vnto men but vnto God Therefore the holy Ghost is God Another place is 1. Cor. 2.10 The Spirit searcheth all things euen the profound things of God And the verse following For who knoweth the things c. Whence we may thus reason whosoeuer knoweth the secrets the profound secrets of God or which is all one whosoeuer is omniscient is God but the holy Ghost is Omniscient Ergo. The Maior is euident the Minor is expressely in the Text. Secondly whatsoeuer is in God is God but the holy Ghost is in God Ergo. The Proposition is of certaine truth for that God who is a most simple essence voyd of all difference and composition cannot consist of any thing which is not God The assumption is in the text vers 10. where it is said As the reasonable soule is in man that is of the essence of man so the holy Spirit is in God Hitherto may that testimony 1. Cor. 3.16 be referred Know yee not that ye are the Temple of God and that the holy Spirit dwelleth in you where the latter words do expound the former for it is all one as if the Apostle had said Know ye not that yee are the Temple of God seeing that the holy Ghost dwelleth in you who is God But if the aduersaries say that the spirit is nothing else saue the effects and gifts of God they are most manifestly confuted and confounded by the words of the Scripture 1. Cor. 12.4 5 6. There are diuersities of gifts but the same spirit there are diuersities of ministrations but the same Lord c. And verse 11 All these gifts worketh that one and selfe same spirit distributing c. Whence ariseth this argument He that distributeth a gift is not himselfe that gift that is distributed but the holy Ghost is the distributer of all those gifts Ergo. The Proposition is cleare enough The Assumption is plaine in the text where it is said that the spirit worketh and distributeth all those gifts Another argument out of the same text may be this He that is endued with a will he cannot be a bare vertue or accidēt but is a substāce subsisting by it self but the holy Ghost c. Ergo. The Maior is cleare for whosoeuer willeth he vnderstādeth and whosoeuer willeth and vnderstandeth he must be a substance by it selfe subsisting The Minor is clearely set down in the text where it is said The Spirit distributeth to euery one as he will I haue heard the doctrine concerning God tell me now besides what the holy Scripture is It is that testimony and witnesse which God hath giuen to Mankind as touching his owne nature and will and as touching those things which appertaine to the saluation of man How is the holy Scripture diuided Three manner of waies first by reason of the time wherein it was reuealed secondly by reason of that authority it hath in prouing thirdly by reason of the matter which it handleth How is the Scripture diuided in respect of the time wherein it was reuealed Into the Old and New Testament The old Testament therefore is that part of the Scripture which God reuealed to the first of mankind and people of the Iewes which liued vntill the Ministery of Christ which he reuealed I say by the Prophets as by his Scribes and Notaries But the New Testament is called that part of the Scripture which God hath reuealed to mankind after the birth of Christ by the Euangelists and Apostles as by his Pen men or Notaries How is the Scripture diuided in respect of that authoritie it hath in prouing So it is diuided into the bookes which are Canonicall and those which are not Canonicall but Apocryphall Which do you call the Canonicall Books Those which are of vndoubted authoritie in prouing the Articles of Faith or which are the square and rule of our faith for Canonical is deriued from Canon which signifieth as much as a rule or square Of what sort are the Canonicall books Of two sorts either of the old or of the new Testament VVhich bookes of the old Testament are Canonicall The Canonicall Scripture of the old Testament is deuided into foure rancks the first containeth the fiue Bookes of Moses the second those Bookes which are called Historicall as these Ioshua Iudges Ruth the two Bookes of Samuel the two Bookes of Kings the two Bookes of the Chronicles the Books of Esdras Nehemiah Ester The third Bookes which are written in verse which are called Poeticall as these Iob the Psalmes of Dauid the Prouerbs of Salomon Ecclesiastes and the Song of Songs the fourth comprehendeth the Prophets which are either greater Prophets in number foure or lesser to wit twelue Which Books of the new Testament are Canonicall The Canonicall Scriptures of the new Testament is diuided into the history of the Euangelists the Acts of the Apostles the Apostles Epistles and the Prophecy or Reuelation of Iohn Which are called Apocryphall or not Canonicall Which are not of infallible truth and authority in prouing the Articles of faith consequently which are not the rule and square of our beliefe but containe precepts of life and historicall instructions Which are those Apochriphall Books Among the Books of the old Testament as wee haue before said there are some found not to bee Canonicall such as the Booke of Tobias Iudith Wisdome which falsely is ascribed to Salomon Ecclesiasticus or Syracides the third and fourth books of Esdras all the bookes of the Maccabees Baruch with Ieremy his Epistle the Prayer of Manasses the fragments of Ester the additions to Daniel as is the Song of the three Children the Historie of Susanna the Historie of Bell and the Dragon None of all these bookes are to bee found in the Hebrew tongue in which Language onely God would haue the bookes of the old Testament to be written neither were they written by the Prophets or any person immediately called of God Neither doth Christ the Euangelists or the Apostles cite them at any time and to conclude there be many vntruths in them Wherefore when the Papists vrge any thing out of these bookes against vs we must answer that those bookes containe not the infallible Word of God and consequently that they haue no firme force or validity in prouing How is the Scripture diuided in respect of the matter it handleth Into the Law and the Gospell for that part of Gods word is called the Law wherein wee are taught what we ought to doe but the Gosspell is that part of Gods Word wherein we are taught what wee ought to belieue and consequently wherein we haue the remission of our sinnes promised vs by faith in Christ. I haue heard sufficiently touching the diuision of the Word of God I pray you also instruct mee in the proprieties of it That will I willingly do so I first admonish you that hereafter wee shal alwaies take the holy Scripture for the Canonicall bookes only and not at all for
A Manuduction TO Theologie Written in Latin by Barthol Keckerm done into English by T. V. Mr. of Arts. Pro. 14.6 Knowledge is easie to him that will vnderstand Ecclus. 6.35 Be willing to heare euerie godly discourse Printed by Aug. Math. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An vpright heart seeketh after knowledge TO THE SERVICE AND GOOD OF THE Church of God vnder the Patronage and Protection of the thrice worthy and religious his much honoured Friends The Lady Anne Neuill Wife to the Right Honourable Lo. B. of Chichester The Lady Anne Fetiplace of Chilrey in Barkshire AND His much esteemed Cousin Mistris Mabell Blenerhasset wife to the Right Worshipfull Master Thom. Blenerhasset Esquiâ—e and one of his Maiesties Iustices of Peace for the Countie of Cumberland T. V. Consecrateth himselfe and his labours in this Translation A PARENETIQVE DIRECTED ESPECIALLY TO THEM that call themselues Catholicks GOod R. there be now some yeres past since I gaue the onset to the Translation of this Booke a Booke of small volume but of great valour of a little price but very precious The Author himselfe is famous well knowne to haue beene a man rarely qualified and beautified with admirable endowments the characters whereof are to bee seene in his writings a man by whose exquisite skill and exact endeauors I perswade my selfe we should haue had if the thred of his life had beene a little more lengthened that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our fathers dreamed of liuely portrayed fully perfected But I list not to stand any longer on this theame this only wil I ad that it is hard to say whether the Author doth more commend the Workes or the Workes the Author In this little Theologicall Tract wherein summarily are deliuered the heads of Christian Religion I haue trac'd his steppes with all diligence and faithfulnesse and that out of a longing desire from my hearts root in Christ Iesus to further the simplest of my Country-mens growth in all godlinesse wishing that they would not thinke light of my labours slender though they bee for whose sakes they were primarily vndertaken And those are all vnlettered ignorant persons which are either such as haue liued vnder the Gospel and that so long that for their time they might haue beene teachers but by reason of their grosse and dull eares they bee but babes in vnderstanding and haue need to bee instructed in the very first Principles of Religion or they be such as doe liue in the bondage and captiuitie of more then Egyptiacall darkenesse of Popery who being beclouded with the myst of erroneous doctrine haue not as yet had the cleare beames of the Gospell shining in their hearts With the former sort or at lest such of them who seeke for knowledge as for gold my pains whatsoeuer it bee I am perswaded will not altogether be lost But for the latter I am afear'd I shal but bee accounted to sing a song to deafe eares For such alasse is the bewitching Cup of that Whore of fornications although her vanitie and vilenesse bee as open as the sun that shee not onely keepeth fast in bondage whom shee hath once lull'd asleepe but entangleth also euery day more and more louers the Lord of Heauen permitting the Diuel of Hell seducing the Locusts of the infernall pit assayling both by Sea and Land to gaine vnto them Proselytes Such is the impuqâ—â—ce of this whorish presumptuous woman of Rome that shee doth not after the manner of other women For other harlots are wooed but shee doth wooe others haue gifts sent vnto them from their louers but shee sendeth to her louers gifts and faire promises of preferments and promotion if they will take part in her whoredomes And this to giue one instance for all that learned and religious Doctour thinkes to haue beene the chiefest motiue of DD. Carriers Apostacie in that perceiuing his ambitious hopes to quayle at home he would trie his fortune there where Abbeys and Bishoprickes and perhaps Cardinalships are promised to such as with more diligence then others negotiate for the Pope Her Proctors and Factors shee sets about this worke are the Iesuits and Seminaries men that haue deuoted themselues to all ill seruices Quibus quaesâ—ui sunt animi superstitione capti that is as Saint Peter seemes to mee elegantly to expresse it Through couetousnesse with fained words make merchandise of mens soules and so in fine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely peruerting but subuerting silly soules as the word imports Act. 15.24 And surely such as the mistresse is such are her messengers shee of a most impudent face they of most impudent carriage she a strumpet queane they her bastardly brood These Pandars to their owne mother for the enhansing of her power and the enlarging of her pompe according to their commission get themselues with all ill-speed to forraine Nations What Staâ— is not haunted with these ill spirits yea what house yea what soule c. DD. Halls Censure of Trauel p. 57. We see the proof of their importunitie at home No bulwarkes of Law no barres of Iustice though made of three trees can keepe our rebanished fugitiues from returning from intermedling Id Ibid. pag. 56. His Holinesse knowes full well what a sweet morsell hee lost when this Kingdome shakt of his tyrannicall yoke and therefore for regaining hereof hee blowes ouer whole svvarmes of these Locusts into England where sitting theeuishly in the blind corners of our streets they entrap the simple folke and lurking in their secret dens of darknesse they ensnare the poore and wauering minded making them being once caught in their grin two times more the children of darknes then they themselues are Which indeed how can it otherwise fal out sithence their doctrine and their doings be both of darknes Their doctrine as it is a hotch potch of beggarly rudiments like a beggars cloak full of patches some of Iudaisme some of Turcisme some of Paganisme some of Pelagianisme in sum what is it els but a compound of errours so in nothing more does it bewray it selfe to bee raked out of the pit of darkenesse then that it will not abide the light of Gods Word to be tryed by For what Communion hath darkenesse with light are not these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heereupon well knowing what would betide them if the Gospel should cleerely shine forth in all mens hearts they mufflle the vnderstanding of the simple people giuing them to wit that all is Oracles that they speake not giuing them once leaue or leasure yea which is more interdicting them to search the holy Scriptures with the Noblemen of Beraea and to see whether those things bee so as they speake them Let our late worthies who haue descried the imposture of the Church of Rome let them speake in this case and heare their verdict Nos luci fidimus saith blessed â—ewel isti
waies is the saluation of man considered Two manner of waies either as it is perfect and complete or as it is but begun and imperfect or either in respect of the life to come or of this present life What is perfect eternall saluation It consisteth in 3. things First In most absolute perfection of bodie and soule Secondly In that vnvtterable ioy wherewith we shall triumph before God the holy Angels and godly men Thirdly In that most euident Maiesty glory and honour wherein we shall triumph ouer death Sathan sinne and sinfull men And this is that which Peter saith 2. Pet. 1. v. 4. We shall be made partakers saith he of the diuine nature of diuine perfection ioy and glory And Phil. 3. v. 21. Christ shall transforme our base body that it may be like the glorious body of Christ. Esay 64. v. 4. 1. Cor. 2. v. 9. The things which eye hath not seene nor the eare heard nor euer entred into the heart of man to conceiue are those which God hath prepared for them that loue him What is imperfect saluation or that which is begun only It is a taste of eternall saluation or that comfort and ioy of conscience which we haue in this life arising from the forgiuenesse of our sinnes and from that confidence we haue towards God whom we certainly know to be reconciled vnto vs by Christ Iesus so that no calamitie whatsoeuer can be able to separate vs from his loue no not death it selfe or that anxitie and horror which vsually we feele at the houre of death Of this the Apostle speaketh Rom. 5. v. 1. Therefore being iustified by faith we haue peace i. e. a ioyfull and merry conscience in the very midst of calamitie and death Rom. 8. v. 35. Who shall separate vs from the loue of Christ shall oppression shall anguish c. I see now what the end is I may expect to reape from this heauenly doctrine which how much the more it is desirable so much the more I long to know the meanes by which I may be conducted to this end The meanes whereby thou mayst come to this most desired end are two First the knowledge of thy misery Secondly thy redemption out of that misery The former part of this heauenly science touching the diseases of the Soule How may I come by the right knowledge of my misery or of the sores of my soule If thou shalt weigh well with thy selfe these foure things 1. That which went before thy misery 2. The efficient cause of thy misery 3. The parts of it 4. The exemplary cause or glasse wherein thou hast represented vnto thee thy misery What is that which went before the misery of mankinde That happy and blessed estate wherein man was inuested by God before his fall or the image of God which was in man What is the image of God in man or rather what was it It was nothing else but that absolute and perfect estate before the fall consisting in the perfection of the vnderstanding and the will of man and further in the maiesty of man whereby hee farre excelled all other of the creatures or that I may speake yet more plainly the Image of God in man was either prime and principall or secondary and depending of the former The prime Image was both in his minde and in his body In his body there was perfect health and safety In his minde there was vnderstanding without errour will without staine of sinne That other image which depended or arose from this was that maiestie and alacritie was in man springing from the perfection of his body and soule touching which the Scripture speaketh Gen. 1. v. 26 Let vs make man according to our image and according to our likenesse Ephes. 4. v. 24. Paul cals true righteousnesse and holinesse the Image of God Hitherto must be referred the whole doctrine touching the state of Man before the fall and touching his liuing in Paradise anent which you may reade Gen. 1. v. 27 28 29. and all the second Chapter of that Booke What is the cause of mans miserie The fall of our first Parents or the defection of Adam and Eue from God in their first estate of innocency which was by the eating of the forbidden fruit What haue we to doe with the fall of Adam and Eue seeing then wee had no being at all Adam and Eue did represent all mankind and therefore they had giuen them felicitie and the Image of God for all mankinde wherefore in regard they by their offence lost that which they had receiued for all mankinde they lost it not in themselues alone but in all their posteritie Euen as if a King should giue any one some Priuiledges for himselfe and his postâ—ritie and he that had these Priuiledges granted should be attainted of Treason against the King then surely he himselfe should loose all those priuiledges which hee had gotten of the king and his posteritie should get no benefit of them neither And was this so great a matter to bite an Apple and to eate of it The eating of the Apple was a most grieuous offence not in regard of the Apple it selfe the losse thereof was but small for there were Apples good store in Paradise but because that eating flowed and issued as it were from the fountaine of most horrible sinnes to wit from pride man thereby affecting the seate and Maiestie of God and so became guiltie of high treason against Gods Maiestie as God mockingly casts man in the teeth Gen. 3. Behold Adam is made like vnto one of vs that is he is made as it were one of the persons in the Sacred Trinitie Another sinne is vnbeleefe in that our first Parents did not beleeue Gods words to be true when he said in what day soeuer ye shall eaâ—â— of it ye shall die the death But contrariwise in that they readily beleeued the diuell who spake vnto them by the Serpent as by his instrument and told them that they should not die at all and so they gaue more credit to him then vnto God The third sinne is contemptuousnesse and disobedience for we ought to obey God in all his commands euen in those which wee thinke are but of little reckoning The fourth sinne is vnthankefulnesse for man was created after the likenesse and Image of God and therefore it was his duty to obey Gods Commandements in token of his thankfulnesse for the benefit The fift and most grieuous sinne was that apparant reuolt and falling from God to the diuell namely when man went about to attaine to be like vnto God by the Counsell and helpe of the diuell and so conspired as it were with the diuell against God I haue also heard of the cause of miserie or of the diseases of the soule tell me now further what be the parts of our misery They be two Sinne and the punishment for sinne for in these two things our misery
people I answere them first that the Pharisies also did run about both by sea and land to draw men vnto their faith and yet for all that their religion was not true Secondly I say that the Papists haue slaine moe in the Indies then they haue conuerted as you may see by a place which I haue cited in my politiques l. 1. c. 4. that in a very short time a hundred fortie thousand men were murdered by them Thirdly I am sure the Diuell also goes a compassing the whole world and seduceth many yet is hee for that neuer a whit the better Fourthly I auerre that our Ministers also haue taught the true Gospell in America inasmuch as Calum sent thither two Ministers of the Church from Geneua the one whereof was Ioannes Lerius who committed that storie to writing And at this day there are Orthodoxe Ministers in the East Indies which do publikely preach the true Doctrine of the Gospell carried ouer thither by the Merchants of the Low-Countries And doubtlesse toward the end of this world the true Religion shall be in America as God now is preparing the way for it by the English and Low-Countrie Merchants that that of Christ may bee fulfilled Matth. 23. The Gospell shall bee preached throughout the whole World that it may bee a witnesse to all Nations For GOD in all his workes is wont to effect a thing successiuely and therefore first hee sends vnto those nations some light of his essence and his truth by the Papists and afterward will make these things shine more clearely vnvnto them by the true and faithfull Ministers of the Gospel The fourth note the Papists say is vnitie and good agreement I answere Consent and vnitie is but so farre a marke of the Church as the consent is in truth and goodnesse and not in euill and falsehood for such an agreement in euill and falsity is among the very Deuils and what greater agreement consent then among robbers so also among the Turkes there is very great consent so that Mahometisme is farre and neare by them propagated yet doth it not hence follow that Mahometisme is the true Church Secondly I answer that in our Church there is great consent in the truth for howsoeuer after Luthers time there arose many Churches the Diuel being alwaies busie to cast his plots against the true Church and to stirre vp in it diuers hearts yet the Orthodoxe Professours are at good agreement about the Articles of Faith as that excellent Booke called the Harmony of Confessions doth testifie wherein it is manifestly prooued that there is exceeding great consent betwixt the Churches of France England Scotland Bohemia and those which are in Germany neere vnto Rhene and in other Prouinces for that disagreement which is betwixt the Lutherans and the Orthodoxe Professours doth not straightway quite dissolue the vnitie which is betwixt the true church Thirdly I deny that there is so great agreement in the Romish Church as they boast of for it can bee easily showne that the popish Writers agree not in any one Article among themselues as it doth appeare out of Bellarmine who ordinarily disputed against other Papists and alleageth their oppositions and contradictions to themselues this may further appeare by Ioh. Pappius and Matthias Iohn his booke of the Sects and Dissentions and contradictions among Popish Doctours printed at Basil 1565 whereunto the Papists haue not as yet answered Andr. Chrastouius likewise hath written a book he cals Bellum Iesuiticum The good agreement the Iesuits haue among themselues who neither is as yet cōfuted That same booke of Chrastouius was printed at Basil in quarto 1593 it contains 205 Iesuiticall contradictions Which is that bare or secondary proprietie of the Church To the Church of the new Testament this propriety doth also agree that it is Catholick that first in respect of places not because it possesseth many kingdoms but because it is scattred ouer the whole world not tied to any certain place to any determinate country or city Secondly in respect of men because it doth consist of men of all sorts gathered out of the conditiō of all men of al nations Act. 10. Thirdly in respect of times because it shall continue all times euen vnto the end of the world as it is said Mat. 28. I will be with you euen vntill the end of the world Fourthly in respect of vnitie because the Catholike Church is at all times but one to wit in vnity of doctrin consent in that doctrine And thus much wee haue spoken of the proprieties of the Church Now if we shall examine and trie the Popish Church by these proprieties it will appeare to be no pure Church but be very corrupt euen as a rotten apple is an apple corrupted and no otherwise then a man that is infected with the plague is a man but no sound man And that the Popish Church is not the pure Church I will prooue it by two manifest reasons the first an idolatrous Church is not the true pure Church but such a one is the Popish Church Ergo The proposition is euident because God doth abhorre nothing more then idolatrie therefore hee saith Flie from idols and No Idolater shall bee saued The assumption I confirme thus That Church which giues that honor which Dauid giues vnto God the Creator in the very same words vnto the creature to wit the Virgin Marie that same Church is idolatrous But the Church of Rome doth so goe now that the Church of Rome doth attribute that honour which is due vnto God vnto the Virgin Marie I proue it by a most euident testimonie out of that same Psalter of Marie the Virgin which was compiled by Bonauentura who liued 250 yeres agoe and canonized of the Pope of Rome so that hee is accounted among the Saints and the title of a Seraphicall Doctour which is more then Angelicall giuen vnto him This same Psalter was by the permission of the higher powers printed in Latin at Brixia and Bononia in Italy eight yeares since being before printed at Ingolstadium in the Dutch tongue some 20 yeares agoe in the Preface wherevnto it is expressely said that it was compiled the holy Ghost inditing and dictating it And further that very Psalter is in speciall vse in the Romish Church but especially is it currant among the Monkes of Saint Bennets Order which are called Cistercians Now in this Psalter all those things which Dauid attributes to the high and most mighty God are by them put vpon the Virgin Marie as Psal. 51. Haue mercy vpon me O Lady and cleanse me from all mine offences But that of all other is most blasphemous which they apply vnto her out of the Psa. 109. according to that distinctiō The Lord said vnto my Lady sit thou mother mine at my right hand where Mary is made the mother of God the Father as though the Father had bin incarnat made man
and so of Flesh among the doctrines of Diuels Colos. 2. Let no man condemne you in meate and drinke or in respect of Holydaies Rom. 14. I am perswaded by our Lord Iesus Christ that nothing is vncleane or common of it selfe but to him that thinketh any thing to be common or prophane for the Kingdome of God is neither meate nor drinke but righteousnesse peace and ioy in the holy Ghost What is then the rule and square of our good workes and so consequently whence doe we know what works be commanded by God The Morall Law or the Decalogue is the onely square of our good works wherby we may know what workes are acceptable vnto God This law is reduced to two heads to wit the true worship of God and then the works of charity which wee performe to our neighbour The worship of God is set downe in the former part of the Decalogue and the loue of our neighbour with the workes of charitie is comprised in the second table Which is the other part of sanctification Inuocation of Gods name How many waies is God inuocated or called vpon Two waies the first way is Petition or begging of those things whereof we stand in need and the second is Thanksgiuing for those which we haue receiued both which kinds of Inuocation is either publike or priuate As touching both of them reade my Syst. of Diuinity pag. 487. And here must be obserued two maine errours of Poperie First is touching the Inuocation of Saints secondly about the worshipping of Images and adoring of reliques As touching the former of these twaine wee in opposition thereunto maintaine that God alone is to be called vpon in Prayer that is the deuout affection of our mind is to bee directed euen vnto God and not vnto Angels nor vnto the Virgin Mary nor vnto the Apostles nor yet vnto those fourteene Helpers as they call them by whose mediation and merits the Papists doe most blasphemously say that they are rid and deliuered from all aduersities as are George Erasmus Basil Pantaleon Vitus Christopher Dennis Dominick Achatius Eustachius Gyles Margaret Barbara and Catherine Hence is the Masse of the fourteene Helpers But vnto this their praying vnto Saints wee oppose the plaine Word of God whereby will bee conuinced that we owe â—he deuout affection of our mindes onely vnto God Deut. 6. The Lord thy God shalt thou worship c. Which place Christ repeating Matth. 4. expounds thus And him onely shalt thou serue producing it against Satans temptation See the like places Exod. 20. Psal. 50. v. 15. Psal. 95. v. 6. Psal. 90.9 10. The Angels themselues forbid this and refuse to bee worshipped as being idolatrous Iudg. 13.16 where the Angell saith vnto Maâ—oah If thou wilt make a burnt Offering offer it vp vnto the Lord and not vnto me Reuel 19 Vers. 20. also the 22. v. 9. the Angell forbiddeth Iohn and stayes him from falling downe before him and worshipping of him Whereupon hee saith to him See thou doe not this for I am thy fellow seruant that is I am also a creature as well as thy selfe Paul Coloss. 2. expressely condemnes worshipping of Angels And note I pray you a very plaine place Rom. 10. How shall they call on him in whom they haue not belieued Whence thus I argue Wee ought not to belieue in the Saints therefore neither ought wee call or pray to them And the Apostle further in his Epistle to the Galathians Chap. 4. vers 5. blameth the Heathen for that they called on them which by nature are not Gods Whence I also argue The saints are not by nature Gods Ergo they are not to be called vpon or if they be called vpon then is committed most filthy idolatrie Yea but the Saints may mediate for vs therefore they are to be called vpon Whereto wee answere denying the Antecedent that the Saints can mediate for vs with God First because we haue one onely Mediator to wit Christ Iesus as it is written There is one Mediatour betwixt God and man euen the man Christ Iesus 1. Tim. 2. v. 5. like places hereunto see Ioh. 19.11.13 Rom. 3.35 Rom. 8.34 Heb. 2.17 Heb. 7.25 Heb 9 12. Secondly the Saints cannot be mediators for that they doe not know the gronings and sighes of our hearts and vnderstand not our priuate troubles and afflictions for these be the conditions of an aduocate or mediator first that our mediatour be nominated and commended vnto vs by plaine and euident testimonies secondly that that same intercessour bee perfectly righteous and holy thirdly that hee also know the gronings and afflictions of him for whom he meanes to mediate none of al which agreeth vnto the saints for the Saints are neither appointed vnto vs by God to be our intercessours neither haue wee any command in holy Scripture that we are to make the Saints mediatours for vs or to call on them Nay rather quite contrary precepts hereunto which we haue before cited Againe wee find not through the whole volume of Gods booke any one example of any Saint that hath prayed vnto a Saint and entreated him to play the mediatour for him Neither does the second condition agree to them for that they are not altogether pure before God that they may mediate for others but they themselues rather haue need of a mediatour as it is said Iob. 15. Yea in his Saints he found vncleannesse Thirdly the Saints are ignorant of our afflictions and affections how can they therefore interceede for vs if they woâ— not what wee aske for God alone challengeth this priuiledge to himselfe to be the searcher of the heart and the discouerer of the thoughts and groanings of men Yea but say the Papists the Saints as the friends of God haue all our groanings and praiers disclosed vnto them in the glasse of the Trinitie Whereto I answere first that if the Saints come to the knowledge of our groanings by God what need is there that first wee should call on the Saints and to what end is it to haue any such mediators with God sithence he to whom they mediate knoweth better what is wanting to vs then the mediators themselues For it should seeme to be a preposterous course to vse any intercessour vnto a King if the King knew the party for whom the mediatour would interceed better then the mediator himselfe And how absurde should it bee if the intercessour should say Tell me I pray you O my King what this fellow asks for whom I am to mediate Secondly I say that the Scripture hath broken that prospectiue glasse al to shiuers Esay 62. Heare from heauen thine holy dwelling place for thou art our Father Abraham heareth vs not and Israel is ignorant of vs but thou art our Father thy name is from euerlasting Where it is plainely affirmed that Abraham and Israel which long agoe were dead and whose soules rested with God in the Heauens did