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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	blood_n	body_n	jesus_n	12,126	5	6.1739	4	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

regard of the Iesuites how comes it to passe that in priuiledges of the Iesuites are inferiour to the Carmelites and to the Fraternitie of Minorites or Franciscans For the Popes haue granted to the Carmelites this priuiledge That they shall remaine no longer in Purgatory but vntill the next Saturday after their decease And the Fraternitie of the Franciscans haue also this priuiledge that they may fetch a soule out of Purgatory by saying fiue Paters and as many Auees vpon the Saturday before Palme-Sunday how I say commeth it to passe that the Iesuites haue no such priuiledge 15 In as much as the Church of Rome doth hold that Purgatorie shall continue no longer but vntill the day of Iudgement whereof it followeth that none of the faithfull that shall then liue shall goe into Purgatory we demand how it commeth that Gods Iustice requireth of them no satisfaction by Purgatory and yet it is now said that they goe into Purgatorie to satisfie Gods Iustice Is it not an heauie misfortune that a man dying at this day and going into Purgatorie there to be tormented certaine hundreds of yeeres was not borne in that latter age for then albeit he had merited tenne times more punishment yet should he haue beene exempt from the fire of Purgatory 16 Againe in as much as in the Romane Church they hold that Infants dying soone after Baptisme doe goe straight into Paradise what is the reason that Priests doe take money to pray and to say Masses for them and what benefit doe these Infants reape by the the same 17 Againe let them tell vs whether in the holy Scripture there be any Commandement that wee shall eate no flesh vpon Fridayes or Saturdayes considering that euen the ordinarie day wherein Iesus Christ eate the Passeouer was the Friday and that Saint Paul willeth vs 1 Cor. 10. that if wee be inuited to the houses of Infidels wee should eate of all that is set before vs without enquiring for conscience sake 18 Let them also shew vs where God forbiddeth Bishops or Priests to marry also whether when Saint Paul writ to Timothie saying Let the Bishop be vnreproueable the Husband of one onely Wife the law of single life were already established 19 VVhere Iesus Christ commanded to sacrifice a propitiatorie Sacrifice for the quicke and for the dead And because their Priests vocation is that they are established to sacrifice Iesus Christ where is their passe or warrant or where did God establish them Sacrificers considering that Iesus Christ gaue not this qualitie to his Disciples and that the new Testament doth not in any place tearme the Pastors of the Church Sacrificers 20 Whether Iesus Christ or his Apostles did euer minister the Supper without Communicants also who instituted the first priuate Masses likewise the Masses for Corne for Heards for finding things lost c. 21 How it commeth to passe that the Masses for Obits and anniuersaries are not founded but for those that haue giuen to the Church and that the foure Orders of begging Fryers are not present at the deaths or Funerals of the needie or poore Artificers 22 Let them tell vs whether the Priest in his Masse breaketh the same things that Iesus Christ brake in his Supper for the Euangelists doe testifie that our Lord made his breaking before the words which they tearme Consecrating whereof it followeth that he brake but bread but the Priest at this day breaketh after the consecration and which is worse saith that in breaking he doth sacrifice which is as much as euidently to say that Iesus Christ sacrificed bread because hee brake it before consecration 23 Also because euery reproch that befell to Iesus Christ during his infirmitie befell him for our Saluation wee demand what this reproch wherein the Doctors Canons and Cauteles of the Romish Church doe say that the bodie of the Lord is sometimes deuoured by Mice and Rats and sometime by Wormes euen now that he is in his glory doth helpe our saluation 24 Wherefore sith the Apostles adored not that which Iesus Christ gaue them in the Eucharist also that whereas Iesus spake not of sacrifice neyther made any eleuation of the Hoast hauing communicated to all that were present and spoken in a language that all vnderstood the Priest at this day doth euery thing contrarie 25 Also in as much as the bodie of Iesus Christ when he celebrated the Eucharist was frayle passible and mortall but that this bodie which the Apostles receiued of him was impassible and could suffer nothing according to the doctrine of our Aduersaries let them tell vs whether this opinion be receiueable which giueth to Iesus Christ at one time two bodies of contrary nature or at the least one bodie contrarie to it selfe 26 Sith also that soone after that the Apostles had receiued the Sacrament into their stomackes Iesus Christ sweate drops of bloud was apprehended buffeted c. wee demand whether this bodie of Iesus Christ which was in the Apostles stomackes sweat any droppes of bloud eyther was by the Souldiers apprehended and buffeted for if he sweat was apprehended and buffeted vnder the formes and in the stomackes of the Apostles hee was alreadie passible vnder them yea and wee must also place vnder the same formes the Souldiers that buffeted him but if vnder those formes hee sweat not neyther was apprehended nor buffeted then was there at the selfe same time one Iesus Christ suffering and one Iesus Christ not suffering and consequently which was not our Sauiour For it was by his sufferings that he was our Sauiour 27 How doth this saying of the Church of Rome agree That betweene the Priests hands there is roundnesse and nothing round colour and not coloured quantity and nothing that hath quantitie And indeede if the Consecrated Host be round and this Host be the body of Iesus Christ it followeth in good Sylogisme that some body of Iesus Christ is round But if the Conclusion be false so must also one of the propositions be Wee therefore demand which of the two it is 28 Also when Victor the third was poysoned in a Challice and Henry the seauenth Emperour in an Host we demand what it was that was poysoned Saying that it was Bread and Wine you deny the Transubstantiation Saying it was the body of Iesus Christ that was poysoned you doe prophane it Saying that it was the accidents the colour and measures that were impoysoned it were not onely to mocke at it but also to make the accidents Subiects of the substance And all this miracle is onely to kill a Pope and a good Emperour 29 Sith also the Church of Rome doth hold that the body of the Lord is fully whole in euery part of the consecrate Host doth she not by consequent say that the point of the holy Pen-knife that pricked the Host where-out sprang drops of bloud pricked Iesus Christ in all parts of his body For that Iesus Christ glorified can yet

FATHER COTTON A IESVITE THE KINGS CONFESSOVR 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 MOVLIN 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 MATTH 22. VERS 23. 29. The Saduces came to Iesus and asked him c. But Iesus answered and said vnto them yee erre not knowing the Scriptures LONDON Printed for Iohn Barnes and are to be sould at his shop ouer against S. Sepulchers Church without New-gate 1614. TO THE RIGHT HONOVRABLE MY VERIE GOOD LORD SIR THOMAS EDMVNDS Knight Embassadour for his Maiestie Resident with the French KING IT was the saying of wise Salomon long since that there is no end of making Bookes and much reading is a wearinesse of the flesh Eccles 12.12 which was neuer more verified then in these dayes of vanitie when vnlearned as well as learned will be writing whereby the Presse is euen oppressed with multiplicitie of such Treatises as being ballanced by the weights of Gods Sanctuarie will be found more light then vanitie it selfe but for such Treatises as this which afford direction to the Church Spouse of God trauailing to heauenly Ierusalem through the Wildernesse of this world nothing more necessary being fit to resolue her of doubts in matters of Controuersie when she standeth in biuio doubtfull which way to take this her iourney and therefore meeting with this skilfull Guide in that Nation where your Honor hath long had very Honourable imployment from the State of this Land where this Stranger is now ariued I haue attired him in our English habite and doe present him vnto your Honour whose fauourable protection hee seemeth silently to craue and solemnly promiseth his best directions to Gods Church by this and such like Treatises which hee hath in his Natiue Country divulged so deuoting my best endeuours in this kinde to my Country and humbly desiring to shelter my selfe vnder your Honourable fauour I humbly rest at your Honours commaund I. B. PETER MOVLIN his Aduertisement to the READER OVR Lord Iesus being tempted by the Scribes and Pharisees with captious questions satisfied them by the holy Scriptures We in the like cause and kinde are questioned and incombred But wee easilie come out and free our selues by the same meanes For we cut off with the sword of the Word these knots of intricate Questions wreathed of purpose to entangle mens mindes A farre off they seeme Gardian knots but at hand no better then Spiders webs not able to endure the least winde or breath of Truth They catch nothing but Flies but light and giddy spirits carryed away with euery first blast of wordly hopes Master Cotton a man full of questions hath proposed them in diuers fashions to sundry sorts of spirits We haue had our part For hee hauing often-times shewed his dexteritie in his subtilly-conceiued and finely-filed questions they to whom he hath proposed them haue brought them vnto me and desired my answere vnto them I haue alwaies satisfied them but he suppressing my Answeres hath still gone on to make new Questions pleasing himselfe onely in the Office of an Inquisitor There is good sufficiencie required in making good and fit Demands but more in giuing them apt Answeres To moue difficulties without adding any Answeres or Solutions is like the Sunne in March which drawes humours but dissolues them not It may be because hee is pearched in so high a place as to be the Kings Confessor he thinks he may securely spit on euery Passenger without any returne of such a wrong Or happily he takes delight to cut out worke for idle joke But it is easier to tye then vntie a knot Or it may be that the streame and torrent of his worldly or ciuill affayres do draw his minde some other wayes and that the interposition of the earth doth ecclipse the clearenesse and brightnesse of his spirit These are the causes of his silence as farre as I am able to deuine He then following his questioning course to put impediment to Ministers in their better imployments hath lately put into the hands of some Honourable Personages 32. Questions vnanswerable as he accounts them I haue readily and speedily answered them and to returne him double pay I haue sent him 64. other Demands to see whether he hath as good dexteritie and facilitie in answering as he hath edge and itch in asking and questioning He shall much deceiue me if he make any answere He should also be the first that hath vndertaken to doe it At the least this profit I shall receiue by it that if he answere not my Demands I shall be for euer hereafter freed from answering his and he shall no longer vaunt as hee hath often done that we haue nothing to answere him The Answeres to the 22. and 29. Demands are corrected and much enlarged Farewell TVVO AND THIRTIE DEMANDS PROPOVNDED BY Father COTTON 1 FIRST let those of the pretended Religion shew vs where it is written that there are but two Sacraments to wit Baptisme and the Supper and in what place in the Scripture they be called Sacraments 2 That Children may be saued by the sole faith of their Parents without being baptised and that therefore Baptisme is not of absolute necessitie 3 That Baptisme must not be administred without a Sermon 4 That it is not lawfull to make the signe of the Crosse 5 That we may not hallow water and being hallowed that we ought not to vse it 6 That the Bread of the Supper is onely the figure of the body of Iesus Christ 7 That the Church may erre 8 That we must not receiue Traditions 9 That the Saints in glory cannot heare our prayers 10 That Priests and religious persons may breake their vow of Obedience Chastitie and Pouertie which they haue made vnto God 11 That the estate of Marriage is more acceptable to God then single life 12 That the Bookes of the Machabees of Wisdome of Ecclesiasticus of Tobias of Baruch are Apocriphall 13 That Iesus Christ descended not into hell for the soules of the Fathers that attended his comming or rather that before the Ascention of Iesus Christ the soules of the Saints were receiued into heauen not into Limbus or into any other third place 14 That wee ought not to confesse our sinnes but to God onely 15 That Faith onely doth Iustifie 16 That the punishment of sinne is taken away together with the fault 17 That God created not all men of like condition but that hee created some to saluation and others to eternall damnation 18 That euery man in particular hath not his particular Angell to his guardian 19 That it is not lawfull to salute this Angell or others eyther in generall or 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

But that wee must confesse our faults one to another that is reciprocally as saith S. Iames. Whereof it followeth forsooth that if a woman prostituting her selfe to her Curate confesseth her sinne vnto him her Curate ought reciprocally to confesse his sin to her and so to obey the commandement of S. Iames who in this place speaketh not of the peoples confessing in the eare of the Priest but of that confession that euery man ought to make to his neighbour after he hath offended him And this is euident by that which he hath added Confesse saith he your offences one to another and pray ye one for another For as we are not to pray for the Priests onely but for euery one that standeth in neede so must we not confesse our selues to the Priests onely but to euery one of the people whom we haue offended Thus is the commandement of S. Iames equall as well for Prayer as for Confession XV. DEMAND That faith onely iustifieth ANSVVERE THis demand is fraudulent and doubtfull or ambiguous First he ought to haue expounded whether he meaneth of iustification before God or before men for we doe not denie but that in the sight of men we are iustified by workes but before God hauing but two meanes to be iustified eyther by our owne righteousnesse which is Iustification by the workes of the Law or by the righteousnes of another namely by the righteousnesse of Iesus Christ which is by faith we finde in the Apostle S. Paul Ephes 2. vers 8. and 9. That we are saued by grace through faith not by workes And Galat. 2. vers 9. That we are iustified by faith in Iesus Christ and not by the workes of the Law Now that by the works of the 1 Law he also vnderstandeth the works of the morrall Law the whole course of the Epistle doth shew for in the next Chapter he saith Cursed is he that continueth not in the words of this Law which is a passage alledged out of the end of the 27. Chapter of Deuteromie wherein we haue no mention but of the transgressions against the Morrall Law And in the fift Chapter he saith that the whole Law is fulfilled in this onely word Thou shalt loue thy neighbour as thy selfe Some Iesuites doe say that faith iustifieth because it is the beginning of our regeneration as if I should say that a mans knowledge consisteth in knowing an A. and a B. because he beginneth by them But S. Paul Phil. 3.9 and in many other places opposing the righteousnesse by the Law to the righteousnesse by faith cutteth off this shift for as the righteousnesse by the Law is the same which consisteth wholly in the obedience to the Law euen so the righteousnesse by faith is the same which consisteth wholly in faith otherwise there were no opposition And in the fourth to the Romanes he maintaineth that Abraham and Dauid were not iustified by workes yet he speaketh of them not as when they began or before they began to be regenerate but when they were well forward in godlinesse namely when Abraham offered his Sonne and when Dauid writ the 32. Psalme In which Psalme Dauid saith S. Paul declareth that mans beatitude consisteth in this that God imputeth vnto him righteousnesse without workes Faith therefore cannot be without workes yet doth it iustifie alone and without workes as our eyes are not without our eares yet doe they onely see and that without any helpe of the eares XVI DEMAND That when the fault of sinne is taken away the punishment also is taken away ANSVVERE THis is likewise slanderous for we doe not say that when God hath pardoned the fault all punishment is necessarily taken away but onely that punishment which is satisfactorie to Gods iustice For there be punishments which serue to amend man yet not to pay God to correct our vniustice yet not to satisfie Gods iustice and these are Exercises and Trials not Payments which cannot be made after the fault is forgiuen and this do we proue 1. Because God is no mocker neither doth he contradict himselfe But it is a mockery to forgiue a man his sin and not the punishment of his sinne to tell him I forgiue thee thy debt not the payment of thy debt our sins are debts as it is said in the Lords Prayer the payment whereof is punishment 2. Againe because Iesus Christ paid not otherwise for our fault but by bearing the paine he therefore payed for the paine and there was but one payment for both It is therefore the forging of a new Gospell to imagine that he paid more for the one then for the other for if he hath fully paid for the fault then also for the paine And if he hath fully paid for our paine the same was for our acquittall and to discharge vs. 3. Likewise because God is iust it were iniustice to punish a man with satisfactory paine that hath no fault so consequently is not faulty The fault therefore being taken away the paine is also taken away XVII DEMAND That God created not all men to a like estate but that he created some to be saued some to be perpetually damned ANSVVERE THese words thus rawly propounded may be mistaken and otherwise vnderstood then we do beleeue In this sense they be true That God hath predestinate some to saluation in his sonne and others he hath preordained to damnation for their sinnes which he fore-saw for God damneth none but for their sinnes neither doth he delight in the destruction of his creature as also he hath not chosen some rather then other some in regard they are better but to the end to make them better neither doth he fore-see any other goodnesse in that creature then the same which he will infuse into him For he is the spring of all the goodnesse that is in the creature The Apostle S. Paul is expresly of our minds in the ninth of his Epistle to the Romanes and in the first to the Ephesians vers 4. as also the Iesuites do confesse the same hauing of late herein ranked themselues with vs as being forced by the truth For whereas the common opinion of others is That God elected to saluation these whom he fore-saw should be good men and that should doe good workes so to merit saluation Bellarmine on the other side disputeth tooth naile against it in the tenth Chapter of the second Booke of Grace and Free-will saying God chose not men because they should bring forth the fruits of good workes and perseuere in good workes but he chose them to make them doers of good works and perseuerers in goodnesse toward the end of the 12. Chap. he saith thus If God predestinated men because he foresaw that they should make good vse of free-will why did he not predestinate the Tyrians and Sidonians of whom Iesus Christ spake Matth. 11. and of whom the truth doth testifie that they could well haue vsed their free-will and yet saith

he Out of all question they were neuer predestinate but with the other vessels of dishonour left in the corrupted lumpe Wherein he followeth Thomas and S. Augustine who were so instructed by the word of God XVIII DEMAND That euery one in his owne particular hath not his Angell-Guardian ANSVVERE YEt one slander more For we affirme not any thing heerein True it is that as concerning the faithfull wee say with Dauid Psal 34. The Angell of the Lord taryeth round about them that feare him And with the Apostle Heb. 1. The Angels are ministring Spirits sent for their sakes that shall be heyres of saluation And Iesus Christ Matth. 18. saith that the Angels of little children doe behold the face of the heauenly Father But that euery one that is to say both the good and the bad as the Questionarie saith hath an Angell-Guardian wee finde not in the Scripture Considering withall that wee see some Iesuites aske counsell of the Diuels concerning things to come and concerning Questions of Diuinitie which surely they would neuer doe if they had any one good Angell Guardian for they would rather aske counsell of him XIX DEMAND That it is not lawfull to salute or to inuocate or craue ayde of this Angel or any other eyther in generall or in particular ANSVVERE TO salute an Angell or a Saint is a mocking of them to inuocate a Saint or an Angell is an offence to God The reasons are euident To salute one is to say God keepe you or Good-Morrow also to salute is to desire ones health which is a kinde of prayer that wee make for him But our Aduersaries doe acknowledge it to be a wrong to a Saint to pray for him And it is a grosse abuse euen at this day to say to the Virgin Mary Aue Maria that is to say God keepe thee Mary this is no inuocating or calling vpon but a praying for her As for inuocating an Angell or Saint it is repugnant to the rules and examples of Gods word 1. Saint Paul saith that wee cannot inuocate any but him in whom we beleeue How shall they saith hee inuocate him on whom they haue not beleeued Rom. 10. But we are taught both by the Scripture and by our Beliefe to say I beleeue in God the Father and in Iesus Christ and in the holy Ghost but in no wise I beleeue in any Creature 2. It is also requisite that hee whom a man doth inuocate should know his heart that doth inuocate him and be assured whether hee be an Hypocrite But Gods word doth testifie that God onely knoweth the hearts of men 3. Neither can we haue any better Aduocate then Iesus Christ who saith Saint Paul 1 Tim. 2. is our onely Mediator 4. Sith also it is God himselfe that inspireth our hearts to pray and stirreth vp in vs those groning sighes that S. Paul Rom. 8.25 speaketh of what neede we any intercessors to commend vnto God that prayer which God himselfe hath inspired into vs or to cause the voyce of the Spirit of God to be acceptable vnto God 5. Neyther do we finde any example or commandement to inuocate Creatures throughout all the holy Scripture but one expresse example wee haue of an Angell reiecting the adoration of S. Iohn who did not adore this Angell as thinking him to be God for in the Reuelat. cap. 21. v. 9. he saith directly that it was one of the seauen Angels that had the seauen Vials who soone after forbad S. Iohn when he would haue worshipped him cap. 21. v. 9. 6. To be briefe our Aduersaries are in this cause so perplexed that they begin openly to teach that inuocation of Saints is not necessarie and that wee may be saued without it notwithstanding Pope Innocent the third affirmeth the contrarie in his third Booke of the Mysteries of the Masse cap. 9. Necessarium nobis est in via Sanctorum suffragium c. And that the Masse is not content with their intercessions onely but also craueth of God saluation through their merits euen so farre forth that Bellarmine saith that they be in some sort our Redeemers And indeede it is holden that they pay for vs sith the Pope doth conuert their supererogatory satisfactions into payments for other men All this is taken out of the vnwritten word XX. DEMAND That God permitteth not sinne but willeth it as Caluin saith in his Institutions lib. 1. cap. 17. §. 8. cap. 18. §. 1. 2. ANSVVERE VVEE heare that our Aduersaries haue printed Caluins Institutions wherein they haue altered whatsoeuer they list if it be so it must needes be that the author of these questions hath thereout taken all that he imputeth vnto Caluin For so farre is Caluin in the eight Section of the seauenteenth Chapter of his first Booke from saying that God willeth sinne that euen throughout all that Section there is not one word of sinne neyther doth hee there speake of the euill of the fault but of the euill of the punishment and afflictions As concerning the first and second Sect. of the 18. Chapter the Author taketh this word to will in a contrarie sence For it doth not import that God is the author of sinne but it onely excludeth the naked and idle permission Because the wicked doing euill as Iudas and the Iewes when they betrayed and crucified Iesus Christ doe it voluntarily and of their owne motion and yet neuerthelesse for all this doe no more but what the counsell of God had before determined should be done as saith S. Peter Acts 4.8 Thus you see in one Demand two slanders here followes the third that is that this Demand presupposeth that wee are grounded vpon Caluin or bound to defend him whom neuerthelesse wee knew to be a man and subiect to errour who also doth still referre vs to the Scriptures to the end wee should not build vpon him The slaunders of our Aduersaries doe more binde vs to reade him then his owne authoritie But our Aduersaries doe not rancke the Popes in this degree for they hold that the Popes cannot erre in Faith and therefore they are bound to defend all their sayings as the saying of Pope Clement 1. who in Causa 12. Can. Dilectissimis approueth the opinion of Plato who saith that Goods and Wiues ought to be common and calleth him the wisest of all the Greekes Also the opinion of Iohn the 24. who taught that the soules of men doe dye with the soules of beasts and for the same was condemned in the Councell of Constance Sess 11. Also the Canon Christiano in the 34. Distinction which saith that A Christian ought to haue but one Wife and for want of a Wife a Concubine Also the Canon Hacratione caus 31. qu. 1. which saith that the Apostle S. Paul spake against both truth and reason In this Demand there is yet a fourth tricke of bad meaning Hee requireth a proofe of that which Caluin saith in such and such places and yet