one Christian to another as S. Aug. witnesseth ep 31.34.35.36 Mat. 23.17 Ye fools and blind whether is greater the gold or the temple that sanctifieth the gold Mat. 23.19 Ye fools and blind whether is greater the gift or the Altar that sanctifieth the gift Lo how plainly our Lord affirmeth in both these places that the Temple sanctifieth the Gold and the Altar the Gift and generally all creatures severed from common and profane use to religion and worship of God are thereby made sacred and holy Are not they therefore much to be blamed who keep such a scoffing at Holy water Holy ashes and the like See more 2 Reg. 2. we 4.2 where the Prophet Eliseus applied salt to the healing and purifying of the waters Toby 6.8 where the Angel Raphael used the Liver of a Fish to drive away the Devil 1 Samuel we 1 Kings 16. Where Davids Harp and Psalmody keep the evil spirit away from Saul ¶ See S. Greg. l. 1. dial cap. 4. S. Aug. lib. 18. de civit Dei S. Hier. in the the life of Hilarion post medium S. Bede lib. 1. cap. 30. hist Angliae XXXVII That children may be saved by their Parents faith without the Sacrament of holy Baptism COntrary to the expresse words both of truth it self and also of their own Bible Joh. 3.5 Verily verily I say unto thee except a man be born of water and of the spirit he cannot enter into the Kingdom of God Therefore they cannot be saved without Baptism Tit. 3.5 Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the holy Ghost Marc. 16.16 He that believeth and is baptised shall be saved but he that believeth not shall be damned Seeing Infants therefore cannot believe they must at the last be baptized or else they cannot be saved Here they will object against us that of S. Paul 1 Cor. 7.14 That the children of the faithful are sanctified But if they understand by their sanctification that they are born without sin they do directly oppugne S. Paul who affirmeth Eph. 1. that we are all born the Sons of wrath Yea S. Paul in the self-same place saith that the unbelieving Women is sanctified by the believing Man and yet I hope they will not say that she obtains thereby the full remission of her sins Gen. 17.14 The uncircumcised Man-childe whose flesh of his fore-skin is not circumcised that Soul shall be cut off from his people But Circumcision was not more necessary to the Israelites than Baptism to the Christians therfore c. ¶ See S. Aug. lib. 1. de peccat merit remiss c. 30. ep 90.91 S. Leo. epist 80. ad Episcop Campaniae S. Irenaeus l. 3. c. 19. S. Cyp. l. 3. ep 8 ad Fidum XXXVIII That the Sacrament of Confirmation is not necessary nor to be used COntrary to the expresse words of their own Bible Act. 8.14 Peter and John prayed for them that they might receive the Holy Ghost for as yet he was fallen upon none of them only they were baptized in the Name of the Lord Jesus Then laid they their hands on them and they received the Holy Ghost Thus the holy Ghost is given in Confirmation which was not given in Baptism how then is it not necessary nor to be used Hebr. 6.1 Therefore leaving the principles of the Doctrine of Christ let us go on unto perfection not laying again the foundation of repentance from dead works and of Faith towards God of the Doctrine of Baptisme and of laying on of hands Confirmation is here called one of the Principles of the Doctrine of Christ and a foundation of repentance How then not necessary nor to be used ¶ See the Fathers that affirm the same Tertul. lib. de Resur carnis S. Pacianus lib. de Baptismo S. Ambr. lib. de Sacram. S. Hierom. contra Lucifer And lastly S. Cypr. lib. 2. epist 1. speaking both of baptism and confirmation saith That they may be sanctified and be the sons of God if they be born in both Sacraments XXXIX That the bread of the Supper of our Lord was but a figure or remembrance of the body of Christ received by faith and not his true and very body COntrary both to the expresse words and truth of their own Bible Luke 22.15 With desire I have desired to eat this passeover with you before I suffer Now to refer these words to a figurative eating onely by Faith were most absurd for we cannot say that Jesus Christ could receive or eat himself in this sense sith all Divinity forbids us to admit Faith in the Son of God Therefore that Pasche which he so greatly desired to eat with his disciples before he suffered was the Pasche of his own true body Luke 22.16 For I say unto you I will not any more drink of the fruit of the vine until it be fulfilled in the kingdom of God Words of wonderfull force and which cannot be understood figuratively no more than the former it being a thing as clear as the Sun that of material bread and drink there is no use at all above in Heaven John 6.51 I am the living bread which came down from Heaven if any man eat of this bread he shall live for ever And the bread that I will give is my flesh which I will give for the life of the world Beza is very angry when we ask him If the bread that came down from Heaven be living or life-giving bread He willingly grants us the latter but cannot endure to hear tell of the former and therefore translateth life-giving instead of living But this is absurd for the Sun is life-giving but is not living and being granted to be living what else is it but his body And note withall that thus our Lord spake of this blessed bread before he gave it Matth. 26.26 Take eat this is my body And Luke 22.19 This is my body which is given for you What I pray can be spoken more plain Notwithstanding they will needs maintain and affirm that what he gave and they received was nothing else but bare bread Note also that our Lord spake this at the very giving thereof 1 Cor. 10.16 The cup of blessing which we blesse is it not the Communion of the bloud of Christ The bread which we break is it not the Communion of the body of Christ And 1 Cor. 11. he addeth He that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lords body Thus both before our Lord gave it at the very giving of it and his Apostles and Disciples after he had given it unto them and they to others all of them call it expresly our Lords Bâ—dy Finally against their true and reall receiving of Christ by Faith I say Either the Soul ascendeth to Heaven there to feed on Christ by faith which Calvin confesseth or else Christ descendeth to earth to feed the same Not the first
are to be loosed by 〈◊〉 Peter and by the Pastors that sucâ—eed him in the Church See more Deut. 17.8 Aggeus 2.1 2. Cron. 19.8 Vnto the end 2. â—hes 2.15 ¶ The holy Fathers that affirm the â—â—me are S. Gregory NaZ In orat â—â—cusâ—t Tertul. lib. de praescrip adversus har S Cyprian lib. 1. epist 3. S. Aug. lib. 1. cont Crosc cap. 33. and lib. cont Fund cap. 5. Vincent Lyr. in suo commonit And S. Anselm lib. de incar cap. 1. writing to Pope Urban saith thus unto him Vnto nâ— other is more rightly referred to be corrected whatsoever ariseth in the Church against the Catholick faith c. They affirm III. That the Scriptures are easie to be understood and that therefore nonâ— ought to be restrained from readinâ— of them COntrary to the express words otheir own Bible 2. Pet. 3 1â— Where S. Peter speaking of S. Pauâ— Epistles saith In which are somâ— things hard to be understood whiâ—â— they that are unlearned and unstablâ—â— wrest as they do also the other Scriâ—tures unto their own destruction Bâ— all unlearned Reformers both reaâ— and are allowed to read those hard things yea the Book of Apocalyps also yet harder without any restraint to man or woman which yet they understand not therefore they wrest them as also other Scriptures to their own destruction Acts 8.30 And Philip said understandest thou what thou readest And he said How can I except some man should guide me Where first may be noted that this Noble Eunuch freely confessed he could not understand the Scriptures without an interpreter to expound them albeit he was a great and serious student in them and withal a holy and humble man as S. Hierom noteth of him Epist ad Paulin. de stud Script And next that he saith Except some man guide me So as he fled not to his private spirit nor yet to conferring of place with place as our Adversaries do Therefore the Scriptures â—re not easie Luke 24.25 and 27. Christ called â—wo of his Disciples fools and slow of â—eart c. And beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself How then are the Scriptures so easily to be understood of the unlearned when Christs Disciples themselves could not understand them till first they were expounded to them Rev. 5.1 c The Angel speaking of the Book sealed with seven seals wept much because no man in heaven nor in earth was able to open the Book neither to look thereon A strange case to read in Scripture it self that the book of Scripture should be shut with so many seals but much more strange that even in S. John and the Apostles time none could be found neither in heaven nor earth able to open the same nor to look thereon which every Apprentice now adayes without 〈◊〉 difficulty will undertake to do See more 2 Pet. 1.20 Mat. 13.11 and 36. Luke 24..45 1 Cor. 12.10 Luke 8.10 54. Luke 2.50 2 Tim. 3 7. 1 John 4.6 John 5.35 Psal 119 18. and 34. Rev. 5.1 c. ¶ The holy Fathers that affirm the same are S. Iraenus l. 2. Cap. 27. Origen l. cont Cels S. Amb. Epist 44. ad Constant Where he calleth it A sea and depth of prophetical riddles S. Jer. in praefat comment in Ephes 5. And S. Aug. epist 119. cap. 21. saith The things of Scripture that I knew not are many more then those that I know So S. Greg. hom 6. in Ezech. and many other Fathers confess the same of themselves S. Denis Bishop of Corinth cited by Euscbius lib. 7. hist Eccl. 20. saith Of this Book of Scripture this is my opinion that the matter thereof is far more profound then my wit can reach unto They affirm IV. That Apostolical Traditions and ancient Customs of the Church not found in the written word are not to be received nor to oblige us Contrary to the express word of their own Bible 2 Thes 2.15 Therefore Brethren stand fast and hold the Traditions which ye have been taught whether by word or by Epistle Hence it is clear that some Traditions were delivered to the Thessalonians by word of mouth and those of equal authority with what was written if not of more for the holy Ghost doth name them first as they were indeed the first in being yea it is certain that before the new Testament was written the Apostles delivered all by Tradition and word of mouth Therefore Apostolical Traditions are to be received and do oblige us 2 Thes 3.6 Nâ—w I command you brethen in the name of our Lord Jesus Christ that ye with draw your selves from every brother that walketh disorderly and not after the Tradition which he received of us He saith not I councel you but I command you But these men rejecting all Traditions walk disordered therefore they break the Apostles commandment Yea they stand not but are fallen they let go what the word it self doth will them to hold and therefore in the name of our Lord Jesus Christ let all good men withdraw from them 1. Cor. 11.2 Now I praise you breâ—hren that you remember me in all â—hings and keep the Traditions as I â—ave delivered them unto you But these â—eject all Traditions therefore needs must S. Paul speak thus unto them Now none of my brethren I dispraise you for that you forget me in all â—hings and keep not the Traditions as 〈◊〉 have delivered them unto you Lastly if nothing at all be to be beâ—ieved but onely that which is left us written wherein should the Church â—ave exercised herself from Adam to Moses the space of two thousand six â—undred years See more 1 Tim. 6.3.20 2 Tim. â— 13 2 Tim. 2.2 John 20.30 and â—1 25 and 16.12 1 Cor. 11.16.34 〈◊〉 ep John 12.3 ep of S. John 13. Acts 16.4 and 15.28 ¶ The Fathers that affirm the same â—re S. Iraeneus l. 3. c. 4. Origen in cap. â— ad Rom. S. Damas l. 4. c. 17. S. Chrysost in 2 Thes 2. And S. Basil de Spiritu sancto saith some things 〈◊〉 have from Scripture other things frâ—â— the Apostles both which have 〈◊〉 force unto Godliness S. Chrysostom 4. in 2. Thes faith It is a Traditiâ—â— seek thou no further They affirm V. That a man by his own understandiâ—â— or private spirit may rightly judâ—â— and interpret Scripture COntrary to the express words their own Bible 1. Cor 12.8 aâ—â— 10. To one is given by the spirit 〈◊〉 word of wisedome to another the woâ—â—â— of knowledge by the same spirit to â—nother the working of miracles to â—nother Prophesie to another discerniâ—â— of spirits to another kinds of tongueâ— to another the interpretation of tonguâ—â— but all these worketh that one 〈◊〉 the self same spirit dividing to evâ—â—â— man severally as he will Where 〈◊〉 Apostle in express words opposeth 〈◊〉 refelleth this unsavory doctrine teaâ—â—ing that the gift of prophesying or truly to interpret the holy Scripture
to be condemned as a Heathen for not telling 〈◊〉 hearing a Church which hath so closely lain hid that no man could here see feel or understand it for a thousand years 2 Cor. 4.3 But if our Gospel be hiaâ— it is hid to them that are lost Loe thâ— censure of S. Paul upon all such as affirm that the Church or her Gospel caâ— be hid Isai 2.2 And it shall come to pasâ— in the last days that the mountain 〈◊〉 the Lords house shall be established iâ— the top of the mountains and shall bâ— exalted above the hills and all nation shall flow unto it In hundreds of place do the Prophesies mention this Kingdom of Christ as Dan. 7.14 Michâ— 4.7 c. Which should be all in vain if this his kingdom could be invisible for a Prophesie must be of things which may be seen and perceived by our senses otherwise every man might be a Prophet and foretel of things to come which if they should not come to passe he might answer that they had come to pass in very deed as he had prophesied but that they were invisible to the world Lo the visible absurdities of this invisible Church See more Psa 27.8 Rom. 19.14 1 Cor. 11.19 Psa 19.3 4. Isai 60.20 Act. 20.21 Isa 61.9 ¶ The Fathers commonly affirmed the same Origen hom 30. in Matth. The Church is full of light even from the East to the West S. Chrysostom hom 4. in 6. of Isai It is easier for the sun to be extinguished then the Church to be darkned S. Aug. tract in John calls those blinde that do not see so great a mountain S. Cyp. de Vnitate Ecclesiae to the same purpose They maintain IX That the Church was not always to remain Catholick or universal and that the Church of Rome is not such a Church COntrary to the expresse words of their own Bible Psalm 2.8 Ask of me and I shall giâ—e thee the Heathen for thine inheritance and the uttermost parts of the earth for thy possession And Luke 1.33 He shall reign over the hâ—use of Jacob for ever and of his kingdom there shall be no end But none of these promises have been any where else so much verified as in the Church of Rome therefore both the Church had been alwayes universal the Church of Rome only such a Church Colos 1.3 c. We give thanks to God for you c. Since we heard your faith c. For the hope which is laid up for you in heaven whereof ye heard before in the word of the truth of the Gospel which is come unto you as it is in all the world and bringeth forth fruit as it doth also in you since the day you heard of it and knew the grace of God in truth But no Faith or Gospel hath or is so dilated in all the world nor hath fructified and grown for so we read as the faith of the Roman Church hath done as appears more plainly by this which follows Rom. 1.8 First I thank my God through Jesus Christ for you all that your faith is spoken of throughout the whole world Where in express terms S. Paul calls the faith of the whole world or Catholick faith the faith of the Romans that is of the Church of Rome Therefore the Church of Rome and no other is truly and indeed such a Church See more Colos 1.32 Gon. 22.18 Mat. 24.46 Acts 1.8 Dan. 2.25 Luke 24.4.7 Psal 46.9 Psal 72.8 we 71. Mark 16.20 Ezech. 13.3 Mat. 21.19 Acts 1.8 All which places are to be understood not that the whole world should be Catholick at one and the same time but that the whole should be converted to Christ at sundry times and that it shold comprehend a greater part of the world then any Sect of hereticks shold ever do and this is the true sense of being Catholick or Universal ¶ And to follow still our former Rule hear the Fathers that affirm the same S. Cypr. ep 57. writing to Cornelius Pope of Rome saith Whilest with you there is one mind and one voice the whole Church is confessed to be the Roman Church S. Aug. de unitat Eccles cap. 4. saith Who so dissent from the body of Christ which is the Church that they do not communicate with all the whole corps of Christendom certain it is that they are not in the Catholick Church S. Hierom in his Apologie against Ruffinus and in other places saith that it is all one to say Roman faith and the Catholick faith Again S. Aug. upon the Psal 45. we 44. but much more excellently in ep 161. ad Honorat The place begins Dignere ergo rescribere nobis As also cont lib. Petil. l. 2. cap. 16. The Reformers hold X. That the Churches Vnity is not necessary in all points of faith COntrary to the express words of their own Bible Ephes. 4.5 One Lord One Faith One Baptism Therefore Unity is necessary in all points of faith The reason is for that the Church being a Congregation of the faithful one Faith is necessary to make one Church but our Adversaries differ in matters of faith therefore they have not the Unity requisite to one Church James 2.10 Whâ—soever shall keep the whole Law and yet offend in one point he is guilty of all And even so it is in our faith for who so denies one Article denies all Acts 4.32 And the multitude of them that believed were of one heart and of one soul And again 1 Cor. 1.10 New I beseech you Brethren by the name of our Lord Jesus Christ that ye all speak the same thing and that there be no divisions among you that ye be perfectly joyned together the same minde and in the same judgment Whereas our Adversaries are a hundred several minds and judgments there being an infinity of Seâ— among them without any the leâ—â—â— shew of Unity And therefore caâ—â—â— not be the true believers mentioned 〈◊〉 the Apostles See more Jerem. 32.39 Cant. 2. â— Psal 67.7 Mat. 12.25 Mark 24. Luk 11.1 Mat. 18.19 Epheâ—â—â— 2.14 15 16.8.22 Ephes 5 2â— Philip. 3.16 Philip. 1.26 27. Gaâ—â— 5.9 and 1.8 Colos 3.15 John 1.11 2 Cor. 13.11 Psal 121.3 ¶ And lastly to check by our common Rule the breakers of this Uniâ— and Rule S. Aug. eited by the Mâ—nuduc p. 134. saith In Cathedra unâ—tatis posuit Deus doctrinam verstatis In the chair of Unity God hath place the Doctrine of verity As also contâ—â— Par. l. 3. cap. 5. The place begin Qui non vult sedere S. Cyprian liâ—â— de unitat Eccles nu 3. saith Thiâ—unity of the Church he that hâ—ldeth not â—oth he think he holds the faith S. â—ilary lib. ad Constantinum Auguâ—um and many others XI â—hat S. Peter was not ordained by Christ the first Head or Chief among the Apostles and that among the twelve none was greater or lesser than other Contrary to the expresse words of their own Bible Mat. 10.2 Now he names of the twelve
Apostles are â—hese The first Simon who is called Peter All the Evangelists do put Peâ—er in the first place and wicked Judas in the last And wherefore this but because the one was first in dignity and worthiest of the rest and contrari wise the other last and unworthiest of all his fellows Again why as Peter is called First are not the rest called Second Third c. But to shew thereby that they did not therefore call Peter first because he occurred first to be named but because he was thâ— First both in dignity and authority whom therefore they all number First and call the First Mat. 16.18 And I say also unâ—â—thee that thou art Peter and upon thâ— reck I will build my Church and thâ— gates of hell shall not prevail againsâ— it Words clearly insinuating S. Peter Supremacy in the Church of God foâ— according to the Greek and Syriaâ— text as our Doctors note these words Thou art Peter sound thus Thou arâ— a Rock and upon this Rock I will build my Church So that to say that Peter is the rock of the Church is as much as to call him chief or head of the Church Neither without special mystery did our Lord impose upon him this new name the name Peter a Rock oâ— Stone being one of the most excellent names of Jesus Christ who is many times in holy Scripture termed by the name of a Rock or Stone as Psal 117.22 Isai 28.6 Dan. 24. Mat. 21.42 Rom. 9.33 So that this Sovereign absolute Pastor of the Church did communicate this new name unto his Vicat to represent the more lively the supreme authority which he would give him over his flock And note that Christ saith not I have built or I do build but I will build the Church being built upon himself from his Incarnation and so as these words reserred to Christ as our Reformers use to do do not well agree to the building of the Church upon Christ as head thereof for the time to come but most fitly agree to S. Peter as Head thereof for the time to come Matth. 16.19 And I will give unto thee the keys of the kingdom of Heaven c. By these words also no less than by the former is clearly signified S. Peters Supremacy For none hath the government or commandement of the keys of any Town or City but the Prince Governour or Magistrates of the same And that sovereign Power signified by the Keyes is likewise proved by that of our Saviour Christ I have the keys of hell and of death Apoc. 1.18 As also by the key of David which openeth and no man shutteth shutteth and no man openeth Now add to this that hath been said the correspondency of the words of ouâ— Saviour to S. Peter with the words of S. Peter again to him and how clear will this doctrine appear For when our Lord asked his disciples Matth. 16.15 Whom say ye that I am he demanded not how they called his name which was Jesus for that they knew full well before but what his quality office and dignity was And S. Peter answering Thou art Christ the Son of the living God Jesus told him not his Name which was Simon but gave him another name and such an one as likewise signified the office quality and dignity that he bestowed upon him saying Thou art Cephas or Petrus that is to say Rock or Peter Therefore he ordained him Head c 1 Cor. 3.4 22. For while one saith I am of Paul I am of Apollo I of Cephas I of Christ c. See how from those he would have esteemed lesser he ascends to those whom he would have esteemed greater and placeth Peter next to Christ Luke 22.31 32. And the Lord said Simon Simon c. When thou art conâ—erted strengthen we read confirm thy bâ—ethren Now what other things is it for Peter to strengthen or confirm his brethren but to practise and exercise his greatnesse over them For he that doth strengthen or confirm others is the greater and they who are strengthened or confirmed are made thereby inferior to him who doth strengthen or confirm them Luke 22.26 He that is greatest amongst you let him be as the yonger and he that is the chief as he that doth serve Where the words He that is greatest is chief do evidently shew that amongst the twelve one was greater than another and was so accounted even by Christ himself John 21.15.16.17 Jesus said to Simon Peter Simon lovest thou me more than these Feed my Lambs feed my sheep where the Greek hath in the second place for feed govern or rule Hence it follows that either the Apostles were not accounted to be in the flock of Christ or else they were subject to S. Peter as to their head when Christ commanded him to feed or govern not onely his Lambs to wit the lay people but his sheep also that is the Apostles and Pastors themselves for besides Lambs and Sheep there is nothing in the Church of God Again if S. Peter loved our Lord more than all his fellow-Apostles did it follows necessarily that he received more power to feed than all the rest did For it cannot be conceived that he is willed to love more than to feed but he loveth more than others therefore he is willed to feed more than the others and consequently to be head of the others Matth. 12.25 26. Every kingdom divided against it self is brought to desâ—lation And if Satan can cast out Satan c. Satan therefore hath a Kingdom whereof he is the chief If then there be not onely a visible Head of the Church triumphant in heaven but also a visible head even in hell why not a visible head also on earth See more Psa 18 43. Psa 45.16 we 49. Wark 2.16 Act. 1.13 Luke 1.33 2 Cor. 11.5 ¶ The Holy Fathers doe commonly affirm the same Theophilactus in Luke 22. calls Peter Prince of the Disciples Eusebius in Chron. cals him the First Bishop of Christians S. Cyril of Hier. cat 2. Prince and most excellent of all the Apostles S. Chrysost hom 55. in Matth. Pastor and head of the Church Euthym. in cap. ult John Master of the whole world S. Leo epist 89. Head and chief of the Apostles They also hold XII That a woman may he Head or supreme Governess of the Church in all causes as the late Queen Elizabeth was COntrary to the expresse words of their own Bible 1 Tim. 11.12 Let the woman learn in silence with all subjection But I suffer not a woman to teach nor to usurpe authority over the man Therefore a woman cannot be Head of the Church 1 Cor. 14.34 Let women hold their peace in the Churches for it is not permitted them to speak but to be subject as all the Law saith Therefor c ¶ I produce no Fathers for disproof of this point for never was any woman so presumptuous in our Fore-Fathers days as to take upon her such
authority but will content my self to refute the folly 〈◊〉 this evident and convincing argument Whatsoever power an inferiour Minister of the Church hath that the head of the same Church hath at the least if not much more But every inferiour Minister of their Church hath power to Baptize to give the Communion to marry to bury and to preach in the Pulpit Therefore Queen Elizabeth could Baptize give the Communion marry bury and preach in the Pulpit And who now is so simple as not to see the ridiculous sequele of this doctrine For the denial of which notwithstanding hundreds of Catholicks heve been hanged drawn and quartered as Traytors to her person and the State But that no secular King can be this Head an infinity of Fathers do affirm S. John Damâ—scen ser 1. The place begins Tibi O Rex And again Non assentior I consent not that the Church of God be governed by Kings Theod. hist Eccles l. 4. c. 28. makes mention of one Eulogius who being told by an officer of the Emperour Valens that the Emperour would have it so answered thus What was he madâ— a Bishop that day that he was crowned Emperour The place begins Tumille S. Ignatius Epist ad Philadelphâ— Wills all men without exception ever the Emperour himself to be obedient unto the Bishop the place begins Principes obedite Caesari S. Chrysost hom 5. de verhis Isaiae calleth the Bishop a Prince as well as the King yea and that a greater also And hom 38. in Mat. 21. The place begins Quia in rebus spiritualibus XIII That Antichrist shall not be a particular man and that the Pope is Antichrist COntrary to the expresse words of their own Bible 2 Thessal 2.3 Let no man deceive you by any means for that day shall not come except there come a falling away first and that man of sin be revealed the son of perdition Where these words man of sin and son of perdition do plainly prove that a succession of men as the Popes are cannot be this man of sin for so S. Peter also should be Antichrist for he was Pope the very first of all the Popes Therefore Antichrist shal be a particular man Rev. 13.18 Let him that hath understanding count the number of a man therfore the great Antichrist that egregious Apostata or notable enemy of Jesus Christ shall be a particular man 1 John 2.22 Who is a liar but he that denieth that Jesus is Christ This is Antichrist which denieth the Father and the son But the Pope denieth neither of both Therefore the Pope is not Antichrist Again in 2. Thes 2. Before alledged vers 4. The Scripture saith that Antichrist shall be extolled above all that is called God and verse 8. That our Lord Jesus shall kill him with the spirit of his mouth at his coming But none of all these agree to the Pope no more than that our Lord Jesus is come the second time John 5.43 I am come in my Fathers name and ye receive me not if another shall come in his own name him ye will receive He means especially the wicked Antichrist how then can the Pope be he seeing the Jews receive him not See more Dan. 7.7 and cap. 12.11 Revel 13.17 and cap. 17.8 11. Luk. 13.13 Mat. 24.15 ¶ To follow our common Rule the Fathers that affirm the same are S. Chrysost and S. Cyril who do both thus understand this very place last alledged S. Amb. upon the 2. Thes 2. Hier. in ep ad Algas quaest â—1 S. Aug. 29. tract in Joan. S. Irenaeus l. 5. cont heres Valentin Theodoret in his epitome of the divine decrees cap. de Antichristo XIV That no man nor any but God can forgive or retain sins COntrary to the expresse words of their own Bible John 20.21 As my Father hath sent me even so send I you Now Christ was sent by his Father not onely to Teach Preach Administer Sacraments and to work miracles but also to forgive sins but the Disciples were sent with power to Teach Preach Administer Sacraments and to work miracles Therefore also to forgive sins Ibid. vers 22.23 When he had said this he breathed on them and said unto them Receive ye the holy Ghost whose sins ye remit they are remitted unto them and whose sins ye retain they are retained Christ having first shewed his own commission which was to pardon sins presently giveth his Apostles power to do the same breathing upon them the holy Ghost He therefore that denieth man to have his power either denieth that the holy Ghost can forgive sins or that Christ gave not his Disciples the holy Ghost to this end and purpose both which are clearly false and against the Scripture Mat. 9.3.8 but when the multitude saw it they marvelled and glorified God who had given such power unto men as to forgive sins Which though they knew to appertain to God onely by nature yet they perceived that it might be done by mans ministry on earth to the glory of God Yea those who affirm God onely so to remit sins that the ministerial power thereof cannot be communicated to men deny the one part of Christ distinct or double manner of remitting of sins to wit only in heaven and not in earth See more Mat. 16.19 and Mat. 18.1 Cor. 5.5 1. Tim. 1.20 2. Cor. 2.10.2 Cor. 5.19 Num. 5.6 ¶ The ancient Fathers who affirm the same are S. Aug. tract 49. in Joan. And in his book of fifty homilies hom 9. S. Chrisost de sacerdotio l. 3. S. Amb. l. 3. de poenitentia S. Cyril l. 12. cap. 50. in Joan saith It is absurd that they should remit mans sins who have not in them the holy Ghost Basil l. 5. cont Eunom Proves the holy Ghost to be God which that detestable Heretick denied because he forgiveth sins by the Apostles S. Irenaeus l. 5. cap. 13. S. Greg. hom 6. in Evang. XV. That we ought not to confess our sins to any man but to God onely COntrary to the expresse words of their own Bible Matth. 3.5.6 Then went out to him to wit to S. John Baptist Hierusalem and all Judea c. and were baptized of him in Jordan confessing their sins Not by acknowledging themselves but every man to utter and tell his particular and secret sins Therefore we may confesse our sins not onely to God but also to man Acts 19.18.19 And many that believed came and confessed and shewed their deeds behold confession Many also of them which used curious Arts brought their books together and burned them before all men and they counted the price of them and found it five thousand pieces of silver behold Satissaction Therefore we may confesse our sins to man Num. 5 6. When a man or woman shall commit any sin that men commit c. Then they shall confesse their sin which they have done c. And that this is not understood to be confessed to God in heaven but allso to his Priest
with thy servant David that which thou hast promised him And Psal 1â—2 we 131 Lord remember David and all his afflictions Lo again the faith of the ancient Church of God before the coming of Jesus Christ how servent they were in this devotion still alledging the memories and merits of their Saints deceased thereby to move Gods mercy towards them So prayed Solomon 2 Chron. 1.9 So prayed Isai 63.17 So prayed Hester 13 14. So prayed David 1 Chron. 29.18 naming Abraham Isaac and Jacob for his Intercessours Who ever heard a Protestant to say Lord remember thine own mother and all her afflictions or Peter and Paul and their persecutions Nay they desire the Papists to hold them blameless for fear forsooth lest they should blaspheme Exodus 20.5 I the Lord thy God am a jealous God visiting the iniquity of the Fathers upon the children unto the third and fourth generation of them that hate me and shewing mercy unto thousands of them that love me and keep my commandements Here again God threatneth to punish the demerits of wicked men deceased unto the fourth generation of their children alive and to reward the merits of goodmen deceased unto the thousand generation of their children alive Therefore we at this very day receive benefits by means of our godly Ancestors deceased a thousand generations ago Thus much proof of the first point and to pass unto the second XXXIIII That we ought not expresly to pray them to pray or intercede to God for us COntrary to the express words of their own Bible Luke 16.24 Father Abraham have mercy on me and send Lazarus that he he may dip the tip of his finger in water and cool my tongue for I am tormented in this flame Lo two Saints are here prayed unto and besought in one ver yet our Reformers usually bid us shew them so much as one place in all the Bible for proof hereof Where then for Gods sake are their eyes But they will reply and say that this is a Parable and not a Prayer which we deny offering to be tryed by the voice of ten renowned and ancient Fathers all affirming this to be a true History and not a Parable as Theophylact Tertullian Clemens Alex. S. Chrysostom S. Irenaeus S. Ambr. S. Augustine S. Gregory Euthymius and our Countreyman Venerable Bede But grant it to be a Parable what doth this make either for them or against us For every Parable is either true in it self and in the persons named or at least is or may be true in some other or else it were a flat lye or at least a fiction or fable which I presume they will never deny Whereupon I thus conclude as S. Augustine did a little before upon the self-same History If the rich Glutton in Hell prayed to Abraham who as our Reformers say was in heaven why may not we who are on earth pray to them who are in heaven Job 5.1 Call now if there be any that will answer thee and to which of the Saints wilt thou turn we reade and turn to some of the Saints Now if it had not been the custome in the time of Iob to invocate the holy Saints it had been frivolous for Eliphas to have asked Iob to which of the Saints he would turn him Whereto I adde that S. August expounds this very place in his Annotations upon Iob in the same sense that Catholicks do yea and long before him the Seventy Interpreters See more 2 Pet. 1.15 Dan. 3.28 Hester 13.15 1 Chron. 29.18 Luke 16.9 and 15.10 ¶ The Fathers that affirm the same are S. Dionysius cap. 7. Eccles Hier. S. Athanasius serm de Annun S. Basil orat in 44. Mart. S. Chrysost hom 66. ad popul Finally S. Hier. prayed to S. Paula in Epi. S. Paula S. Maximus to S. Agnes serm de S. Bernard to our B. Lady and the like XXXV That the Bones or Relicks of Saints are not to be kept or reserved no vertue proceeding from them after they be once dead COntrary to the expresse words of their own Bible 2 Kings 4.13.22 where it is written that the bones of Eliseus being touched by one that was dead did revive him But this could not be had not some vertue proceeded from them Acts 5.14 15. And believers were the more added to the Lord multitudes both of men and women insomuch that they brought forth the sick into the streets and laid them on Beds and Couches that at the least the shadow of Peter passing by might overshadow some of them It followeth in ours and that they all might be delivered from their infirmities which is quite left out in the English Bibles though those set forth in the beginning of Queen Elizabeth's reign have it as ours in particular that of Anno 1560. Whereupon S. Aug. ser 39. de Sanctis saith If the shadow of S. Peters body could help them how much more now the fulnesse of his power Wherein he supposeth two things The one that the shadow of his body being here on earth did both help and heal infirmities which the late English Bibles all leave out as I said because it makes not for them The other that being in Heaven he can still help us by his power Acts 19.11.12 And God wrought special miracles by the hands of Paul so that from his body were brought unto the sick hand-kerchiefs or aprons and the diseases departed from them and the evil spirits went out of them S. Chrysostom tom 5. cont Gentiles Quod Christus sit Deus in a whole book proveth hereby and by the like virtue of other Saints and their Relicks that Christ their Lord and Master is God whose servants shadows and napkins could do no such wonders See more Exodus 13.19 2 Reg. 2.8.14 John 1.27 Where S. John had a reverend esteem of the very latchet of our Saviours shoe as of a Relick which he was not worthy to unbuckle or touch with his hand And the woman with the bloudy flux of the hem of his holy garment ¶ See the ancient Fathers that affirm the same Euseb l. 7. hist cap. 15. S. Athanasius in vita S. Antonii S. Basil in Psal 115. S. Chrysost ser de sanctis Juventio Maximo And S. Amb. saith But if you ask me what I honour in flesh dissolved I honour in the Martyrs flesh his wounds received for Christs Name And I honour his ashes made holy by the confession of Christ Protestants hold XXXVI That creatures cannot be sanctified or made more holy then they are already of their own nature COntrary to the express words of their own Bible 1 Tim. 4.4 For every creature of God is good and nothing to be refused if it be received with thanks-giving for it is sanctified by the word of God and prayer Yea it was a common use in the primitive Church to bring bread to Priests to be hallowed Author oper imp hom 14. in Matth. and being blessed to send it for sacred tokens from
appeared unto many c. 2 Maccab. 15.12 Onias the High-Priest after he was dead appeared to Indas Macchabaeus alive The like did Samuel unto Saul What shall we say then to those that will deny a truth so clear For some such my self have met withall See more Luke 16.27 28. Ioan. 11.44 Luke 7.15 and 22. Matth. 9.25 Mark 5.42 ¶ See S. Bede l. 5. cap. 13. hist of England and S. Gregory in his book of Morals in sunory places XXXI That the Saints deceased know not what passeth here on earth COntrary to the expresse words of their own Bible Luke 16.29 Where Abraham knew that there were Moses and the Prophets Books here on earth which he himself had never seen when he was alive as S. Aug. witnesseth lib. de cura pro mortuis cap. 24. Therefore the Saints deceased know what passeth here on earth John 5.45 Do not think that I will accuse you to the Father there is one that accuseth you even Moses in whom ye trust But how could Moses dead two thousand years before accuse those that were then living if the Saints deceased know not what passeth here on earth Like unto this is that Revelat. 12.10 And I heard a loud voice saying in heaven c. The accuser of our brethren is cast down which accuseth them before our God day and night Now the devils cannot accuse men day night before God but they must first know whereof who then will for shame deny that to Saints and Angels which must needs be granted to the very devils 2 Kings 6.12 we 4. Kings O King Elisha the Prophet that is in Israel telleth the King of Israel the words that thou speakest in thy bedchamber Hence I thus argue if the light of Prophecy could extend it self so far as to make known see and understand things so secret yea even to inward thoughts who can with reason deny that the light of glory can do the same in the souls of the blessed The like is proved out of many other places of Holy Scripture as 2 Reg. 5.26 where the Prophet Elizeus being afar off saw all that passed betwixt Naaman and Giesi his servant Saint Paul was wrapt into the third Heaven and saw that which was not to be told to man 1 Cor. 12. S. Stephen saw from earth Christ sitting at the right hand of his Father Acts 7. The rich-glutton saw from hell to heaven as Protestants confesse how then say they that the Saints cannot know or see from heaven to earth And without some reciprocal knowledge there could be no communion at all between the Saints in Heaven and the saithful on earth the which is an article of our Creed which notwithstanding the continual passage of souls thither doth convince See more Matth. 19.38 Revel 2.26 Luke 22.30 Acts 5.3 1 Kings 28.14 Eccles 4.6.23 ¶ See Eusebius serm de Annunt S. Hier. in epitaph Paul S. Maximus sorm de S. Agnete XXXII That the Saints pray not for us COntrary to the expresse words of their own Bible Revel 5.8 The four and twenty Elders fell down before the Lamb having every one of them harps and golden vials full of odours which are the prayers of Saints Lo how among so many divine and unsearchable mysteries set down in holy Writ without exposition it pleased God that the Apostle himself shold clearly open this point unto us saying which odours are the prayers of Saints that so our adversaries may have no excuse of their errour Therefore the Saints pray for us 2 Machab. 15.14 Then Onias answered saying This is a lover of the brethren who prayeth much for the people and for the holy City to wir Jeremiah the Prophet of God Ancient Origen hom 18. in Joan. saith it appeareth that Saints departed from this life have care of the people as it is written in the Acts of the Macchabees many years after the death of Jeremy Jeremiah 15.1 Though Moses and Samuel stood before me yet my minde could not be towards this people Hence S. Hierom. in his Commentaries and S. Greg. lib. 9. of his Morals cap. 12. do gather that Moses and Samuel after their death both could and did sometimes pray for the same people for otherwise it should be absurd to say Though Moses and Samuel stood before me c. Baruch 3 4. O Lord almighty thou God of Israel hear now the prayers of the dead Israelites we read of the dead of Israel And Theodoret paraphrasing upon the Prophet Baruch interpreteth this place as Catholicks do Therefore the dead of Israel prayed for the living Revel 2.26.27 And he that overcometh and keepeth my works unto the end to him will I give power over the nations and he shall rule them with a rod of Iron Since Jesus Christ therefore imparteth his power unto them upon nations therefore they may with Jesus Christ pray for those over whom they are thus established So S. Augustine expoundeth the same writing upon the 2. Psal We read also in the 16. of S. Luke that the rich Glutton in hell prayed for his brethren that were on earth If therefore the Saints in Heaven pray not for us their brethren on earth then we may say that greater is the charity of the damned then of the saved But this were too absurd to say A conclusion which S. Aug. draweth from this very place ¶ See S. Aug. ser 15. de verbis Apost S. Hilar. in Psalm 129. S. Damascen lib. 4. de fide cap. 16. With many others XXXIII That we ought not to beseech God to grant our prayers in favour of the Saints or their merits nor do we receive any benefit thereby TWo wayes there are of praying by the mediation of the blessed Saints The one by beseeching God to grant our desires in favour of them and their merits The other by expresly praying them to intercede and pray to God for us Both being impugned by our Reformers we will prove them out of their own Bible The proof of the first is contrary to the expresse words of their own text Exod. 22.13 Remember Abraham Isaac and Israel thy servants to whom thou swarest by thine own self and saidst unto them I will multiply your seed as the stars of heaven c. And our Lord repented we read was pacified of the evil which he thought to do unto his people See how plainly Moses prayed to God by the mediation of the holy Patriarchs A form of prayer so pleasing to him as having said a little before that for their sin of Idolatry he would consume them the memory of his holy Servants being but laid before him he presently pardoned them Therefore we may beseech God to grant us our prayers in favour of them Theod. quaest 67. in Exod. writeth that Moses not thinking himself sufficient to appease God by himself added the intercession of the holy Patriarchs And the like doth S. Aug. quaest 149. in Exod. 2 Chron. 6.16 Now therefore O Lord God of Israel keep