meaning our dreaming We beleeue confesse of Holy Angels They can will haue doe help vs ordinarily extraordinarily toties quoties they are employed as the mighty Executioners of the Almighties will for his seruants against his foes And yet see the pouerty of this fellowes vndertakings He is to prooue that Angels can help vs. His first proofe is Daniel 10. 13. Michael one of the chiefe Princes came to help mee I question not the meaning of that Text. I yeeld it But I maruaile this fellowe can set it downe Angels help vs and come in with this proofe which should bee expresse and therefore name Angels where Princes not Angels are remembred and so remembred as sensu primo they may bee taken for some temporall Potentate some of the Satrapaes of the King of Persia But the Prince of the Kingdome of Persia withstood mee twenty daies but lo Michael one of the chief Princes came to help mee and I remained there by the Kings of Persia are these words expresse for Angels helping They are I grant for their help but farre from expresse which are so mysticall That of Acts 12. in Saint Peter's case is indeed expresse and nothing can be more plaine for proofe then that place which representeth a performance of that delegation Hee hath giuen his Angels charge concerning thee a thing neuer questioned denied doubted dreamed of by any Protestant that I know To proue himselfe an honest man it were good this accuser would name the man But somewhat there is in it though he cannot tell what We deny to addresse our selues in time of need vnto Angels for mediation or intercession and we doe deny it because we hold it needlesse vnnecessary as no part of our duty as vnbehoouefull to no purpose because we are perswaded that ordinarily in euery exigent at all times no Angel not attendant without remoue can take notice of vs vnderstand our state instantly pitty vs in misery and so relieue vs. This is not for any inualidity of power nor for auersnes of will If they know it they are willing if willing they are sufficient The want proceedeth not from them it is from disability in ourselues to acquaint them ordinarily with our states which needs wee must doe if wee will looke that they should help vs. This is that which this fellow should pitch vpon but then he were gon and not able to say bough to a Goose now hee hath somwhat to say at least and make a shew amongst the Gaggle though it be with a loud lye that They cannot help vs as we say And yet we haue a shew of Fathers and are sent to see first Iustin Martyr Apol. 2. and no more C. W. B. This mans founder hath these words The host of the good Angels we worship and adore Which if it were so is not concerning any thing that hath beene said touching Angels by this Gaggler hitherto But C. W. B. had it from Bellarmine and he followed I know not what translation The Text of Iustin Martyr page 137 of Robert Steuens edit in Greeke is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We confesse saith that Father that we are Atheists in regard of any worship that wee giue vnto those esteemed Gods but not so in respect of the true God him and his Sonne that came from him and hath taught both vs these things and also the Host of good Angels that are different from the other bad that followed him and were likened vnto him as also the Spirit of propheticall predictions we worship and adore honouring them in verity and in truth This is the Text of Iustin meant by this man word for word related in his owne language as he did write and expressed thereout punctually And now Sir what aduantage from Iustin Martyr What haue your Proselytes seen in him Your Translator Perionius mistook his Author and Bellarmine was glad to make aduantage of it and your Instructer took it as he found it As for your selfe I think you are innocent of all Otherwise then so it cannot bee taken For though wee should yeeld it Angels are to bee worshipped yet not with diuine worship your selues confesse with such as is due vnto God alone But if any worship bee giuen them heer it is point par point that which is due to God See what it is to blunder so This was for worshipping of Angels S. Ambrose succedeth in his Book de Viduis for praying vnto Angels So the man flits to and fro Angels are to be beseeched who are deputed our Guardians therfore not all Angels but onely Guardians And is this to purpose Angels pray for vs or We may pray to them indefinitely But I let the rest alone I haue answered else-where these and other places and whatsoeuer other beside these haue hitherto come to my knowledge from our opposites in the point of inuocation XXVII That no Saint deceased hath afterward appeared to any vpon earth I Doo not belieue you that you can name any Protestant that wil defend this That no Saint deceased hath appeared after death Your word is no Gospell It is a Catholique Trick now-a-daies to cog and lie to cast any aspersion vpon Protestants If you haue met with some such it had been well you had named vs the men Your luck and experience hath been better than mine I neuer yet met with any such Deniers Perhaps in your ranging vp and downe you haue met with some ignorant simple people that hearing your talk of Apparitions thought you coniured and not knowing the meaning of the word would not beleeue you vpon any hand and as your custom is you publish it for the doctrine of the Protestants that No man euer appeared no not extraordinarily after death But to purpose We may conceiue your meaning two waies eyther as in common course of kinde or else vpon extraordinary course Apparitions haue been and may be but as works of wonder dispensations of the right hand of the most High Apparitions are not ordinary nor of common dispensation And infinite impostures iuggling tricks and collusions haue beene obtruded at all times vpon the world especially within the last 500 yeeres by coozening cheating knaues vnder vaile and couert of Apparitions principally to delude poore superstitious people with that opinion of Purgatory to make merchandize of the pardons But why not as probable that some Saints haue appeared from Heauen as some Popes haue come from Hell Both at Gods good pleasure extraordinarily who doth all things as hee will in Heauen and Earth What if The soules of the Righteous be in the hands of God are his hands so shortned that no where but in Heauen they can bee in his hands God may send them no doubt extraordinarily No cessation of pain is to the one no impairing of happinesse vnto the other they carry their heauen and hell about with them wheresoeuer they be So that in no diuersity of opinion we might well passe-by your Texts to
affamished To an Act consummate both Power and Will must concurre Et Non caret effectu quod voluere duo Either mans will is wanting to doe what he can or his power not sufficient to doe what hee would Now for Assistance where man faileth of himselfe he must haue recourse vnto some abetting hability As the man in prison that cannot helpe himselfe must be relieued by some other God must here doe it or none else for of him is all our sufficiency and might God can by his Power which is illimited aduance any thing so farre vnto perfection as hee will not doe it in regard of his owne purpose and decree in regard of order and course in Nature He can make Nature now altogether pure as he did at first by supernaturall endowments and as hee will doe at last in confirmed state of Glory But things standing as they doe and must he will not doe it and so it is impossible for man to attaine it but onely by some dispensation and peculiar eleuation but in such cases of singularity it must Constare what God wil doe If it be a word gone out of his mouth it is not impossible if he haue said it it is impossible Take here heed then least we iustle his will and power together which doing we shall fasten many incongruities absurdities and inconueniences vpon his Courses and Dispensations in the World Againe Man as he is patient in respect of God assisting though Agent in himselfe and his performing must be considered three wayes in a threefold state for a threefold time as hath already beene touched Of Nature Grace and Glory And that of Nature two wayes Made by God with all sufficiency depraued by the Diuell to all dissability As once it was as now it is The Question is not meant of Naturall state at all what then man could doe Any thing then what now he can doe Nothing at all now Nor is it intended of the State of Glory what hee shall be able then to doe It is a state of perfection confessed vpon all hands of Perfection without any Imperfections And therefore performable euery way of all Gods Commandements in all points and at all times but the question is of ordinary Grace in Regeneration how farre it doth or may enable him now in this World Thirdly that to keepe Gods Commandements is to obserue and doe what God commandeth to be done Not onely in part as to keepe precisely and to an haire some of the Statutes or some branches or clauses of those Statutes or at sometimes onely but for euer in all parts of any one and euery Commandement all points must be kept and obserued Fourthly wee consider what they command and how which is comprehended in two heads Spirituall Obedience from and with the Heart Perfect Obedience with all the Heart For as God is a Spirit so those that worship him must worship him in spirit and in truth not onely externally with cap and knee God is perfect and accordingly the rule is Be you perfect as I am perfect Such as he is such be his Lawes and such obedience vnto his Lawes is required of him that serueth God But still seruatis subiecti proprietatibus as the subiect is capable of perfection For nothing can be perfect as God is perfect that is in the selfe-same degree of Perfection for so it should be God but respectiuely perfect in conformation like vnto him as humane perfections can be enabled not in iust proportion God requireth not perfection as himselfe hath it nor yet perfection exceeding the proportion of the Subiect Not the same here which is required in Heauen nor here of all men alike but as he scattereth so he requireth as hee hath conferred two Talents or fiue so he exacteth So that at last to adde limits to this rouing Proposition I resolue it thus No man in the state of Grace regenerate by any ordinary course or assistance of Grace euer did or can obserue all the Commandements of God in euery part no not in that degree which God hath fitted him vnto and requireth of him at all times At some time he may in some particulars or peraduenture in all particulars in some time or some particulars in all time Now let vs see how the Texts contrary this or how the Fathers are of another opinion Philip. 4. 13. I can doe all things in Christ that enableth me Therefore keepe the Commandements of God Therefore any man may doe it Therefore euery man may keepe them As if whatsoeuer Saint Paul could doe might haue beene performed by any ordinary Christian As if Saint Paul were not a man alone of transcendent endowments beyond ordinary alloy who saith of himselfe He was in sufferings beyond them all who faith of himselfe Hee was rapt vp into the third Heauen and heard things that neuer man heard Secondly what All things could hee doe He that saith All exâ—mpteth none and so you take it at a large extent Could he make Contradictions true could hee Prophecy or speake with Tongues where and when he would Could hee walke on the Waters or in the Ayre at pleasure And yet he saith I can doe all things All things extended includeth these things Otherwise Quo warranto doth it follow that amongst those All things which Saint Paul could doe the keeping of Gods Commandements should be ranked If it be reioyned That must be included I reply it is the Question and so ought to be proued not begged Againe I answere Pauls performing goeth no farther then Christs enabling I can doe all things But how In Christ inabling me That is so farre as Christ should or did inable him but how appeareth that this is one of those things in which or whereto Christ would inable him So againe this is the question and must be proued not begged beside Christ might enable him now and not anon many times but not euer in some things inable him not in all And yet farther that All hath a limitation All those things he could doe of the which he spake viz. want and abound suffer and endure prosperity and aduersity alike through the Grace of Christ Iesus which did assist him So Chrysostome Theodoret Oecumenius Lombard Thomas Lyra Caietan So the Text it selfe to any man that shall but view it Saint Paul meant nothing lesse then that in the whole course of his life hee was able to keepe the entire Law of GOD in euery point which is the state to be made good and yet was Saint Paul able to doe and performe as much as any other man could performe 1 Iohn 5. 3. This is the loue of God that wee keepe his Commandements It is so and what of that Herein we shew our loue to God that we keepe his Commandements That is in effect as we loue him so we keepe his Commandements and as we keepe his Commandements so we loue him Perfect or imperfect in all or in part it is not said Indeed
more familiar kinde of apparition goe answer Saint Thomas And your Masters can tell you that whereas it is related in the old Testament often that God appeared vnto men the Doctors of the Church are not resolued whether God appeared at any time personally or wholly by the Ministery of Angels Your men the Iesuites Victorellus Vasquez and the rest nay all later Diuines saith Vasquez but Clicthoâ—â—us affirme that God neuer appeared but by the Ministry of Angels So that your expresse testimonies are in a wise case and your self an Ignorant or a Confident that knew not this or dare oppose your Yea vnto their Nay Therefore Esay 6. 1. he that sate vpon the Throne and he that Dan. 7. 9. is described was not God but some Angell or if God yet the second Person the Father neuer appearing vnto any Therefore as Vasquez himself confesseth that great Vpbearer of Roman Idolatry Henricus quodlibeto 1. Abutensis in 4. Deuter. Durand in 3. d. 9. q. 2. ad 4. Martin Aiala de Tradit 3. part doo teach it as well as Caluin that it is vtterly vnlawfull to picture or represent the Trinity or God otherwise than as in Christ hee took our flesh and was found among vs as a man These were nor Hereticks nor Protestants that did teach so and yet we see it ordinary amongst our good Catholicks to represent the picture of the Trinity moe waies than one which neuer appeared in humane shape as yet to any Impious Artificers not onely vain that make the most blessed and most glorious Trinity a certain Geryon or as Tertullian phraseth it Sororem vasculorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A thing not onely contrary vnto reason but to the despite and contumely of God whose glory being such as cannot be vttered and shape such as cannot be expressed is denominated from and represented in base and corruptible things that haue no permanency without supply So feelingly complained Iustine Martyr of your Camerades the Idolaters of those times Such Images Hesselius a Papist Professor at Louain wherby God the Father is represented in an humane shape vtterly himself disliketh and iustifieth his dislike out of the Fathers that not onely Protestants may bee the mislikers of such impiety but Papists of better spirits and more solid learning XLV That it is not lawfull to worship Images nor to giue any honour to any dead or insensible thing TWo seuerall questions as often confusedly propounded in one Proposition which are of different natures of vnequall extents of diuers and disparated approbation The latter that It is not lawfull to giue any honour to any dead or insensible thing is a false imputation cast vpon vs an horrible lie against common sense refelled in the ordinary practice of Protestants who giue honour and respect though not adoration to many dead and insensible things as this Fellow liuing in a Protestant State cannot choose but knowe vnlesse with Bartimaeusâ—ee â—ee were borne blinde and withall hath continued deaf from his mothers womb This he cannot prooue by expresse words that we deny nor yet any consequence thereupon It is contrary he telleth vs for fashion sake vnto the expresse words of our owne Bible What is contrary that It is not lawfull to worship images or to giue any honour to dead things Two distinct Assertions not of necessary consequence or dependance and so not necessarily inferred one vpon the other Besides where is that expresse place of our Bible which is contrary to that Assertion This place was forgotten through too much haste I will supply the defect and designe the place which the man intended when he ouer passed it Exod. 3. 5. Iosua 5. 15. Put off thy shoâ—es from thy feet for the place whereon thou standest is holy ground This may prooue that at some time by speciall precept vpon some occasion some insensible thing may be honoured which no Protestant euer went about to deny but the inference they doo and most iustly may as hauing no reason of illation Therefore an image representing vnto vs an holy thing may be worshipped say and not honoured for of honour we contend not our difference is about worship onely But take it of honour and see the handsome consequence God said Some ground was holy therefore all Images may bee worshipped What an Image of Rie-dough is this Cods-head To as good sense it might be spoken Ierusalem was called The holy City therfore the Iewes might worship Images Or The Temple was an holy place none but Israelites and those also clean might enter there the Priests and Leuites did wash their feet being to doo seruice there all common people wiped off the dust from their feet when they entred therein therfore Ahaz might erect his Altars there Manasses prophane it with Idolatry Antiochus set vp the abomination of desolation there Had not the Beast cause to low thus Lo how cleer a place is heer produced against the Protestants wherein an insensible creature without reason was commanded by God himself to be honoured for the refraining to tread vpon it was the doing of honour to it Therefore an Image c. Of Honour be it but not Worship Honour and worship differ more than latria and dulia doo Without sense I grant and life too The earth hath neither life nor sense The earth was made to tread vpon It was not great honour To inhibite this course of kinde Honour was done not Worship not to the place but to the Holy place The place was holy not in it self not made so by man but from the personall presence of the most High Make an Image so holy and then so honour it This honour was not you were asleep man in refraining to tread vpon the earth for where stood Moses and Iosua when they talked with God in the aire or no-where or in the fift imaginary body But the honour was In refraining to tread on it with their shooes on as when men come into the Church but vncouer the head at their entrance into the Church And for the honour in kinde or correspondency what similitude betwixt that yours to an Image You fall down vnto an Image at least before it You honour the Image with the same honour that the Representee is honoured withall at least accidentally in your relatiue worship Did Moses or Iosuab so honour the ground Fell they downe vnto it Put they their shooes off to it for the grounds sake and not rather for the presence of God there whom without any relatiue worship at all they honoured immediately in himself Any thing I see will serue a Priests turn No matter what you prate so that you prattle Happy men that haue so pliant Proselytes that so easily beleeue whatsoere is told them though it be a tale of a Tub. There is a respect due to all the works of God as good as his as arguing the art and excellency of the Maker so all of them are honourable in their kindes Doo you
peccare nequid 〈…〉 deterius fiat Salomon denique Saul caeteri multi quam diu in vijs Domini ambulauerunt datam sibi gratiam tenere potuerunt recedente ab ijs disciplinâ Dominica recessit gratia Goulartius here talketh to no purpose in the Cloudes totally or finally it skilleth not the Grace of God departed away from them therefore they lost their Faith in Saint Cyprians iudgement by which they stood at first in Gods fauour And in Nazianzens too who writeth thus of Saul in his Apologie vnto his Father Pag. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annoynted hee was and made partaker of the holy Spirit and then at that time was Spirituall I dare not speake otherwise of him Nay more then so hee prophecyed And yet for all that because hee suffered not himselfe to be wholy and entirely directed by the Spirit nor became perfectly and sincerely another man what neede I relate the Tragicall end which hee vnder-went Saint Hierome forsaketh not his Masters direction Lib. 2. aduersus Pelagianos Ne beatum dixeris quempiam ante mortem Quamdiù enim viuimus in certamine sumus quamdiù in certamine nulla est certa victoria Call no man happy vntill he be dead So long as we liue wee are to striue and contend so long as there is opposition against vs so long we are not assured of the victory And else-where against Iouinian he teacheth that vntill a man repent Faith is cast off by sinne and the party in disfauour with God Saint Augustine proposeth it as an Article of his Creede de Corrept gratiâ 13. Credendum est quosdam de filijs perditionis non accepto dono perseuer andi vsque in finem in fide quae per dilectionem operatur incipere viuere aliquandiù fideliter iustè viuere posteà cadere neque de hac vitâ priusquam eis id contingat auferri And againe Ad quam vocationem pertinere nullus est homo ab hominibus certâ asseueratione dicendus nisi cum de hoc saecule exierit In hac autem vitâ humanâ quae tentatio est super terram qui videtur stare videat ne cadat And lastly Gregory Lib. 6. in primum Regum Quia Iudicium omnipotentis Dei imperscrutabile est vnde veniat quo vadat homo nescit quia sciri non potest an quis in gratia quam recepit perseuerare in perpetuum debeat Because the Iudgements of GOD Almighty are vnsearchable man doth not know either whence hee commeth or whether hee goeth because it cannot be knowne whether a man shall euer stand without falling in that Grace which hee hath receiued It was a Stoicall paradox grounded vpon their fatall necessity and concatenation of Causes that vertues once had cannot be lost at all Seneca thus in his 50 Epistle Semel tradidi boni possessio perpetua est Non dediscitur virtus Fideliter sedent quae in locum suum veniunt Good once had is held for euer in possession Vertue is not againe to bee learned For what thing soeuer hath obtained the proper place resteth therein without alteration If any such necessity be inferred by any it is but opinion not decision priuate opinion not publique resolution which a man may follow or abandon at pleasure not to be blamed for resolution So or so In course of Christianity and seruice of God Finis coronat actus It is the end that crowneth the Act. In mans profession of Loue Feare and Obedience of God Nilâ—praesumitur esse actum dum restat aliquid ad agendum The Law presumeth nothing at all is done so long as resteth any thing to be done Non quid egeris sed quid supersit curandum si dixisti Sufficit Defecisti It is not respected what is already performed by them but what remaineth yet vnfinished If thou say it is enough thou art fallen off and faintest For Leuit 22. Euer the tayle of the whole burnt Offering was offered Many begin to build but doe not all set vp the roofe Many thousands came out of Aegypt but few of them passed ouer Iordan Asa was good till the goâ—te vexed him Ionathan followed the Chace till hee met with Honey Many are good till they haue cause to be badde and then vertunt omnia ad extremum They end in the flesh that begun in the Spirit The Conclusion of all is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man is not happy so long as hee liueth because it is vncertaine what shall become of him saith Saint Basil vpon the first Psalme These are the resolutions of many if not most Protestant Diuines as priuate men of Protestant Churches in their Decisions and Resolutions I am sure the Church of England doth not tender it to be taught or belieued that Faith had cannot be lost againe Priuate opinions of men are no Gospels of the Church I am of this opinion another is of that I maintaine Faith cannot be lost totally or finally another verily perswadeth himselfe it may be lost both totally and finally Hee that once was in regard of iustifying Faith and Grace the Childe of God may become the Childe of Sinne Wrath Death Hell and Destruction to neither of these doe I subscribe as de fide being vndecided vndetermined in the Church Lei euery man abound in his owne sense and vnderstanding what is it to mee so be it hee keepe Faith Peace Charitie and a good Conscience The very Church of Geneua it selfe as I was told by one of the chiefe Ministers thereof doth not maintaine these priuate opinions of the principall Pastors of that Church So that what honesty can there be in this rambling Companion who ranketh it with the Errours of the Protestants That Faith had cannot be lost Which if it were an errour as I dispute not that is as much or more opposed by Protestants as propugned As much refelled by Protestants as Papists Sir Gagger to let the World see your ignorance or impudency or both I haue laide these parts together out of Protestant Diuines I iustifie no priuate opinions Those that hold the one or other are old enough let them answere for themselues And so I proceede XXI That God by his will ineuitable decree hath ordained from all eternity who shall bee damned and who saued DAmned and Saued diuide Mankinde Not any hath come forth of the loins of Adam but as this Gaggler will himself confesse is necessarily ranged in one of these Ranks either with the Damned or the Saued Sheep or Goats vpon the left hand or the right But he whosoeuer that is é censa damnandorum vel saluandorum finally and eternally damned or saued as one day actiuely all shall bee is so damned or saued not without God's will according to the purpose of his decree at least consequent though not antecedent who doth whatsoeuer hee will in heauen and earth who worketh all things according to the counsell of his will the highest Rule supremest Law nothing
riddles Saint Hier in praefat commen in Eph. Saint Aug. Ep. 119. cap. 21. saith The things c. Saint Gregorie hom 6. in Ezech and many others confesse the same Contrary to the expresse words of their owne Bible Math. 23. 2. 2. 3. * Note here that he doth not say whosoeuer but whatsoeuer giuing vs thereby to vnderstand that not onely the bonds of sinne but as well all other knots and difficulties in matters of saith and manners are to be loosed by Saint Peter and by the Pastors that succeed him in the Church See more to this effect Deut. 17. 8. See Aggee the 2. and 11. 2 Chron. 19. 8. See Fathers which affirme the same S. Gregor Nazian in Oratione excusat Tertul. lib. de praescrip Haeret S. Cyprian Lib. 1. Epi. 3. S. Aug. lib. 1. cont Cres cap. 33. lib. cont epist Fund ca. 5. Whether now wilt thou beleeue so great a Bishop as S. Anselme or some other Host or Hostesse that sell bottle-ale Contrary to express words of their owne Bible 1. 2. 3. Thas Traditions are to be receiued see more Shall then the saying of some vnlearned Baker ouer beare great Saint Basil See Fathers that affirme the same S. Basil lib. de spirit Sanct. ca. 27. saith that some things we haue from Tradition of the Apostles both which haue force alike vnto godlinesse Some things wee haue from Scripture other things from the Apostles Traditions both which haue like force vnto godlinesse Shall then the saying of some vnlearned Baker ouer-beare great Saint Basil And consequently cannot erre See more Iohn 16. 13. Therefore it is not forbidden in holy Scripture the publike seruice of the Church to bee in a tongue not vnderstood by the Assistants Now the names of the twelue Apostles are these the first Simon which is called Peter Therefore c. And what other thing is it for Peter to confirme and strengthen his brethren than to practice and exercise his greatnesse ouer them For he that doth strengthen and confirme is greater and they who are strengthened c. are made thereby inferiors to him who doth strengthen and confirme them See more for proofe hereof c. See Fathers that affirme the same Theoph. in 22. Luk calleth Peter Prince of the Disciples Eusebius in Chron First Bishop of Christians S. Cyril of Hier. Cat. 2. Prince and most excellent of all the Apostles S. Chrys hom 55. in Mat. Pastor and Head of the Church Cont. Crescon 3. 15. Contrary to their own Bible 2 Thes 2. 3. For so Saint Peter should then be Antichrist for he was Pope and the very first of Popes Therefore the great Antichrist shall be a particular man Contrary to expresse words of their owne Bible See more Mat. 16. 19. See Fathers that affirme the same Contrary to the expresse words of your owne Bible Therefore sinnes may be confessed vnto man See the Fathers who affirme the same Tertul. lib. ad Mart. ca. 1. Pope Vrban the second graunted a plenary Indulgence to such as would goe to the Holy-Wars An. Christi 160. Hence hath the ground of Indulgences beene alwayes taken but more principally from the super abundant merit of Iesus Christ Whence it appeareth that man by assistance of Gods grace may doe some things counselled And these we call workes of supererogation See one Father for the same in stead of many I could produce See more Eccles 15. 14. Is it not then plaine wilfulnesse to denye Freewill See Fathers that affirme the same S. Iren. Lib. 4. cap. 7. Contrary to express words of their owne Bible Briefly if the Commandements were impossible they could binde no man For it is not to bee conceiued how one should sinne in a thing which hee could not possibly auoid It is not to be conceiued how one should sin in a thing which hee could not possibly auoid Lastly Saint Basill who saith it is an impious thing to say that the commandements of God are impossible See more 1 Cor. 9. c. See Fathers that affirme the same S. Ambrose de Apolog. Dauid ca. 6. S. Hier. lib. 3. cont Pelag. S. Aug. de spirit lit cap. vlt. 1. 2. 3. Contrary to the expresse words of their owne Bible See more Ose 13. 9 c. See Fathers that affirm the same S. Aug. lib. 1. ciuit Tert. de Orat cap. 8. S. Cyprian Lib. 4. Epist 2. S. Ambrose Lib. 2. de Cain et Abel will nâ—t that we refer vnto God the preuarication of Adam or treason of Iudas though hee knew the sin before it was committed Contrary to their owne Bible Therefore S. Paul himself was not assured infallibly A point of doctrine so improbable that we will not labour to ouerthrowe it by any further proof of Fathers Contrary to expresse words of their owne Bible Mat. 18. 10 Therefore they had their Angell-keeper This very passage Saint Cyril of Alexandria Lib. 4. con Iulian. applieth to our Angel-keeper See more Acts 12. 14. 1. Cor. 11. 10. Contrary to expresse words in your owne Bibles Zach. 1. 9 10 11. Now what I pray you is a praier if this be not Contrary to their owne Bible That this was spoken to a true Angell and not to Christ Basil l. 3. c. Eunomium S. Chrys ho. 7. in laud. S. Pauli and vpon 1. of Col. and S. Hier. vpon 66 of Esay Which beeing so who for shame can say He prayed not vnto him See Fathers that affirme what hath beene said touching Angels For some such my self haue met with Therefore Saints deceased haue appearea to some on earth At Saint August witnesseth Lib. de cura mortis cap. 14. Nor can any be so senslesse as to say they pray for them selues Contrary to their owne Bible If an Horse or an Asse should pray c. Where note that Theodoret paraphrasing vpon Baruch interpreteth this very place as Catholiques doo Now is the Sunne more cleare than that Saints pray for vs Iob 1. 5. 〈◊〉 S. August himself expounds this very place as Catholiques doo in his Annot. vpon Iob. If it had not been the common custome in the time of Iob to inuocate the Saints deceased it had bin friuâ—lous for Eliphas to haue asked Iob to which of the Saints he wou'd t 〈…〉 See more Contrarie to expresse words of their owne Bibles In second of Kings but is the 4 by the account of Catholiques 13. 21. S. Chrysost To. 5. cont Gentil quòd Christus sit Deus in an whole Booke proues heerby and by the like vertue of other Saints that Christ their Lord and Master is God whose seruants napkins and shadows could do such wonders Are they not therefore fooles and blind that keepe such a â—ooting at Holy-bread Hooker Poor Protestant whither now is thy figure fled See Fathers that affirm the same S. Ignat. in his Epist ad Smyr Iustin Mar. Apol. 2. ad Antoninum Now say the truth and shame the Diuell are not they sick in their wits which will oppose such plaine Scriptures Deuter. 23. 22. Psal 66. 13. Psal 19. 11. 1. Tim. Math. 5. 12. Ier. 35. 5. Therefore it is grounded c. Contrary to their owne Bibles These freed Captiues cannot bee the soules of the Saued which no man in his right wits can call Captiues nor of the damned for so the diuels should be brought again into heauen Therefore they were the soules of the Fathers which Christ deliuered out of hell Acts 2. 27. Which very words Saint August applieth to the paint of Purgatory and addeth Who but an Infidel will deny Christ to haue descended into hell Ep. 99. ad Euodium Saint Ambrose Ser. 20 in Psal 118. Saint Hierome vpon 4 of Amos Saint August vpon the 37 Psal Saint Gregory lib. 4. Dial. explicate this very place of Purgatory Heb. 9. 1. 5. Lo Saint Paul calleth the pictures of the Cherubins which Salomon made an Ordinance of diuine Seruice which Protestants call the making of Idols who now shall we beleeue whether S. Paul or a Protestant When painting and grauing of 〈◊〉 tures is so farre from beeing Idolatry that it is prooued to be a Science diuinely infused by God himself Contrary to expresse words of their owne Bible and he said Draw not nigh hither c. Lo how cleer a place is produced heer against Protestants where an insensible â—reature without reason was commanded by God himselfe to be honored Now the principal reason why the Arke was worshipped was in regard of the Images that were vpon it which as S. Ierom saith the lewes did worship in his Ep. ad Marcellan Num. 21. 8. Hence are euidently prooued diuers things against Protestants c. See Fathers that affirme the same Saint Ambrose Ser. 1. in Psal 118. Where first our Lord hauing taught his owne Disciples that excellent Prayer of all praiers which hee would haue them to offer to him the Pater noster or our Lords Praier hee afterwards in many other places willeth them to pray alwaies as Luke 18. 1. The Angels in the Prophet Esay Esay 6. and the beasts in the Apoc. Apo. 4. which rest neither dâ—y nor night do thrice repeat c.