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 is not given to all the faithfull but to some only in particular yea he presupposeth that one may have the gift even to work miracles and yet may want the gift truly to interpret the Word of God Therefore a man by his own private spirit cannot rightly interpret Scripture 2 Peter 1.20 Knowing this first that no Prophesie of the Scripture is of any private interpretation for the Prophesie came not in old time in the Margent or at any time by the will of man â—ut holy men of God spake as
Yea it were a thing both ridiculous and impious to make them Trayclears Carriers of Drugs or Paracelsians Mark 16.18 They shall lay hands on the sick and they shall recover But first our Reformers are no true Priests Secondly they lay not their hands upon the sick Thirdly they anoint them not with oyl in the name of the Lord as S. James willeth Let them say the truth then and shame the devil are not they sick in their wits who will oppose so plain Scriptures ¶ See the Fathers that affirm the same Origen hom 2. in Levit. S. Chrysost lib. 3. de sacerd S. Aug. in Speculo serm 215. de temp Venerable Bede in 6. Mark 5. Jac. with many others XLIII That no interiour Grace is given by imposition of hands in Holy Orders And that ordinary Vocation and mission of Pastors is not necessary in the Church COntrary to the expresse words of their own Bible 1 Tim. 4.14 Neglect not the gift we reade grace that is in thee which was given thee by prophesie with the laying on the hands of the Presbytery See how plain it is that holy Orders do give place D. Kellison handling this Question touching the Mission of the Reformers proveth learnedly in his Reply page 7. 44. that this foundation being disproved the whole frame of their Church and Religion falls yea that they have neither true faith nor worship of God and his reason is this if faith depend of hearing hearing of Preaching Preaching and administration of Sacraments of Ministers and Preachers and Preachers and Ministers of their mission where there is no mission as they have none there can be no true faith nor lawful administration of Sacraments and consequently no Religion Therefore vocation is necessary in the Church 1 Tim. 1.6 Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee by the putting on thy hands How plain the Holy Scripture is against them But they reply that laying on of hands is not needful to them who have already in them the spirit of God and inward annointing of the holy Ghost To which very question Theodoret maketh answer that God commanded Moses Num. 27. to lay his hands upon Josue whereas by the Testimony of God himself Josue had already in him the spirit of God S. Paul although he were called immediately from Heaven yet was afterward sent with laying on of hands Act. 13.3 Heb. 5.4 And no man taketh this honour unto himself but he that is called of God as was Aaron Here our adversaries reply again that Aaron had no external vocation but this is easily solved for Aaron was the first of his Order and therefore could not have his calling by succession and whose case is far unlike to our Reformers unlesse they will confesse also that they are the first of their Order wherein they shall be easily believed See more Acts 13. 2 Tim. 1.6 1 Tim. 5.22 2 Tim. 1.8 Num. 27.23 ¶ See also the holy Fathers that affirm the same S. Aug. lib. 4. quaest super Num. S. Cyp. ep ad Magnum Optatus Milevit the place begins Ne quis Miretur Tertullian in praescript the place begins Edant origines XLIV That the Priests and other Religious persons who have vowed their chastity of God may freely marry notwithstanding their vow COntrary to the expresse words of their own Bible Deut. 23.22 When thou shalt vow a vow unto the Lord thy God thou shalt not slack to pay it for the Lord thy God will surely require it of thee and it would be sin in thee but if thou shalt forbear to vow it shall be no sin in thee Out of which words two things are clearly proved The one that it is both lawfull and laudable to make Vows the other that Vows being once made do binde where otherwise there was no obligation before therefore such as have vowed Chastity may not nor ought not afterwards attempt to marry which if they do they break their Vow 1 Tim. 5.11 12. But the younger widdows refuse for when they have begun to wax wanton against Christ they will marry having damnation because they have cast off their first faith All the ancient Fathers that write upon this place expound these words of the Apostle of the Vow of Chastity or of the faith and promise made to Christ to live continently as is abundantly proved in the Rhemes Testament upon this place 1 Tim. 5.15 For some already turned aside after Satan To marry after the vow of chastity once made is here termed by the Apostle himself turning aside after Sathan And hereupon it is that we call the Religious that after marry as Luther Bucer Peter Martyr and the rest of that lascivious rabble Apostates Gods adulterers incestuous sacrilegious and the like See more Psal 66.16 Numb 6.2.18 Josue 21.26 Ierem. 35.18 Eccl. 5.3 Acts 21.23 ¶ See also the Fathers in confirmation thereof S. Aug. lib. de bono viduit c. 9. Athanasius lib. de virginitat S. Epiphanius haeres 48. S. Hier. cont Jov. l. 1. c. 7. What is to break their first faith saith S. Aug They vowed and performed not in Psa 75. The place begins Quid est primam fidem c. XLV That fasting and abstinence from certain meats is not grounded on holy Scripture nor causeth any spiritual good COntrary to the expresse words of their own Bible Jerem. 35.5 And I set before the Sons of the house of the Rechabites pots full of Wine and Wine-cups and I said unto them drink ye Wine But they said we will drink no Wine for Jonadab the Son of Rechab our Father commanded us saying Ye shall drink no Wine neither ye nor your sons for ever Thus have we obeyed Jonadab our Father in all that he hath charged us Therefore fasting is grounded upon holy Scripture Luk. 1.15 For he shall be great in the sight of the Lord and shall drink neither Wine nor strong drink Thus was abstinence not onely foretold but also prescribed by the Angel which plainly proveth that it was both a worthy thing and also an act of religion in S. John Bapt. as it was in the Nazarites and Rechabites afore-mentioned Acts 13.3 And when they had fasted and prayed and laid their hands on them they sent them away Hence the Church of God hath sufficient ground and warrant for the using and prescribing of publick fasts which was not fasting from sin as our Reformers forsooth pretend for such fasting they were ever bound to keep and that at such times or seasons as the Church pleased to prescribe as in Lent or the like and not when every man lists or the toy takes him in the head as Arius and other Hereticks did teach testified by S. Aug. Haeres 53. Matt. 17.21 Howbeit this kinde of devils goeth not out but by prayer and fasting Behold the great force of prayer and fasting able to expell the very devil Therefore it causeth great spiritual good See more
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
Joel 2.12 Matth. 6.16 Matth. 9.15.29 Toby 12.8 Luke 2.37 Act. 14.22 2 Corinth 11.37 2 Cor. 6.5 Num. 30.14.1 Tim. 4.3 ¶ And the Fathers S. Ignat. ad Philip S. Basil orat de jejunio S. Chrysost orat in sanct Lavacrum hom 1. in Gen. S. Ambr. ser 4. S Hier. in cap. 18. Isa and many others XLVI That Jesus Christ descended not into hell nor delivered thence the souls of the Fathers COntrary to the express words of their own Bible Ephes 4.8 When he ascended up on high he led Captivity captive in their margent or a multitude of captives and gave gifts unto men Now that he ascended what is it but that he also descended first into the lower parts of the earth These freed Captives to be the souls of the glorified no man in his right wits will say nor the souls of the damned for so the devils should be brought again into heaven therefore they were the souls of the Fathers which Christ delivered out of Limbus Acts 20.27 Because thou wilt not leave my soul in hell neither wilt thou suffer thine holy one to see corruption These very words S. Aug. applieth to the proof of a third place and saith Who but an infidell will deny Christ to have descended into hell Epist 99. ad Exod. 1 Pet. 3.18.19 Being put to death in the flesh but quickned by the spirit by which also he went and preached unto the spirits in prison Now to understand by the word prison heaven there is no sense since it is called the seat of God and not the prison of God To understand it of the wicked Calvin himself opposeth this opinion and maintains that S. Peter speaks of the good who were known from the dayes of Noah And hereto that this doctrine destroieth an article of our Creed Therefore Christ descended into hell Heb. 11.38.39.40 And those all having obtained a good report through faith received not the promise to wit of heaven God having provided some better thing for us that they without us should not be made perfect to wit in their perfect and compleat glory Whence it follows necessary that they must needs grant another place distinct as well from the Heaven of the saved as from the Hell of the damned wherein these holy souls were detained Mat. 12.40 For as Jonas was three days and three nights in the Whales belly so shall the Son of man be three days and three nights in the heart of the earth But how I pray is this Figure fulfilled if Christ were not as many days and nights in the heart of the earth as Jonas was who was not in the whales belly in body only but also in soul Whence it followeth that either Christs holy soul was three days and three nights in the heart of the earth as well as his body or that this place of Scripture is either false or unfulfilled Which were most absurd to affirm Matth. 27.52.53 And the graves were opened and many bodies of Saints which slept arose and came out of the graves after his resurrection and went into the holy City and appeared unto many Understood by S. Ignatius Bishop of Antioch of Limbus Patrum writing to the Citizens of Trallis thus many arose with our Lord for the Scripture saith that many of the bodies that slep arose with our Lord. He descended alone returned with a multitude Zach. 9.11 As for thee also by the bloud of thy Covenant I have sent we read let forth thy prisoners out of the pit wherein is no water Both S. Hier and S. Cyril understand this pit to be meant of Limbus Patrum And with very great reason for how absurd were it to say that the damned have their share in the bloud of the Covenant Or that they are set forth of their infernal pit Or that they may be said to be thy prisoners that is Christ but rather the prisoners of the devils Yea where I pray to speak properly hath Christ had any prisoners at all which he hath let forth if not out of this place Therefore either Christ let forth prisoners out of Limbus Patrum or this place likewise as the former is either false or not yet fulfilled Like unto this is that of 1. Samuel 2.6 The Lord killeth and maketh alive he bringeth down to the grave we read hell and bringeth up we read back again See how plain and conform the faith of that old Church was and is to this of ours bringeth down to hell or bring-back again which hardly in any clear sense can be averred if Limbus Patrum be denied As for the word grave which they erroneously have added in stead of Hell to diminish the force of so plain a place why do they not as well foist the same into their Creed in stead of Hell as here they have done and say Was crucified dead an buried he descended into the grave Who doth not see this absurdity See more Osee 6.3 Psal 16.10 2 Pet. 3 19. Zach. 9.11 Rom. 10.6 Eccl. 24 45. Psal 23.7 Gen. 37.35 ¶ See also the Fathers that affirms the same S. Hier. in 4. and Ephes S. Greg. lib. 13. Moral cap. 20. S. Aug. in Psal 37. vers 1. The place begins Futurum est enim c. XLVII That there is no Purgatory fire or other prison wherein sins may be satisfied for after this life COntrary to the expresse words of their own Bible 1 Cor. 3.13.25 The fire shall try every mans work of what sort it is If any mans work shall be burnt he shall suffer loss but he himself shall be saved yet so as by fire S. Augustine writing upon the 37. Psal and drawing these very words of the Apostle into his discourse saith Because it is said he himself shall be safe that fire is therefore condemned Yea verily though safe by fire yet that fire shall be more grievous than whotsoever a man can suffer in his life Thus he Therefore there is a Purgatory fire wherein sins may be satisfied for after this life John 11.22 But I know that even now whatsoever thou wilt ask of God God will give it thee S. Martha the sister of S. Ma. Magdalen believed that our Lord whom then she held only for a holy man or Prophet and not for the Son of God could obtain of God something profitable to her brother Lazarus who was deceased For having said Lord if thou hadst been here my brother had not been dead she presently added But I know that even now whatsoever thou wilt ask of God God will give it thee Which speech she could never have used in any good sense if she had not learned this doctrine of the Synagogue who offered sacrifices alms and prayers for the departed and unless she had known and believed that the dead might be holpen by the piety of the living as Cardinal Allen learnedly concludeth in his Treatise of Purgatory Acts 2.14 Whom God hath raised up losing the sorrows of hell In which words two things
they were moved by the holy Ghost See how clearâ—y the Apostle taketh this faculty and â—uthority from a private and prophane man restraining the same to a company â—nd society of men and those also of â—ome special note for their sanctity â—nd holinesse assuring us that they â—pake as they were moved by the hoâ—â— Ghost 1 John 4.1 Beloved beleeve not very spirit but try the spirits whether they are God By which words we aâ—â— taught that the spirits of others are tâ— be examined whether they proceâ—â— from God or not but this Caveat caâ—not be understood of the spirit of thâ—â— whole Church since then it would foâ—low that there should be none left tâ— try the said spirit of the Church eveâ—â— particular man being included thereiâ— If then it be to be meant of privaâ—â— men as needs it must it follows thâ—â— a private spirit cannot be this Judgâ—â— since it self is to undergo the Judgement and examination of some other◠¶ The Fathers that affirm the saâ—â— are S. Aug. epist 16.2 and l. de Bâ—â—ptismo cap. 18. ad Epictetum S. Baâ—â— epist 78. S. Amb epist 32. S. Lâ—â— epist 53. S. Hier. lib. cont Luciferâ— nos Vincent Lyr. cont prophan herâ— novitates Yea Martin Luther hiâ—self the Protestants great Grand-Fâ—ther saith lib. de potestate Papae 〈◊〉 are not certain of any private persâ—â— whether he hath the revelation of the â—â—ther or no but that the Church hath 〈◊〉 we ought not to doubt They affirm VI. That S Peters faith hath failed COntrary to the express words of their own Bible Luke 22.31.32 â—imon behold Sathan hath desired to â—ave you that he may sift you as wheat â—ut I have prayed for thee that thy â—aith fail not Sathan required to sift â—hem all the Apostles but our Lord â—ere prayed for Peter onely that his â—aith principally might not fail Thereâ—ore S. Peters faith hath not failed Matth. 16.18 And I say unto thee â—â—at thou art Peter and upon this rock 〈◊〉 will build my Church and the gates 〈◊〉 hell shall not prevail against it But â—â—d S. Peters faith failed the gates of â—â—ll had long ago no doubt prevailed Matth. 23.2 The Scrâ—bes and the â—harises sit in Mâ—ses seat all therefore â—hatsoever they bid you observe that â—â—serve and do How could Christ bid â—â—e people of the old Law â—o all whatâ—â—ever he shold bid them by those that sate in Moses chair if they could errâ— But God hath no lesse preserved thâ— truth of Christian Religion in the chaâ— of S. Peter which is in the new Laâ— answerable to that of Moses in the oâ— Therefore neither S. Peters Faith nâ— Chair hath failed John 11 49 51. Speaking of Caipâ— the High-priest saith And this he spaâ—â—â— not of himself but being High priest thâ— year he prophesied that Jesus should for that Nation See how in this mâ— wicked time of the Sinagogue the veâ—â— Dregs and out-cast of that disobedieâ— people yet speaking forth of that Chaâ—â— which Christ had commanded to heard and obeyed touching matters faith answer truly and their chief shops prophesie ¶ So Leo ser 3. de assump sua affirâ— the same The danger was common all the Apostles but our Lord took speâ—â— care of Peter that the state of all the might be more sure if the Head were vincible They affirm VII That the Church can err and hath erred COntrary to the express words of their own Bible Isai 59.21 As â—or me this is my Covenant with them saith the Lord. My spirit that is upon thee and my words which I have but in thy mouth shall not depant out of thy mouth nor out of the mouth of thy â—eed nor out of the mouth of thy seeds seed from henceforth and for ever Therefore the Church cannot err John 14.16 I will pray the Father and he shall give you another Comforter that he may abide with you for ever even the spirit of truth But the Apostles themselves lived not for ever therefore this is to be understood of the perpetual aboad of the spirit of truth with their Successors Matth. 18.17 And if he neglect to hear the Church let him be unto thee â—as an heathen man and a Publican Whence is clearly to be gathered thaâ— the Church in her Censure cannot erâ— Isai 35.8 And a high way shall 〈◊〉 there and a way and it shall be call the way of Holiness the unclean shaâ—â— not press over it but it shall be for those the waifaring men though fools shaâ—â— not err therein How far deceive then are many simple souls who do aâ—firm that the whole Church and aâ— holy men that ever have been thereâ—â— for these thousand years how wiâ—â— soever have all erred Ephes 5.27 That he might preseâ—â— it to himself a glorious Church nâ— having spot or wrincle or any suâ—â— thing but that it should be holy aâ— without blemish Note well these word without spot wrincle or any blemisâ— and tell me now if it be possible thaâ— reading this thou canst ever believâ— that she hath ever taught such horribâ—â— blasphemies and abominations as aâ— this day she is charged with See more John 16.13 Ephes 5 2â— Isai 9.7 Ezech. 37.26 Luke 22 3â— Mat. 22.3 1. Pet. 2.9 John 17 1â— Cor. 11.25 Psâ—l 10.25.29 Ephes 2.10 John 10.16 Acts 4.32 Ephâ—s 4.5.11 Luke 10.16 Deut. 17.8 Jerem. 3.15 Malac. 27. Mâ—t. 16.18 Acts 15.28 2. Cor. 13.8 1. Tim. 3.15 ¶ The Fathers a firm the same expresly S. Aug. cont Cresâ—on lib. 1. cap. 3. Also upon the 118. Isal tâ—e place begins Ne auferas de ere meo verbum veritatis usquequaque S. Cypr. Epist 55. ad Cornel. num 3. S. Irenaeus lib. 3. cap. 4. with many others They affirm VIII That the Church hath been hidden and invisible COntrary to the expresse words of their own Bible Mat. 5.14.15 Ye are the light of the world a City that is set on a hill cannot be hid Neither do men light a candle and put it under a bushel but on a candlestick and it giveth light to all that are in the house But the Catholick Church is such a light such a candle and such a City built upon Christ as upon 〈◊〉 mountain therefore had not nor caâ— be hidden nor is invisible Mat. 18.17 Tell the Church if 〈◊〉 neglected to hear thee but if he neglect to hear the Church let him be unto thâ— as a heathen man and a Publican Buâ— it were a very hard case