die conuivium exerceat; si procedendum erit, nunquam magis familiae occupatio adveniat. 2. He avoweth that the fast before Pasche, which we call the fast of Lent, and which he calleth 
Lib. de ieiu●ijs c. 2.& 13.  Paschatis jeiunium, was in use in his time. 3. He setteth down the form& fashion, which was kept in fasting, to wit, to abstain from flesh, saying: 
Eod. libro cap. 1.  Xenophagias obseruamus, siccantes cibum ab omni carne &c. Which yet more plainly he signifieth by these words: 
De eodem libro cap. 1.  Sublato, dimiuuto, demorato cibo. Signifying by the first and second word, that fasting consisteth in abstinence from flesh,& taking one meal in the day: which last circumstance he signifieth, by the word diminuto, as by the third demorato, he signifieth, that it is lawful to change the time of taking of that one meal for a just cause.  
2. Origen speaketh plentifully to the praise of fasting in diuers homilies, and in particular maketh memtion of the fast of Lent,& of wednesday and friday, his word: be: 
Hom. 10. in Leuit.  Nec hoc tamen ideo dicimus, vt abstinentiae Christianae fraena laxemus. Habemus enim quadragesimae dies jeiunijs consecratos, habemus quartam& sextam septimanae dies, quibus solemniter ieiunamus. 2. He affirmeth that it was lawful to every man to fast privately according to his devotion,& that fasting was instituted, to chastise our body and to make us thereby more fit to prayer and devotion: 
Ibidem.  Est certè( saith he) libertas Christiano per omne tempus ieiunandi, non obseruantiae superstitione, said virtute continentiae. Nam quomodo apud eos castitas incorrupta servatur, nisi arctioribus continentiae fulta subsidijs? quomodo scriptures operam dabunt? Quomodo scientiae& sapientiae studebunt? Nonne per continentiam ventris& gutturis? The care of wife& children maketh the Ministers ignorant in their calling, greedy and avaricious in their doings, lewd in their conversation, careless in preaching, and covetous in their neighbours possessions.  
3. S. Cyprian in like manner averreth that no man hath ever attained to the perfection of virtue without fasting: 
Tract. de jeiunio& tentat l Christi.  Quotquot( saith he) viros virtutum vidimus, sine jeiunio non legimus ascendisse, nec aliquid magnum moliti sunt, nisi prius abstinentia pracessisset. Quoties aliquid à Deo obtinere conati sunt, jeiunijs incubuere& lachrymis,& pernoctantes in orationibus, cilicijs carni haerentibus supplices beneficia postularunt. 2. He avoweth 
Ibidem.  that the custom to fast forty dayes of Lent came from the example of our saviour who fasted likewise forty dayes.  
4. S. Irenaeus 
Extat. apud Euse. lib. 5 histo. cap. 24.  in a certain letter of his written to S. Victor Pope and martyr, witnesseth plainly and plentifully the ancient custom of the catholics to fast Lent and other dayes, according to the command of the holy and catholic Church.  
5. S. Telesphorus 
Extat tom. 1. council.  in like maner maketh mention in a letter of his directed to the Catholiks, how that the custom was to keep exactly the fasting of Lent, specially in abstaining from flesh. But of this controversy I will speak more at length God willing in the Centuryes following.   

That the Ministers haue falsified the Bible in sundry places which do approve good works, and the reward thereof, whereof fasting is one. The second Section.  
THe first is that of S. Peter who speaking of the holy& just Lot, saith: 
1. Pet. 2 v. 7.8.  God delivered just Lot oppressed by the injury and luxurious conversation of the abominable men. For in sight and hearing he was just: dwelling with them who from day to day vexed the just soul with unjust works. Signifying thereby that Lot was just in sight and hearing, keeping his sight from filthy and unclean objects,& his hearing from vnclean speeches,& consequently keeping thereby God his commandements. 2. S. Peter calleth Lot his soul just, to signify unto us the inherent iustice, which enobleth the upright catholic soul before God, condemning thereby the imputative iustice of the Protestants, who to disgrace this place of the Bible haue first changed the words against the order of all the greek copies, 
{αβγδ}.  thus: For he being righteous, and dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds. 2. The Protestants to signify their imputative iustice, they haue turned Righteous soul, which word Righteous they put always commonly in place of the word just, to signify that no man, though assisted by Gods grace can be truly just, and without spot of deadly sins, but only to the outward show of man, directly against the express words of their own Bible, which speaking of Zacharias& Elizabeth saith: 
Luk. 1. v. 6.  They were both just before God, and walked in all the commandements and ordinances of the Lord without reproof. Where the evangelist teacheth us three things against the Protestants. 1. That just and holy men do keep all Gods commandments assisted by his grace. That man is not justified by faith alone, but by walking in the commandements. 3. That the keeping of the commandements proceeding of a lively faith is our justification. The Ministers in turning righteous for just, to take away a●l inherent and in ward iustice, give way to the Iewes to deny that our saviour is the true messiah, by reason that he is called by those same greek and syriac words just, wherewith others are thus called, as: 
Matth. 27. v. 19.  Haue nothing to do with that just man. again: 
Luk. 23 v. 47. {αβγδ}.  Truly this man was just, and many such, where always the same greek word is, which word if it signify only an outward and imputative iustice, by no place of the Scripture can we prove our saviour to haue had a true inherent and inward Iustice: which is a horrible blasphemy, seing his iustice and goodness, is the ground of all our Iustice and merits.  
2. The second corrupted place is that of Esdras: 
Esdras 8. v. 23.  And we fasted and besought our God hereby: and it fell out prosperously unto vs. Where fasting is accounted to be a good and meritorious work: because it fell out properously to the Iewes by reason of their fasting. The Ministers, to signify the contrary,& that fasting is no meritorious good work, pervert the place thus: So we fasted and besought our God for this: and he was entreated of vs. The French huguenots add boldly three words, par nos prieres, which are not in the text. The Hebrew is manifest: Waiahhather lanu;& exorabilis fuit nobis.  
3. The third falsified place is that of the Prophet david, who applied his mind to keep Gods commandements( which are called justifications, because the keeping of them do justify us) for a reward eternally in heaven. Declaring thereby that good works are meritorious of life everlasting,& that they haue their reward besides God. The Prophets words be: 
Psalm. 119 v. 112. prop●●● retributionem. {αβγδ}.  I haue inclined my hart to do thy iustifycations for ever for reward. remark how the Protestants haue falsified this place craftily to take away all hope that our good works do merit or haue any reward, they turn thus. I haue applied my hart to fulfil thy statutes always even unto the end. Taking wholly away the word reward, which is in the greek, and which they haue turned with us in other places, as: 
Psal. 1●. v. 11.  In keeping of them there is great reward. The same Hebrew word being every where hhekeb. For in effect the kingdom of heaven is a reward due to our good works grounded vpon the merits of Christ, by reason of the promise whereby God hath obliged himself to us; yet all is his mercy and grace, by reason that he hath obliged himself to us; and yet all is without any merit or obligation of ours going before; so heaven is given both of mercy, and as a reward. Thus S. Augustin: 
In psal. ●20.  Quando facis bonum opus, propter vitam aeternam fac: si ideo facis, securus facis, hoc enim mandavit Deus.  
4. The fourth place falsified by the Ministry is that of Daniel the Prophet, who speaking to King Darius affirmeth, that God had so prevented him with his grace, that he was found just and innocent before God of any sin, yea and before man: declaring thereby, that a man by the grace of God may keep Gods commandements. His words be: 
Daniel. 6. v. 22.  My God hath sent his angel, and hath shut up the mouths of the lions, and they haue not hurt me: because before him Iustice hath been found in me: yea& before thee, O King, I haue done no offence. How do the Ministers deface and disgrace this place to prove their heresy of imputative Iustice,& that the commands are impossible to be kept? My Iustice, say they, was found out before him, and unto thee, O King, I haue done no hurt. Who seeth not a great difference betwixt these translations? What wise man can think the Ministers to haue any conscience, seeing so boldly they corrupt thus the word of God? Is it marvel they deny the authority of the holy Fathers, of ancient councils, of sacred doctors, seeing thus they falsify against all antiquity the Scripture, the holy word of God, the Bible itself?  
5. The fifth corruption is that in S. Luke, where it is said, that our saviour was sent into this world to preach the gospel to the poor, to heal the broken hearted, to preach deliverance to the captives: 
Luk. 4. v. 19.  To preach the acceptable year of the Lord, and the day of retribution. By the last words, the day of retribution, is signified, that in the law of grace, the good works of the catholics, grounded vpon the merits of Christ, should haue great rewards, and merits appoynted for them, which the holy Father 
Lib. 4. in Lucam.  S. Ambrose, and others do prove by this place. The Ministers cannot abide the word merit, or the word retribution, as due of Iustice. For the which cause they haue blotted out of their Bible these last words, and the day of retribution, translating thus: 
{αβγδ}.  And that I should preach the acceptable year of the Lord. Notwithstandding that in all the Hebrew copies those words are found saith Beza himself: 
Annot. in hunc locum printed the year 1556.  Quae verba in Haebraeis quidem habentur& in multis Graecis codicibus. Can there be a greater Impiety before God then thus to falsify the word of God? 
Ierem. 11. v. 12.  O ye heauens be astonished at this: be afraid and utterly confounded. For the Ministers haue committed two evils, they haue forsaken the fountain of living waters, to dig them pits, even broken pits, that can hold no water: That is, they haue forsaken the fountain of the Hebrew and greek tongues in their translations, forsaken the translations and expositions of all the holy, learned, and ancient Fathers, to dig to themselves pits, in following their own fancies and inventions, against the clear water of the word of God and sacred antiquity. remark here the spirit of contradiction( which is familiar to all heretics) of Beza who in the first edition of his commentaries vpon this place printed the year of Christ 1556. saith: Quae verba in Haebraeis quidem habentur,& in multis Graecis codicibus. Yet he saith wholly the contrary in the same commentaries printed 1598. Quae verba, saith he, in Haebraeis quidem habentur, said in nullis Graecis codicibus à me reperta sunt. The which fashion of proceeding of the Ministers sheweth itself, forasmuch as the same greek word which signifieth here reward, they haue translated in other places of the Bible; condemning thereby themselves, who deny that our good works can merit, or haue any reward. As that to the Colossians: 
Coloss. 3. v. 24. {αβγδ}.  Knowing that of the Lord, ye shal receive the reward of inheritance. And S. Paul speaking of Moyses: 
Hebr. 11. v 26.  For he had respect unto the recompense of the reward.  
6. The sixth corruption is that of S. John, where it is said, that one of the Ministers gave a blow to our saviour Christ Iesus: 
John. 18. v. 22. {αβγδ}.  When he had said those things, one of the Ministers standing by, gave Iesus a blow: which wicked fact of those Ministers, was a figure of the Ministers doing in this our age: wherein they haue given such a blow to the Church of God to the Saints in heaven, to the Sacraments, to the Scriptures; 
Vnus Ministrorum dedit alapam Iesu.  that the first they haue cut in pieces, to they second they refuse religious honor, of seven Sacraments the haue made but two, the Scriptures they haue wholly mangled, corrupted, perverted, and cut asunder, calling that Apocrypha, which all nations ever did account as canonical. Now to cover this detestable fact of theirs against our saviour, they haue translated thus: one of the officers which stood by, smote Iesus with his rod. Putting the word Officers, for the word Ministers, directly against the greek word, which in other places of the Bible, when it is to their praise and advantage they translate the very word Minister, as: 
Act. 26. v. 16.  I haue appeared unto thee for this purpose, to appoint thee a Minister &c. Why do ye translate the word Minister in the one, and not in the other? is not the same greek word in both places? Is this the fidelity which ye promise to follow the greek text precisely? 
{αβγδ}.     

The 19. 20. and 21. Article.  
1. That the custom of the catholic Church in this second Age was, that Churchmen should not be married.  
2. But rather led a single& chast life.  
3. And that the vowing of chastity, poverty, and obedience was lawful, and in use.  
CHAP. X.  
BY reason that I haue spoken of this matter at length in the first Age,& that many of the chiefest noble men& Protestants in Scotland and England avow openly, that the Ministers and Bishops should led a single life, I willbe short, touching here only this particular, that many of the Iewes( as testifieth Iosephus) were much given to led a single and chast life: 
joseph. antiq: judaic. lib. 18. cap. 2.  The righteousness, saith he, of the Essenes, is marvelous, they enjoy their riches in common, and in this course above four thousand men do live, having neither wives, nor seruants. And elsewhere he affirmeth: 
De bello judaico lib. 2. cap. 7.  They are Iewes by nation, and do observe continency, avoyde marriage, are contemners of riches, and enjoy things in common, none being richer then other. And Philo a famous writer who liveth in the Apostles time maketh mention of those Iewes, who being converted to the catholic Religion, and 
De vita contempt.  Forsaking their goods, did dwell without the walls, loving solitariness. He maketh mention likewise of their Monasteries, where being solitary, they studied the mysteries of holy life, specially of their wonderful great fasting from flesh. And to omit sundry other proofs which I might allege, besides that of Isay, whom the Protestants aclowledge to foretell vows which were to be performed in the law of grace, and in the catholic Roman Church: 
Isa. 19. v. 11.  In that day they shall do sacrifice and oblation, and shall vow vows unto our Lord, and perform them. I will set down only the testimonies of two Protestant writers. First M. Hooker, who acknowledgeth, 
In his Ecclesiastical policy lib 2.  Ananias to haue made a solemn vow unto God, which strictly bound him to the giuing of his possessions to the Churches use. likewise M. Fenton avoweth the same: 
In a sermon of his of Simony, printed 1604. pag. 46.  albeit we had liberty( saith he) before to use ecclesiastical livings, as mere temporals; yet after those vows, our case is the very same with that of Ananias. Yea the very words of S. Peter spoken to Ananias witnesseth the same: 
Acts 5. v. 4.  Thou hast not lied unto men, but unto God. whereupon S. Augustin writeth thus: 
Serm. 10. dediuersis.  If it displeaseth God to withdraw of the money which they had vowed to God, how is he angry, when chastity is vowed, and is not performed? For to such may be said that which S. Peter said of the money: Thy virginity remaining, did it no remain unto thee? and before thou didst vow, was it not in thy own power? For whosoever haue vowed such things and haue not payed them, let them not think to be condemned to corporal death, but to everlasting fire.  
2. The other place of the new Testament which signifieth the vowing of chastity to haue been in use in the Apostles time, is that of S. Paul to timothy, who speaking of widows who had broken their vows, saith thus: 
1. Tim. 9. v. 11.& 12.  But refuse the younger widows, for when they haue begun to wax wanton against Christ, they will mary, having damnation, because they haue broken their first faith. Where the promise and vow of chastity is called faith, because as the promise made betwixt married persons, is called faith, so the promise to keep chastity to God, is likewise called here the first faith, in respect of the later promise, which breakers of vows make to them with whom they pretend to mary, as saith S. Augustine: 
In psal. 75. prope  What is it to break their first faith they vowed and performed not? And again: 
Lib. de sancta virgin. c. 33.  They break their first faith, that stand not to that, which they vowed. Which is yet more plainly set down by the Fathers in the council of Carthage where S. Augustin was present with two hundreth and fifteen Fathers. If any widows, how young soever they were left of their husbands deceased, haue vowed themselves to God, left of their lay call habit, and under the testimony of the Bishop& Church haue appeared in religious weed, and afterward go any more to secular marriages, according to the Apostles sentence, they shall be damned, because they were so bold to make void the faith or promise of chastity, which they vowed to our Lord. Finally all the ancient Fathers that ever wrote commentaries vpon this Epistle, greek and Latin Fathers do expone the foresaid words of the Apostle, of the vow of chastity or ꝯtinence.  
3. Out of the foresaid discourse I infer, that we catholics haue the plain words of the Bible for making of vows of chastity, poverty and obedience. 1. Vow ye& render your vows unto God. 2. whosoever voweth a vow unto the Lord &c. He shall not break his promise, but shall do according to all which proceedeth from his mouth. 3. When thou shalt vow a vow unto the Lord thy God, thou shalt not be slack to pay it, for the Lord thy God will surely require it of thee. 4. When thou hast vowed a vow unto God defer not to pay it &c. It is better that thou shouldst not vow, then that thou shouldst vow, and not pay it. Now I ask of the Ministers to give as plain and manifest words against the making of vows. For we catholics will ever prefer the express word of God and the consequences of the holy Fathers drawn out of the same, to the Ministers manifest heresies. Let us hear then the consequences of the Fathers of this second Age.  

The Testimonies of the holy Fathers of this second Age, proving that Churchmen should not be married, but rather led a single, and chast life. The first Section.  
TErtullian hath written a whole book de velandis Virginibus, where he condemneth of sacrilege those who violate sacred Virgins: 
In Lib. de velandis virginibus. cap. 3.  O sacrilegae manus, quae dicatum Deo habitum detrahere potuerunt? Quid peius aliquis persecutor fecisset, si hoc à virgin electum cognouisset? Denudasti puellam à capite &c. What would Tertullian, I pray you, haue said, if he had seen so many Nunnes and Nunryes sacrilegiously violated at the casting down of the Churches in Scotland? 2. He teacheth that marriage is good, but to keep chastity is better.: 
In lib. 1. ad uxor; cap. 3.  Prohiberi( saith he) nuptias nusquam omnino legimus, vt bonum scilicet: Quod tamen bono isto melius sit accepimus 
1. Cor. 7. v. 38.  ab Apostolo, permittente quidem nubere, said abstinen iam praeferente; illud propter insidias tentationum, hoc propter ang●stias temporum. 3. He witnesseth that in his time sundry did vow chastity to God from the very instant of baptism, which many in the primitive Church received being of good Age: and others( though married) did keep chastity and virginity in the very bond of Marriage, by mutual consent of the parties; which is, and hath been practised in the catholic Church by Kings and Emperours, as is well known to those who haue red the ecclesiastical history: 
In lib. ad vxorem cap. 6.  Qu tquot enim sunt( saith Tertullian) qui statim à lavacro carnem suam obsignant; quot enim qui consensu pari inter se matrimonij debitum tollunt? Voluntarijs spadonibus pro cupiditate caelesti saluo matrimonio abstinentia toleratur, quanto magis adempto. 4. He answereth the lecherous nicolaites, heretics who with our Protestants given to fleshly pleasures, calunniated catholics as forbidding Marriage, by reason of vowed chastity& virginity performed by many millions of Virgins. He answereth also to martion the heretic who condemned Marriage: 
Lib. 1. cont. martion. cap. ●0.& lib. 5. cap. 15.  Sine dubio ex damnatione coniugij institutio ista( Marcionis) constabit. Videamns an iusta, non quasi destructuri felicitatem sanctitatis vt aliqui 

revel. 2. v. 6.& 15.  
See Pamelius and Rhenanus in hunc locum.   Nicolaitae assertores libidinis atque luxuriae, said qui sanctitatem sine nuptiarum damnatione nouerimus,& sectemur& praeferamus, non vt malo bonum, said vt bono melius. Non enim proijcimus said deponimus nuptias, nec praescribimus said suademus, sanctitatem servants,& bonum& melius, pro viribus cuiusque sectando. He meaneth by the word sanctitatem, virginity and chastity. Finally he affirmeth that a vow being made obligeth the maker to perform the same: 
In lib. de jeiunijs cap. 21.  Votum cum à Deo acceptum est, legem in posterum facit per authoritatem acceptoris: exinde enim faciendum mandavit, qui factum comprobauit.  
2. S. justinus Martyr in his apology for the catholics witnesseth great multitudes of those that vowed virginity to haue been in his time: 
In Apo. ad Anton. pium Imper.  Ac plerique& pleraeque sexaginta & septuaginta annos nati, qui à puero in Christi se disciplinam tradiderunt, incorrupti permanent:& glorior quòd in omni hominum genere tales monstrare possim.  
3. S. pus a holy martyr saith concerning holy virgins: 
Extat tom. 1. council.& 10. quaest. 1. can. virgines non velentur.  Vigines non velentur ante viginti quinque annos aetatis, nisi fortè necessitate periclitantis pudicitiae virginalis.  
4. Athenagoras in his apology against the gentiles for the Catholiks, in like manner witnesseth great multitudes of those who had vowed virginity to haue been in his time: 
In Apolog. pro Christianis.  Inuenias, saith he, multos ex nostris& viros& saeminas, qui in caelibatu consenescant, quod Deo coniunctiores se futuros sperent. Quod si perseuerantia in virginitate& in Eunuchismo magis Deo conciliat, cogitatio vero& concupiscentia abducit; certè illa quorum cogitationes fugimus, multo prius, ne ipso perpetremus facinore, cauebimus.  
5. Origen affirmeth the vowing of virginity to be a work of supererogation, that is, a work counseled and not commanded: 
Lib. 7. contra Celsum  Caeterum, saith he, apud Christianos non propter humanos honores, non propter mercedes pecuniarias, non propter gloriolas viget virginitatis studium, &c. And again: 
in lib. 10. in Epist. ad Romanos.  Ea vero quae supra debitum facimus, non facimus ex praeceptis: verbi gratia, virginitas non ex debito soluitur; neque enim per praeceptum expeditur said supra debitum offertur. Audi denique Paulum dicentem: 
1. Cor. 7. v. 25.  De virginibus autem praeceptum Domini non habeo. 2. He affirmeth the custom to haue been in his time amongst Priests to vow perpetual virginity or continency: 
Hom. 23. in ●tum.  Certum est, saith he, quia impeditur Sacrificium indesinens iis, qui coniugalibus necessitatibus seruiant, vnde videtur mihi quòd illius est solius offer Sacrificium indesinens, qui indesinenti& perpetuae se deuouerit castitati.  
6. S. Cyprian writeth plentifully in his book entitled de disciplina& habitu virginum, exhorting the Nunnes and reli●ious women in his ●yme, and speaking thus to the praise of virginity: 
In lib. de disciplina& habitu virgin.  Nunc, saith he, nobis ad virgines sermo est, quarum quo sublimior gloria, maior& cura est. Flos est ille Ecclesiastici germinis, decus atque ornamentum gratiae spiritualis, laeta indeles, laudis& honoris opus integrum atque incorruptum, Dei imago respondens ad sanctimoniam Domini, illustrior portio gregis Christi. 2. He avoweth though marriage be good and expedient for many, yet virginity is better, and more fit for others: 
In tractatu de nativitate Christi.  Quia etsi bona sunt,& à Deo instituta coniugia, melior tamen est continentia& virginitas excellentior, quam non cogit necessitas aut mandatum, said perfectionis suadet consilium. 3. He witnesseth the custom to haue been likewise in his time to make vows of poverty, in leaving all they had, as the Apostles did, and after the Apostles many: 
Sermo. de lapsiis.  Vt Apostoli, saith he, & sub apostles multi,& nonnulli saepesecerant, qui& rebus suis& parentibus derelictis, indiuiduis Christo nexibus adhaeserunt. To be short, I omit many other testimonies, the matter being so plain and manifest itself, and grounded vpon the word of God.   

That the Ministers haue falsified the Bible in sundry places, which do make for good works, whereof the vowing of Chastity is one. The second Section.  
CAluin that prime Puritan Minister and Apostata Priest, in his articles of the Faith made in Geneua, and rehearsed every sunday in the Churches of Scotland( a Treatise full of blasphemies, sacrileges, and abominable opinions) speaking of good works avoweth, first that by good works, or merits thereof, 
In the 19. Sunday  We do not provoke God to love us, but much rather we thereby do stir him to be more and more angry against vs. 2. He teacheth, that although our works make a fair show to mans fight, yet they be wicked before God. 3. He avoweth, that good works haue no part in our justification: Therfore I say, that without any consideration of our own works God doth receive us into his favour. 4. He teacheth that there is no worthiness in our good works though proceeding of the favour& grace of God: 
In the 20. Sunday  How is it( asketh the Minister) that they be not worthy of themselves to be accepted, since they proceed of the holy Ghost? C. Because there is mixed some filth through the infirmity of the flesh whereby they are defiled. Where I would ask of crafty Caluin who ever playeth the Sophist, If faith be not mingled with some filth, seeing it proceedeth of a sinful man born in sin and iniquity: if it be, then it cannot justify vs. The Ministers to uphold this blasphemous doctrine of Caluin haue corrupted the Bible in sundry places, as in that to the Romans: 
Rom. 8. v. 4.  That the justification of the law might be fulfilled in us, who walk not according to the flesh but according to the spirit. where the Apostle teacheth first, that the law, that is Gods commandements, may be kept and fulfilled by the grace of God. 2. That such keeping of the law is justification, and consequently that our justification consisteth in keeping of the law, which ever presupposed a true and lively faith. The Ministers to insinuate the contrary to the reader of their Bibles haue translated thus: That the righteousness of the law might be fulfilled in vs. Taking away fully the word justification, which is plainly set down in the greek, 
{αβγδ}.  plainly set down in the syriac, decinutho donomuso, turned by Tremellius thus, quo justificatio legis, remark the Ministers crafty, double and unfaithful dealing in so weghty a matter: for the same greek word, which in this place they turn righteousness, in other places which do not make so plainly against them, they turn justification, as that of S. Paul: 
Rom. 5. v. 16.& 18 {αβγδ}.  But the gift is of many offences to justification. In the which verse the Ministers haue added at least five several words which are not, no n●● in one greek copy. And again where the same Greek word is, and doth signify our justification by good works plainly, as that, for the sick is the justification of Saints, they haue turned, 
revel. 19. v. 8.  for the fine linen is the righteousness of Saints. Being ashamed of the sacrileges they committed in tearing the silks, and consecrated vestements to the service of God, they thrust in the Bible, the words fine linen. Doth crafty Caluin the sophist prove his foresaid catechistical doctrine by Scripture? No verily: Yea the holy Bible plainly sheweth Caluin to be a sycophant and ignorant, avowing in plain words that man is justified by good works: 
james 2. v 21. {αβγδ}.  Abraham our Father, was he not justified by works, offering Isaac his son vpon the altar? Which place the Ministers haue falsified putting the word through, for by, to make the sentence obscure. And again: 
james 2. v 24.  ye see then how that a man is justified by works, and not by faith only. Where the Ministers to take away the force of the sentence, do put of, for by, yet elsewhere the same greek word they translate by, 
Galath. 3. v. 11. {αβγδ}  as, The just shall live by faith.  
2. The second place which the Ministers haue corrupted, is that of S. Paul: 
1. Cor. 15. v. 49. {αβγδ}.  Therfore as we haue born the image of the earthly, let us bear also the image of the heavenly. That is, as we haue born the image of the earthly Adam in following the pleasures of the flesh, so let us bear the image of the heavenly, that is, of Christ in confirming our life to his, to our possibility. The Marcionists ancient heretics in Tertullians time fourteen hundreth yeares since, preached that our saviour took not our mortal nature vpon him, but rather some heavenly and celestial matter,& that our bodies after the resurrection would not be of flesh& blood but of some heavenly matter: to uphold this their heresy the said Marcionists corrupted this place, translating thus: As we haue born the image of the earthly, so shall we bear the image of the heavenly. Translating in the future, and not in the imperative, conform to the greek, of the which corruption of martion, Tertullian maketh mention after this form: 
Lib. 5. aduersus martion c. 10.  Et ideò iam ad exhortationem spei caelestis sicut portauimus, inquit, imaginem terreni, portemus& imaginem caelestis, non ad substantiam ullam referens resurrectionis, said ad praesentis temporis disciplinam. Portemus enim inquit, non portabimus, praeceptiuè, non permissiuè &c. 
Lib. 5. adverse. haeres. cap. 9.  Irenaeus readeth with us against the Protestants and Marcionists, together with 
In hunc locum.  S. Chrysostome. Now the Ministers haue plainly translated this place as the Marcionists did, And as we haue born the image of the earthly, so shall we bear the image of the heavenly. Referring the matter to the life to come, and signifying that no man possibly can in this life bear the image, and conform himself to the life of Christ Iesus.  
3. The third place falsified by the Ministers is that of S. Paul to the Corinthians: 
1. Cor. 15. v. 14.  I die daily for your glory, brethren, which I haue in Christ Iesus our Lord. Signifying that he suffereth willingly bodily afflictions and mortifications in satisfaction for the Corinthians sins& iniquities, which being abolished, their glory in heaven may increase and be augmented; which the Apostle teacheth more plainly writing to the Colossians thus: 
Coloss. 1. v. 24. {αβγδ} qua nesunt passionum Christi●.  Now I rejoice in my sufferings for you, and fulfil the things which want of the afflictions of Christ in my flesh, for his body, which is the Church. Where the passions& afflictions of every member of the Church, are called the passions of Christ, by reason of the union which is betwixt the head and the members. Which gave occasion to Christ to say to S. Paul, who did not persecute Christ in person: 
Acts 9. v. 4.  Saul, Saul, why persecutest thou me? Of the like satisfactions and afflictions suffered for the Corinthians he speaketh: 
2. Cor. 12 v. 15.  And I will most gladly bestow, and willbe bestowed for your souls. Yet more plainly: 
2. Tim. 2. v. 10.  I suffer all things for the elect, that they also may obtain the salvation. Which mutual sufferings one for another is grounded likewise in those words of the Creed, The Communion of Saints. And is the ground of Indulgences& pardons which the Church of God daily dispenseth. Of the which ancient custom in distributing pardons and Indulgences 
Epist. 11 21.& 22.  S. Cyprian maketh mention fourteen hundreth yeares since, with 
Ad martyr. cap. 1.  Tertullian& 
Lib. 7. cont. Celsum.  Origen. Yea S. Paul useth the very word Pardon, saying:( x) whom you haue pardonned any thing, I also: for myself also that which I pardonned any thing, for you in the person of Christ▪ which place though impiously corrupted by the Ministers, the holy Fathers S. Ambrose, S. Chrysostome, S. Thomas, S. anselm, 
2. Cor. 2. v. 10.  Primasius, 
Tom. 1. pag. 592.  Baronius, and sundry others with the council of Nice can. 11.& 12. do use, to prove the antiquity of Pardons and Indulgences. But how haue the Protestants translated the former place of S. Paul? Thus they: By our rejoicing, which I haue in Christ Iesus our Lord, I die daily. Putting our rejoicing, for your glory, 
{αβγδ}.  directly against the Greek and syriac word Beschube harechun, that is, your glory: As S. Ambrose, S. jerome and S. Augustin do red, and thereby condemn the Ministers of sacrilege and perfidy.    

The 22. Article.  
That S. Peter his Primacy in the catholic Church was acknowledged in this second Age universally.  
CHAP XI.  
having before in the first age demonstrated S. Peters superiority and supremacy above the rest of the Apostles and Christians: it resteth to show how this same power and supremacy was communicated to S. Peters successors in the Roman sea, which I prove, first by the express words of Christ to Peter: 
Matth. 16. v. 18.  Thou art Peter and vpon this rock will I build my Church, and the gates of hel shall not prevail against it. Christ saith, my Church, generally, not a part or portion of his Church, not that part only, which flourished in Peters dayes, but all his whole Church which ever was since Christ, or ever shal be to the end of the world. For this privilege granted by Christ to Peter, could not be granted only to Peter in his own person, he being a mortal man. Therfore it must needs be granted to others instead of Peter, 
John. 22.  that is, to Peters successors. 2. When Christ said to Peter, Feed my sheep; Did he not command him to feed all his sheep, seeing he speaketh generally, without any restriction? Did he not lay, and charge vpon Peter which he should never forego? And seeing the office of a pastor is a perpetual office during as long as there be any sheep to feed, which because Peter in his own person could not perform these many hundreth yeares past, there must needs be some other pastor to execute the same in Peters room, in respect of whom S. Peter may be said still to accomplish his duty, and feed the sheep committed to his charge, saith S. lo speaking of Peter: 
lo sermon. 2.  In whom the care of all Pastours, with the custody of the sheep committed unto him still persevereth, and whose worthy dignity in his unworthy successors faileth not. whereby it is evident that the pastoral privilege granted to S. Peter was not restrained to him, but extended to others, not given him as a private, but as a public person, and consequently to continue with them that succeed. even as a King, being a public person, still continueth, and the authority given to him still remaineth with his successors. For the which cause it is said in the law, The King never dieth. The same is also seen in prerogatives of honour, in privileges of power imparted to Kings, cities or public Magistrates, which never fail: as the worthy title of protector of the faith, was given to King james the fourth King of Scotland, by Pope Iulius, and descended to King james the fifth, and now presently in our most dreadful sovereign King james the sixth. So was the primacy communicated to S. Peter, not personal, but public; not proper to him, but common to 〈◇〉 successors, in whom 
In Ep. ad Eutych.  Blessed Peter liveth and governeth, in h●● own proper seat, delivereth the verity of faith to them that seek it, saith Chrysologus.  
2. The reasons which moved our Blessed saviour to make some head of the Church, were all tending to the benefit of the same Chhurch, as to prevent schisms and divisions, to appease dissensions, and heresies, to set all the Church in peace, to endow her with a most perfect form of government, which is monarchical, as the Protestant Melanchton witnesseth saying: 
In con. Epistolar. Theolog. epist. 471  The Bishop of Rome is President over all Bishops,& this canonical policy no wiseman doth or ought to disallow &c. The same saith Cartwright: 
In his second Reply part.  This point of keeping peace in the Church is one of those, which requireth as well a Pope over all Archbishops, as one Archbishop over all Bishops in a realm. By experience we see many stryfes and contentions in matters of Religion daily fall out amongst the Christians, who shall appease them? The Bishops. What if there arise contentions amongst the Bishops themselves? The primates and patriarchs. What if variance be amongst these also, to whom shall we then repair? To a general council. But who shall summon and order this Assembly, who shall compose the dissensions in the council, unless one be appoynted by the providence of God, whose decree is inviolable,& whose infallible censure ought to be obeied? conform to that of the Bible: 
John. 10 v 16.  There shal be made one fold,& one pastor.  
3. The Synagogue of the Iewes long triumphed in the lineal succession of the high Priest, whose primacy first given to Aaron, did continue in Aaron his successors, as in Eleazarus, in Phinees, and in others after him unto the end and abrogation of the mosaical law: And is it not more then reason that the Church of Christ should haue a like, if not greater privilege, established in better promises, planted by Christ, and not by Moyses, having greater necessity then ever the synagogue of the Iewes, seeing it was to embrace all nations and kingdoms( amongst the which commonly there is no great union?) Which doctrine is clearly confirmed by the testimonies of the holy Fathers; of S. Chrysostome, who saith: 
Lib. 2. de sacerd.  Why did our Lord  shed his blood? Truly to redeem those sheep, the care of which he committed both to Peter, and also to his successors. Of S. Hierom writing to Damasius the Pope of Rome: 
Epist. ad Damaf.  With the successor of the fisherman, and with the disciple of the cross I speak: I following none chief but Christ, hold the fellowship of Communion with your holiness, that is, with Peters chair. Vpon that rock I know the Church to be builded. whosoever shall eat the paschal lamb out of that house, is a profane person. Of S. Augustin who adresseth these words to our puritans: 
In psal cont. part. Donat. de utilitate cred. c. 17.  Number the Priests even from Peters seat and see who succeeded one another in that row of Fathers; that is the rock which the proud gates of hell do not overcome. And again: 
Lib. 1 cont. 2. ep. pelag. cap. 1  The principality of the apostolical chair, always flourished in the Roman Church. Finally he saith: 
Ibidem.  The Bishops of that sea haue the pre-eminence of higher room in the pastoral Watchtower, which is common to all Bishops.  
4. Besides these authorities, the continual practise and consent of al nations approve the supremacy in spiritual matters of the Pope of Rome, and therfore to him appeals haue been made from al parts of the world. In like manner to the same as to the Oracle of truth, the Christians were wont to direct the sum of their belief, their books and writings; yea famous Councells, their Canons and decrees. So justinian the Emperour sent the profession of his faith to Agapetus the Pope: 
Cont. 2. epist. Pelag. lib. 1. cap. 1.  S. Augustin sent his works to be examined and amended to Pope Boniface: 
In explicat. symbol ad Damasum.  S. jerome, sent his works to Pope Damasus with this petition, If any thing be here unadvisedly set forth, we entreat that it may be amended by thee, who holdest the faith and seat of Peter. The council of Chalcedon sent their Canons and decrees to Pope lo.  
5. To be short, the Popes of Rome haue always had their legates, as presidents in all ecumenical Councells, as Hosius in the first council of Nice, S. Cyryll in the council of Ephesus. The same I may say of sundry others. In like manner the Bishops of France, of spain, of Grece, of Germany, of Scotland, England and Ireland received their archiepiscopal Palls from the Popes of Rome. Kings and Emperours haue received sundry favours and titles of honour, as the honourable style of most Christian in France, catholic in spain, Protector of the faith in the Kings of Scotland, Defender of the faith in the Kings of England. moreover the Popes of Rome did prescribe the fashion of crowning of sundry Kings, which is to this day observed: for example the King of France is consecrated and anointed by the Arch-bishop of rheims, according to the ordinance of Hormisda Pope. The King of England by the Arch-bishop of Canterbury, by the ordinance of Pope Hadrian the third. The King of Scotland by the Arch-bisshop of S. Andrewes by the prescrip●ion of Pope urban the second. Yea long before Pope 
Apud Henricum Canifium tom. 5. antiq. lectionum in vita S. Columbae.  Hadrian, S. Columba or Columbanus a holy man in the Ile of Iona, twelve hundreth yeares since was commanded by the angel of God to anoint and consecrate holy Aidanus King of Scotland, in the which miraculous consecration the Kings of Scotland are no ways inferior to the Kings of France. The King of Germany is consecrated by the Arch-bishop of Mentz. The King of Bohemia by the Arch-bishop of Praga, which sheweth manifestly the supreme power, in spiritual matters, of the Roman Church.  
6. But the Protestants do say that some Kings and Princes hath resisted and deposed the Pope. I answer, that inferiors may resist and persecute their superiors in spiritual matters, but wrongfully. True it is, that Emperours might call sometimes general Councells, as advocates and helpers of the Church, by reason of their temporal power and authority, not as having spiritual authority to do the same. True it is likewise that Gregory the great writing against John the proud Patriarch of Constantinople( who presumptuously called himself universal Bishop) saith, that the name of universal Bishop is a profane, proud and sacrilegious title:& so it is indeed, as that Patriarch usurped it, to wit, to be such an absolute and universal Patriarch and Bishop, as to derogate from all others their patriarchal dignity, desirous that no other should be called Bishop, but he himself, which was in effect a profane novelty; but the Pope useth not thus the name of universal. moreover it is reason that the Pope of Rome should rather inherit( as S. Peters successor) that prerogative, then the Bishop of Antioch where Peter first did sit, or the Bishop of jerusalem where our saviour dyed, whereof S. Paul giveth this reason: 
Heb. 7. v. 12.  If the Priesthood be changed, then of necessity must there be a change of the law, yea and of the chief place, from whence the law proceedeth. And Christ foretold and said to the Iewes: 
Math. 21. v. 43.  The kingdom of God shall be taken from you, and given to a nation yielding the fruits thereof. And S. Paul: 
Act. 13. v. 46.  To you it behoveth us first the speak the word of God, but because you repel it, and judge your selves unworthy of eternal life, behold we turn to the Gentills. But wherefore at Rome? 
Serm. 2. de nativit. Apost. Pet.& Pau.  To the end( saith lo) that the head city of superstition might be made the chief seat of Religion. In a word, because so it pleaseth God, whose providence hath been so great towards the roman Seat in special, that notwithstanding many cruel Tyrants haue bent their full power to disturb the Popes from Rome, as Clemens Pope was disturbed by trajan, Cornelius by Decius, Liberius by Constantius. Yea notwithstanding three& thirty Popes, who haue been put to the sword one after another; notwithstanding I say their removing for a time to Viterbo, Auinion, Rauena; yet the Popes haue still returned and placed their seat at Rome. All other patriarchal seats haue been rent in pieces; but the seat of Rome, no death, no banishment, no Tyranny of men, nor malice of Satan could ever overcome. No the division amongst themselves, the manifold difficulties& dangers in their elections, not the great vices which haue been noted in some of their persons. Which is an evident demonstration of Gods providence in preserving the apostolic seat of his Vicar general in that holy place,& not at Antioch, nor at jerusalem, where the succession of the Apostles hath been interrupted by schism, infected by heresies, and overthrown by Turkes and Infidels.  
7. To conclude, it is a most certain Tradition that the Pope succeedeth to Peter, and that Peter translated his chair to the city of Rome, and there continued Bishop the space of twenty five yeares, there ended his life with a glorious martyrdom: and whosoever denieth this, gainsayth all histories, chronicles, and records of holy Fathers, giuing way to deny in like manner effrontedly the succession of the Kings of spain, of England, France, Scotland, which we know only by histories. Finally we catholics haue the express words of the Bible for us concerning S. Peters Primacy. Thou art Peter and vpon this rock I will build my Church. 2. The Gates of hell shall not overcome the Church. 3. Feed my sheep. 4. Other sheep I haue also which are not of this fold: them also must I bring, and they shall hear my voice, and there shal be one fold and one pastor. I ask of the Ministers as plain and express words of the Bible which make against S. Peters supremacy or special authority; or otherwise I ask of them express Scripture for these articles of their Religion: S. Peter is not head of the Church. 2. S. Peter was never in Rome. 3. The Popes do not succeed to S. Peter. I will admit nothing but the express word of God. I will give place to nothing except the express words of the Bible &c. If the Protestants ask of us catholics for every article of our Religion the express words of the Bible, I answer 1. That there is no place in the Bible forbidding us to believe things which are not contained in the express word therof. 2. I answer that the Ministers haue obliged themselves 
Lib. 1. cont. Maxim. Arian. Epist.  and not we Catholiks before God and the world, by solemn oath set down in the confession of their Faith, in the acts of parliament, to believe nothing, but that which is contained in the express and plain word of God, and consequently are obliged to keep this their oath. remark their words speaking of general councils. 
In the Acts of parliament holden the 17. of Aug. 1568.  So far then as the council proveth the determination and commandement that it gives, by the plain word of God, so soon do we reverence and embrace the same. 3. I answer with S. Augustin, that: 
Augu. cont. Crescon. lib. 10. cap. 33.  The verity of the Scriptures is holden of us, when we do that, which pleaseth the universal Church, which the authority of the same Scripture commendeth unto vs. And by reason that we may be deceived by diuers crafty, and subtle Protestants expositions of the Bible, we advisedly do follow the counsel of that same holy Father, who saith: 
Ibidem.  Because the holy Scriptures cannot deceive, whosoever feareth to be deceived in the obscurity of any question, let him therof ask counsel as that Church which the holy Scripture without any ambiguity pointeth unto. The which Church, yea the light of Nature, doth oblige us to prefer the consequences of the holy Fathers of this second Age, to sophistical consequences and superstitious opinions, and noueltyes of the Ministers of Scotland.  
8. But before I set down in particular the consequences of the holy Fathers, I will briefly advertise the vnpassionat Reader, that notwithstanding this spiritual authority which is in Peters successors, they cannot therfore do things according to their fancy, against Princes and Kings, by reason that their authority was given, 
2. Cor. 13. v. 10.  In aedificationem,& n●n in destructionem, to edification and not to destruction. For since God is he, 
Prou. 8. v. 15.  By whom Kings do reign: and since 
Rom. 1●. v. 1.  All power is from God; it followeth that the temporal power granted by God to Kings is in them absolute and independent, and no man whosoever can haue power at his pleasure to cross and overthrow the same. And this is that holy doctrine which our holy mother the catholic Church doth teach, saying to every one of us in particular: 
Prou. 24. v. 21.  My son fear the Lord, and the King, and meedle not with them that be seditious. And as God himself commanded the Israelites during their captivity in Babylon, to pray for the city where they were captives, saying: 
Ierem. 29. v. 7.  seek you the prosperity of that city, whither I haue caused you to be carried away captive, and pray to the Lord for it, for in the peace therof you shall haue peace. In like manner God commanded them, 
Baruch. 1. v. 11.& 12.  to pray for the life of King Nabuchodonosor, though an infidel, and for the life of balthasar his son, that their dayes might be on earth as the dayes of heaven &c. Much more doth God command us catholics( though greatly persecuted) to continue our humble prayers for our afflicted countreys of Scotland, England, and Ireland, and specially for our Christian sovereign& and King, for our Princely and hopeful balthasar, for all the royal issue, for the council of Scotland and England, that likewise their dayes may be on earth like the dayes of heaven, and that we may long do them service and find favour in their fight. Which God of his infinite goodness grant unto vs. Amen.  
9. As concerning the disobedience of Puritans and Protestants to their Kings, Princes and superiors, besides the example of the late rebellion of the huguenots in France, for the which their own brethren do confess, that it is as difficile to find a loyal subject of the huguenots& Puritans Religion, as it is to find a white Moore, experience doth teach us, that whereuer this new and reformed Religion of the puritans and Protestants hath entred and taken hold, it hath been by manifest rebellion and sedition, as in Holland, Germany, Scotland, England, France, and Sueden. To the proof whereof I will set down the very words of the Protestant writers. Sleydan a Protestant writer in Germany saith of the Emperour thus: 
Sleydan in the 18. book of his history& lib. 8. ant●… med.  Considering that Caesar doth intend destruction of Religion, he giveth occasion whereby we may resist him with good conscience: for in this case it is lawful to resist &c. And Zuinglius a prime puritan: 
Tom. 1. in explan. artic. 42. fol. 84.  When Princes( saith he) do any thing against the true Religion, they may be deposed. Possunt hand dubiè deponi. To proceed next with Caluin the Prime Puritan Minister of France, of whom and of his fellow Ministers, M. Bancroft a Protestant Arch-bishop of Canterbury saith thus: 
In his survey of the pretended holy discipline pag. 12.  That the doctrine of Caluin and certain other Ministers residing at Geneua, teacheth that it is lawful for subiects to reform Religion when Princes will not, yea rather then it fail, even by force of arms. Of the which Ministers, Knox our Country Minister was one, as witnesseth Beza writing to him thus: 
Beza in epist Theol. epist. 74.  Ioanni Knoxo, Junii Dei apud Scotos instauratori, Fratri& Symmistae obseruando. likewise Caluin writing to a prime English seditious Minister called Goodman( in effect a bad man for England) called him: 
Caluin epist. 306. Christophoro Goodmano.  An excellent and reverend brother, and most faithful adiutor to Knox. Which seditious doctrine of Knox is partly touched in Holinsheads great Chronicle in the history of Scotland the last edition to my knowledge: and by M Bancroft in his book entitled, Dangerous positions &c. who in like manner do report that abominable doctrine of Buchanan, who in his book De jure regni apud Scotos, writeth: 
Buchanan de jure regni apud Scotos. See M. dove in his defence of the Churches government.  That it were good that rewards were appoynted by the people for such as should kill Tyrants( O abominable doctrine of a Scots Puritan!) as commmonly there is for those that haue killed wolves. And, That the people may araygne their Princes and Kings. And in special Goodman an English Prime Minister in a book of his entitled Obedience, as witnesseth M. Bancroft, and M. Sutcliffe before cited, speaking of queen mary of England, saith, 
In his book entitled Obedience pag. 99.& 103.  That it is lawful to kill wicked Kings and Tyrants, and that both by Gods law and mans law queen mary ought to be put to death as being a tyrant, a monster, and a cruel beast. And that: 
In his Obedience pag. 100.  By the word of God in such a defection, a private man having some special inward motion may kill a Tyrant. I entreat the vnpassion at Reader to peruse Holinsheads great Chronicle, volume 3. pag. 1104. and Stow his Annales printed 1592. pag. 1058. both Protestant writers, and he shall see manifestly the seditious conspiracy of Protestants against their sovereign. well enough is known to the world that seditions and devilish doctrine of the Waldenses, Wicklefistes and Hussits( whom our Protestants do call their forefathers) concerning abominable sedition against their natural princes in Morauia: of Luther Zuinglius and Carolostadius in Germany: of Caluin and Beza in France: of Knox, Buchanan, and of the earl of Gaury in Scotland: of Goodman, Gibby, Whittingham in England,& of others of the like sort in Sueden, denmark, Poland, zealand, and Holland. The fruits and effects of whose rebellion against their natural Princes under the pretext of reformation of Religion, are two much apparent in these our dayes.  
10. To what end should I produce history-writers since the very grounds of the Puritans Religion do led the high way to all sort of sedition. Is not this one of the chiefest principles of their Religion preached publicly at the baptizing of every child in Scotland: 
In the order of baptism.  There is no other but he( Christ) in heaven, nor earth that hath just authority and power to make laws, to bind the consciences of men? To what end then are oaths of fidelity made to Princes, if there be no obligation in conscience to keep them? O abominable doctrine! O seditious& detestable Religion! The second principle is set down in the Ministers confession of faith thus: 
In the Confession of faith of the Ministers.  Besides this ecclesiastical discipline, I aclowledge to belong to this Church a political magistrate who ministereth to every man iustice, defending the good and punishing the evil, to whom we must render honour and obedience in all things which are not contrary to the word of God: That is, contrary to the Ministers fancies and superstitious doctrine, and to the Ministers new fangled Religion: which former words are confirmed by an act of parliament, thus: 
In the Acts of parliament 360. the 17. of August. artic. ●4.  We confess and aclowledge not to disobey or resist any that God hath placed in authority, whiles they pass not over the bounds of their office. The huguenots of France( whose pride God hath daunted now lately) do testify the same in express words: 
Confess. de foy art. 40.  Nous tenons( say they) qu'il faut obeir aux Loix des Roys, payer tribute, Imposts& autres debuoirs,& porter le ioug de subiection d'vne boune& franche volonté, moyennant( remark these words) queen l'Empire du sovereign demeure en son entire &c. 3. The Ministers do teach, that it is impossible to keep Gods commandements, whereof these be two of the chiefest: 
2. Pet. 2. v. 17.  fear God, Honour the King. again, 
1. Pet. ●. v. 13.  Submit yourselves to all manner of ordinance of man, for the Lords sake &c. And such others set down in the express word of God. But if it be impossible to keep those commandements, how can the puritans be faithful and obedient to their Kings and Princes? 4. The Ministers do excommunicat Kings and Princes and the political Magistratē,& consequently do teach that they haue power above them: remark their words: 
In the manner of giuing the Lords Supper.  Therefore in the name and authority of the eternal God, and of his son jesus-christ, I excommunicate from this table, all blasphemers of God, all Idolaters, all Murtherers, all Adulterers, and all that be in malice& envy, all disobedient persons to Father and Mother, Princes or Magistrates, Pastors or Preachers, all theeues and deceivers of their neighbour &c. charging them as they will answer in the presence of him who is the righteous judge, that they presume not to profane this most holy table. Is it not more dangerous for a King or prince to be subject to the excommunication of every light-headed Minister of his own kingdom, then to the excommunication of a stranger and forayner? What place of the Bible giveth Ministers power to excommunicate? Their commission is none. Their authority is null. Happy is he who is excommunicat by the instruments of the divell and Antichrist; happy is he who is at the divels horn; happy is he who is put out of the Synagogue of the wicked.  
That man is blessed, that hath not been  
To such men tied his ear,  
Nor lead his life, as Ministers teach,  
Nor sit in Puritans chair.  
5. Can there be a more dangerous, yea devilish opinion against Kings and Princes then to believe constantly, that whatsoever wicked rebellion is stirred up against a King is by the will of God? remark their own words: 
In the order of baptism in the explication of the first article.  We do confess that God is Creator of heaven& earth, that is to say that heaven& earth& the contents therof are so in his hand, that there is nothing done without his knowledge, neither yet against his will. So that no rebellion, no devilish enterprise of a Minister against his King shalbe against the will of God, but rather conform to his will, for that which is not against the will of God, must needs be conform to his will. 6. How can the huguenots of France be faithful to their King,& the Puritans to their Princes& superiors in Germany, since they believe that all Kings and Princes, that are of a diuers Religion from them, are limbs of the divell and of Antichrist? Which thing they believe as a point of Religion set down in their confession of faith in these words: 
In the confession of Faith received and approved by the Church of Scotland.  The defence of Christs Church appertaineth to the Christian Magistrat against all Idolaters and heretics, as Papists, Anabaptists, with such like limbs of Antichrist &c. 7. It is a ground of the puritans Religion, whatsoever rebellious course any seditious-dealing-wicked persons( yea the devils) take in hand, that it is the will of God, who compelleth them( say they) thereunto. And what I pray you is more excellent then to do the will of God: which we ask daily to be done, saying: Thy will be done in earth as it is in heaven. remark the Ministers own words: 
In the articles of faith the 4. Sunday.  What sayest thou,( the Minister asketh) touching the devils and wicked persons, be they also subject to him?( The child answers thus) albeit that God doth not guide thē with his holy spirit, yet he doth bridle them in such sort, that they be not able to stir or move without his permission or appointment. Yea and moreover( remark the words) he doth compel them to execute his will, although it be against their intent and purpose. every seditious enterprise then, shall it be the will of God? So it is indeed in the puritans Religion, who do conclude thus: The knowledge hereof doth wonderfully comfort us; for we might think ourselves in a miserable case, if the devils and the wicked had power to do any thing contrary to the will of God.  
11. Behold O Scotland my dear country, to what impious, seditious, and Idolatrous doctrine the Ministers haue induced thee? Why didst thou leave that Religion, wherein fourscore wife, valiant, and godly Kings of thy own Nation happily governed and commanded? Why didst thou forsake that Religion whereby thou wast honoured abroad by the most famous Kings& Princes of christendom? whereby thou was blessed by God at home with peace, wealth and grace? whereon dost thou now rely and ground thy Religion? Not vpon the Bible, the express word of God, the plain text of Scripture, as I haue before proved: but vpon the new fangled expositions, superstitious sophisms and explications of the Ministers, which being in themselves nothing else but inventions of men; of men, I say, without authority& commission, are in effect against all holy Fathers, councils, Antiquity, and common Consent of all nations of the world, and of all ages before the coming of Luther and Caluin. Is it not intolerable pride, for thee to prefer the new fangled expositions of thy Ministers( whose life and conversation thou seest to be bad, whose commission and authority thou knowest to be none) to the expositions of all the holy and learned, who haue been these sixteen hundreth yeares? 
Ierem. 11. v. 16& 5.  For these things, O Lord, I weep; mine eye, even mine eye casteth out water, because thy enemies do prosper: and because( O Scotland) thou dost follow the stinking puddle, and filthy doctrine of the Protestant, and Puritan-Ministers, thy sworn enemies.  

The testimonies of the holy Fathers of this Age concerning the primacy of S. Peter, and his successors in the catholic Church. The first Section.  
S. Irenaeus Bishop of lions in France avoweth first, S. Peter& Paul to haue preached the gospel at Rome: 
iron. l. adverse. haeres. cap. 1.  Petrum& Paulum Roma euangelizasse& fundasse Ecclesiam. 2. Writing against the heretics called Gnostici, proveth the Primacy, infallibility,& perpetual succession of the Roman Church, refuting those heretics thereby after this form: 
Lib. 3.  said quoniam valde longumest, in hoc tali volumine omnium Ecclesiarum enumerare successiones, maximae& antiquissimae& omnibus cognitae à gloriosissimis apostles Petro& Paulo Romae fundatae& constitutae Ecclesiae, cam quam habet ab apostles traditionem,& annunciatam hominibus fidem, per successiones Episcoporum peruenientem vsque ad nos, iudicantes, confundimus omnes eos, qui quoque modo vel per sui placentiam malam, vel vanam gloriam, vel per cacitatem& malam sententiam, praeterquam opertet, colligunt. Ad hanc enim Ecclesiam, hoc est cos qui sunt vndique fideles, in qua semper ab his, qui sunt vndique, conseruata est ea quae est ab apostles Traditio. Fundantes igitur& instruentes beati Apostoli Ecclesiam, Lino Episcopatum administrandae Ecclesia tradiderunt. 
1. Tim. 4. v. 21.  Huius Lini Paulus in iis quae sunt ad Timotheum Epistolis meminit. Succedit autem ei Anacle●us, post eum tertio loco ab apostles Episcopatum sortitur Clemens, qui& vidit ipsos Apostolos,& contulit cum iis, cum adhuc insonantem praedicationem Apostolorum& traditionem anteoculos haberet. Non solus enim, adhuc multi supererant tunc ab apostles docti. Sub hoc igitur clement dissensione non modica inter eos qui Corinthi essent fratres facta, scripsit qua est Romae Ecclesiâ potentissimas literas Corinthijs, ad pacem eos congregans,& reparans fidem eorum,& annuncians quam in recenti ab apostles receperunt traditionem.  
2. S. Victor Pope and Martyr; to whom King Donald of Scotland sent that learned and worthy Abbot Paschasius the year of Christ 100. to receive of his Holynes Doctors to plant publicly the catholic and roman religion in Scotland, to the which end two famous& learned were sent, Marcus and dionysius, who converted King Donald, and the rest of the Nobility the year of Christ 203. as witnesseth 
In Victore in Chronologia.  Genebrardus, 
Ad annum 429.  Baronius, 
Lib. ●.  Boetius, 
Passim.  Lesleus. 
In Chronologia saeculo tertio.  Gualterius, and sundry others: This pope I say in a certain 
Extat tom. 1. conc.  letter of his to Theophilus Bishop of Alexandria witnesseth plainly, and plentifully S. Peters primacy, and supremacy above the rest of the Churches.  
3. S. Sixtus Martyr in a decree of his, witnesseth the same, and saith: 
Extat tom. 1. council.  Si quis vero vestrum pulsatus fuerit in aliqua aduersitate, licenter hanc sanctam& Apostolicam appellet Sedem,& ad eam, quasi ad caput, suffugium habeat, ne innocens damnetur, aut Ecclesia sua detrimentum patiatur.  
4. S. pus Martyr in a certain epistle of his directed to the Catholiks, affirmeth that Christ Iesus gave Primacy to S. Peter and his successors: 
Epist. sua ad vniuersos. extat tom. 1. council.  qui& hanc sanctam sedem Apostolicam( saith he, speaking of Rome) omnium Ecclesiarum caput esse pracepit, ipso dicente Principi Apostolorum, Tu es Petrus,& supper hanc petram aedificabo Ecclesiam meam &c.& tibi dabo claves regni caelorum.  
5. S. Anacletus plentifully testifieth the primacy of the Roman Church to haue been given to S. Peter, and to haue continued in Linus, Cletus, Clemens, 
Epist. 3.  nostro( saith he) sancto praedecessore& martyr. 2. He avoweth that this primacy was given by Christ himself to the Roman Church: 
Ibidem.  Haec vero( saith he) sacro sancta Romana& Apostolica Ecclesiae, non ab apostles said ab ipse Domino Saluatore nostro primatum obtinuit,& eminentiam potestatis supper vniuersas Ecclesias, ac totum Christiani populigregem assecuta est, sic, vt ipse Beato Petro Apostolo dixit: Tu es Petrus,& supper hanc petram aedificabo Ecclesiam meam.  
6. Tertullian in his book de Monogamia, avoweth the Church to haue been builded vpon S. Peter, and as it were married with him as the Head therof, whereof the one and only marriage of S. Peter( amongst the rest of the Apostles) was a figure. 
Lib. de Monog. cap. 8.  Petrum( saith he) solum invenio maritum, per socrum: Monoganum praesumo, per Ecclesiam, quae supper illum aedificata, omnem gradum ordinis suide Monogamis erat collocatura. Ceteros cum maritos non invenio, aut spadones intelligamus necesse est, aut continentes. 2. He also doth testify Primacy to haue been given to Peters successors by the catholic Church, by whom then the Pope was termed 
Lib. de pudicitia cap. 1.13.& 21.  Pontifex maximus; Episcopus Episcoporum, bonus Pastor, Benedictus, Papa Apostolicus. 3 He praiseth the Church of Rome, by reason that S. Peter& Paul did preach&  shed their blood there: 
Lib. de praescrip. cap. 36.  Felix Ecclesia, cvi totam doctrinam Apostolicam suo sanguine profuderunt. 4. He affirmeth martion and Valentin to be heretics, for as much as they being first Romā Catholiks, were thrust out of the Roman church by reason of their heresies. 
Lib. de praescrip c. 30.  Marcionem( saith he) & Valentinum Catholicam primò doctrinam credidisse apud Ecclesiam Romanensem, donec sub Episcopatu Eleutherij benedicti, ob inquietam semper eorum curiositatem, quae fratres quoque vttiabant, semel& iterum eiecti.  
7. Origen giveth an infallible Rule whereby we may discern the true doctrine and Religion from the false, to wit, that to be only true which hath the perpetual succession of Bishops and Pastors. His words be: 
In proaemio lib de principijs.  cum multi sint qui se putent sentire quae Christi sunt,& nonnulli eorum diuersa à prioribus sentiant, servetur vero Ecclesiastica praedicatio per successionis ordinem ab apostles tradita,& vsque ad praesens in Ecclesiis permanens; illa sola credenda est veritas, qua in nullo discordat ab Ecclesiastica traditione. 2. He teacheth us, that Peter was the Apostle, vpon whom the Church was builded. 
Lib. 5. in evang. joannis.  Petrus( saith he) supper quem aedificata est Christi Ecclesia contra quam inferorum portae non praeualebunt. 3. He witnesseth that when pope Zepherinus governed the Romā Church as head therof he himself went to Rome, as to the head, and most ancient Church: 
Apud Euseb. lib. 6. hist. cap. 12.  Romanam Ecclesiam gubernantis Zephyrini temporibus Romam iter suscepisse, quòd ecclesiam Romanam antiquissimam videre exoptaret.  
8. S. Cyprian first most learnedly& wisely teacheth us, that heresies, schisms, and diversity of Religion do fall out, by reason that one head of the Church is not acknowledged: 
Epist. 55. ad Cornelium Papam.  Neque enim aliunde haereses obortae sunt, aut nata sunt schismata, quàm ind quòd sacerdoti Dei non obtemperatur; nec vnus in Ecclesia ad tempus Sacerdos,& ad tempus judex 'vice Christi cogitatur: cuisi secundum magisteria diuina ob temperaret fraternitas vniuersa, nemo adversum sacerdotum collegium quicquam moueret; nemo sibi placens ac tumens seorsum foras haeresim nouam conderet. 2. He teacheth, that God hath a particular care of the Priests, Bishops, and specially of the head of the Church, not suffering him to err, when he doth propone to all the Catholiks things to be believed, as matters of faith. For if God hath care of little things, much more will he haue care of the government of his Church: 
Ibidem.  Cum Dominus( saith he) in evangelio suo dicat; 
Matth. 10. v. 29.  Nonne dvo passeres ass vaeneunt,& neuter eorum cadit in terram sine patris voluntate? cum illa nec minima fieri fine voluntate dei dicat, existimat aliquis summa& magna, aut non sciente, aut non permittente Deo, in Ecclesia fieri,& sacerdotes, id est, dispensatores eius, non de eius sententia ordinary. 3. He saith that primacy of the Church was given to S. Peter: 
Lib. de unitate Ecclesiae.  Primatus Petro datur, vt vna Christi Ecclesia,& cathedra vna monstretur. 4. He calleth the Roman Church, 
Epest. 45. ad Corn.  Matricem& radicem Ecclesiae Catholicae. I conclude then, that this holy Father with al those of this second age believed constantly this point& matter of religion.   

That the Ministers haue falsified diuers places of the Bible, concerning the Blessed Trinity, and the Person of Christ, who gave infallible power to S. Peter above the rest of the Apostles, and consequently gave infallible power to the Church of God. The second Section.  
IT were tedious to me, and to the Reader, to set down at length the infinite multitude of blasphemies& Idolatrous opinions which Caluin the Sophist teacheth against the Blessed Trinity, against the Person of Christ in his Institutions, whereof the first word is in french Tout, all, and the last, Iniquitè, iniquity; signifying thereby to us, that all which is contained in those four books of his Institutions, is nothing else, but plain and manifest iniquity, Idolatry& blasphemy. conform to Caluin his Institutions, the Confession of faith of the puritans of Scotland, was framed in Geneua, brought to Scotland by Knox the Apostata friar, and after sworn and subscribed at several parliaments. In the which confession it is easy to remark in like maner dyvers blasphemies against God: As that in the very frontispiece and beginning, 
In the Confession of faith used in the English congregation at Geneua received& aproued by the Church of Scotland.  There was no means to bring us from that yoke of sin and damnation, but only Iesus Christ our Lord. O horrible blasphemy against the Omnipotency of God, who had infinite other means to redeem mankynd, but he thought the sending of Christ the fittest, to draw, and 'allure the love of man unto him, as Christ himself witnesseth, saying: 
John. 12. v. 12.  And I, when I shalbe exalted from the earth, will draw all men unto me. likewise can there be a greater Blasphemy invented then to say, that not only Christ suffered on the cross, but also that for a season he suffered the very wrath of God, and torments of the Reprobate, in soul& body? Their words be: 
In the Acts of parliament holden at Ed●nbu●gh 17. ●f August. 1568.  Christ suffered not only the cruel death of the cross, but also he suffered for a season the wrath of his Father which sins had deserved: But yet we avow, that he remained the only well-beloued and blessed son of his Father, even in the midst of his anguish and torment which he suffered in body and soul. Was there ever any heretic, Tu●ke, or jew who said Christ to haue suffered in his soul, which was glorified, and saw God face to face( as it doth now) from the first instant of the creation therof? red in the articles of the Ministers faith from the ninth sunday to the eleventh, and ye shall see concerning this point horrible blasphemies against Christ, of whom amongst others, they say thus: That very pain which Christ sussteyned for a time, the wicked must endure continually. O abomination! O devilish doctrine! O Idolatrous religion! what can we judge of the pitiful estate of all those puritans and Protestants, who haue dyed in Scotland within these fifty yeares past in this abominable belief& Religion?  
2. The first place then which the Ministers haue falsified is that of S. Matthew, where Christ saith: 
Matth. 11. v. 27.  All things are delivered me of my Father. whereby the ancient and holy doctors proved against Arius and Sabellius heretics, that Christ was God of God the Father, called therfore the son of God the Father; for though the outward actions, as Creation, conservation &c. which are called actiones ad extra, are common to God the Father, God the son, and God the Holy Ghost; yet the inward actions called actiones ad intra are peculiar and proper to every person; as the action of generation is proper to God the Father only; the action of procession to God the Father,& God the son only: Caluin and the Ministers to overthrow this holy doctrine, and to deny that Christ is the son of God the Father, as having received his essence from all eternity of God the Father, as he witnesseth heer, saying: all things are delivered me of my Father: The Hugonots I say, and Caluin haue corrupted the Bible filthily, and most abominably, joining two several words which are not in the greek copy; All things are given me in hand by my Father: 
{αβγδ}  Their words be, Toute choose m'ont estè donné en main de par mon Pere: Thrusting in the text the two words, en main, in hand, to signify with the Arrians,( who were in the same heresy with Caluin and Knox) that Christ speaketh nor heer of the inward generation of God the Father, whereby he received all of his Father, but only of the outward government. Let us hear Caluins blasphemous words: 
Lib. 1. eat instit. c. 13. num. 23.  Quicomque did queen le fills de Dieu soit essentié du Pere, il nigh qu'il aytestre proper de voy. That is. whosoever saith that the son of God hath received his essence from God the Father, denieth him to haue a proper being of himself. De-Saincts a catholic doctor,& Stancarus a Protestant haue written whole books against the impiety and Atheismes of Caluin the sophist. Some English Bibles had the former corruption, but now they haue corrected them, as they haue done many others, whereby it is easy to see that the English Bibles are far different from the Bibles of the huguenots in France, and from the Lutherans in Germany. In the Blessed Trinity there be three persons, yet not different, but distinguished, not three Gods but one God: the essence of one person is the essence of another, none before other in time, nor by nature, said ordine; none the original cause of the other, which is directly against that Blasphemy set down in the articles of the Ministers faith of Scotland: 
In the Articles of the faith Sunday 3.  Because( say they) that in the substance or nature of God, we haue to consider the father as the fountain, beginning and original cause. For God the Father cannot be the original cause of God the son. And if the Ministers understand that God the Father is the original cause alone of all creatures, it is always a blasphemy, for he is not alone the original cause of such, by reason that Actiones ad extra, sunt communes toti Trinitati. Finally the doctors do remark these notions whereby we may distinguish the three persons, Innascibility, Paternity, Filiation, Spiration active, and Spiration passive: how many of the Ministers will understand this doctrine?  
3. remark secondly in the same Articles of the Ministers, another blasphemy against the omnipotency of God: 
In the Articles of faith Sunday 3.  What meanest thou( saith the Minister) by that thou callest him Almighty? C. I mean not that he hath a power, which he doth not exercise. May not God create ten thousand worlds, work infinite miracles, and punish sensibly the Ministers for such blasphemies? and because he doth not exercise such a power, shall we say that he hath not power to do it? remark thirdly, what good doctrine the Ministers do give concerning the laws of Kings and Princes, as touching the oath of Allegiance, or any other such; remark diligently I say, their words which are: 
In the order of baptism in the explication of that article born of the Virgin mary.  There is no other but he( Christ) in heaven nor earth that hath just authority to make laws to bind the consciences of men. What avail then the Protestants oaths, since they believe constantly, that they are not obliged in conscience to keep them? What availeth it his majesty to take the oaths of Allegiance and Supremacy of the Protestants, seing they believe constantly, as a point of faith, that no law of Man man bind and oblige them in conscience?  
4. The second place which the Ministers haue falsified is that of S. Paul: 
1. Tim. 2. v. 5. {αβγδ}.  There is one God, one also mediator, God and man, which is the man Christ Iesus, who gave himself a Redemption for all men: Signifying thereby that we haue but one mediator of Redemption, though there may be diuers mediators of Intercession, as I proved before. In the which few words the Ministers haue made at least three impious falsifications. First in some of their Bibles they haue put the word only, or alone, saying, there is one alone mediator, which words they haue also in their Confession of faith, and in the French Bibles, vn skull moyenneur entre Dieu& less hommes, wherein the french Bibles do differ from our last printed English Bibles. 2. They haue put into the text these two words, ( which is) which words are neither in the Greek nor syriac. 3. They haue taken away the word redemption, by reason that we make a distiction betwixt Mediator of Redemption, and mediator of Intercession, grounded specially vpon this place,& they haue put the word ransom instead therof translating thus: Who gave himself a ransom for all men; 
{αβγδ}.  notwithstanding that in other places they haue turned the same greek word in redemption, as we do here; as in that to the Hebrews, 
Heb. 2. v. 12.  and obtained eternal redemption for us: which place likewise they haue corrupted, putting those two words for us, which are not in the greek. again: 
Heb. 19. v. 15.  That death which was for the redemption, and in sundry other places. Can there be a greater impiety then to with-hold from the common people the true translation of the Bible? Can there be any sin compared to this sin of the Ministers? Is not 
Rom. 1. v. 8.  the wrath of God revealed from heaven against all ungodliness& unrighteousness of such men, who withhold the truth in unrighteousness? Is it not a sin against the holy ghost to permit, yea to command the simplo and ignorant people to red at dinner& supper,& else where such falsified Bibles, corrupted translations, and venomous doctrine?  
5. The third place falsified by the Ministers is that of the Prophet david, who speaking of, and to the praise of Christ Iesus, saith: 
Psal. 8. v. 15. {αβγδ}.  Thou hast made him a little lower then the Angels; with glory and honour thou hast crwoned him. The greek and Hebrew text hath the same, Me hat Meeloim: the same hath also the Chaldaean Paraphrase, and the syriac in the Epistle to the Hebrews, with al the Fathers without exception. The Ministers accustomend ever to follow the doctrine of Caluin the Sycophant, and Knox the Apostata who do teach in sundry places, that Christ is not God, do translate this place thus: for thou hast made him a little lower thē God, turning the Hebrew word Elohim God, which as in sundry places, so heer cannot be translated, without blasphemy, except in Angels. Not one of the jewish rabbis, no not one of the holy Fathers and learned writers did ever take the word Elohim, in this place, otherwise then for Angels, as witnesseth Genebrard. And since the words, thou hast made him, cannot be referred, but to the person of Christ in Caluins opinion, and since the person of Christ includeth both God and man, it cannot be said without a manifest blasphemy, 
Geneb. in hunc locum.  that Christ was made a little lower then God. It cannot be said, that to the show, during his life time heer, that he was a little lower then God. By reason that to the outward show he was infinitely lower then God. But if we say that Christ, though God& man, to the outward show was made lower then the Angels, though as man he was above all Angels, such a doctrine is catholic, most true& comform to the meaning of the holy Fathers,& as S. Paul manifestly witnesseth,& the Ministers themselves now do translate with us after this form: 
Heb. 2. v. 7.  Thou madest him a little inferior to the Angels. I thought good to set down heer the self same doctrine of Caluin the author of the deformed religion of Scotland, concerning the son of God our saviour Christ Iesus, but because it is nothing else but a heap of blasphemies against God, I think it expedient to city his own french language and proper words, to the end that the Scots or English Reader should not be harmed therewith.  
6. The first blasphemy of Caluin against Christ the son of God the Father is, that he denieth him to be properly creator of heaven and earth. hear his words: 
Lib. cont. Valent. gentle. pag. 1924.  Certes nous confessons d'vn consentement, queen Christ est improprement appellé Createur du Ciel& de la terre. 2. He denieth the generation of God the son to be natural and eternal: 
Ibidem 1930.  Il a engendré son fil● seulement, pour ce qu'il a voulu. 3. He favoureth greatly the Arrians who denied the son of God to be of the same substance with God the Father: against whom the holy Fathers produced that of S. John, 
John. 10 v. 30.  I and the father are one, signifying unity of substance. Caluin saith with the Arrians, that it signifieth only unity of will: And the Ministers to insinuat this horrible Blasphemy of Caluin haue corrupted the text, joining thereunto the word my, 
{αβγδ}.  which is not, no not in their own falsified greek copies, translating thus: I and my Father are one. 4. Caluin teacheth, that the son of God is God of himself, 
Contra Valent. Gent. pag. 1924.& lib. 1. instit. cap. 13. n. 26.  de par voy mesme,& n'est point essentié du Pere. This blasphemy is so evident, that as it maketh many Gods, so in making many it overthroweth all God-head. 5. Caluin teacheth that the name of God, is given specially and by way of prerogative to God the Father,& not to God the son: 
Eodem libro cont. Valent. gentle.  Nous avons franchement dict, queen par prerogative le nom de Dieu est attribué au Pere. Which doctrine is the cause wherefore the Ministers do never, neither, in the Article of their faith, neither in their several confessions of faith, call or name God the son, Creator of heaven and earth: Yea rather they do aclowledge him to be a creature with Arius and not the Creator. hear their own words rehearsed every somday in the Church of Scotland, where the Minister maketh the child to say: 
In the Articles of faith Sunday 3.  Because that in the substance or nature of God, we haue to consider the father as the fountain, beginning& original cause of all things &c. For if God the Father be the cause of God the son, he behoved to be before God the son, for, omnis causa est prior suo effectu, saltem natura. 6. Caluin teacheth that the fear of damnation did greatly trouble Christ: 
En son harmony. in 26. Matth.  L'abysme& confusion horrible de damnation l'a viuement& rudement tourmentè de crainte& angoisse. And a little after: Il a estè saisi d'vne frayeur& espouuentement de la malediction de Dieu. This is the self same doctrine of the Ministers, who do say in the articles of their faith: 
In the articles of faith 10. Sunday.  Because he presented himself before the judgement-seat of God to satisfy for sins, it was necessary that he should feel this horrible torment of conscience, as if God had utterly forsaken him, yea as though God had been his extreme enemy. To this blasphemy they join another, that Christ endured the very pains and torments of the reprobate in hell. hear their own words: That very pain which Christ sustained for a time the wicked must endure continually. Making no difference betwixt the torments, which Christ suffered, say they, after his death( for the Ministers do speak of Christ his descent into hel, which was performed after his death) and in his soul,& the torments which the reprobat in hell do sustain, except in duration; and consequently the Ministers must needs avow that the passion of Christ vpon the cross was not sufficient for our redemption, but that it was likewise necessary to suffer those torments after his death. Which blasphemy as it is against the holy word of God, against the person of Christ, against all reason and ancient Fathers, so it is the very way to all atheism and Infidelity.  
7. The Ministers to fortify this their former blasphemy haue impiously( conform to their custom) falsified these words of S. Paul: 
Heb. 5. v. 7.  Who in the dayes of his flesh with a strong cry and tears, offering prayers& supplications to him, who could save him from death, was heard for his reverence. whereby the Apostle witnesseth that our saviour as man, was over heard in his prayers, by reason of the great reverence, respect, and honour he carried to God the Father: which saying the Ministers haue corrupted thus, Which in the dayes of his flesh did offer up prayers and supplications, with strong crying and tears unto him that was able to save him from death, and was also heard in that which he feared. Putting in the word feared to fortify their blasphemy, that Christ feared the damnation of the wicked; or wrath of his Father, saith Caluin: 
Instit. lib. 2 c. 16. num. 10. {αβγδ}.  Diros in anima cruciatus damnati& perditi hoins pertulit. He saith the same explicating this place. remark the Sycophancy or impious dealing of the Ministers, who haue translated well and with us the same greek word in other places: as, 
Act. 2. v. 5. {αβγδ}.  And there were dwelling at jerusalem Iewes, devout men of every nation. Beza: viri religiosi ex omni natione. It is well known that the greek word signifieth a Religious and reuerentiall respect, which our saviour carried to God the Father, conform to the true translation of the former place, which is, He was heard for his reverence. I will not defile Christian ears with the rest of Caluins blasphemies against God the son, which are without number: neither will I be more tedious to the reader in setting down the corruptions, falsifications and blasphemies of the English or Scots Bible, which are in such number, without number, that if my daily infirmities and weakness did not hinder me, great and many volumes and books might be set out of such falsifications and corruptions.    

The 23.& 24. Article.  
That the true Church of God must needs be infallible: and as she hath absolute authority to propone matters of faith; so she cannot err in proponing such matters to be believed, as apostolic Traditions, which ever haue been believed.  
CHAP XII.  
BEing in prison in edinburgh I was forced to enter dispute with a Minister( as I did with many others) without books or any other such necessary helps, concerning the authority and visibility of the true Church, whereof I made this argument. That is the true Church of Christ which he commanded us to obey, and threatened us if we obey not. But he cannot command us to obey an invisible Church, nor punish us if we obey it not. Therfore and invisible Church cannot be the true Church of Christ. The Minister was incertain what to deny in this argument; so remaining amazed, another Minister answered, and denied the Minor, which I proved in this manner. God cannot command us to do a thing impossible, for that is against the very natural wit of man, who will not command to his seruants impossible things. But it is impossible to hear,& so impossible to obey an invisible Church. Ergo. The other Minister knew not what to answer to this argument, but went out of the prison in passion promising nevertheless to come back again, which he performed not. But his fellow Protestants being ashamed of this their overthrow, did bring in a few dayes after another Minister, against whom I made this argument. The true Church of Christ hath always persevered: But the Protestants Church hath not always persevered; Therefore it is not the true Church of Christ. He denied the Minor which I proved after this form. If your Church was extant in any age from the Apostles dayes to the coming of Luther, Caluin, and Knox, the space of a thousand five hundreth and fifty yeares, either it was visible or invisible. But neither can be said: Therfore it was not extant at all. The Minister answered, that their Church is, and had been visible, as witnesseth( saith he) M. Foxes chronicle. whereunto I replied thus No manifest and known heretics can constitute the Church of Christ: but all your false Martyrs and pseudo confessors whom Fox nameth, were known heretics. Ergo, they could not constitute the Church of Christ. I prove the Minor. Fox nameth Waldenses, Albigenses, Wicklifists& others; but all these were known hereretiks. Ergo. I prove the Minor again. Waldenses& Albigenses &c. Hold many articles of faith, which you condemn as heresies, and M. jewel a Prime-Minister, saith thus of them: 
In his def●nce of Apology pag. 84.  They be none of ours: and Osiander: 
Centur. 15.  The opinion of Waldenses, Albigenses &c. were absurd, wicked, and heretical. To this argument the Ministers could never answer, or if they can, let them aduise and answer now.  
2. The Reasons( besides the former) which persuade that the Church is infallible, are these following most forcible. For what could move any Infidel, Pagan, or puritan to forsake his errors, and come to the true Church, if she might also beguile him with error and fallibility? What means could the true Church haue to condemn an heretic if she could err in disprouing his errors? How should we know where to rest, whom to consult in doubt of faith, if the true Church the highest judge might judge amiss. What assurance can the Protestants haue of their belief, Religion, Scripture, Sacraments, Preaching, yea of Christ himself, if the Church, which teacheth these particles to them, may err in teaching? The tradition or testimony of the roman Church, of whom the Protestants haue received the Scriptures, of what account can they make it, if it be fallible and subject to error? The faith which they gather out of the Scriptures, the Religion which they ground vpon such Scriptures must likewise be fallible& uncertain. For the truth gleaned from the Scriptures cannot be more sure, then the Scriptures themselves from which it is gathered. If they then be fallible, the Scriptures must needs be fallible( in the Protestants opinion) by reason that the true Church, who hath delivered the Scriptures to us, is infallible, say they. And whereas neither Religion nor Church can without supernatural faith, nor supernatural Faith be attained without infallible certainty of the things believed; if then the Protestant Preachers& Ministers be fallible, the articles they believe haue not that infallibility which is required to the nature of faith; Which hath nothing( saith S. Bernard) ambiguous our doubtful, yea, if it hath any thing ambiguous it cannot be faith. Which is the reason wherefore S. Paul witnesseth that God placed in his Church: 
Ephes. 4. v. 11.12.  Some Apostles, some Prophets, and other some evangelists, and other some Pastors and doctors &c. Behold here four things. 1. whom he appoynted: Apostles, Prophets, evangelists, Pastors, doctors. 2. To what function did he employ them: To the consummation of Sainctes, to the work of the ministry, to the edifying of the body of Christ. 3. How long was it to continue: until we meet all into the unity of faith and knowledge of the son of God. 4. To what end was this: That now we be not children wavering and carried about with every wind of doctrine, in the wickedness of men, in craftiness to the circumvention of error. If this be the end and drift of God, specified in the Protestants own Bible, is not God frustrate of his intent? Pastours spoyled of their assurance? doctors incertain of their doctrine, if the true Church may err and be fallible? I join to this that infallible warrant of Christ speaking of the true Church: 
Luk. 10. v. 16.  He that heareth you, heareth me, and he that despiseth you, despiseth me. But it were not all one to hear Christ,& to hear his Church, to despise Christ,& to despise his Church, unless the Church and the Pastours thereof were infallibly inspired by God to deliver all things with such certainty and infallibility, as is requisite. likewise seeing Christ comandeth us to hear the Church and our true Pastours as himself, he who saith that the Church may err, must needs likewise infer that Christ himself may err, which is a horrible blasphemy.  
3. moreover the Prophet I say speaketh in the person of God to the Church, thus: 
Isa 59. v. 211.  My spirit that is in thee, and my words that I haue put in thy mouth, shall not depart out of thy mouth, and out of the mouth of thy seed, and out of the mouth of thy seeds seed, saith our Lord, from this present and for ever. What spirit was there in this Prophet, but the spirit of God? What words in his mouth, but the words of truth? Therfore the spirit of God and words of truth shall never depart from the Church of God, or the true Pastors therof. Can any thing be written more effectually? can any thing be spoken more pithily? conform to the which doctrine Christ commanded us to follow the doctrine of the Church, as infallible doctrine,& that under the pain of condemnation& excommunication: 
Matth. 18. v. 17.  If he will not hear the Church( saith Christ) let him be to thee as the heathen and Publican. How could God threaten us under the curse of damnation to hear and obey his Church, if she could err, and be infallible? To say, that the Church cannot err so long as she followeth the word of God, is folly: for if the Church may depart from the word of God she cannot but err: since then she cannot depart from the word of God, she cannot err. 2. What privilege I pray you, can that be above any heretical assembly? for no heretic, infidel, jew, or turk, yea not the devil himself can err as long as he speaketh conform to Gods word. A certain Minister replied to this saying of mine, distinguishing two kinds of error, one curable, and another incurable; one to probation and another to damnation confessing likewise that the Church might fall into curable errors, but not into incurable. Is this distinction in the express word of the Bible? where? in what place? Against which foolish distinction I frame this argument: whosoever heareth the Church, followeth the commandement of God. Ergo, no error curable or incurable can we incur by hearing the Church. I prove the Minor thus: No offence against God can we incur in following his commandements: but every error curable or incurable( specially in matters of faith) is an offence against God. Ergo, no error curable or incurable, can we incur by following Gods commandements. I would ask of the Ministers what be those errourrs; be they fundamental and such as cannot stand with the integrity of faith; or be they slight and indifferent things which do not harm the integrity of faith? If they be slight and indifferent, we need not to be cured of them, we may without loss of Gods favour remain and die in them. The new gospel then of the Protestants was needles, their reformation, in indifferent errors, superfluous, their breach detestable in making so great a schism for slender matter not necessary to salvation. Why do they persecute us& trouble us for so slight matters? Fundamental and incurable they cannot be, unless ye grant that the Church is fallible, and may err in fundamental points, which I haue refuted before, and which is directly against the doctrine of the holy Fathers. Irenaeus who speaketh thus of the infallibility of the Church: 
Lib. 3. cap. 4.& 40.  The Apostles haue laid up in the Church, as in a rich treasure, all truth, that he that will, may from thence draw the water of life. And again. 
Lib. 1. cap. 3.  She keepeth with most sincere diligence the Apostles faith& preaching. S. jerome: 
Lib. 3. aduersus Ruffinum. cap. 8.  In the Church is the rule or square of truth. S. cyrpian: 
Epist. 55. ad Corn.  The Church never departeth from that, which she once hath known. S. Augustine explicating those words of S. matthew: 
Matth. 23. v. 2.  In the chair of Moyses the scribes and Pharisees, sit: all therefore whatsoever they bid you observe, that observe and do, but after their works do not, for they say, and do not. conform to which place S. Augustine saith learnedly and wisely: 
Epist. 266.  That, God maketh us secure of evil gouernours of the Church, least for their cause the chair of holseome doctrine should be forsaken, in which even the evil are constrained to deliver true things, for they are not their own things which they deliver, but Gods, who hath placed the doctrine of verity in the chair of unity. To conclude then, the true Church of God was, is, and shall be infallible, as the Scriptures and reasons do convince. And seeing the puritans do confess that their Church may err, is fallible& erroneous: we must needs conclude, that their Church is not the spouse of Christ, whereof the Prophet foretold in the person of Christ. 
Hosea. 2. v. 19.  I will despouse thee to me for ever, but rather the harlot of satan, the temple of Ball, the Synagogue of error, the assembly of the wicked,& the company of the reprobat. But let us hear the holy Fathers of this second Age& Century.  

The testimonies of the holy Fathers of this second age; That the true Church of God must needs be infallible, in proponing matters of faith to be believed, as apostolic Traditions. The first Section.  
S. justinus Martyr testifieth that the custom of the Catholiks in his time was to meet vpon sunday, to say their prayers together( without any singing of psalms in metre) to offer up bread and wine mingled with water: 
In Apolog ad Anton. Pium.  Tum consurgimus omnes communiter& preces fundimus,& sicut ante diximus, precibus nostris peractis, panis& vinum& aqua offeruntur; is autem qui praest, preces similiter& gratiarum actiones pro viribus fundit, populùsque acclamat dicens, Amen. Which custom and holy tradition of the Church doth continue to this day, and hath been without interruption, and infallibly kept ever amongst the Catholiks.  
2. S. Irenaeus teacheth first, that we should be obedient to those Pastors who haue succeeded one to another, saying: 
Lib. 30. adverse haeres. cap. 43.  Qua propter eis, qui in Ecclesia sunt, Presbyteris obaudire oportet, his qui successionem habent ab apostles, qui cum Episcopatus successione Charisma veritatis certum, secundum placita patrum acceperunt. And since Puritane-Ministers haue no succession, no obedience should be granted to them. 2. He recommendeth earnestly the traditions of the catholic Church, which deliver the same traditions to us with infallibility: 
Lib. 31 cap. 3.  Traditionem itaque Apostolorum in toto mundo manifestatam, in omni Ecclesia adest perspicere omnibus qui vera velint audire,& habemus annumerare eos, qui ab apostles instituti sunt Episcopi in Ecclesijs,& successores eorum vsque ad nos, qui nihil tale docuerunt, neque cogitauerunt, quale ab his deliratur. Etenim si recondita mysteria scissent Apostoli, quae seorsum& latenter à reliquis perfectos docebunt, his vel maxim traderent ea, quibus etiam ipsas Ecclesias committebant, 3. He declareth the Antiquity and in●allibility of the Roman Church, to be: 
Ibidem.  Maximam& antiquissimam, omnibusque cognitam: ad quam propter potentiorem principalitatem necesse sit omnem convenire Ecclesiam, hoc est, éos qui sunt vndique fideles. 4. He deduceth the succession of the Popes of Rome from S. Peter to his time, and useth the same as a most forcible argument to confounded heretics, saying: 
Ibidem.  Hac ordinatione& successione, ea quae est ab apostles in Ecclesia traditio,& veritatis praeconiatio, pervenit vsque ad nos,& est plenissima haec ostensio, unam& eandem viw ficatricem fidem esse, quae in Ecclesia ab apostles vsque nunc sit conseruata& tradita in veritate. 5. He condemneth Florinus as an heretic, by reason that he taught dyvers opinions against the Church of God, against the received doctrine of the holy Fathers, using these most forcible words, which I may address to every Minister in particular: 
Euseb. lib. 5. hist. Eccles. cap. 19.  Ista dogmata, Florine,( Ramsee), vt tecum agam humaniter, sanae sententiae non sunt, ista dogmata sunt Ecclesiae repugnantia, utpote quae eos, qui illis obsequuntur, in maximam impietatem deijciant: ista dogmata ne Haeretici quidem qui fuere ab Ecclesia exturbati, affirmare unquam ausi sunt. Ista dogmata Presbyteri, qui ante nos fuerunt, quique erant ipsorum Apostolorum discipuli, minimè tibi tradiderunt. Haue we not greater reason to say this to the Protestants of our time, who cannot prove, no not one controverted point of their religion, by the express word of their own Scots Bible? 2. Who cannot improve any point of the catholic religion by the express word of the Bible? 3. Who cannot possible name any man, who was of their religion before Caluin& Luther? 4. Finally who cannot possible name any King or Prince of any nation, of their religion before Caluin. 6. He affirmeth that the holy traditions left to us, by the Apostles or apostolic men should be followed and embraced, by reason that there be many things not contained in the express word of the Bible;& dyvers nations haue professed Christ sincerely and truly without any Bible, Scripture or written word: 
Lib. 3. cap. 4.  Quid autem( saith he) si neque Apostoli quidem Scrip●uras reliquissent nobis, nonne oporteb at ordinem sequi traditionis, quem tradiderunt iis, quibus committebant Ecclesias? cvi ordinationi assentiunt, multae gentes Barbarorum, eorum qui in Christum credunt, sine charactere vel aetramento, scriptans habentes per Spiritum in cordibus suis salutem,& veterem traditionem d ligenter custodientes, in vnum deum credentes fabricatorem caeli& terrae,& omnium quae in eis sunt, per Christum jesum Dei filium. Hanc fidem qui sine literis crediderunt, quantum ad sermonem nostrum, Barbari sunt: quantum autem ad sententiam& consuetudinem& conuersationem propter fidem perquam sapientissimi sunt,& placent Deo, conuersantes in omni-iustitia& castitate& sapientia.  
3. Tertullian writeth most learnedly of the infallibility of the tradition of the Church, declaring that it was ever familiar to heretics to brag& boast of the Scriptures, of the word of God, of the Bible: 
Lib. de prescript. cap. 15.  said ipsi( saith he) & de scriptures agunt,& de scriptures suadent, scripturas obtendunt,& hac sua audacia statim quosdam movent: in ipso vero congressu, firmos quidem fatigant, infirmos capiunt, medios cum scrupulo dimittunt. Hunc igitur potissimùm gradum obstruimus, non admittendo eos ad ullam de scriptures disputationem. Si hae sunt vires eorum: despici debet cvi competat possessio Scripturarum, ne is admittatur ad eas, cum nullo modo competit. 2. He avoweth that it is folly to city the Scriptures, or to take the Scriptures for judge in disputing with the heretics, because first they only admit such Scriptures as pleaseth them, for canonical. 2. Those which they admit, they turn and explicate according to their fancy. 
Eodem lib. cap. 17.  Nihil enim proficit congressio Scripturarum, nisi planè, vt aut stomachi quis ineat euersionem aut cerebri. Ista enim haeresis non recipit quasdam Scripturas,& si quas recipit, adiectionibus& detractionibus ad dispositionem instituti sui interuertit,& si recipit, non recipit integras:& si aliquatenus integras praestat, n●hilo minus aduersus expositiones commentat ac convertit. Tantum veritati obstrepit adulter sensus, quamtum& corruptor stylus. 3. He concludeth giuing us a wholesome lesson how to dispute with the Protestants: 
Ibidem cap. 19.  Ergo non ad scripturas prouocandum est, nec in his constituendum certamen, in quibus aut nulla, aut incerta victoria est, aut parum certa, &c. Ordo rerum desiderabat illud prius proponi, quod nunc solùm disputandum est: quibus competat fides ipsa, cuius situ Scripturae,& quo,& per quos,& quando, & quibus sit tradita disciplina qua fiunt Christiani. ubi enim apparuerit veritatem esse disciplinae& fidei Christianae, illic erit veritas Scripturarum& expositionum,& omnium traditionum Christianarum. 4. He giveth likewise a wholesome instruction how the Catholiks( who are not well acquainted with controversies) should answer the Protestants who do object often the Scriptures: They should answer, I say, and ask of the Protestants: 
Ibid. ca. 19.  Edant ergo origines Ecclesiarum suarum: euoluant ordinem Episcoporum svorum, ita per successiones ab initio decurrentem, vt primus ille Episcopus aliquem ex apostles vel Apostolicis viris, qui tamen cum Apostoliis perseuerauerint, habuerit authorem& antecessorem: hoc enim modo Ecclesiae Apostolicae sensus suos deferunt: sicut Smyrneorum Ecclesia habens Polycarpum à when collocatum refert, sicut Romanorum Clementem à Petro ordinatum edit: confingant tale aliquod Haeretici &c. That is, when the Protestants do ask of us places of the Bible in proof of Purgatory, invocation of saints, we should ask of them again, saying, To whom haue ye, Ministers, succeeded lawfully, and with imposition of hands? who sent you? who gave you power to preach, and expone the Bible? What part of the Bible avoucheth your new Religion? What part of the Scripture speaketh of your extraordinary calling &c. 5. He rekoneth the apostolic Churches, and amongst the rest the Roman Church, whereof he saith: 
Ibidem cap. 32.  Si autem Italiae adiaces, babes Romam, vnde nobis quoque authoritas praesto est. Statu selix Ecclesia, cvi totam doctrinam Apostoli cum sanguine suo profuderunt, ubi Petrus passioni Dominicae adaequatur, ubi Paulus joannis exitu coronatur, ubi Apostolus joannes posteaquam in oleum demersus, nihil passus est, said in Insulam relegatur. 6. He teacheth that in disputing with the Protestans or heretics; First of all we should ask of them: 
cap. 37.  Qui estis? quando& vnde venists? quid in meo agitis non mei? quo denique, martion, jure syluam meam caedis? quae licentia, Valentine, fontes meos transuertis? qua potestate, Appelles, limits meos commoues? mea est possessio. Quid hic caeteri ad voluntate ●vestram seminatis& pascitis? Mea est possessio, olim possideo, prior possideo, habeo origines firmas ab ipsis auctoribus, quorum fuit res. Ego sum hares Apostolorum, sicut cauerunt testamento suo, sicut fidei commiserunt, sicut adiurauerunt, ita teneo: vos certè exhaeredauerunt semper& abdicauerunt vt extraneos,& inimicos. Finally he affirmeth that the infallible authority of the Church should be acknowledged in the apostolic traditions, which though not contained in the Scripture expressly, should be believed and received. Of the which traditions he setteth down these in particular: 
Lib. de corona militis.  Denique vt à Baptismate ingrediar, aquam adituri ibidem, said& aliquanto prius in Ecclesia sub Antistitis manu, contestamur nos renunciare diabolo,& pompae,& angels eius. Dehinc ter mergitamur, amplius respondentes, quam dominus, in evangelio determinauit; ind suscepti lactis& mellis concordiam praegustamus. Exque ea die lavacro quotidiano per totam hebdomadam abstinemus. Eucharistiae sacramentum,& in tempore victus,& omnibus mandatum à Domino etiam antelucanis coetibus, nec de aliorum manu quàm praesidentium sumimus. Oblationes pro defunctis, pro natalitijs, annua die facimus: die Dominico jeiunium nefas ducimus, vel de geniculis adorare. Eadem immunitate à die Paschae in Pentecosten vsque gaudemus. Ad omnem progressum atque promotum, ad omnem aditum& exitum, ad vestitum& calceatum, ad lauacra, ad mensas, ad lumina, ad cubilia, ad sedilia, quaecunque nos conversatio exercet, frontem crucis signaculo terimus. And a little thereafter: 
Cap. 4.  Harum& aliarum eiusmodi disciplinarum si legem expostules scripturarum, nullam invenies: Traditio tibi praetenditur auctrix, consuetudo confirmatrix& fides ob seruatrix, rationem traditioni, fidei, consuetudini patrocinaturam aut ipse perspicies, aut ab aliquo, qui perspexerit disces &c. His igitur exemplis renunciatum erit, posse etiam non scriptam traditionem in obseruatione defendi, confirmatum consuetudine idonea, teste probatae tunc traditionis, ex perseuerantia obseruationis. Consuetudo autem etiam in ciuilibus rebus pro lege suscipitur, cum deficit lex: nec differt Scriptura, an ratione consistat, quando& legem ratio commendet. Porro si lex ratione constat, lex erit omne tam quod ratione constit●rit &c.  
4. Origen in like maner teacheth us, that when the heretics or Protestants do object their Bible unto us, we should reply, preferring the antiquity of our religion and the holy antiquity of our Church: 
Tract. 29. in Mat.  Quoties autem Canonicas proferunt Scripturas, in quibus omnis Christianus consentit& credit, videntur dicere: Ecce in domibus verbum est veritatis. said nos illis non credere debemus, nec exire à prima& Ecclesiastica traditione, nec aliter credere, nisi quemadmodum per successionem Ecclesiae Dei tradiderunt nobis. 2. He teacheth, that there be many things done and believed in the catholic Church, whereof the commons cannot give reason. 
Hom. 5. in Num.  In Ecclesiasticis obseruationibus sunt nonnulla huiusmodi, quae omnibus quidem facere necesse est, nec tamen ratio eorum omnibus patet.  
5. S. Cyprian setteth down the antiquity of that tradition in mingling water with wine in the holy sacrifice, saying thus: 
Epist 63. ad Caecilium.  Admoni as autem nos scias( vt in calice offerendo Dominica traditio servetur, neque aliud fiat à nobis, quàm quod pro nobis Dominus prior fecit) vt calix, qui in commemorationem eius offertur, mixtus vino offeratur. He declareth also, how great& abominable is the sin of the heretics of our times to prefer their iudgement to the iudgement of the holy church, which hath continued these sexteene hundreth yeares; to the iudgement of the holy Fathers and of all antiquity: 
Epist. 69. ad Florentium Pumpianum.  Nec haec iacto( saith he speaking to Florentius, as I likewise speak to every Minister in particular) said dolens profero, cum te judicem Dei constituas& Christi, qui dicit ad Apostolos, ac per hos ad omnes praepositos qui apostles vicaria ordinatione succedunt: 
Luk. 10. v. 16.  Qui vos audit me audit& qui me audit, audit eum qui me misit. Vnde enim schismata& haereses obortae sunt& oriuntur, nisi dum Episcopus qui vnus est& Ecclesiae praest, superba quorundam praesumptione contemnitur,& homo dignatione Dei honoratus ab indignis hominibus judicatur? Quis enim hic est superbiae tumour, quae arrogantia animi, quae mentis inflatio, ad cognitionem suam Praepositos& Sacerdotes vocare?   

That the Ministers haue falsified the Bible in sundry places, which do prove, that as God cannot sin, err, nor lie; so he will continue to perform his promises in assisting the true Church infallibly. The second Section.  
THE Ministers as they haue brought in a new Religion, a new doctrine, a new faith and profession; so they haue made a new Bible, a new Scripture unknown to all christendom the space of fyfteene hundreth yeares, and this they call Reformation. To this end they haue used in the translation of their English Bibles new& profane words against the use and custom of all antiquity, translating in their Bible, for Priest Elder, for Idol Image, and infinite others, giuing always for reason of this abominable proceeding: That words should be taken not according to the custom of all writers, but in their own signification, that is, according to the Ministers fancy. conform to this abominable fashion of the Ministers, let us take these words in their own signification; Baal, for Lord, Beelzebub, Lord of a fly, Diabolus for staunderer, Angels for Messengers, {αβγδ} for a wind( for thus the Ministers translate it John 3. v. 8.) Eucharisty for thanksgiving, Baptismus for washing, Infernus, or hel for a grave, Anima, or the soul for a carcase, Ecclesia or Church for Congregation or Synagogue, and superintendant for Bishop. conform to these new forged and invented profane words, let a Minister preaching in S. Giles Church in edinburgh say thus to his auditors: faithful brethren, I that am your 
So the Ministers do translate james 5. v. 14.  Elder, or superintendant, placed in this 
In the Bibles printed 1560.  Synagogue& Congregation of edinburgh, by the holy 
John. 3. v. 8.  wind, for the feeding of your 
Beza in 1. Acts. v. 27.  carcases, do preach unto you in the name of 
Castalio the Purit.  Baal; that except ye come to receive 
Idem passim.  thanks giuing with more devotion, and perform better your promise made to God in 
Idem passim.  washing, you shall be condemned body& carcase to the 
The Kings Bibles in the 2. of Acts.  grave, with the staunderers, I say with the 
Castal.  Lord of a fly, and his 
Idem.  messengers. How deeply, I pray you, would such words sink into the harts of the Burgesses of edinburgh, and how far different would such a profane exhortation be, from this other made by a catholic Bishop or Priest: I that am your Bishop and priest placed in this Church of edinburgh by the holy Ghost, for the feeding of your souls, do denounce unto you in the name of our Lord, that except ye come to receive the B. Sacrament, 
Castalio. & perform better your promise made to God in baptism, you shall be body& soul condemned to hel, your portion shalbe with the divels, yea with Beelzebub, and his Angels. I might give sundry like examples to prove the absurdities and great inconuenients which ensue of the English corrupted translation of the Bibles, which( as some Protestants and Puritans do say): 
Carl. in his book that Christ went not down to hell.  led men the high way to very atheism, worse then gentility, or the school of Epicure. Thus M. carlisle, adding this other iudgment of his of the English Bibles, wherein the translation is corrupted, the sense and meaning depraved, the truth obscured, the ignorant deceived, and the simplo supplanted. And again speaking against the Ministers who haue translated the Bible, saith: That in many places they detort the Scriptures from the right sense, they themselves do love darkness more then light, and falsehood more thē truth. Let us come to the corruptions in particular.  
2. The first place corrupted by the Ministers is that of the Prophet david: 
Psalm. 5. v. 4.  In the morning I will stand by thee, and will see; because thou art not a God that wilt iniquity. whereby the Prophet testifieth, that God cannot be the author or cause of any sin; for God can do nothing contrary to his own will, but rather he hateth iniquity,& all that work iniquity. The Hebrew word Chapets, signifieth volens, that will: As the Protestants do translate in other indifferent places, as, 
Prou. 8 v. 9.  they are plain to him who will understand. Omnibus volentibus ea; chepet se hem. The greek translation in like maner is manifest. 
{αβγδ}.  Contrary to this holy doctrine the Ministers haue taken away the word wilt out of the Bible, to signify that detestable doctrine of theirs, That God willeth sin, that God is the author of sin, and of all iniquity and abomination. To the which end they translate thus, Thou art not ae God that loveth wickedness. For ther is a great difference betwixt to will a thing, and to love the same: and though the difference might seem not to be so great, yet it is a detestable form of proceeding of the Ministry to translate thus the Bible against the practise and custom of al the ancient and holy Fathers. To the end that the Ministers be not offended with me, I will set down their own words touching this point, whether or not God be author and cause of all sins and abominations. First then it is certain, that he who will sin, and taketh pleasure therein, is author and cause therof: So is God in the Protestants religion. hear their own words preached and pronounced at several times by the Ministers in the order of baptism: 
In the order of baptism of the Ministers joined with the psal. book.  God is creator of heaven and earth( say the Ministers) that is to say, that heaven and earth& the contents therof are so in his hand, that there is nothing done without his knowledge, neither yet against his will. This is that horrible and devilish doctrine which Caluin did teach, and Knox did learn in Geneua. 
Lib. 1. institut. c. 17. num. 5.  Il ne se fait( saith Caluin) ny larcin, ny paillardise, ny homicide, queen la volontè de Dieu n'entreuienne. O detestable doctrine! O abominable religion! 2. The minister& superior justly is called author and cause of that sin whereunto he induceth his seruant and subject. In like manner God is author of sin in the Ministers religion specified in the articles of their faith, thus: 
In the Articles of the Ministers faith of Scotland. Sunday 3.  So then by thy saying( saith the Minister to the child) the power of God is not idle, but continually exercised: that nothing( remark the words) is done but by him and his ordinance. Yea 
In the 4 Sunday.  God doth compel the divels to execute his will, although it be against their intent and purpose. O horrible blasphemy& worse thē Turkish doctrine! either he compelleth them to do good or to do bad? good they cannot do, because they are confirmed in a reprobat sense and state: if bad, yet against their intent, is not God more the cause of the wickedness they do, yea more then they themselves in the Protestants Religion? 3. As he is justly the cause of a mans death, who willingly and witting delivereth him into his enemies hands, by whom he is killed; So the Ministers do make God to be author of al the sins& abominations of the wicked, their words be: 
In the Article of Faith. Sunday 43.  As God of his infinite mercy doth preserve his faithful, so likewise he doth not only give up, cast off, and with draw his grace from such as he will punish: but also he delivereth them to the devil committing them to his tyranny; he striketh them with blindness, and giveth them up into reprobat minds, that they become utterly slaves unto sin, and subject to all temptations. Can there be more abominable words devised to make God author& cause of all sins, then the former? 4. Sin is more attributed to the chief, then to the instrumental cause therof, by reason that the instrumental cause doth work subordinatly, and as it were commanded by the chief and principal cause. And in this sense& meaning the Ministers do make God to be more the chief cause and author of all the sins and abominations of the world, then the divels themselves. Their words be: 
In the order of baptism.  We confess and believe that neither the divels nor yet the wicked of the world haue any power to molest or trouble the chosen children of God, but in so far, as it pleaseth him to use them as instruments. The same very blasphemous words Caluin the Sophist hath in the first book of his diabolical Institutions cap. 18. num. 2. Of whom Knox, Willox, Paul Meffen, and such limbs of Satan did learn them in Geneua, the sink and puddle of Baal,& of the Antichristian Ministers. I call them Ministers, by reason that as the word Menester, in a certain Language signifieth as it were a hodge-podge of diuers ingredients: so our Scots-Ministers haue put together, as in a hodge-podge, those heresies, which were before condemned in al ages, giuing the name thereunto of a Reformed Religion. Such is then the God of Caluin and of the Ministers, set down& describe in the former words far different from the God of the Roman Catholiks. The false God of Caluin, and of the Ministers( saith Castalio, a prime Puritan Minister before cited) is slow to mercy, prove to anger, who hath created the greatest part of the world to destruction,& hath praedestinat them not only to damnation, but also to the cause of damnation, so that neither thefts, murders, nor Adulteryes are committed, but by his constraint and impulsion, so that not the devil, but the God of Caluin is the author& cause of al wickedness. But that God, which the holy Scriptures teach, is altogether contrary to this God of Caluin, and of the Ministers &c. And to prove this their calvinian God out of the Scriptures, they haue falsified sundry places therof, as amongst others the foresaid: Thou art not a God that wilt iniquity.  
3. The second corruption is that of the Prophet 
Psal. 144. v. 13. protest. 145  david: The Lord is faithful in all his words, and holy in all his works. whereby the Prophet assureth us, that God is most faithful in all his words set down in the holy Scripture, specially those: 
1. Tim. 2. v. 4.  God will all men to be saved, and to come to the knowledge of the truth. For God hath provided a general medicine and redemption in the blood of Christ Iesus, for all those who will accept of it, in doing things set down in Gods law. conform to that which S. Peter also teacheth: 
2. Pet. 3. v. 9.  Our Lord slacketh not his promise, as some do esteem it: but he doth pa●iently for you, not willing that any perish, but that all return to penance. Which words of the Bible do conterpoint directly that article of the puritans Religion set down in their confession of Faith thus: 
In the confession of faith.  Who of the lost sons of Adam hath ordained some as vessels of wrath to damnation,& hath chosen others as vessels of his mercy to be saved. Because then those former words, The Lord is faithful &c. declare manifestly Gods mercy and goodness towards us, and that he cannot be the author of any sin or wickedness; the Ministers haue thrust them out of their Bibles, against the greek text of the Septuagint, and against the ancient Fathers, S. jerome, S. Chrysostome, S. Augustine, and others, who do red them exactly as we do. What hope of salvation can the Ministers haue, who thus do corrupt the word of God, to uphold their superstitious& abominable opinions against the true God? since they haue diminished of the Scripture a whole verse, shall not that woeful sentence be accomplished in thē: 
revel. 22. v. 19.  If any man shall diminish of the words of the book of this prophesy, God shall take away his part out of the book of life?  
4. The third place falsified by the Ministers is that of Ecclesiasticus, where the Ministers do make their God author of all the sins which pharaoh committed. Their words be: 
Ecclesi. 16 v. 15.  The Lord hardened pharaoh, that he should not know him: yet their french Bibles printed 1610. haue directly the contrary, Le Seigneur a endurci pharaoh, a ce qu'il le cogneust. That is: The Lord hardened pharaoh that he should know him. Turning affirmatively and not negatively as the former, which sheweth the spirit of contradiction very familiar to the Ministers. The true translation is this: The Lord hardened pharaoh, so that he did not know him. The first translation maketh God author of pharaoh his sins; the second, only that God did harden pharaoh in taking away his graces from him by reason of his manifold sins: of the which hardening ensued that pharaoh knew not God.  
5. The fourth place falsified, is that of Hosea: 
Hosea 13. v. 9.  Thy perdition is of thee, O Israell, only in me is thy help. Declaring thereby that the perdition, wickedness and sins of men do proceeed of themselves; but their good and virtue of God only, not that God can be in any way the author of sin and iniquity, conform to that of the Scripture: 
Ezech. 33. v. 11.  I will not the death of the impious, but that the impious convert from his way and live. convert, convert ye from your most evil ways. again God speaketh specially to the wicked& sinful: 
Matth. 11. v. 28.  come ye to me all that labour and are burdened, and I will refresh you. And again: 
Isa. 59. v. 2.  your iniquities haue separated between you& your God, and your sins haue hide his face from you that he will not hear. And many such places which declare plainly that God, who is goodness itself, cannot be the author of any wickedness. But the iniquities and sins of men either actually done or foreseen by God from all eternity, to be done freely in their own time, are the cause that God doth reprobate, harden, abandon, yea and suffer them to be given up to a reprobat sense; giuing them nevertheless many good& holy inspirations, whereby they may return, but they will not: which miserable estate of the wicked is called, Obstinacy, and is a sin against the holy Ghost. The marks& tokens whereof are easy to be seen in the puritan Ministers. The first mark of this obstinacy& reprobation as it were, is, A certain inward and spiritual blindness, wherein willingly and witting men will remain in their errors, vices, and heresies, either for worldly respect or fleshly liberty, as witnesseth job: 
job.  These are they that abhor the light, they know not the ways therof, nor continue in the paths therof. The 2. mark is, a certain spiritual deafnes, whereby willingly likewise some men will not hear discourses of the fear of God, of true religion, of the later day, and things to come: such men say in effect, though not in word, to God, 
job. 21. v 14.  Depart from us, for we desire not the knowledge of thy ways. Of whom the Prophet in the person of God saith: 
Isa. 42 v. 19.  Who is blind, but my seruant? and deaf, but he to whom I haue sent my Messengers? Which place is corrupted by the Ministers.  
6. The third mark is a certain contempt of God, Godly things,& of Gods seruants, which is so manifestly seen in all the Ministers, who contemn and make no account of the holy doctors, holy councils, of the perpetual succession and continuance of the true Church, of the providence of God in preserving the Church from error; yea not of any solid motive, which may induce any wise man to embrace the truth. Such men God threateneth terribly, saying: 
Prou. 1. v. 24.25.26.  Because I haue called, and ye refused, I haue stretched out my hand, and none would regard; but ye haue despised all my counsel, and would none of my correction, I will also laugh at your destruction, and mock when your fear cometh. The fourth mark is the want of any feeling of Gods judgements, of sins committed against God, yea rejoicing as it were in sin, iniquity& wickedness, without any outward shane or inward feeling. You shall see in this bad disposition many Protestants, 
Prou. 2 v. 14.  Who rejoice in doing evil, and delight in the frowardness of the wicked. And the Prophet: 
jerom. 3 v. 3.  Thou hadst a whores forehead, thou wouldest not be ashamed. Do not the very grounds and principles of the Protestant religion bring a man to this miserable estate? The fifth mark is a certain Stupidity and carelessness of those things which appertain to the life to come, specially a carelessness in seeking out the true religion, as witnesseth the Prophet: 
Hosea 4. v. 6.  Because thou hast refused knowledge, I will also refuse thee. Of the which carelessness and the foresaid bad dispositions& marks, proceedeth as it were an impossibility, or rather a great difficulty in such persons to find out the true Religion, the true faith& profession, saith the Prophet: 
Ierem. 23. v. 23.  Can the black-More change his skin, or the Leopard his spots? then may ye also do good, that are accustomend to do evil. All these former marks are easy to be seen in many Protestantes, and generally in the Ministers, whose sin is, in that the greater before God, by reason that many of them do know the truth and will neither embrace it, nor suffer others to embrace it. Which detestable sin of theirs, 
Ierem. 17. v. 1.  is written with a pen of Iron,& with the point of a diamond, and graven vpon the table of their hart, and conscience, which shall accuse and condemn them at the later day.  
7. The fifth place corrupted is that of S. Paul 
1. Tim. ●. v. 4.  God will all men to be saved, and to come to the knowledge of the truth. And consequently he hath created none to be damned and reprobat, as the Ministers did teach before. Who to confirm that their blasphemous doctrine, do translate obscurly, yet perniciously, the foresaid sentence thus: God will that all men should be saved,& come to the knowledge of the truth: referring the matter to the future will of God, and not to the present. Beza likewise viciously translateth thus: Qui quosuis homines vult salvari. 
{αβγδ}▪  Taking away the force of the general proposition. In the greek, and syriac decullehun, i. all men. The words are so plain, that plainer cannot be: the reason of the catholic verity is evident, for since 
1. Cor. 15. v. 3.  Christ died for sins according to the Scriptures, and not for our sins only, 
1. John ●. v. 2.  but also for the sins of the whole world; what profit could it haue been for the reprobate, if God had created them to damnation, if God had not a will to save them? Truly since the Ministers haue so boldly and effrontedly falsified those so plain words of the Bible, what can be looked for at their hands, when the words be obscure and indifferent? If they in this their Idolatrous translation do abandon all the holy Fathers and writers, what marvel they think themselves the only wise& learned? But in effect professing themselves to be thus wise, 
Rom. 2. v. 22.& 24  They become fools, for they haue turned the glory of the incorruptible word of God to their own imaginations, wherefore also God hath given them up to their hartes lust, unto vncleannes, to defile their own bodies between themselves, By reason that they turned the word of God into a lie. If I would produce all the places of the Bible which the Ministers haue falsified, to maintain this and other articles of their abominable Idolatry and superstitious doctrine, whole volumes of books might be framed therof, bigger without comparison then six Bibles. But since my health is greatly weakened, specially since my last imprisonment, I cannot perform that which I intended, to refute the greatest part of the Protestants falsifications: declaring thereby consequently that the Scots, or English Bible is no ways the word of God.    

The conclusion of this Second Century, or hundreth yeares.  
together with a Challenge to M. Andrew Ramsey Minister of edinburgh, requiring of him a Catalogue to be made of the professors of his Religion, for these two former Ages, or Centuryes.  
having thus set down the doctrine& professors of the catholic Religion for these two former Ages( as godwilling I am to do in the ensuing Ages) I challenge M. Andrew Ramsey Minister of edinburgh, to devise and set down the very words and sentences of his professors in every Age as making for the defence of his heretical Religion, as I haue set down in the two preceding Ages the names& sentences of the professors of the catholic Religion, in defence of the same. Which I know he cannot do. For if there had been any man in any of these former or ensuing Ages, professing the Protestants or Puritans Religion, assuredly some history-writer had made mention of him by way of praise or dispraise, since other men and matter of less moment, haue been recorded and noted by history-writers. The reason of this any petition is. Since God hath appoynted Pastours to be always in the true Church& Religion unto the worlds end, that men should be preserved from wavering in faith, and from being carried about with every wind of false doctrine; If the Protestants cannot name me, no not one man of their Religion who was in these two former, or ensuing Ages, unto the coming of Luther; it followeth of necessity that their Religion is nothing else, but a new invention of Luther& Caluin, and a rhapsody or rabble of ragged heretics.  
2. If the Ministers will reply that the Apostles were of their Religion: I answer first, that I haue refuted before that foolish saying at length,& they cannot produce no not one place of all the Apostles writs, whereby in plain terms, express words and formal text, they shall be able to prove any debatable point of their Religion, or improve any debatable point of our catholic Religion. 2. I answer, that all the heretics who be now a dayes differing amongst themselves in essential points, as lutherans, Caluinists, Anabaptists, Zuynglians, Vbiquitists, Trinitaryes,& such infinite number, they say all that they are of the Apostles Religion, deceiving thereby the simplo people, condemning notwithstanding one another of manifest heresy and diabolical Idolatry. 3. I answer that it is in question and debate betwixt us and the Protestants, whether they be of the Apostles Religion, wherefore ignorantly and beggarly they presuppose which is in question. That which I ask then of M. Ramsey is, that he will name me any writer of these two former Ages, setting down his words& writings, as I haue done, who being after the Apostles immediately, or mediately, hath made mention of any debatable point of this Religion, as professing the same, and consenting with him in that unity of faith, which is required to true Religion.  
3. To the better understanding of the which petition of mine it is to be remarked: 
Vincent. Lyrin. lib. contra haeres. cap 32.  That the Church of God is a careful keeper of true Religion, which is committed to her charge, for she never changeth or altereth it in any thing: she diminisheth nothing, nothing she addeth, because God promised that 
John. 16. v. 13.  the spirit of truth should teach all truth unto the Church. wherefore since that all the holy Fathers name in these two former Ages, and to be name in the ensuing Ages, did constantly believe, that the true Church of God was ever to continue, that she should not err in matters of faith, that all truth in her was to be found as in a rich Treasure house: They in like manner did believe constantly, fide saltem implicita, whatsoever then& now the catholic Church doth teach and profess: they did all say with holy Irenaeus: 
Lib. 4. cap. 43.  We must hear and obey that Church, those Priests, who haue succession of their episcopal function, haue received the Charisma of truth. And forasmuch as these former& ensuing holy Pastours were ever ready to submit their particular opinions to the faith and Iudgement of the hoy Church, to embrace that as a point of faith which the Church taught and resolved; neither can particular opinion, or error of some of them hinder their unity in faith with us, nor yet can we be said to believe any thing, which they believed not: because they ever submitted their iudgement to the iudgement of the true Church, which then was visible,& which was ever to continue. contrariwise all heretics which hath been and be, as they would never submit their iudgement to any Church, which then was, or now is, having always for the last ground of their Religion, Their own particular, and inward spirit, and persuasion, as they haue not, nor ever had any unity in faith; so every one condemneth another of heresy, of error and infidelity. This doctrine with the rest of the holy Fathers S. Augustin doth teach: 
Aug. l. de civit. c. 5  Those( saith he) who in the Church of Christ do hold some unsound and perverse opinions, if being admonished to come to wholesome and right belief, they resist contumaciously, and will not amend, but do persist to defend their pestilent and deadly doctrines, they are made heretic. The same saith Origen: 
In cap. 3 ad Titun. apud Pamph. in Apolog. praefat. Origen.  That man is to be accounted an heretic, who professeth himself to believe Christ, and yet believeth something which is different from that, which the definition of ecclesiastical tradition containeth. And Beza himself, though a puritan: 
Beza in notis supper Act. 5. v. 17.  He is an hertike who doth so go away from wholesome doctrine, as condemning God, and the iudgement of the Church, persisteth in his opinion and violateth the concord of the Church. Because pertinacy, which is proper to all heretics consisteth in holding opinions contrary to the known opinion of the Church of God.  
4. Finally, as I haue set down in these two former Ages manifestly the belief and Religion of the catholic Roman Church, so the Protestants themselves do avow that the Roman Church the first six hundreth yeares was the only true Church; confirming thereby in general all which I haue set down in particular. Thus Whitaker a prim Minister: 
Lib. de Antichristo cont. Sanderum pag. 35.& sequent.  The Roman Church, saith he, during the first six hundreth yeares after Christ, was pure and flourishing, and inviolably taught, and defended the faith delivered by the Apostles. Which purity of the Roman Church gave occasion to Tertullian to provoke the heretics of his time with the succession of the Bishops of Rome, and the Roman Church: 
In his confutation of Purgatory pag. 374.  For that, saith M. Fulk, the Church of Rome retained by succession, until Tertullians dayes, that faith which it did first receive from the Apostles. The which time he extendeth not only to Irenaeus Cyprian, Tertullian, and Optatus time and Age; but likewise to S. jerome, and Augustins Age, saying thus: 
Ibid. p. 373. and in his retentive &c. pag. 85.  That those men specially name the Church of Rome, it was because the Church of Rome at that time, as it was founded by the Apostles, so it continued in the doctrine of the Apostles. And Caluin himself: 
Caluin in his French Instittutions anno 1562.  It was a thing notorious,& without doubt, that after the Apostles Age, until the time of those holy Fathers( that is, of S. Augustine, S. Chrysostome &c.) who were 440. yeares after Christ, no change was made in doctrine, neither at Rome, nor at other cities: which verity sundry other Protestants accordingly do teach. If thē the Roman Church, faith and religion was only the true religion the first four hundreth yeares, much more the first two hundreth yeares. Which doctrine of two hundreth or four hundreth yeares is the self same for which we Catholiks are now persecuted in England Scotland& Irland as is notorious, and which hath continued from the Apostles to our dayes without any interruption at all; and for the which our Blessed queen Mary, his Highnesse dearest& most holy mother, the last of fourscore catholic Kings and queens of Scotland, suffered martyrdom. wherefore, dear countrymen, let us love our Lord and God, but let us love also this his Church: him as our Father, her as our mother: for he who hath not the catholic and Roman church for his Mother, assuredly shall never haue God of heaven for his Father.   
The end of the third Part, or second Century.   

advertisement.  
By reason that these books were printed by men who had no great skill in the Scottish language, sundry small errors haue escaped, which the learned and charitable Reader will, I hope, the more easily excuse, and correct.  
Errata. IN the first Part, in the Preface to the Reader, red Carpere vel noli. In the second Part, line 28. red, these. Pag. 22. in the margin, deal these words, See these words in the Bible. Pag. 23. lin. 3. red, which hath been used. Pag. 27. l. 12. deal these words, Quem& citat Beza. Pag. 44. l. 1. red, these. Ibid. in the margin, deal these words, Serm. de Annuntiat. Pag. 45. l. 3. red, Carne sola. Pag. 72. l. 3. red, recludunt. Ibid. l. 7. red additus. Pag. 73. l. 3. red Bruma. Ibid. l. 34. red solo. Pag. 81. l. 30. red Bibles. Pag. 93. l. 30. red meritorious.  
The errors of the third Part, if any haue escaped, the Courteous Reader, I trust, will of himself correct.  
FINIS.