Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	apostle_n	bishop_n	ephesus_n	3,999	5	11.0253	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19428	Father Cotton a Iesuite, the Kings confessour, his two and thirtie demands, to the ministers of France with the answeres added at the end of euerie demand. Also threescore and foure demands proposed to Father Cotton, by way of counter-change. By Peter Moulin, minister of the word of God in the church of Paris. Printed according to the French copie, printed in Paris. Also a new late chalenge, by a learned diuine, to all Papists, in 24. other Popish articles.; Trente-deux demandes proposées par le P. Cotton. English	Du Moulin, Pierre, 1568-1658.; Coton, Pierre, 1564-1626.; Barnes, John, fl. 1600-1621.	1614 (1614)	STC 5857; ESTC S116356	39,158	65

in the same places he might haue found the proofes added by Caluin himselfe would hee wish vs to copie him out the Chapters or can he better reade our writing then the Impression of the Institution Let him then seeke the places if he list and if they content him not let him refute them XXI DEMAND That we must vse no Lights in the Church neither any Ecclesiasticall Ornaments distinguished from the seculers ANSVVERE VVHo euer said so Doe not wee our selues light vp Candles in our Churches when we cannot well see Haue not the Pastors habits conuenient for the Action or seruice in the Churches where they may goe on foot to serue God without riding on horseback But to aske whether we may light vp Candles at high-noone is a question out of the compasse of Diuinitie and may be decided by common sense For it is as much as to aske whether we must walke through the towne with Lanthorne at high-noone or whether we shall need a combe to a bald head We know that the Gentiles vsed Tapers in broad day-light and lighted them about the Images of their Gods and great Personages but we are not their Disciples And vpon this quarrell doth S. Hierome confute the slander of Nigilantius who complained that we light vp Candles in the broad day-light We light not vp saith S. Hierome any Tapers in broad day-light as thou vainely dost slander vs but onely by this remedie to qualifie the darkenesse of the night XXII DEMAND That a Bishop is inferiour to a Priest and that a Deacon is aboue a Priest that is to say that the Superintendent is no more then an Elder in the Church and that the Minister is aboue the Elder ANSVVERE A Slander We say not that the Bishop is inferiour to the Priest but onely that in the new Testament the same persons are called Priests and Bishops 1. Saint Paul to the Phil. 1. v. 1. salutes the Bishops and Deacons of Philippi omitting the Priests and naming many Bishops in a heathen towne where the Church was small it is euident that he tearmeth the Priests Bishops 2. In the 20. of the Acts. vers 17. the same Apostle assembleth the Priests and Elders of the Church of Ephesus but in the 28. verse he tearmeth the selfe-same persons Bishops 3. Likewise in the Epistle to Titus cap. 2. ver 5. he saith I haue left thee in Creete that thou mightest establish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Priests or elders from towne to town namely if there be any that is vnreproueable the Husband of one Wife onely hauing faithfull Children not accused of dissolutenesse For a Bishop must be vnreproueable c. Who perceiueth not that here he nameth him a Bishop whom a little before he called a Priest Now the reason why Presbyters or Priests are called Bishops or ouer-seers is because the power of Priestly Order 1. Of dispensing the Word and the Sacraments wherein that ouer-sight of theirs essentially consists is equally in Presbyters or Priests and in those whom now by an excellency wee call Bishops or Ouer-seers I meane Ouer-seers not onely for their power of dispensing the Word and Sacraments but also for their power of Iurisdiction and gouernment in their owne Churches For the Apostles ordayning many coassistant Presbyters or Priests for the edification of the newly conuerted Cities with their neighbouring places which they called Churches for the auoyding of Schisme and confusion and preseruation of vnitie peace and order established a Fatherly preheminence or prioritie not a Princely as Bellarmine contends of one Presbyter aboue the rest not in the power of order wherein I said they were all equall but in the execution or exercise of diuers particulars that belong to that power as Dedicating of Churches Confirming of the Baptised but especially ordination of Ministers which things onely in case of necessitie that is in defect of Orthodoxe Bishops were and might be performed by Presbyters as appeares they were by Saint Ambrose on the fourth to the Ephesians Whereas otherwise in the presence of Orthodoxe Bishops the Presbyters were not to meddle with these things which were reserued onely to the Bishops Without whose leaue say Ignatius and Tertullian they may neyther preach baptise minister Sacraments or doe any ministeriall acts And as one Presbyter euer from the time of the Apostles had this eminent and Bishoply power aboue the rest in the execution or exercise of ministeriall acts least as Ierome speakes there should be as many Schismes as there are Priests so for the auoyding of like Schisme and Confusion Bishops haue euer had a preeminent power of Iurisdiction and gouernment in their owne Churches by Ecclesiasticall censures As for the word Deacon the Scriptures apply it to euery Ecclesiasticall Function yea euen to Iesus Christ vvho was often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Deacon or Minister The Apostle to the Hebrewes cap. 8. v. 2. tearmeth him The Minister of the Santuary And Rom. 15. v. 8. The Minister of Circumcision And in the same Chapter S. t Paul calleth himselfe The Minister of Iesus Christ Likewise to the Collossians foure times Thus doth he exhort Timothy to be a good Minister of Iesus Christ 1 Tim. 4.6 yet in the Subscription of the second Epistle he is called a Bishop Thus you see that in the phrase of Scriptures the same persons are called sometimes Priests or Presbyters sometimes Bishops or Ouerseers sometimes Deacons or Ministers Though wee will not denie that the vvord Deacon in a more restrained acception was vsually applied to him that administred the goods or mony of the poore and the Church-Treasure euen in the Apostles time to ease them of that care But when the Treasurie of the Church increasing was committed to certaine Stewards and the poore otherwise prouided for they were more specially vsed for the assisting of the Bishop and Presbyters in things pertayning to Gods Seruice and worship Wherupon Tertullian witnesseth that in some cases they might baptise Saint Cyprian that they might reconcile penitents Saint Gregory that they might preach and againe Saint Cyprian that they assisted the Bishop and Presbyters in ministring the Sacrament of the Lords body and bloud and ministred the Cup. Out of the societie and companie of Deacons in each Church there was one anciently chosen saith Saint Hierome who was not onely to performe the things pertayning to the Deacons Office but also to prescribe vnto others what they should doe and such were called Arch-deacons These in processe of time notwithstanding all Canons to the contrary and the violent opposition of Saint Hierome and other worthies of those times were lifted vp not onely aboue Presbyters but Arch-presbiters also for these reasons 1 Because the number of Presbyters as Hierome notes made them lesse esteemed and the fewnesse of Deacons made them the more honoured 2 Because they were busied in the Church-Treasure and in money matters which are vsually more

that kinde of Primacie for the which they plead so hard in these dayes 1 For had the Apostles knowne that Iesus Christ had giuen the superioritie and command ouer the rest vnto Saint Peter they would neuer after haue contended among themselues about Primacie and that euen the day before the death of IESVS CHRIST Luke 22.24 2 And S. Iohn cap. 1. and S. Paul Gal. 2. would neuer haue named Saint Peter after Saint Andrew and Saint Iames. 3 Neyther would the Apostles haue vnder-taken to haue sent S. Peter to Samaria Acts 8.15 4 Neyther would S. Paul haue said of himselfe that in nothing hee was inferiour to the most excellent Apostles 2 Cor. 11. 12. vvhere hee saith IN NOTHING he taketh away all exception 5 Besides that say that S. Peter had superioritie of Iurisdiction ouer the other Apostles doth it therefore ensue that the same ought to be perpetuall in the Church allso that if one man haue commaund ouer a few that therefore one man must gouerne all the Church throughout the world 6 Doth it also follow that the Bishop or Rome should be his Successor in this Primacie But say these Doctors Saint Peter dyed at Rome Admit it were so but Iesus Christ dyed at Hierusalem shall the death of Saint Peter at Rome be of greater force to deriue the Primacie to the Bishop of Rome then the death of Iesus Christ in Hierusalem to deriue the Primacie to the Bishop of Hierusalem 7 Againe admit the Pope were Saint Peters Successor doth it follow that hee must succeede him in his Apostleship for others will say that he is not his Successor but in qualitie of Bishop of Rome and thereof there is farre greater appearance for likewise the Bishop of Hierusalem was Successor to Saint Iames and the Bishop of Ephesus succeeded Saint Iohn and Saint Paul in that these Apostles were Bishops of Hierusalem and Ephesus yet were they not their Successors in the function of Apostles 8 Finally were the Pope Saint Peters Successor in qualitie of an Apostle and of the head of the Church had he not long since lost this Succession by reuersing the doctrine of Saint Peter and liuing in the estate of a temporall Monarch not of a spirituall Pastor If then he be Successour to Saint Peter it is in like manner as sicknesse succeedeth health and as an vsurper succeedeth in place of him whom he hath expelled To what purpose are the keyes which serue onely but to shut vp heauen or Simons Barke which hath no other vse then to trafficke withall or his Net which at this day is imployed onely in fishing for Dukedomes and to entangle Common-wealths THREE SCORE and foure Demands propounded to the Iesuites of the COVRT 1. WHether the Doctrine of the Gospell be sufficient to saluation also whether the Gospell be wholy contayned in the new Testament or if there be but a part thereof where we may finde the rest 2 When the Prohibition in these dayes made to the Lay-people that they shall not reade the holy Scripture without especiall permission did first beginne 3 Whether in the holy Scripture there be eyther example or commandement to pray vnto Saints wee aske not whether they pray for the faithfull that are vpon earth but whether the faithfull that are vpon earth ought to pray vnto them and where God commandeth it 4 Sith wee should offend the King if at his hands wee should craue any gift through the merits of some other subiect of his how dare they in the Romish Church speake vnto God in such manner as they dare not speake to man for feare of offending him in crauing at Gods hand saluation through the merits of Saints as the Priest doth in his Masse 5 What assurance haue wee that the blessed Virgin Mary was in body rapt vp into Heauen and there crowned Queene of Heauen For sith shee is so protrayted in all your Churches and the people so taught there ought to be some very assured testimonie of the same 6 Whether the Saints in Paradise haue their distinct charges One ouer France as S. Denise another ouer Spaine as S. Iames another ouer Women with childe as S. Margaret another ouer Hunters as S. Eustace c. Who gaue them those offices also when this opinion first beganne 7 Whether praying vnto Saints be necessary to saluation also whether by praying vnto GOD onely through Iesus Christ we cannot be saued 8 Whether God hath commanded to pray in such a tongue as euen he that prayeth doth not vnderstand and when this custome beganne 9 Whether throughout the holy Scripture we haue eyther commaundement or example to haue in Temples the Image of God or of the Trinitie represented in stone or in painting Also whereas God in the 4. of Deuteronomy vers 15. 16. prohibiteth the representing of him in any grauen similitude or Image be it of male or female whether hee hath since changed this ordinance or if hee haue not changed it wherefore doth the Romish Church dispence therewith 10 Whether in the holy Scripture there be eyther Commandement or example that we ought to kneele before the Images of Saints to kisse cloathe light or sence them c. 11 Whether we ought to adore the Crosse with like adoration as God as Thomas in his 3. Part. quest 25. and Cardinall Caietane vpon the same place and many other Doctors of the Romish Church doe teach Also when the Priest speaking to the Wood saith Aue lignum triumphale I salute thee triumphant Wood whether this Wood vnderstandeth what he saith if they answere that they doe it in the honour of Iesus Christ yet ought the Wood whereto they speake in the honour of Iesus Christ to vnderstand what is said vnto it considering also that to speake to the Wood of the of the Kings Chayre in honour of the King is rather a mockage then an honour to the King and indeede where did God euer command it 12 Whether Iesus Christ hath not paid enough to exempt soules out of the fire of Purgatorie and if he hath paid enough why should any man pay againe that which is alreadie fully paid Why should they againe satisfie Gods iustice for that wherein it is alreadie satsfied what a presumption is it to teach that Iesus Christ hath not satisfied for the paine due to sinnes committed after Baptisme and so to impare the vertue of the death of our Sauiour and in a matter of greatest importance to forgoe a new Article of faith without any testimonie of the holy Scripture 13 Sith also that Iesus Christ is yet an Intercessor and Mediator for those soules which they say are yet in Purgatorie why doe they not immediately come forth at his Intercession but doe still abide there some hundreds or thousands of yeeres as appeareth by the Pardons for fiue or sixe hundred thousand yeeres granted by the Pope 14 Againe inasmuch as other Orders of Fryers are at this time of small esteeme in

particular 20 That God permitteth not sinne but willeth it as Caluin writeth in his Institutions Lib. 1 cap. 17. § 8. and cap. 18. § 1. 2. 21 That in the Church we ought not to vse lights or Ecclesiasticall Ornaments distinguished from secular 22 That the Bishop is inferiour to the Priest and the Deacon superiour to the Priest that is to say that the Watchman or Superintendent ouer the Church is no more then an Elder in the Church and that the Minister is more then the Elder 23 That the Scripture is easie to be vnderstood and that the intelligence thereof is graunted vnto all these be Caluins words in his Institut lib. 3. cap. 21. § 5. 24 That all sinnes are mortall 25 That a man with the grace of God cannot merit any thing 26 That it is not possible to keepe all Gods commandements no not with his grace 27 That God will not recompence good workes which is as much as to say there be no merits 28 That there is no distinction of beatitude among the blessed and that they are all equall in glory 29 That we ought not to vse that imposition of hands which the Apostles vsed vpon the Samaritanes and Ephesians Act. 8. v. 14. cap. 19. v. 5. and that the said confirmation was not one of the Articles of the Apostles Catechisme mentioned in the Epistle to the Hebrewes chap. 6. vers 2. 30 That the precept of the annoynting of the sick with oyle contayned in S. Iames cap. 5. v. 14. is not to be put in practise in the Church although the Apostles vsed it Mar. 6. v. 12. 31 That Prayer for the dead was not in vse no not in the time of the Machabees 32 That S. Peter was not chiefe of the Apostles notwithstanding S. Mathew cap. 10. v. 2. doth say The names of the twelue Apostles are these The first Simon surnamed Peter THE ANSVVERE WHosoeuer requireth of any man an account of his faith must first demand an account of that he doth beleeue and not of that which he doth not beleeue If a man should require a Iesuite to proue vnto him that there be many Gods either that Iesus Christ neuer suffered death he would say that such demands were iniurious and that they did wrongfully goe about to make him a defender of impieties absurdities and yet such is their demeanour towards vs for of these 32. demands onely one quarter doth in truth represent our Beliefe the other 24. are slanderous how then shall they make true report to their people of that which we beleeue sith euen vnto our selues they would adde to our beliefe and haue vndertaken to make vs to beleeue that which we beleeue not These Questions therefore we might reiect desiring them first to proue vnto vs that we doe beleeue these points before they binde vs to defend them But that we make not two labours of it let vs heare what they demand I. DEMAND LEt those of the pretended Religion shew vs where it is written that there are but two Sacraments that is Baptisme and the Lords Supper and in what place of the Scripture they be called Sacraments THE ANSVVERE IN the Gospell we find the institution of Baptisme and of the holy Supper And reading ouer the whole Testament we doe not finde that Iesus Christ instituted any other Sacrament If there be any other it belongeth to our Aduersaries to shew it vnto vs for we are not to proue that there is no mention of any other for to proue this vnto them we must read vnto them all the new Testament As for the word Sacrament we are not tied vnto it neither doe we by that word vnderstand any other thing then the same is which by Iesus Christ called a Commemoration or Remembrance Luk. 22.19 by S. Paul a Seale or Signe Rom. 4.11 We say not that all the words that may be vsed but all that the doctine necessary to saluation is contayned in the holy Scripture And we doe willingly apply and frame our selues to the vsuall words alwaies prouided that the doctrine doe still remaine pure and vndefiled II. DEMAND That Children may be saued by the faith of the Parents onely without Baptisme and therefore that Baptisme is not of absolute necessitie ANSVVERE HEere begin the slanders The Author of these questions hath not fully conceiued what we hold in the points God saith to Abraham that he will be his God and the God of his seed Gen. 17. And S. Paul 1 Cor. 7. speaking of Children borne of faithfull Fathers and Mothers saith that they be holy By the strength of this Couenant it commeth to passe that the Children of the faithfull so soone as they be borne doe belong to God As for this absolute necessitie of Baptisme we acknowledge that it is absolutely necessary to celebrate Baptisme in the Church sith God that so commanded as also according to the saying of Iesus Christ Iohn 3. That whosoeuer is not borne of water and the spirit cannot enter into the Kingdome of God we beleeue that whosoeuer voluntarily doth depriue himselfe of Baptisme and contemneth it cannot be saued For it is the contempt not the want or depriuation of Baptisme that bringeth condemnation But to say that God cannot or will not saue a childe without Baptisme or to beleeue that a childe being carried towards Baptisme and dying by the way is excluded from eternall saluation 1. It is a cruell and rash sentence 2. It is a tying of the grace of God to the water 3. It is the committing of the saluation of a childe into the power of a man or of a Midwife for if they list to baptise the dying childe it shall passe into Paradise if not it shall not come there 4. It is an accusing of God that he did prouide but badly for the saluation of Children borne vnder the old Testament in that they might not be circumcised before the eight day 4. Euen our aduersaries themselues doe hold that many are saued without Baptisme of water as sundry Martyrs that were neuer baptised They are much to blame therefore so to vrge this passage or Text of the third of Iohn wherein themselues doe say there is no speech but of the Baptisme of water 6. This Baptisme likewise of bloud is contrary to their Canons which hold that the Sacrament is none if he that baptiseth hath not an intent to baptise for dare they auow that the executioners conferred Baptisme or that euer they had any entent to baptise 7. How many people also died there by Martyrdome without effusion of bloud 8. Also sith Baptisme is irreiterable that is not to be twise administred to one and the same person what reason haue they that Martyrdome of a person baptised should not be a Sacrament but the Martyrdome of a person not baptised should be a Sacrament 9. Doe not our aduersaries make themselues mention of a Baptisme of the Spirit which they call Baptismum flaminis which

supplieth the default of the Baptisme of water and what else doe we say 10. But if we craue formall examples out of the holy Scriptures euery man knoweth that to the Israelites Circumcision was the same which at this day Baptisme is to vs and that the necessitie was alike and yet infinite people were saued vnder the old Testament without Circumcision as all the faithfull women and such as truly repented among the Niniuites 11. But what a presumption was it in them to build for children dying without Baptisme a seuerall Chamber vnder the earth which they tearme the Childrens Limbe whereof we finde not any mention eyther throughout the Scriptures or in all the antiquity of the Church 12. This do they place vnder the earth yet tell they vs not where it shall be when the earth shall not be nor whether these infants shall vndergoe the iudgement in the latter day and what sentence the Iudge shall giue neyther doe they shew vs the reason wherefore the bodies of these children are throwne headlong into a bottomlesse pit which is in the Hospitall called Hostel Dieu at Paris as vnworthy of Buriall III. DEMAND That we ought not to baptise but when there is a Sermon ANSVVERE THis doe not we beleeue A Sermon is seemely but not of absolute necessity None of vs doth beleeue that Baptisme administred without a Sermon is no Baptisme or that it ought to be reiterated True it is that we say that the Scales without writings are vnprofitable so the Sacraments without the Word are vnfruitfull But by the Word we vnderstand the promises of the Gospell and the forme of Baptisme instituted by Iesus Christ and not a Sermon as this Inquisitor weeneth IIII. DEMAND That it is not lawfull to make the signe of the crosse ANSVVERE SO doe not we say yea we could willingly be content to be inioyned to make a million of signes of the Crosse so it might tend no further then to reduce our Aduersaries into the right way Indeed we doe say that the making of the signe of the Crosse vpon the Hoste to expell the force of the wicked Spirits as Pope Innocent saith is as much as to seeke to succour Iesus Christ without necessitie Also that the making of the signe of the Crosse vpon a mans mouth when he yawneth is not the way to stop the Diuels passage who entereth into mans heart not by the mouth but by the eyes eares that is to say by the obiects and speeches whereby God is offended It were therefore more requisite at the hearing of a filthy word or of a Iesuites Sermon to make the signe of the Crosse vpon the eare We also say that when that thing which in the Primitiue Church was a marke of Christian profession grew to be an action of Superstition it was expedient to take it away for the abuse sake the same not being in its owne nature necessarie neither practised by Iesus Christ neither by his Apostles or Disciples Especially the making of the signe of the Crosse vpon the Singing bread as they call it or vpon the consecrated Hoast is in all antiquitie without example for the Liturgies of S. Iames and of Chrysostome are manifestly false and forged of late as making mention of persons that liued not of a long time after and to all antiquitie were vtterly vnknowne V. DEMAND That wee may not hallow or consecrate water and being hallowed that we ought not to vse it ANSVVERE VVEE say not so onely wee say that wee doe indeede finde that the Heathen did vse holy or lustrall water but that wee finde not that euer the Apostles vsed any And because we are not so light of beliefe we demand of our aduersaries whether the word of God doth teach them that water consecrated by either words or signes be of any force against the Diuels for the Gospell sheweth vs the meanes whereby the Apostles cast them out namely by Faith by Prayer and by Fasting Mat. 17.21 but neuer by holy water VI. DEMAND That the bread of the Supper is onely the figure of the body of Iesus Christ ANSVVERE THis is likewise a slander Wee doe indeede beleeue that the bread of the Supper is the figure of the body of Christ by this figure meaning no other then the same which Iesus Christ called Commemoration But that it is onely a figure we say not considering that Saint Paul calleth the Sacrament of Circumcision not onely a signe but also a seale thereby teaching vs that the Sacraments doe not onely signifie but also doe seale Gods promises We doe also beleeue the saying of Saint Paul 1. Cor. 10. That the bread which wee breake is the Communion of the body of Christ For the Sacraments are not onely significatiue of the grace of God but also exhibitiue and doe not onely represent them but also doe present them vnto vs. VII DEMAND That the Church may erre ANSVVERE THis is likewise slaunderous for I beleeue that by Church hee meaneth the same that is spoken of in the Creede also that hee meaneth that wee should say that she may erre in the decision of doubts or matters of Religion wherein hee would make vs belieue that we doe not For we hold that the Church cannot erre in the decision of doubts because it was neuer assembled to decide them neyther did euer make any decision at all For this Church being the Communion of Saints and the assembly of all the elect that are were or shall be vpon the earth as the Apostle to the Hebrewes cap. 12. vers 23. doth define it that it is the assembly and Church of the first borne that are written in heauen it appeareth that this body of the Elect was neuer assembled for the deciding of any matter It therefore neuer erred in such decisions VIII DEMAND That we are not to receiue Traditions ANSVVERE THis is euen such another and disguiseth our beliefe We doe not reiect all manner of Traditions but onely such as are repugnant to the holy Scriptures or that men do forgoe at their pleasures without necessity by them to impose such a yoake vpon consciences as God neuer imposed IX DEMAND That the Saints in glory cannot heare our Prayers ASVVERRE BY Prayers we meane not the sound of words but the conception of his heart that prayeth 1 This the Saints doe not know for the holy Scripture saith that God onely knoweth the hearts of men 1 Reg. 8. v. 99 and 2. Chron. 6. v. 30. And this is one propertie of God whereby the holy Scripture honoureth God viz. by knowing the hearts Acts. 1. v. 24.2 Moreouer there needeth a diuine power to know the thoughts of an hundred thousand persons different in places that poure out their prayers at one time 3. That if in seeing God they did see all things as they would perswade vs they should also see things to come and consequently should know the day of iudgement which neuerthelesse Iesus Christ saith the very

Roman Senate but also to ascribe to euery one his office to one the charge of horses to another the charge ouer women with childe to another ouer France to another ouer Spayne c. and ouer them all to appoint the Queene of heauen with extreame iniurie to the holy and blessed Virgin who taketh no pleasure in that honour wherein God is dishonoured whose Coelestiall Royaltie is incommunicable with the creature Also that men should attribute titles dignities celestiall vnto Saints without any testimonie of Gods word is a matter no lesse ridiculous and rash then if the Ants or Pismires should hold a counsell to conserue the offices of the Crowne of France and the charge of the priuie Councell to such men as they list XXIX DEMAND That we must not vse the like Imposition of hands as the Apostles vsed ouer those of Samaria and of Ephesus Act. 8. vers 14. and cap. 19. vers 5. And that the said Confirmation was not one of the Articles of the Apostles Catechisme mentioned in the Epistle to the Hebrewes cap 6. vers 2. ANSVVERE HEre is a double slander and an imposture For 1. where you say we denie you may vse the like Imposition of hands as did the Apostles we denie not but you may if you can bestow the like miraculous gifts as did the Apostles vpon the Samaritanes by laying on of your hands Secondly you imply that wee denie all Imposition of hands whereas we will grant you the like forme though not altogether the like effect of imposition of hands as was vsed by the Apostles For as after Philip had catechised the Samaritanes and taught them the chiefe points of Christian Doctrine the Apostles came and prayed for them and laid their hands on them So after children or youth in their owne persons haue made publike and particular profession of the summe of their faith or Christian Catechisme which others in their name did summarily professe for them at their Baptisme we denie not but Prayer may be made for them that strength increase of the Grace of the holy Ghost may be giuen them to liue and die in that Christian faith and newnesse of life whereof they haue made profession And that to those prayers may well be added that ancient and Apostolike ceremonie of Imposition of hands betokening our restrained desires to the parties whom we present to God by our prayers But herein is a notable Imposture that you would perswade vs that the Confirmation or Imposition of hands vsed by your Popish Bishops is like that of the Apostles Did they consecrate Oyle mixed with Balme did they crosse it breath vpon it salute it Aue sanctum Chysma Haile holy Chrysme Did they annoynt the Samaritanes with such Oyle Make crosses in their fore-heads giue them kisses and claps in their eares binde their fore-heads with Fillets and enioyne them not to wash their faces or heads for seauen daies as the Popish Bishops doe in their Confirmation which being more like a May-game as they vse it then a Sacrament as they make it though Christ did not institute it yet doth the Church of Rome hold it in greater estimation then Baptisme The administration whereof they permit to Priests to Women yea euen to the Iewes and Heathen alwayes reseruing to the Bishops only the power of Confirmation Pope Melchiades in the second distinction of consecration comparing Baptisme with Confirmation saith that the Sacrament or Confirmation ought to be held in greater honour And Bellarmine in his Booke of Confirmation and eleauenth Chapter saith it is great power to strengthen the soule against the Diuell It would make a man laugh to heare this Inquisitour enquire whether in the Apostles Catechisme there was euer an Article of Confirmation For it were his part to proue that there was one not ours to proue there was none It is his part that affirmeth to proue The rather for that we dare not assuredly auow that the Apostles had any ordinarie forme of Catechisme And the sixt Chapter to the Hebrewes in the iudgement of our learned Diuines doth proue Confirmation to haue beene vsed by the Apostles or by their approbation yet doth it not proue Confirmation was an Article of their Catechisme XXX DEMAND That the precept of annoynting the sicke with Oyle laid downe in the 5. of Iames. vers 14. ought not to be put in practise in the Church albeit it was vsed by the Apostles Mark 6. ver 13. ANSVVERE THe Inquisitour alledging S. Mark 6. vers 13. answereth himselfe for S. Marke saith They cast out many Diuels and annoynted many that were sicke with Oyle and healed them The Apostles and Disciples were therefore commanded to annoynt the sicke to heale them If any one hath this miraculous gift of healing we doe very well like that he should annoynt the sicke But at these dayes they annoynt those whose diseases are desperate and the miracles are all reduced to one onely kinde which is the coniuring of Diuels Thus of a Medicine it is made a Sacrament and a miraculous Vnction which healed the bodies is now growne to be an Vnction vnprofitable both to the bodie and to the soule After the losse of the vertue they labour to preserue the Ceremony and yet so altered and diuersly changed by an artificiall kinde of trouble that it will aske at the least a good halfe houres worke to conferre extreame Vnction XXXI DEMAND That Prayer for the dead was not in vse euen in the time of the Machabees ANSVVERE VVHether it were then vsed or not vsed it importeth not much For we liue not now by the example of the Machabees but by the rule of the Gospell we therefore affirme nothing vpon the point For the Author of the Booke of the Machabees hauing reported many things contrary to the truth of the Storie might well doe the like in the 12. Chapter of the second booke thereof The principall matter is that he there speaketh of Prayer for the dead which nothing pertayneth to the controuersie of these dayes for the Author saith that Iudas in that prayer remembred the resurrection and that otherwise it had beene a folly to pray for the dead Where shall we finde that Masse-Priest who if you demand of him wherfore he recommendeth the deceased in his memento will answere that it is to the end he may rise againe in glory or that he regardeth the resurrection XXXII DEMAND That S. Peter was not the first of the Apostles albeit S. Matth. cap. 10. v. 2. saith The names of the twelue Apostles are these The first Simon called Peter c. ANSVVERE THis likewise is calumnious as well as the former and almost all the rest Wee deny not but Saint Peter was the first among the Apostles for it is of no importance He might be the first in age in eloquence in vertues or miracles or in knowledge All this is possible without hauing power or iurisdiction ouer the rest of the Apostles which is