An Antidote Against Popery

•… he state of the Contraversie.

COncerning the Canon of Scripture, there is no question between the Romanists and us, of the •… ookes of the New Testament, but •… lie of the Old: to wit, Whether those Books which are placed af •… the Prophet Malachi, common called APOCRYPHA, be Canoni •… Scripture: that is, (as the word i •… porteth) be of that Divine Auth •… ritie, as to be the Rule of our Fay •… and practice; which the Council Trent affirmeth, accursing th •… who will not receive them as •… creed and Canonical; and which deny to be such, because of th •… reasons following.

1. Authority of Scripture •…

1. LUKE XXIV. 27. And •… ginning at Moses, and the Prophets, he expounded 〈…〉 them in all the Scriptures, things concerning himself.

Whence it followeth, If ou •… •… viour comprehendeth all the S •… tures of the Olde Testament in •… ses and the Prophets, of whom M •… chi was the last: that then all ot •… which were written after, (as Apocrypha Books were) are no •… nonick Scripture. But (as we see by Saynct LUKE) our Savior comprehendeth all the Scriptures of •… he Olde Testament in Moses and •… he Prophets, of whom Malachi was •… he last, as witnesseth Theodoret, and •… heir own Genebrard: therefore all •… uch as were written after, (as the Apocrypha Books were) are no Ca •… onicke Scripture, For thus saith •… heodoret, Malachi as the last Pro •… het after all others, left the Divine Oracles in writ. So that from Mala •… hi to John the Baptist (saith Gene •… ard ) no Prophet arose.

2. ACTS XXVI. 22. Having •… herefore obtained help of GOD, 〈…〉 continue unto this day, witnessing •… oth to small & great, saying none •… there things, (or, as the Rhemists •… ranslate, nothing beside) than those •… hich the Prophets and Moses did •… ay should come.

Whence it followeth again; •… eeing Saynct Paul comprehendeth 〈…〉 like manner all the Scriptures of •… he Olde Testament in the writs of 〈1 page duplicate〉 〈1 page duplicate〉 Moses and the Prophets only, leadging no other things for conf •… mation of his doctrine; that the •… fore any other writs which we neither Moses nor the Prophets, (su •… as the Apocrypha Books be) are Canonicke Scripture.

3. ROM. 3.2. Unto th •… (to wit, the Jews) were commit •… the Oracles of GOD (or, as 〈…〉 Rhemistes translate, the words GOD ) that is, as Ferus a Roman and all others with him, expou •… the Canonicke Scriptures of Olde Testament.

But to subsume: Those Boo •… which are called Apocrypha, w •… not committed unto them as Oracles of GOD, nor acknowl •… ged, read, or expounded by th •… (as Bellarmine confesseth:) th •… fore it followeth, that they are Canonicke Scripture. Wheref •… (saith Augustine ) those thi •… are not sp • ken with such firmn •… or authority, which are not w •… ten in the Canon of the Jews.

Where it is to be noted, that •… ache of the Jews, not as they are at •… is day, but as they were then, •… hen they ONLY were the Church •… f GOD under the Olde Testa •… ent: and therefore, whose testi •… onie of the Canonicke Books of •… e Olde Testament, was then of •… ore credit, than any other Church •… ow can be in the contrary: in re •… ect that the Jewish Synagogue (as •… yeth Cordubensis, a minorit Friar) •… d then the infallible authority of •… ecerning between Divine inspy •… d Scriptures which they recea •… ed, and others which then they •… ejected.

4. 2. TIM. 3.16. All •… cripture is given by Divine in •… iration.

Whence it followeth, That what 〈…〉 not given by Divine inspiration, •… s not Canonicke Scripture. But •… ich are the Apocrypha Books: •… herefore, they are no Canonicke •… cripture.

Now, that such are the Apocrypha •… ookes, is proven, 1. out of themselves; because the author of t •… Books of Maccabees acknowle •… geth that they are only the abridg •… meant of an human Story, done b •… great pains; and wherein he excuseth himself, That if he hat •… done slenderlie, it is all that h •… could attain unto: which is n •… the style of Canonicke Scripture •… Wherefore, saith Saynct Jerome the Church receiveth not th •… Books of the Maccabees as Can •… nick Scripture. Which thing all •… Pope Gregory, in his Moralls, clea •… lie acknowledgeth.

Next: This is a sure testimoni •… (saith Bellarmine ) that the Boo •… of holy Scripture are Divine; b •… cause of the wonderful and Divi •… agreement of the Writers; as if the •… had been all written with one Pe •… and by one Writer. Whence it fo •… loweth, that such Books, whic •… have not this Divine agreemen •… but disagree from other Canonic Scripture, (as the Apocrypha do are not Divine or Canonic themselves; which is proven by two o •… them, in place of all the rest: t •… wit, 1. the Book of Tobit, chap. 5. •… ers. 12. where the good Angel is •… rought in uttering a lie: which is only proper, by Canonicke Scrip •… ure, to Satan, (who is a liar from •… he beginning) and to evil Angels, •… nd saying, that he was of a human kindred, and carnal procrea •… ion; whose nature is only to be created Spirits, appointed for ministration.

Next: by conferring Apocrypha Esther, with Canonicke Esther, in these few places following, videlicet, in Apocrypha Esther, 12.5. it is said, that Mordecai for detecting the Treason against the King, by the two Eunuchs, at that time, he got a Reward: and in the Canonicke Esther, 6.3. it is said the contrary; that at that time he got no Rewarde. Agayne, in Apocrypha Esther, 15.10. it is said, When Esther came before the King, he looked on her fiercelie: and in Canonicke Esther, 5.2. it is said the contrary; that he looked on her favourablie. Lykewyse, in the Apocrypha Esther, 12.6. it is said, that Haman hated Mordecai, because o •… the two Eunuchs, whose Treaso •… he detected: and in Canonicke Esther, 3.5. it is said, that this he •… did because he would not bow hi •… knee to Haman. And last, in Apocrypha Esther, 16.10. Haman i •… called a Macedonian: and in Canonicke Esther, 3.1. he is declared that he was an Agagite. Next they disagree amongst themselves, which Canonicke Scripture doeth not, as Bellarmine 's former testimony witnesseth: For 1. Macab. 6. it is said, that Antiochus died at home in his bed at Babylon: and 2. Macab. 9.28. it is said, that he died in a strange country, amongst the mountains. And that this was one and the same man, Bellarmine witnesseth.

2. Witnessing of Antiquity.

ATHANASIVS in his SYNOPSIS, declareth, That according to the number of the Hebrew Alphabet, there are only xxij Books of Canonicke Scripture, in the Olde Testament; which he setteth down, •… s we have them And unto these saith he) let no man add. And little after; Besides these, there •… re o • her Books, (saith he) •… hich we put not in the Canon. •… nd thereafter numbereth out the •… ookes of Wisdom, Ecclesiasticus, •… sther, Judith, Tobias, &c. The like •… hereof doeth Hilary, Ruffinus, •… amascene, and others.

But in place of all, Saynct Jerome •… stifieth, in his time, what was the •… ynde of the whole Church, say •… g, The Church indeed readeth •… ese Books, but receiveth them •… ot amongst Canonical Scriptures. •… o that according to Cardinal Pe •… n 's words, this Testimony is a •… fficient evidence of the Faith of •… e whole Church then in this •… oynt. For when the Fathers speak •… ot as private Doctors, (saith he) •… ut as witnesses of those things •… hich the Church did and believed 〈…〉 their time; affirming, that such a •… ing was the Faith or practice of •… e whole Church; then their te •… imonie is sufficient to declare the unanime consent of the wh •… CHURCH.

3. Confession of party

LYRA, after the enumeratio •… the Books of Canonicke Sc •… ture; Whatsoever is beside t •… Books of the Olde Testament Saynct Jerome speaketh, (saith the same is to be placed amo •… the Apocrypha, which are the Bo •… that are not in the Canon: w •… the Church notwithstanding •… mitteth, as good and profitable, not as Canonical.

So likewise saith the Gl •… upon the Decretals; The Wisdo •… of Solomon, the Book of Jesus son of Sirah, which is called •… clesiasticus, and the Books of Iu •… Tobias, and the Maccabees, are co •… ted Apocrypha, and not read ge •… rallie.

And if anywhere thou fin •… the Apocryphal Books count •… mongst those that are Canonic •… either in holy Councils, or •… cient Doctors, (saith Card •… Cajetant ) let it not trouble thee, •… ho art a Novice: for all such spea •… es are to be reduced to Saynct •… rome 's manner of speech, or emen •… tion. They are not, therefore, •… anonicke: that is, a Rule to con •… me matters of Faith. But they •… ay be called Canonicke, (saith •… ee) that is, Regular unto edifica •… on: to wit, being received, and •… thorised to this ende only. Ther •… re also saith Driedo, Professor at •… ovane. Cyprian, Ambrose, and o •… er Fathers cited some sentences •… ut of Baruch, and the third and •… urth Books of Esdras, not as out •… f Canonical Books; but as out of •… ookes containing some Godly •… octrines, &c.

The state of the Question.

THE question herein between the Romanists and us, is not of Traditions serving for explicati •… of Scripture, nor of Historical, ne •… there Ritual, which concern E •… clesiasticall Order and Policy; b •… only of Doctrinal, added to Scri •… ture, for making up a perfect Ru •… both of Faith & Manners. Wher •… anent the Romanists affirm, in th •… Council of Trent, that this D •… ctrine of Truth pertaining bo •… to Faith and Manners, is partly o •… lie contained in the Scriptures, a •… partly in unwritten Tradition which the Church receiveth wi •… alike reverence, and pious affectio •… as the Scripture it self, (say they and who so doeth otherwise, is a cursed by them, Yea, the Scri •… ture (saith their Charroneus ) is t •… least part of revealed Truth; a •… the far greater part of the Gosp •… hath come unto us by Traditio •… (saith their Bishop Hosius. )

On the contrary, (reverenci •… the plenitude and perfection Scripture) we affirm, That the •… is no Doctrine pertaining to Fay •… and Manners, necessary to be b •… lieved unto Salvation, which is n •… in holy Scripture, either materially •… ontayned therein, or which may •… early be deduced out of it, or •… se evidently proven by the same, 〈…〉 these subsequent Testimonies •… rue to confirm.

1. Authority of Scripture.

2. TIM. 3.15. From a child [ 1] •… hou hast known the Scriptures, •… hich are able to make thee •… yse unto Salvation. Therefore •… so, ACT. 20.32. they are called •… he word of grace, which is able to •… uild us up, and give us an inhe •… itance amongst the Sayncts.

Whence it followeth: If the •… criptures be able to make us wise •… nto Salvation, and to give us an •… nheritance amongst the Saints, •… hich is all we can seek; therefore •… hey contain the whole Doctrine, •… hich is necessary to that ende. Wherefore Saynct Paul, to bring •… is hearers to Salvation, professeth, •… hat he taught them no other thing, •… han was contained in Scripture; which therefore he calleth The •… hole Council of GOD. As also Saynct Augustine telleth us, tha •… the writers of Scripture choose •… therefore those things which wer •… thought sufficient for the Salvatio •… of Believers, (saith he) both fo •… Faith and Manners. And so saith Cyril, joining this, That shining so by a right Faith, and Vertuou •… actions, (saith he) we may come to the Kingdom of Heaven.

[ 2] 2. TIM. 3.16. All Scripture is given by Divine inspiration, and is profitable for doctrine, reproof, correction, and instruction in righteousness: that the man of GOD (that is, chiefly, the Minister of GOD'S word, 1. TIM. 6.11.) may be perfect, thoroughly furnished (or, as the Rhemists translate, instructed) unto every good work.

Whence it followeth: If the Scripture serve sufficiently to make him perfect, thoroughly furnished unto every good work, who is the Minister of the Word, and to whom it belongeth to declare the whole Council of GOD; that then it containeth all perfect furniture of instruction tending to that ende. For that is perfect, (saith Aquinas ) where there is no defect at all to be supplied.

But all or complete Scripture, serveth to do this, (as the TEXT telleth us) therefore it is perfect it self; having all perfect furniture in it tending to that ende. Wherefore, saith Cardinal Cajetan on this place, after that he expoundeth [all Scripture] to comprehend both Olde and Newe Testament; Behold whither the utility of Scripture tendeth; even to the perfecting of the man of GOD: that is, of him who fully giveth himself to GOD: yea, to such a perfection, (I say) that he may be perfect unto every good work, both in the intellectual, and operative part, (saith he.) As also, (saith Estius ) though every part of Scripture is not profitable to all these uses; yet in the whole Scripture all these four vtilities are to be found.

[ .3] GAL. 1.8. Tho we, or an Angel from Heaven, preach unto you beside that which we have preached unto you, let him be accursed.

Which words Augustine (and with him Basel ) thus expoundeth: If an Angel from Heaven preach unto you anything, beside that which is in the Scriptures, of the Law and Gospel, which ye have received, (saith he) let him be accursed.

Next, (saith Theophilact, and with him Chrysostom; ) Neither saith the Apostle, If they teach things contrary or repugnant: but, If they teach never so small a point, beside that which we have taught: that is, add never so little more than that, let him be accursed.

The same also saith Cardinal Cajetan on this place, with Aquinas, and others: Wherefore the very RHEMISTS have translated, 〈 in non-Latin alphabet 〉 , beside that; and not, contrary to that which is written.

Whence it followeth: If nothing •… ust be preached to GOD'S peo •… le, though it were by an Angel from •… even, but that only which is con •… yned in Scripture, under pain of •… cursing: That therefore the Scri •… tures contain in them all Do •… rines of Faith, needful to be •… own, or necessary to salvation. •… nd whosoever addeth thereunto 〈…〉 written doctrinal Traditions, or •… acheth the same, they fall under •… e accursing of the Apostle.

EPHES. 4.20. And are [ 4] •… uilt upon the foundation of the Apostles and Prophets, JESUS •… HRIST Himself being the •… iefe corner stone. Which place •… quinas, Caejetane, and others, thus •… e expound: that is, upon the do •… rine of the Prophets, and Apo •… es: and to show that this do •… rine is only contained in Scrip •… re: therefore saint Ambrose, and •… ith him Lombard, thus do ex •… ayne it, saying; That is, upon the •… lde and the New Testament.

Whence it followeth: If the doctrine 〈1 page duplicate〉 〈1 page duplicate〉 of the Prophets and Aposles contained in the Scriptures o •… the Olde and New Testament, be the only foundation where vpo •… the Church is built; therefore it i •… not built partly upon vnwritte •… Traditions: upon which whosoever buildeth his faith in any po it of doctrine, he buildeth like th •… foolish builder, upon a sandy an •… unsure foundation.

GAL. 3.15. Tho it be but [ 5] man's testament, yet if it be confirmed, no man disanulleth, n •… addeth thereto: or, as the Rh •… mists translate, further disposeth.

Whence it followeth: If a man testament containeth perfectly h •… will, and therefore being confi •… med, that no man addeth theret •… then much more is the LORD •… Testament perfect, confirmed by h •… Blood: and therefore much le •… should any man be bold to ad •… thereunto.

[ 6] ACT. 17.11. And the B •… reans searched the Scriptures da •… lie, whether those things were so, (as Paul taught) therefore many believed.

Whence is is evident, that it was not upon any warrand of unwritten Traditions; but upon the warrand only of Scripture, that they grounded their faith: Therefore, saith Theophylact, and with him Oecumenius, Hence it is, that they were the more confirmed in the Faith, that they searched the Scriptures, and found whatsoever belonged to the LORD'S conversing in the flesh, to agree with the Oracles of the ancient Prophets. Whereas on the contrary, it is a manifest falling from the Faith, and an argument of arrogancy, (saith saint Basel ) either to reject any point of those things which are written, or to bring in any of those things which are not written.

2. Witnessing of Antiquity.

THE holy and divine inspyred Scriptures, (saith Athanasius ) are sufficient for the full instruction of All Truth. And in what only t •… Truth must be acknowledged (saith Gregory Nyssen ) where •… is seen the seal of Scriptural T •… stimonie. And again; Therefo •… the only Canon of Scripture is su •… ficient for all doctrines of Faith (saith Vincentius Lyrinensis ) So th •… take from Heretics, wherein the agree with Heathens, that by Scripture only they may debate the questions, (saith Tertullian ) an •… they cannot stand. This being sure tenet to be held concernin •… all Doctrines wanting Scriptura warrand, which Gregory Nyssen setteth down, saying of such; For a •… much as this is upholden with n •… testimony of Scripture, as false we reject it. Seeing the very lea •… point that concerneth the holy an •… divine mysteries of Faith, (saith saint Cyril ) must not be taugh •… without holy Scripture.

3. Confession of party.

ALL Doctrines of Faith & Manners, (saith Bellarmine ) which are simply necessary for all men, •… re playnelie set down in Scrip •… ure. Therefore, (saith Aquinas ) •… othing should be taught, which •… s not contained in the Gospels & Epistles, and in the holy Scriptures. And it is but a Staff of Reedes, whatsoever as a tradition is taught without the warrand of the word of GOD, (saith their own Fe •… us. ) For the word of GOD is that only, whereupon we can safelie lean: and they are but wicked deceavers, who in place of GOD'S Word, propound their own dreams. For the Scriptures themselves are able sufficiently, to instruct a man to salvation, (saith Claudius Espenseus a Doctor of Sorbon ) and to make him learned therein. So also Aquinas, and Anselmu • : yea, (say the very Rhemists of late) by the uniform consent of all learned Divines, the holy Bible, or written Word of GOD, containeth expresslie or implied all things that man is to believe, to observe, and to avoid, for the obtaining of eternal salvation.

The state of the Question.

THE Question between the R •… manists and us herein, is no •… Whether some things or places i •… Scripture, be obscure, (as sayn •… Peter saith) which we grant: b •… whether the same be so obscu •… throughout, that people can n •… understand therein, or know suc •… things as belong to Faith & Ma •… ners, and consequently, to salvation, and that for the obscurity an •… danger of reading the same, th •… people should be altogether d •… barred there from. Which we deny, because of these Reaso •… following.

PSAL. 119.105.130. Th •… [ 1] Word is a lamp to my feet, and light unto my paths: yea, the very entrance of thy Word giveth light, and understanding to the simple.

Upon which words saith Augustine, What is this woe • d which is called such a Light, that it is a Lamp also? except we understand the Word which was revealed to the Prophets, and preached by the Apostles, and which the interlinearie gloss calleth, therefore, the whole Sacred Scriptures: which for this cause is called a Lamp, and a Light, (saith Genebrard on this place) because it directeth us to GOD in those things which we should do, believe, hope for, & love, &c. For it is the Rule of our Faith and life, (saith he) showing us the way, in the darkness of this world, unto eternal life.

Whence it will follow: If it be a Lamp to direct, and show us the way in darkness, that it is not dark and obscure it self: for this is the nature of a Lamp, to be light it self, which is opposite to darkness; and to show light others, that they walk not, 〈…〉 stumble in darkness. Therefo •… (PSAL. 19.8.) it is said, to enlig •… ten the eyes; and (PSAL. 119.13 •… to give understanding to the ve •… simple.

[ 2] 2. TIM. 3.15. From a chy •… thou hast known the Scriptures

Upon which Text, (saith Est •… Professor in Duay ) Moreover, t •… place teacheth. That very child •… should not be debarred from r •… ding of holy Scripture. And the •… after he saith of Timothy, in •… spect that he was instructed by 〈…〉 Mother, and Grand-mother, who faith was commended in the f •… Chapter; It is collected, (say •… he) that neither women are to forbidden the reading of holy Sc •… pture. Therefore saith holy •… natius; Fathers, bring up your ch •… dren in Discipline, and knowled •… of the LORD, and teach them t •… holy Scriptures. So also say •… Theophylact, upon Ephes. 6.4.

Whence it doeth follow: If chi •… dren may attain to the knowledge •… f GOD in Scripture, and should •… ade the same; then much more •… ay their Parentes, who should •… struct them, whether they be •… en or women: And therefore, •… hat They are not so obscure, nor •… angerous, that Laickes should •… ee debarred from the reading •… ereof.

JOHN 5.39. Search the Scrip •… res, [ 3] for in them ye think ye •… aue eternal life, and they are •… ey which testify of Mee, (saith •… ur Savior.)

Wherevpon saith saint Cyril, •… his he did cry alowde unto the •… wish people to do. So also Chrystome; Our LORD exhorted the •… wes, to search the Scriptures, saith he:) and much more •… old He induce us to the sear •… ing thereof. Therefore, saith •… rigen; Would to GOD we all •… d that which is written, saying, •… earch the Scriptures. Fo •• ra the •… oing hereof, and meditating •… erein, the blessed man is described in the first Psalm. And this were the Bereans common •… by the Apostle, ACTS 17.11. A •… why then should Christians no •… be condemned for doing of 〈…〉 same?

[ 4] EPHES. 6.17. Take the sw •… of the Spirit, which is the W •… of GOD.

That is, (saith Haymo, ancient Father, and with him Ca •… sian ) Take the doctrine and in •… ction of the holy Scriptures, w •… by, as by a sword, we may p •… flight all the machinations of Devil, &c. saith he.

Note then, that all Chris •… whatsoever, (because all are •… tuall Warriours) are bidden themselves with the Scripture that who forbiddeth them th •… and reading thereof, they them naked before their spiri •… enemy.

COLOSS. 3.16. Let [ 5] Word dwell in you richlie, ( •… the Rhemists translate, abounda •… in all wisdom, teaching and a •… nishing one another. And be ye •… illed with knowledge, (saith the Apostle, COL. 1.9.)

Upon which place, therefore, say • h Chrysostom ) hearken unto •… ee so many of you as have wives •… nd children, howe even here the •… postle commandeth you to read •… e Scripture; and that, not slight •… e, or p • rfunctoriouslie; but with •… reat ca • e, or diligence. And there •… fter subjoineth; I beseech you •… hat are La • ckes, that ye get you •… bless, the Medicine of the Soul. •… nd if you cannot get more, get •… e New Testament.

This dwelling also of the word •… boundantlie, which the Apostle •… ill have to be in people. is, That •… ey may have (saith Lombard ) •… e vndestanding of the whole Scri •… tures. Which is far from Po •… ish ignorance, and their forbid •… ing of the people to read the •… Vord at all: as who would for •… id children to look into their fa •… er's Testament.

2. COR. 1.13. For we write [ 6] none other thing unto you, tha •… what you read, &c. And agay •… EPHES. 3.4. Whereby, w •… ye read, ye may vndersta •… my knowledge in the mysteri •… CHRIST.

Where we may see, that it 〈…〉 the practice of the primitive C •… stians, to read the Scriptures 〈…〉 the writings of the holy Apo •… and that this was the fruit w •… they reaped thereby: to wit •… understanding of the mysteri •… CHRIST; made known fir •… to the Apostles, and by their •… tings made known unto oath •…

2. Witnessing of Antiquit •…

WHAT seemeth amb • gu •… and obscurelie to be sp •… in some places of holy Scrip •… may be explained, ( saith B •… by other places which are p •… cuous and clear. Also, in 〈…〉 places which are clearly set d •… in Scripture, ( saith Augustine those things are to be fo •… •… hich contain both Faith and •… anners. And therefore, concerning the •… ading of the same, he thus speaketh •… to the people: Neither let it suf •… e you, that ye hear the holy •… riptures read in the Church, •… ayeth he: ) but also in your own •… ouses, either read them your •… lues, or desire others to read •… em unto you: and hear ye them •… ladlie.

Neither say thou, (saith Theo •… ylact, and before him Chrysostom) •… at it is the part only of religious •… ersons, to read the Scriptures: •… or it is the part of every Chri •… ian so to do; and especially their •… art who are occupied in wordly •… usinesses. Whereof S. Chrysostom •… endereth this reason: Because they •… ho are occupied about wordly •… usinesse, receive wound upon •… ound daily, ( saith he: ) and •… herefore have need of this divine •… edicine, to cure them. And there •… ore, he is so earnest with the people to •… eade the Scriptures, that he saith: •… ever exhort you, and shall not •… easse to exhort you, That not only you take heed to those thin •… which ye hear in this place: 〈…〉 also when you are at home, t •… ye busy yourselves with the c •… tinuall reading of the Scriptu •… For (saith he) is it not an abs •… thing, and preposterous, that wh •… we are receiving monies, w •… will not trust others, but num •… and count them our selves: but 〈…〉 weyghtier matters, simply to f •… low the opinion of others: chie •… lie seeing we have the moste j •… Ballance and Rule of Scriptu •… Therefore, I beseech, and intre •… you all, (speaking to his hearers) th •… ye leave what s • emeth right to th •… or that man: and that, of all the •… things, ye inquire of Scripture.

3. Confession of party.

ALL Doctrines of Faith & Ma •… ners, which are simply nece •… sarie for all men, are plainly 〈…〉 down in Scripture, (saith Bell •… mine.) As also, (saith Pepinus, 〈…〉 Dominion) the Scripture it se •… alone, doeth teach perfectly a •… playnl • e, whatsoever is to be belie •… d as Articles of Faith, and what to be done as Divine Preceptes, •… c. And therefore it is manifest by •… e Apostles doctrine, (COL. 3.16.) •… d by the practice of the Church. •… ayeth their Bistop Espenseus ) that of •… de the public use of Scripture 〈…〉 as permitted to people. Where •… e, besi • e Theodoret his testimony, •… at in his time the Scriptures were •… r that ende translated into all Lan •… ages, the very Rhemistes do wit •… sse, That altho the Bible, in the •… ulgar, is not generally permitted; •… et Saynct Chrysostom translated the •… SALMES, and some other partes of •… cripture, for the Armenians, when •… ee was there in banishment. The •… elavonians and Goths also, (say they) •… ad the Bible in their Languages. 〈…〉 was translated likewise in Italian, •… y an Arch-Bishop of Genua: and we •… a • some parts thereof in English trans •… ated by Venerable Beda, as Malmes •… urie witnesseth (say they) The neglect •… f the reading whereof, their own Cor •… elius Mus, Bishop of Bitonto, so much •… egrated, that he said; Alas, for grief! that the holy Scriptu •… hitherto, have been so neglec •… to the great hurt of all, &c.

The state of the Question.

THE Question is not of t •… perpetuity and continuance •… the visible Church, simply and a •… solutelie considered in the nature •… it, as it is the visible Church; but the continuance of it, considered the perfection of the health thereof, as being fully orthodox in pr •… fessing the Truth in all points of Doctrine. For we acknowledge the •… ontinuance of the Church in the •… irst sense, and the perpetuity of the •… isibilitie thereof: which is all that •… he Arguments adduced by the •… oman • stes do prove. But we flat •… e deny the perpetual continuance •… hereof in the other sense: to wit, that the visible Church doeth ever •… ublicklie before the world pro •… esse the Truth in all points: and, •… hat there is ever a society of men •… rofessing so, like a Kingdom, or •… epublicke, conspicuous to the eyes •… f all men. Which thing our Adver •… ries are never able to prove. But, •… n the contrary, we have moste •… rong and evident warrands in the Word, That the health and puri •… e of the Church, is subject to all •… eration, as the estate of the Jewish Church was of old, and is clear •… ay these places following.

1. Authority of Scripture.

〈…〉 . KING. 19.10. And Elijah [ 1] said, I have been very 〈1 page duplicate〉 〈1 page duplicate〉 zealous for the LORD of host for the children of Israel ha •… forsaken thy Covenant, throw •… down thine Altars, and slay •… thy Prophets; and I only a •… left; and they seek my life.

I ask, then, Where was a vi •… ble company of true worship •… in public at this time in Israe •… And that the like estate of true P •… fessoures was at one time both Israel and Judah, is evident out 2. CHRON. 15.8. and 1. KING. 〈…〉 9. The whole Kingdom of Iu •… being idolatrous in Abijam 's lat •… reign. And, at the same ty •… whole Israel being idolatrous •… der Jeroboam.

Agayne, 2. CHRON. 28.24. i •… recorded, howe at once both Iu •… was altogether idolatrous vn •… King Ahaz, and the LORD'S t •… worship utterly abrogated; and the same time Israel was so vn •… their kings, Pekah and Hoshea.

Of which time, it is said, T •… Israel having all • ogether made •… fection to idolatry, there was none •… eft but the Tribe of Judah only, •… nd Judah also kept not the Com •… andementes of the LORD their •… OD, but walked also in the sta •… utes of Israel which they made: •… nd so the LORD rejected all the •… eede of Israel, complaing on •… hem by His Prophet Ezekiel, That •… hose two sisters, in their spiritual •… horedomes, had both taken one •… way.

Note then: When both this peo •… le (which only were then coun •… ed GOD'S Church) made defe •… tion with their kings in common, •… o the public practice of idolatry •… nelie, and abrogated the true wor •… hip of the true GOD utterly, where was then the face of a visible Church of true Professors, having a public worship? Or were •… hey not a few only, professing in secret, and lurking under persecution? Of whom • , therefore, the LORD speaketh to ELIAS, I have left me 7000 in Israel, who have not bowed their knees to Baa • l: and saying to Jerusalem; I will lea • e in the 〈1 page duplicate〉 〈1 page duplicate〉 midst of thee an afflicted and poor •… ple, that shall trust in the Name o •… LORD.

Whence I infer, What b •… to the Church of GOD in this 〈…〉 at one time, may befall to the s •… at another. But this befell to •… Church of GOD at one time, 〈…〉 the true Prefessoures therein w •… not conspicuouslie known, •… lurked Therefore this may befa •… another.

MATTH. 26.31. Then say JESUS unto them, All ye s •… be offended because of me 〈…〉 night: For it is written, I 〈…〉 smyte the Sheepheard, and 〈…〉 Sheep of the flock shall be s •… tered abroad.

This dispersion, or scatte •… abroad, Lyra and Arboreus de •… reth to be the D • sciples flee from their Master, thorough gr •… nesse of fear; which made s •… also, (as Peter ) to deny Him. 〈…〉 ask, then: When this was fulfill •… where was the visible true Chur •… or multitude, professing CHRI •… JESUS? seeing that sundry Ro •… •… stes of great Note, as Durand, A •… xander Halensis, and Turrecrema •… , with others, affirm, That at •… e time of CHRIST'S Passion, •… e Profession or Faith of CHRIST •… mayned only in the Virgin MA •… IE; and in her person only did •… e Church (as it were) at that •… me consist. [ 3]

REVEL. 12.14. And to the Woman were given two wings of 〈…〉 great Eagle, that she might fly •… nto the Wilderness, unto her •… lace; where she is nowrished for 〈…〉 time, and times, and half a •… yme, from the face of the Serpent.

This Woman, the Rhemistes and Romanists (as Lyra, Carthusian, and others, beside the Ancien • es) expound to be the true CHURCH of CHRIST; forced to flee, and •… u • ke, from the tyranny and persecution of Antichrist: where she may either not be inquired after, (saith the Jesuit Ribera ) or else not found out, and yet, where she shall be fed with the Word GOD by her holy Bishops, 〈…〉 Preachers of the Truth, (sa •… he) who shall • ee w • th her, 〈…〉 lurk also in secret, in which ty •… of persecution, (saith the Ie •… also Pererius ) the Chu • ches wor •… shall be only private, and 〈…〉 in secret. And the external sta •… the Roman Church, (say the •… mists ) and public intercour •… the Faythfull, with the same, •… cease, and their communion •… only in heart with it, and the p •… ctise thereof in secret, as it i •… places where open intercours •… forbidden.

By all whose speeches we may •… such an invisibilitie of the Chu •… granted by the Romanists, as 〈…〉 do affirm: and though they say, t •… their Church is never thus to 〈…〉 obscured, but in the reign of A •… christ; yet thereby they grant, 〈…〉 much as we affirm; to wit, T •… the Church sometimes may 〈…〉 hid, and invisible: and then 〈…〉 apply, That all that time of 〈…〉 true Churches invisibilitie he •… tofore, was the time of Antichrist 's •… ne; who is already come • ▪ and 〈…〉 as they dream • with the Jews •… erning their Messias ) as yet on •… o come.

2. Witnessing of Antiquity.

•… Ometymes the Church is not •… apparent, (saith Augustine) •… en wicked Persecutors above •… assure rage against her. And come •… ing her to Corn under the ground, 〈…〉 saith; Sometymes she suffe •… h storms for a season; so that in •… me places she is nowayes known, •… t lurketh: but yet she is infal •… lie known to GOD, and shall •… owe even to the Harvest. Yea, •… metymes, (saith he) like the •… oone, she may be so hid and •… scured, that the members there •… shall not know one another.

In like manner: The Church, saith Ambrose ) looking forth like •… he Moon, hath often times her •… ayninges, or eclipses. And she •… ath her own times, (to wit, of •… ersecution and peace.) For as the Moon, she seemeth indeed so •… times, not to be at all; and yet hath not perished: for she may 〈…〉 be eclipsed, or over-shado •… but she cannot perish.

Which made holy Athanasia •… complain, saying; What Chu •… now freely doeth worship? see •… if it be Godly, it is exposed dangers: and if in any place th •… be the Go • lie and zealous serva •… of CHRIST, like that great P •… phet Elias, they are h • d in den •… and caves of the earth, &c.

3. Confession of party.

THE Church sometimes is 〈…〉 tossed, (saith Gregory of V •… lence) with the wave, of Error •… Schisms, and Persecutions, that •… such as are unskillful, and do n •… discreetlie enough weygh the c •… cumstances of times, & matters, s •… shall be very hard to be know •… Which then specially fell out, wh •… time the falsehood of the Arri •… bare rule almost over all the wor •… Therefore we deny not, but th •… it will be harder to discern the •… urch at some times, than at •… er some. Yet this we avowe, •… at it always might be discer •… , by such as could wisely •… eme of things.

The Jesuit also Viegas, writing on •… xii of the Revelation, saith, That •… the Woman flying to the Will •… nesse, is signified, That so great •… ll be the Persecution of Anti •… st, against the Christian Church, •… t she shall, for fleeing of esche •… ng the same, depart into solitary •… ces; that so she may lurk, and •… de her self, the whole time of 〈…〉 reign of Antichrist. And the •… emistes themselves tell us, That du •… g that time, the external state of •… e Roman Church it self, and •… e public intercourse of the •… ythfull with it, is like (say they) •… cease; and the communion of •… hristians with the same, shall on •… be in heart, and their worship 〈…〉 private.

The state of the Question

WHat is truly to be held 〈…〉 the Churches infallibiliti •… general, their own Cardinal •… recremata, as one for all, declar •… saying, What we say, to wit, 〈…〉 the Church in Faith and Manners, 〈…〉 not err, is so to be taken, that G •… doeth so assist her, even to the cons •… mation of the World, that there 〈…〉 ever some, albeit not all, who have 〈…〉 faith which worketh by charity. 〈…〉 ordinarily, the Romanists, w •… they speak of the infallibility •… the Church in foundamentall •… ctrines, by [the Church] they •… derstand not the universal Chu •… of CHRIST, but the Roman or •… stern part thereof: which their o •… Bis •… op of Bit • nto in a public Ora •… at the Council of Trent, ac •… wledged to be but a Daughter •… e Eastern and Greek Church: •… so but a part of the Catholic, 〈…〉 which to call Universal and Ro •… e, implieth a contradiction.

•… xt, they distinguish this their Ro •… e Church, to which they ascrybe •… llibilitie only, into the essential •… rch, which is the whole num •… of Believers; the representative, •… ch is the Bishops and others •… eaned into a general Coun •… and the virtual, which is the •… e himself.

•… nd this infallibility which they •… ne at first so much to attribute to 〈…〉 Church, they neither grant to the •… ntiall nor representiue Church, 〈…〉 to the Pope only: therefore •… armine telleth us, (and with 〈…〉 Suarez, Valentia and others) •… t this infallibility is not in a •… ncell, (saith he) but only •… he Pope. So that albeit they •… ache of the Church, as though it •… re of the whole Catholic •… urch of CHRIST, yet from the Catholic in common, they c •… to the Roman Church in par •… lar, and from the Roman Ch •… to the B • shop of Rome only that in ende, the whole contra •… sie endeth in the prerogatiu •… one man only.

And this infallibility they n •… to be in his person only, as •… cessour to Peter, altho they can •… there prove this by Scripture, •… any institution of CHRIST, (as •… larmine granteth) to w t, that 〈…〉 the Bishop of Rome was or is P •… successor in Rome at all, let •… that he succeedeth in particula •… his infallibility, which was o •… proper and personal to Peter h •… self as an Apostle and Pen-ma •… holy Scripture, and to all ot •… only, that were Apostles 〈…〉 him. They stryving so much 〈…〉 this infallibility of the Bishop •… Rome, for this ende, that he 〈…〉 be acknowledged the only 〈…〉 supreme Judge in contravers •… and so, that they may secure the •… selves in their bad cause agay •… all opponents, he being b •… judge and party, fo • so saith Bel •… mine. If we can demonstrate •… ayeth he) that h • judgem nt of •… e Pope is cert • yne and infallible, •… en it will also be seen, that the •… ope is lyk • wise the supreme •… dge of the Chu • ch: as if it might •… ee said of the Pope, that which •… e Father from Heaven spak • of •… is Son only, hunc audit, •… ear him.

Now, because Bellarmine, to prove •… he Popes infallibility, taketh his •… rgument from the infallibility of •… h • high Priest amongst the Jews, 〈…〉 which we have answered in the •… wne place hereafter) • herefore •… giving, and not granting, that the Pope were the Christian high Priest (which he is not) and had the •… yke prerogative as the Iewi •• had, yet we will show by the ensewing argument take • n from the Jewish high Priest, that the • ope who pretends to be Christian h gh Priest, hath no infallibility at all.

1. Authority of Scripture •…

[ 1] EXOD. 32.5. And wh •… Aaron saw the Calf, he 〈…〉 an Alter before it, and A •… made proclamation, and said •… morrow is a Feast to the L •…

Upon which Text (saith •… dinall Cajetan) Aaron not be •… wi ling to lose the high Pr •… hood, he buildeth an Altar b •… the C • lfe, not tarrying till 〈…〉 were desired so to do, but pr •… lie how soon he saw the C •… he first of all built an Altar to •… fer up sacrific • unto it, and ca •… proclaim, saying, To morrow 〈…〉 Feast to the LORD, which Blasp •… mie, of Aaron's cannot admit 〈…〉 excuse, but rath • r accusation, set •… he was more mad than any, 〈…〉 respect that he attributed that in •… fable and incommunicable Nam •… JEHOVAH, unto an Idole, no 〈…〉 inst • gating him thereto: and wh •… was worst of all, doing this (say •… he) by public proclamati •… Wherevpon most justly thereafter •… se • accused him, saying, What •… h this people done to thee, that thou •… ldest have brought upon them this •… at sin? Whence it app • areth •… yeth Cajetan ) that Moses knew •… ll enough t •••• Aaron was the ve •… cause o • suc • dolatrie, as this •… s.

Where we s e, tha • all • ho Aaron •… as the fi • st legal high Pri • st, he •… as so far from having infall • bi •… ie, that he was guilty of Idola •… e, and Blasphemy himself, and •… as the very cause of the Idolatry •… mmitted by others, by bringing •… t great sin vpō the people cō •… itted to his charge. And therefore •… om no infalli •• litie of the Jewish •… gh Priest, can Romanists a • gue (as •… ey do) to the infallibility of the •… ope, as the Christian high Priest.

2. KINGS 16.11. And [ 2] Urijah the Priest built an Altar, •… ccording to all that King Ahaz had sent from Damascus, so Uri •… ah the Priest made it, against King Ahaz came from Damas •… us, &c.

Upon which place Lyra say •… this high Priest, notwithstandi •… his l • call in personal successio •… that office, he was jam cor •… tus Idololatria, and having • e •… ved the Lord's Altar out of its p •… he erected another for Idola •… & as it is said verse 16, did all w •… soever that wicked and idolat •… King Ahaz had commanded hi •…

[ 3] MATTH. 26.65. Then 〈…〉 high Priest rent his clothes, •… ing, He hath spoken blaspheme •…

Remarke then here, tha •… high P • jest sitting in Cathe •… pronounceth judiciallie, tha • w •… CHRIST most truly had sp ke •… HIS D ••• ie, to be plain blas •… mie, & so most grossly erred i •… main doctrine of Ve • ity: Whe • •… (saith Arboreus a Parisian Doct •… that having heard CHRIST'S •… swear, th • high Priest turn d n •… and his furious madness made 〈…〉 to rent his clo • thes, and to say, 〈…〉 CHRIST had blasphemed, 〈…〉 partly by Scriptures, and p •… by Miracles done by His o •… power, did prove Himself to be 〈…〉 Son of GOD.

Whence it followeth, (as hath •… ene said) that seeing the Jewish •… gh-Priests so grosslie erred, •… th in deed and doctrine, or •… t and faith, (as we say) there •… e from the Infallibilitie of the •… ish High Priest, ex pacto, (as •… y allege, MALACH. 2.7.) no •… lid argument can be brought to •… one the Pope's infallibility, as •… e Christian High Priest, ex aquo, 〈…〉 they pretend.

And as for their distinction, that •… e may err personallie, but 〈…〉 judiciallie, the same hath no •… iditie: For suppose that some •… ynt of Faith, wherein the Pope •… sonallie erreth, were by him at •… e Churches entreaty, to be de •… mined judiciallie, I ask, whe •… er his definitive sentence would •… e according to his own private •… dgement, or according to the •… ueth? If the first, then he •… old err judiciallie. If the •… st, I ask, by what means is he •… rought to pronounce that judiciallie to be truth, which p •… so •• lli • 〈◊〉 thin •• h to be erro •… If 〈…〉 they do th •• 〈…〉 th • insti •… of th • 〈…〉 then this we •… to make he 〈…〉 to be t •… author of a li • : so m ••• iri, is c •… tra mentem ire; which • s a mo •… impious absurdity. And if it b •… replied, Th • t when • t comme •… to such a pinch. GOD then woe •… derfullie, and suddenlie, illumin •… teth the Pope's vnderstandin •… that he seeth his error, a •… changeth his mind, and so pr •… nounceth that which is truth •… deed; it will follow, That t •… Pope being an Heretic, oug •… not to be deposed by the Churc •… as is evident by the judgeme •… and practice of the eyght Cou •… cell, that the same ought to b •… done: as also by the Decrees 〈…〉 their Canon Law. For it is co •… trarie to charity and lenity, 〈…〉 depose him for Heresy, who 〈…〉 so easy a way may be reclaym •… to the truth. Neither was it •… good course, to confute Heresy •… 〈…〉 convocating such General •… ouncels, to the great pains, •… re travels, and great expenses, 〈…〉 so many Bishops, when the •… e sentence of decision might •… ue been had easier from the in •… libilitie of one sitting in his •… air.

2. Witnessing of Antiquity.

THE Sixt General Council, hol •… den at Constantinople, AN •… 685, consisting of 289 Bishops, •… demned Pope Honorius, according •… his public person, for an Here •… ke. As also the seventh General •… uncell, holden at Nice, ANNO 〈…〉 , accursed him as a Monothelite; 〈…〉 may be seen in the Acts of those •… uncels at large, and is witnessed by •… sellus, Beda, and Anastasius.

3. Confession of party.

FIrst in the general: It is evident, 〈…〉 (saith Lyra) that the Chur •… hes stability consisteth not in •… en, either in regard of their Ecclesiastical or secular power an •… 〈◊〉 seeing mani • Princes an •… 〈…〉 , as well as other infe •… 〈…〉 found to hau •… 〈…〉 from the Fayt •… 〈…〉 : For it is 〈◊〉 •… fest, 〈…〉 Castro 〈…〉 Pope Liber • 〈…〉 of one mind w •• 〈…〉 Platina ) and so ma •• 〈…〉 by them, (saith •• rre • re ••• •… and over-come whole with 〈…〉 Arian H ••• si • , as Jerome testifiet •… (saith Cusanus.) In like mann •… that Anastasius the second wa •… Nostorian, Alfonsus in the f • re-c •… place witnesseth; as also Platina •… his life; who therefore was p •… gued by GOD, by a sudden g •… shing out of his bowels on 〈…〉 stool. In like manner, as Maldon •… the Jesuit, and many others testifi •… Innocent the first held, that th • . E •… charist was necessary to Infant •… unto their salvation, as well •… Baptism. Which error infec •… the whole Roman Church vn •… him. For this error (saith M •… donate) bare sway in the Chu •… •… or the space of 600 years. Of the •… ore-named Honorius also who was a •… onothelite, saith their own Ca •… us: Howsoever other Popes •… ight be excused from Heresy, •… et I see not how Honorius (saith •… ne) can be fred from this guilt, whom Psellus, Tharasius, Epipha •… ius, Beda, Adrian, and Agatho, •… both Popes) and the seventh general Council, hath branded •… ith the note of Heresy. Celesti •… us also erred, (saith Alfonsus) in •… he matter of Matrimony. Ney •… her was this error of Celestinus •… uch as ought to be imputed on •… ie to negligence. So that we can •… ay, that he erred only as a pri •… ate person, and not as Pope, •… saith he ) because this definition of Celestinus was to be had in the •… old Decretals, which I myself both saw and read, (saith Alfonsus fore-said.) And to say, that when the Pope erreth obstinatelie •… in the Faith, that then he ceaseth to be Pope, and so the Pope cannot be an Heretic, It is, (saith he) in a serious matt •… but to jest, or mock.

The state of the Question.

THE Question is not of t •… Primacie of Order, whi •… Peter had amongst the Apostles, 〈…〉 also the Bishop of Rome had 〈…〉 old amongst the four Patriarc •… of the Christian Church, whi •… we oppose not; but only of S •… premacie of Power and Iurisd •… ction, which the Romanists a •… leadge Peter alone had overall t •… rest of the Apostles, and who •… Church of CHRIST: and cons •… quentlie which (they say) the Bi •… shop of Rome only, as Peter 's Su •… cessour, hath, and justly doet •… claim to have, over the oath •… Apostles Successoures, and who •… Church in like manner, as sol •… Monarch, Universal Bishop, Head •… Husband, and Foundation of th •… Church, (as Bellarmine callet •… him) from whom all Ecclesiastical power to others is only deryved, and to whom to be subject, is to every Christian of the necessity of Salvation.

First then, we deny that ever Peter had any such Supremacy. And though it were, Bellarmine granteth, that by no Scripture it can be proven, that the Bishop of Rome is the Successor of Peter in particular at all: let be then in this pretended Prerogatiue.

Our Arguments are these following.

1. Authority of Scripture.

ACTS 8.14. Now when the Apostles that were at [ 1] Jerusalem heard that Samaria had received the Word of GOD, they sent unto them Peter and John.

Whence we infer only, That they who sent him, were equal with him; and, that he had no supreme dominion over them. For albeeit that Mission import •… not ever a subjection, or impar •… of him who is sent, and of his s •… der, (as in the sending of 〈…〉 Son, and holy Ghost) yet it •… cludeth ever a domination, 〈…〉 majoritie in him who is sent, o •… them who send him. Theref •… Peter here pleadeth no exem •… tion from going, in regard of •… supremacy over the rest, as 〈…〉 Pope would do in the like ca •… and count it too bold saucines •… if any presumed to send him •… like manner, to confirm nev •… converts in any forraygne Con •… trey.

GALAT. 2.11. But wh •… [ 2] Peter was come to Antioch, 〈…〉 with-stood him to the face, (or 〈…〉 the face, as the Rhemists translat •… because he was to be blamed.

Upon which words, saith th •… ordinary Gloss, and Lombard, M •… ster of Sentences, he resisted hi •… as his equal; which he would n •… ver have been bold to do, e •… cept that he had known, that h •… was no ways inferior, to wit, in •… risdiction, or power, as Cyprian •… itnesseth, altho in primacy of •… lace, as Junior, or the last called •… postle. The like to do to the •… ope, no mortal man may do, •… y their Canon Law, altho he •… ade innumerable people to Hell •… ith himself; because he it judge •… f all men, but to be judged of •… one, (saith the Canon Law.)

2. COR. 11.5. For I sup •… ose, [ 3] I was not a whit behind the •… erie chiefest Apostles. (Or, in •… othing inferior, as S. Jerome showeth.) Which the Rhemists trans •… ate fraudulentlie, I have done no •… hing less.

Upon which words, S. Chryso •… tome telleth us, that it was in par •… icular with Peter, that he made •… his comparison, denying any •… nferioritie to him, in power •… nd calling. Therefore, S. IEROME on GALAT 2. bringeth in S. Paul, comparing himself in this sort with S. Peter; I •… am nothing inferieur to him; for we are established in the Ministry 〈…〉 one, and the same GOD, (say •… he.) Which the Jesuit Iusti •… also, in his Paraphrase, maket •… be the self same meaning.

So that first, then, if moe t •… one were chief, then one was 〈…〉 the sole and only chiefest ab •… all the rest. And next: If P •… was in nothing inferior to Pe •… then Peter had no supremacy •… power above Paul, nor ani •… the rest.

[ 4] EPHES. 5.23. For the h •… band is the head of the wife, e •… as CHRIST is the head of 〈…〉 Church: and He is the Savio •… of the body.

Note, then, that as an husba •… will be only Head, and ha •… no Substitute in his place, to b •… with his wife under him; no mo •… will CHRIST (who is a jealo •… GOD) have any other Head •… Husband over His Church, vn •… Himself, but Himself. Whe •… fore also, (saith Augustine ) if th •… man be the head of the Churc •… •… y whose taking of flesh upon •… m. He was made the Word, •… nd did dwell amongst us; then it •… olloweth. That all the rest of the •… aynctes, (none excepted) are but •… nelie Members, by whom the Church is perfected, and accom •… lished. Which thing moved Gre •… orie to call that Title, [The head •… f the Church] a moste bold and •… mbitious Title for any Church •… an to assume; saying unto Eulo •… ius Bishop of Alexandria, concer •… ing John Patriarch of Constanti •… ople, who would have usurped •… he same: By the pride of this am •… itious Title, (saith he) he is •… old, to subject unto himself, all •… he members, who coheare to one •… nlie Head, to wit, CHRIST Himself.

EPHES. 1.22. And gave him [ 5] •… o be Head over all things to the Church, which is his body.

And again, EPHES. 4.4.5. There is one body, — and one Lord, &c.

Remarke, then, that the Scr •… ture borroweth this sim •… from an human body; therefo •… in explication thereof, we m •… adheare thereunto. First, therfo •… it will follow, That if any oth •… beside CHRIST may be call •… the head of the Church, the •… should have two heads at on •… and so should be a body mo •… monstrous. Next: If any m •… be called the head of this bod •… then the Church may be cal •… the body of such an head; whi •… were moste absurd, and blasph •… mous. Last, in respect similitu •… carry reciprocation, then it woe •… follow, if the Church in this, b •… like an human body, then an h •… mane body in this, may be lie •… the Church; and so should ad •… two heads, one principal and pe •… petuall, and another subalter •… and temporary; which were mo •… absurd: as one kingdom to a •… mit two kings, and one ho •… two masters; where as t •… very prime Apostles were one •… Stewardes in CHRIST'S House; 〈…〉 so they call themselves.

1. COR. 1.12. Everie one of [ 6] •… u saith, I am of Paul, and I 〈…〉 Apollo, and I of Cephas, and of CHRIST. Is CHRIST •… yded? was Paul crucified for •… u? or were ye baptized in •… e name of Paul?

Upon which words saith •… ope Gregory to John Patriarch of •… ierusalem, who would be called •… ead of the Church: Surelie the •… postle Paul, when he heard that •… me said, I am Paul 's, and I •… pollo 's, and I of Cephas, most ve •… ementlie abhorring this renting •… f our LORD'S Body, by which His Members did, in a manner, •… ouple themselves to other heads, •… ryed out, saying, Was Paul cru •… fied for you? or were ye bap •… ized in Paul 's name? If there •… ore he eschewed, that the mem •… ers of the LORD'S Body 〈…〉 saith he) should particularly •… ee subjected unto certain other •… eads beside CHRIST, altho they were Apostles, what wilt thou 〈…〉 able to answer at the strayt try •… of the last judgment, to CHRI •… the Head of His Universal Chur •… who preassest, by the Title of V •… versall Bishop, to subject all th •… His Members unto thee?

Note, then, that this Supre •… cie was long ago opposed by 〈…〉 primative Bishops of Rome, a •… even by this Text: and neyt •… Cephas, nor any Apostle, claim •… any such thing, as to be head •… the Church: which none can b •… but He that was crucified for H •… Church; and so is the Savior His Body: and in whose NAM •… the Members thereof are bap •… zed.

[ 7] JOHN. 3.29. He that ha •… the Bryde, is the Brydegroom •… and therefore I have espous •… you to one husband, that I m •… present you as a chaste Virgin •… CHRIST, saith the Apost •… 2. COR. 11.2.

Note, then, that he can n •… be called the Churches Bryd •… groome, or husband, but he that •… weth Her, and hath right to Her •… y His Blood; which is CHRIST •… nlie. And therefore, being a •… haste Virgin to one, she hath •… ot moe husbands. Wherefore, •… saith BERNARD to POPE •… VGENIVS) call not His beloved •… pouse, thine, but His: thou chal •… anging nothing as proper to thee •… ver Her. Therefore also saith •… heir own Ferus, of the Baptist: •… therwyse, how ingrate should John •… aue been to such a Benefactour, •… s to usurp Her as his, who was •… spoused to another? Even the •… oules of the Faythfull.

2. Witnessing of Antiquity.

THE rest of the Apostles, were the self same that Peter was; •… endued (saith Cyprian ) with •… like fellowship, both of Honor •… nd Power. And it is Satanical •… ride, (saith Gregory ) by an ar •… ogant Title of HEAD, so to sub •… ect all CHRIST'S Members to •… ne man; which coheareth to one only H ••• , CHRIST I •… SVS only

3. Confess • ion of party.

WEE know (saith Car •… nall Cusan ) that PET •… received no more power fr •… CHRIST, than he o •… APOSTLES; and CHRIS •… would not have the rest of t •… APOSTLES subject to PET •… but to be all alike BRETHRE •… (saith Cardinal Cajetan. ) N •… there was the Bishop of Rome •… pointed by GOD to be abo •… other Bishops. And this was T •… tullian 's opinion, (saith Bea •… Rhenanus. )

The state of the Question.

WEE contravert not, in what Language one may pray to •… OD in private, so that they •… derstand the same, and, as the •… postle saith, that they pray in •… e Spirit, and with vnderstan •… ng: but the question is, Whe •… er Prayers, or any other parte 〈…〉 GOD'S public Worship, •… herein one or moe speaketh be •… re the people, should be in a •… guage unknown to the peo •… e, as the Council of Trent ap •… ynteth. And if the people them •… ues should be taught to recite 〈…〉 their devotions, the PATER •… OSTER, CREED, and such •… ke, in the Latin tongue, where •… they have no understanding, •… his we altogether deny, be •… use of these SCRIPTURES •… llowing.

1. Authority of Scripture.

PSAL. 47.7. GOD is King [ 1] of all the earth: Sing praises 〈…〉 Him with understanding.

Upon which words, accordi •… to the vulgar translation, whi •… hath, SING WYSELIE, t •… interlinearie hath, SING WI •… VNDERSTANDING. For accordi •… to Augustine 's words, (saith 〈…〉 ordinary Gloss) no man do •… that wisely, which he vnderst •… death not. Therefore, (saith Co •… thusian ) some sing and also pra •… vnwyselie; of whom the LOR •… by the Prophet saith. This peo •… draweth near unto me with th •… lips, but their heart is far fr •… me. And such praising or pray •… is unfruitful, according to that 〈…〉 the Apostle, If I should pray w •… my tongue only, my mind is with •… fruit. Therefore he subjoynet •… I will pray in the Spirit, and I w •… pray with understanding also: I w •… sing in the Spirit, and I will sing w •… understanding also. Which, ho •… wholesome and fruitful a thing •… is, (saith Carthusian ) the Apostle manifesteth, subjoining, In t •… Church I had rather speak five words with understanding, than ten thousand in an unknown tongue. Else, for a reasonable service, (which is required ROM. 12) an unreasonable service should be offered up: and for the Calves of the lips, the lips of Calves, as it were.

Wherefore also Cardinal Contarenus affirmeth, That the simple people praying in an unknown tongue, wanteth that fruit, (saith he) which they would reap, if they understood those Prayers which they utter: for so they would in a special manner bend their soul and mind to GOD, that they might obtain from Him, that which with their mouths they specially desire; and would be more edified by the Godly understanding of those Prayers which they utter.

1. COR. 14.15. What is it, [ 2] then? I will pray with the Spirit, and I will pray with the understanding also: I will sing with the Spirit, and I will sing with understanding also.

VERS. 16. Else, when th •… shalt bless with the Spirit, ho •… shall he that occupyeth the ro •… of the unlearned, (or vulgar, 〈…〉 the Rhemists translate) say Am •… at thy giving of thanks, see •… he understandeth not what t •… sayst?

VERS. 18. I thank GO •… I speak moe tongues than all: yet in the Church I had there speak five words with •… derstanding, that by my voy •… might teach others also, th •… ten thousand words in 〈…〉 unknown tongue.

Out of all which, I reason th •…

The worship of GOD sho •… be performed the best way, a •… most fittest to edification. But t •… best and sittest way, is, that t •… same should be performed it known tongue: therefore in known tongue should the woe •… ship of GOD be performed, •… hither it beeexhortation, prayer, •… r thanksgiving, all which the •… postle enumerateth.

Upon which Text, therefore, saith Sc • ulius ) the Apostle would •… there speak a few words, clear 〈…〉 right understanding, than in •… 〈…〉 words, that were ob •… 〈…〉 unknown, and edify 〈…〉 th • hearer: because a few 〈…〉 ••• ith profit, are better nor 〈…〉 •• ch profit not.

So ••• ewyse, (saith Haymo ) Els • how shall the hearer answer by the confirmatorie word which •… s called AMEN, seeing he understandeth only his own language, but understandeth not that unknown tongue whereby thou speakest?

In like manner, (saith their own Lyra ) the Apostle here showeth, in public prayer, if the people understand the Prayer or blessing of the Priest, the better they are brought to GOD, & answer the more devotelie, AMEN. Else, the simple people wanting understanding, pro •… little, or nothing. For whi •… cause, (saith he) the Blessing and all other common Service 〈…〉 the primitive Church, was pe •… formed in the vulgar tongue. Ye •… (say the Rhemistes themselves 〈…〉 when a man prayeth in a stran •… tongue, which himself vnde •… standeth not, it is not so fruitf •… for instruction to him, as if h •… knew particularly what h •… prayed.

2. Witnessing of Antiquity.

IF ye meet together ( say •… Ambrose ) for the edifying 〈…〉 the Church, then those thing •… should be spoken, which th •… hearers may understand: for wh •… profiteth it that one should speak •… with a tongue which himself on •… lie understandeth, and he wh •… heareth profiteth not thereby The same doth Chrysostom affirm •… and beside the fore-named Fathers, Sedulius and Haymo, on the plac •… foresaid.

3. Confession of party.

•… VT of this doctrine of Paul's, (saith Cajatane) it is colle •… ed, That it is better for the edi •… ing of the Church, that pub •… cke prayers which are said in •… e people's hearing, be said in v •• gar tongue, known to the •… ople and Clergy, rather than 〈…〉 Latin. Whence it was, (saith •… assander) that the canon • call •… rayers, and specially the words 〈…〉 consecration of the Body and •… lood of our LORD, the An •… ents did so read it, that all the •… eople might understand, and say •… hereto, AMEN. Yea, their late •… stius, Professor in Duay, gran •… eth, that in it self it is good that all •… vine service be performed in the •… ngue which people understand: for •… is tendeth greatly to their edi •… ying, saith he ) as this place •… roveth well. Therefore said •… ope John the eyght, in his Epistle •… o the Prince of Moravia; It is not •… gaynst sound Faith or Doctrine, whether to celebrate the Mass, 〈…〉 to read the Gospel, or the s •… creed Lessons of the Olde and Ne •… Testament, being well translate •… or to sing the other Divyne Se •… vice: because He that made thr •… principal Languages, the H •… BREW, GREEKE, and LATIN •… made also all others, to His ow •… Praise and Glory.

The state of the Question.

THE Question is not, wheth •… Say • ctes departed, out their abundant charity, do g •… nerallie pray for us, and t •… whole Church militant; for t •… we oppose not: but whether w •… should pray to them, as the Cou •… cell of Trent appointeth. A •… not only to intercede for us, th •… we may get grace from GOD •… or mercy; but also joineth the •… with GOD; and seeking fro •… them Blessinges, and help, as the Rhemistes profess (on REV. 1.4) •… hey do, from the Virgin MARIE, and the Sayncts. Which to be lawful, we altogether de •… ye; having clearly for us these reasons following.

1. Authority of Scripture.

PSAL. 65.2. O Thou that hearest Prayer, unto thee [ 1] shall all flesh come: that is, All sorts of persons, (saith Augustine ) rich and poor, great and small, Jew and Gentile.

Where •• mark, that He to whom we must come by prayer, must have that property, that He heareth prayer: And therefore, because the LORD only hath this property, for this cause, according to the PSALMIST, all flesh should come to Him only.

Wherefore, (saith Bellarmine, concerning vocal prayers) to know the prayers, which at one and the s • me time are made in most distant and diverse places, is required true Ubiquitie: Which we believe not to agree (saith he) to the spirits either of Men or Angels. And concerning those that are mental, he saith in that same place; Neither Angels, not blessed Souls, altho they were present, can by their nature know our prayers, (saith he) when we pray only in thought, seeing it is GOD only, who knoweth, and is the searcher of the heart.

And as for that imagination of theirs, of the Saints, or Angels, their beholding of all things in the essence of the holy Trinity, we may justly say, That this Mathematical Glass, which some of the doting School-men set in Heaven, for soothing their superstition, hath been long ago, in respect of the brittleness of it, beaten all in pieces. For I ask of them; Whether this Glass doeth represent all things to the Sayncts, and Angels, or such things only, that are the Prayers of men on earth? If all, then their knowledge should be as infinite as GOD'S is, and nothing, no, not the day and hour of Judgment, should escape their knowledge, For MATTH. 18 10. it is said, that the Angels always behold the Face of the Father which is in Heaven; and yet they know not when the Day of Judgment shall be, MARKE 13.32. If only the Prayers of men on earth, then this were as much, as first they came only to the knowledge of GOD, and then GOD did reveal them to such or such a Saynct, that is invocated; and then these again did reveal them back to GOD: which is moste ridiculous. Besides; Who ever revealed unto them, or gave them such assurance, That there is such a revelation in Heaven? And if they have no Word of GOD for it, but their own dreams, with alike facility it is rejected, as it is assumed. For Scotus upon Lomb. in 4. dist. 45. q. 4. saith, That no such revelation followeth upon Beatitude necessarily, (as also doeth Biell in can. Missae, lect. 31.) But Bellarmine goeth farther, and praesupposeth, that if the Sayncts should have need thus of a new revelation, the Church would not so boldly say unto all the Sayncts, PRAY FOR VS; but would sometimes entreat GOD, That He would reveal our Prayers unto them. Bell. de Eccles. triumph. lib. 1. cap. 20.

[ 2] ROM. 10.14. Howe shall they call upon Him, in whom they have not believed?

But to assume; we must only believe in God: therefore, only in call upon GOD. Now, that we must only believe in GOD, beside Scripture cited on the margents, Antiquity telleth us, Gregory Nazianzen saying, That this is proper only to GOD. And Cyprian, (or, as others will have it, Ruffinus, upon the first Article of the CREED) saying, By this syllabe of praeposition, IN, the Creator is distinguished from the creatures. So that when saith is expressed in the DEITIE, it is said, I believe in God the Father, and in JESUS CHRIST His Son, and in the holy Ghost: But when speech is of the creatures, or of mysteries, the praeposition IN is not added: as, we say not, I believe in the holy Church; but, I believe the holy Church. So also saith Aquinas, By this where he saith; Believe also in me, our Savior testifieth, that He is true GOD. For altho we may believe a man, who is a creature, yet we ought to believe in none, but in GOD only. Therefore also saith Lombard, It is another thing to believe in GOD, another thing to believe Him, and another thing to believe that He is. For the Devils believed Him, but not in Him: and we believe Paul and Peter, but not in Paul, nor in Peter, (saith he.) Wherefore, we conclude, If we may no ways believe in Paul, nor in Peter, who are Saints departed; then, by this place of Scripture, we may no ways incall upon them. For no man incalleth up •… any, (saith Cornelius à Lapide the Jesuit ) in whom he do •… not believe, and from whom h •… hopeth not for help and relief •… their hands.

[ 3] PSAL. 50.15. Call vpo •… Mee in the day of trouble: will deliver thee, and thou sh •… glorify Mee.

Loe here GOD'S own 〈…〉 rection, to call upon Him onel •… with His gracious Promise of D •… liverance, for our encowrageme •… and that to Him only belong •… the Religious Worship bo • h Prayer and Praise, whereby H •… is glorified by us. Whereas o •… the contrary, GALAT. 4.8. t •… Apostle rebuketh them who d •… service to them, which by natu •… were not GOD'S: and therefo •… useth the word 〈 in non-Latin alphabet 〉 ? Of which sort of service in Re •… gious Worship, none can de •… Prayer to be.

[ 4] LUKE 11.2. And he say •… to them, When ye pray, say, Our Father, which art in Heaven.

Remarke, then, that our Savior directeth us, to pray to Him only, who is Creator, and of the Divine Nature: and not to pray to any Saynct, or Angel, who are of a created nature. Therefore, under the name of FATHER, their own Maldonado, the Jesuit, will have the whole Divine Nature comprehended, as it comprehendeth Father, Son, and holy Ghost; saying, I approve rather the opinion of others, who will have the whole Trinity here to be called FATHER, than theirs, who take the word personallie. And he proveth it to be so; Because the whole Trinity is our Father, in regard of creation, preservation, redemption, and regeneration, &c. Yea, Prayer is such a principal parte of Divine Service, incommunicable to any other, that it is usually put for the whole, as Ier. 10.25. Joel 2. 32. Act. 9.14. 1. Cor. 1.2. A •… the public place of GOD 〈…〉 Worship hath from thence its 〈…〉 nomination, of The House 〈…〉 Prayer, ISAI. 56.7. MATT •… 21.13.

[ 5] ROM. 8.5. But ye have •… ceaved the Spirit of Adoption •… whereby we cry, ABBA, F •… THER.

So likewise GAL. 4.6. A •… because ye are sons, GO •… hath sent forth the Spirit of H •… Son into your hearts, cryin •… ABBA, FATHER.

Whence we infer, as Aug •… stine showeth, That as the Spir •… of Faith teacheth us, rightly t •… believe; So the Spirit of Praye •… teacheth us rightly howe to pray •… But so it is, that the Spirit o •… Prayer, called here The Spirit of Adoption, teacheth us to pray to GOD only, as our Father: and so, to come to Him not as subjects by Courteours to a King; but immediately, as children to a loving father: Because (saith Estius ) this is the privilege of the sons of GOD, to call GOD their Father, both by CHRIST'S example, the natural Son of GOD, who in the Gospel either teaching or praying, called GOD His Father, as likewise by His precept who teached us to pray thus, Our Father, &c.

Therefore, for Prayer to GOD only, we see, that we have the direction of the whole Trinity, GOD the Father teaching us so to do, PSAL. 50; GOD the Son, LUKE 11; and GOD the holy Ghost, ROM. 8; beside the example of CHRIST, and all the Sayncts before us.

To which doctrine and practice, how far that of Popery is contrary, is more now than evident, and wherein they are come to such a hight of impiety, as the Jesuit Mendoza hath of late set forth this as a Problem. Whether it is more profitable to us to invovate the Name of JESUS, or the name of Marie? to which he answereth, thus, Now (saith he) witho •… any ambiguity, more plainly 〈…〉 decyde the whole matter, thus; 〈…〉 I say, Let it be so, that the favo •… and authority which CHRIS •… hath with GOD, be greater tha •… the Virgins; yet notwithstandin •… the blessed Virgin is more easil •… moved with our prayers, some •… times, nor Christ is: and there •… fore the patrocinie of the mothe •… is more present, or ready, some •… times, unto us, th • n the patro •… nigh of the Son. And this op •… nion hath both authority, reason, and experience for it (saith he •… Wherefore also in the fourth Problem of that same book, he •… affirmeth, That the Virgin Mari •… is to be worshipped with tha •… highest degree or worship whic •… they call LATRIA, in respect o •… the dignity of her motherhood, which belongeth to the order o •… hypostatical Union: be reason of which union, (saith he) th •… worship of LATRIA is due to CHRIST'S • umanitie; and therefore to all other things which belong to that order of union.

As for the invocation of Angels, though the preceeding arguments do sufficiently militate against any such, yet beside them, we join this which concerneth the same in particular.

COLOS. 2.18. Let no man beguyle you of your reward (or seduce you, as the Rhemistes [ 6] translate) in a voluntary humility, and worshipping of Angels.

Upon which words S. Chrysostom commenting, he showeth what this worshipping was, to wit, the making of them intercessors between GOD and them, counting it too proud a boldness, immediately to go to God, or to Christ to intercede for them, and therefore they prayed unto the Angels, that they would mediate at GOD'S hand for them. Which the Council of Laodicea condemned as Idolatry, & therefore saith Theodoret. The council which conveaned at Laodicea, which is the Metropolitan city of Phrygia, did prohibit by a Law, that they should not PRAY to Angels, (Loe there the worship in particular) So that it is an ydl •… subterfuge for Romanists, to say that divyne adoration, or one so •… was only prohibit, seeing th •… Text is general, inhibiting all woe •… ship, & consequently invocation •… Which invocation also of Angel •… Irenaeus in like manner did teac •… to be far from the practice o •… the true Church of CHRIST in his days. And Augustine showeth that they who thus did worship Angels, were accounted Heretics, and therefrae called Angelici.

2. Witnessing of Antiquity.

HAue Christ alone before your eyes, and His Father, in your prayers, being enlightened by the Spirit (saith Ignatius. ) Also all prayers and supplications, and intercessions, and thanksgivinges, are to be sent up to GOD the LORD of all, (saith Origen ) by the high Priest who is above all Angels, being the living Word, and GOD. And as for the Churches practice, the names of the Saints are in th • ir own o • dour rehearsed amongst us, (saith Augustine ) but they are not invocated by us.

3. Confession of party.

NOthing of this was delyvered or taught (saith Eckius ) in the Scriptures of the Olde Testament, and in the New Testament also, the Apostles nor Evangelists, neither by word nor writ, (that is, Scripture nor Tradition) left any such thing behind them, that the Sayncts should be prayed unto. And it is to be confessed, (saith Cassander ) that many & great errors through the pretext of the intercession and merits of Sayncts, have invaded the minds and manners of the vulgar, whereunto also the inconsiderat writings and sayings of learned men have given occasion, and fostered their erour. For first, wicked men continuing in their wickedness h •… believed that by the only int •… cession and patrocinie of Saynct •… they should get pardon and gr •… from GOD at hand, which p •… nicious opinion also so far 〈…〉 might be, hath been confirm •… by counterfeit miracles

Another error is, that m •… who are not wicked or otherw •… good, have made choice v •… themselves of certain Sayncts 〈…〉 their Patrons and Defenders, a •… have placed more confidence 〈…〉 their merits and intercession th •… in Christ's merit, and so, havi •… obscured that office of Christ's o •… lie advocation, they have in pla •… thereof substitute the Sayncts, a •… in special the Virgin Mary's a • vocation.

Yea, there hath not wanted f • mous men (meaning BIEL an • others) who affi • me, that i •… the Virgin Marie that is accomplished which Ahasuerus promised to Esther, to give her the half of hi • Kingdom, and that even so of the Kingdom of GOD (which consisteth of justice and mercy) the LORD hath given to Marie mercy, retaining justice to Himself, whence are these Titles given to her, Queen of Heaven, and Queen and Mother of mercy.

What shall I say, when thorough the whole Psalter, every-where the Name of the LORD is found changed into the name of our Lady, yea, it is come to that hight, that even CHRIST now raygning in Heaven is made subject to His Mother, whence in the Churches this is sung to her, saying, Command our Redeemer.

Thirdly, some are seen to attribute to the merits of Saints, the very power of Sanctification and Redemption, which is only proper to Christ God and Man, and of whose fullness we all have received, (all this saith Cassander )

The state of the Question.

WEE acknowledge the civi •… use of Images, as freely a •… the Church of Rome; to wit, th •… use that is made of them in th •… common societies of men, out o •… the appointed places of GOD'S solemn worsh • p, for ornament and historical use. But to represent GOD by any Image, we count it unlawful; and to worship the Images of CHRIST, or o •… Saints, with any religious adoration, as the Council of Tren •… decreeth them to be, and to be kissed, and fallen down before, we oppose, as most gross Idolatry: Especiallie, seeing all the School-men, allmoste, (saith their own Bishop Peresius ) do teach, That the Images are to be worshipped, with that self same worship, as those whom they represent. And, that the Images of CHRIST, and the Saints, are to be worshipped properly, (saith Bellarmine ) that is, as they are considered in themselves; so that the worship stayeth it self in the Image: For if the Image (saith he) were not to be worshipped but improperlie, to wit, because before it, or in it, or by it, that which it representeth is adored, then surly it might be simply denied, that Images should be worshipped at all. And as for such subtle distinctions, whereby they would palliate their Idolatry, they are such, (as Bellarmine himself saith of such) which neither themselves understand who have broached them, and far less the unlearned people.

So that it is more than ma •… fest, (saith their own Cassan •… than can be expressed by wor •… that the worship of Images, 〈…〉 come to that hight of adorati •… that the very Pagans themsel •… have given to their Idols. N •… there is their excuse of any woe •… (saith he) which some use 〈…〉 pretend, That they give this w •… ship not to the Images, but 〈…〉 them whom they represent: 〈…〉 this color the Pagans also 〈…〉 for their Idolatry, as we see 〈…〉 Arnobius, (saith he) Yea, p •… ple are so affected to them, (s •… eth their own Biell ) that t •… think some divine grace, or •… linesse, doeth reside in them, 〈…〉 which they are able to work •… racles, and give cures: and 〈…〉 that cause they worship them, 〈…〉 go in pilgrimage to them.

Our Arguments, then, f •… against the representation of G •… by any image; and next, aga •… adoration of any Image, 〈…〉 these.

1. Authority of Scripture.

ISAI. 40.18. To whom [ 1] will ye liken GOD? Or what likeness will ye compare unto Him?

Wherevpon saith Jerome, To whom will ye liken GOD? Or what image will ye make to Him, who is a Spirit, in all, and everywhere? &c. Lykewyse, saith Perusin (an Augustine Eremite, and Professor of divinity) By these words is refuted and rejected the rashness of men; yea, their madness and ignorance, (saith he) who dare be bold to represent GOD by any image, or resemble Him by any similitude: seeing the Majesty and Essence of GOD is invisible, and incomprehensible.

Upon which words of the Prophet, in like manner, saith Pintus, a Portiugall Frier; Seeing GOD is a Spirit, who filleth all places, how can ye resemble Him by any graven Image? Or what lykenesse can ye make v •… Him?

[ 2] ROM. 1.23. And th •… changed the glory of the inc •… ruptible GOD, into the sim •… tude of a corruptible man.

Upon which words saith O •… gen; It is not to be passed 〈…〉 that this speech of the Apostle •… not only condemneth them w •… worship Idols, but also, t •… these are to be accounted in l •… manner amongst Anthropom •… phit heretics; who in t •… Church call that bodily image 〈…〉 a man which they set up there, 〈…〉 image of GOD. Therefore a •… Augustine giveth this reason, w •… it is not lawful for any Christ •… to make any such image of GO •… lest we fall into that same sac •… ledge, (saith he) whereby 〈…〉 Apostle maketh them execrab •… who change the glory of the i •… corruptible GOD, into the si •… tude of a corruptible man.

Yea, it is extreme fury and i •… piety, (saith Damascene, to 〈…〉 present GOD by any figure: •… nd Nicephorus and Euthymius set •… his down as the Heresy of the •… lde Armenians, saying: Neither •… bhorre they to make the Image •… f the blessed Trinity, (saith •… ee) which is only uncreated, •… nfinite, indefinite, and altogether •… nknowne.

In the Church of Rome also Gregory the second, (Anno 726) •… ryting to Leo Isaurus, testifieth, •… hat then they painted not, nor •… epresented GOD the Father, by •… nigh image; because he cannot •… ee seen.

Upon which words Baronius •… ath noted in the margent, that it was thereafter, that the custom grew to paint GOD the Father. Therefore, their own Vasques •… nd Catharinus declare also, that •… he representing GOD by any •… mage, is expresslie against the second Precept. As also (as witnesseth Bellarmine) Abulensis, Durand, and their Bishop Peresius, teach plainly, that the image of GOD is nowayes lawful to be made. Yea, himself saith, That it is not so surly to be believed by the Church, that the Image of GOD, or of the Trinity, may be as lawfully made as the Image of CHRIST, and of the Sayncts. And without good instruction of the Prelates and preachoures, l •… confess, (saith he) that such pictures without danger can no •… be set before unlearned people.

[ 3] EXOD. 20.5. Thou shalt not bow down to them, nor worship them. And again,

LEVIT. 26.1. Neither shall ye set up any image of stone in your land, to bow down to it: For I am the LORD.

Wherevpon saith the ordinary Gloss; This Divine Speach cutteth off both these; to wit. That neither in affection thou worship such, neither give any show of adoration to them. Therefore also saith Theodoret, The LORD here showeth, that both are impious, saying, Thou shalt not bow down before them, nor worship them. For which cause also Gerson (Chancellor of the University of Paris ) declareth, That all worship of Images, even •… he bowing before them, is vn •… awful. Therefore said Origen of the Church in his time, We worship no Images. And after •… he Council of Frankford, (held Anno 800) for opposing the wor •… hip of Images, decreed by the seconde of Nice, in that Book which was purposely written for confutation thereof, it is said, The Catholic Church profess •… eth, that mortal men are to worship GOD not by Images, but •… y CHRIST the LORD.

This Thunder-clap from Hea •… en, of the second Precept of GOD'S Law, the Romanists •… erceaving to threaten sore that gross Idolatry which they day •… ie commit, thought fit (with Pha •… ao, working wisely) to conceal the knowledge thereof from the common people, by razing those words out of the Decalogue that goeth abroad for common use: And so to incur that guilt, Deut. 12.32. and curse Rev. 22.19.

2. Witnessing of Antiquity.

NO Image of GOD is to be worshipped, (saith Augustine) but that which is the same that Himself is; to wit, CHRIST, who is consubstantial with the Father, and the engraven Character of His person. In like manner saith Gregory to Serenus Bish •… of Marsils; The dispersed sons o •… the Church, are to be called together, and it is to be show •… unto them, by the testimonies o •… holy Scripture, That it is n •… lawful to worship anything tha •… is made with hands; because it i •… wr • tten, Thou shalt worsh • p th •… LORD thy GOD, and Him only shalt thou serve. And there after he saith; Wherefore, es •… ch • w by all means the adoratio •… of Images.

3. Confession of party.

AS for the worship of Images, (saith Polydor Virgil ) not only those that are not of our Religion, but, as S. IEROME testifieth, all the ancient Fathers, almost, condemned the same, for fear of Idolatry. And the LORD inhibited not only any Image to be worshipped, (saith ABVLENSIS) but also that Himself should be worshipped by any Image.

Where also it is to be noted, That their word Veneration, which they use, sign • fieth Adoration, and is one there • with, as is evident BELLARMINE, and as THARASIVS woe • des, Bishop of CONSTANTINOPLE, in the second Council of NICE, show, saying, All who profess the Vene • ation of Images, and d • nye Adorat • on, are blamed, or disproved, as Hypoc • ites.

The state of the Question.

THe Question is not, Whethe •… the true relics of Saints that is, their dead bodies, o •… any member thereof, should be honored; which we grant, (against Vigilantius ) yielding to the •… that due honor which was eithe •… given to CHRIST'S own body, by Joseph of Arimathea, or 〈…〉 His first Martyr S. STEVEN, b •… the Disciples; to wit, decent an •… houourable Burial: But we d •… nye, that any such religious woe •… ship should be given unto the •… as the Council of Trent decreeth, Sess. 9. sub Pio 4. and as 〈…〉 usual amongst the Papists; to wi •… insh • yning and placing of the •… bones on Altars, for religiou •… worship; going in pilgrimage 〈…〉 them, carrying them abouut i •… Processions, to be kissed, kneeled unto, and adored; swearing by them, (as is approven by the Catechism of Trent ) and so Deifying them indeed. And, which is worst of all, praying unto such things, as never had life, hearing, or holiness; as to the point of the spear that pierced CHRIST His side, saying;

And in like manner to the Cross, (as Bellarmine granteth the Church doeth sing) saying; Yea, to the picture of CHRIST'S Face on a linen clothe at Rome, •… hey pray, saying;

1. Authority of Scripture.

[ 1] DEVT. 34.6. And h •… buried him (to wit, M •… SES) in a valley in the land Moab, over against Be •… Peor: but no man knoweth of 〈…〉 sepulcher unto this day.

Loe here the greatest hon •… that the LORD thought fit 〈…〉 be given to the body of His d •… rest and faithful servant Mo •… to wit, BVRIALL, which the LO •… would have, for the place there to be unknown, as saith Chrysostom, that all occasion Idolatry might be cut off: 〈…〉 as Lyra saith, which was d •… by GOD, lest the people 〈…〉 worshipped him, whose mor •… tie as it showed him, not to 〈…〉 God, so if it had been lawful 〈…〉 laudable to have adored his •… liques, as the dear servant of GOD, the LORD had not withdrawn and obscured so this his body from His own people.

2. KING. 23.17.18. Then he said, (to wit, IOSIAH) What title is that which I see? And the men of the City told [ 2] him, It is the Sepulcher of the man of GOD, which came from Judah, and proclaimed these things that thou hast done against the Altar of Bethel. And he said, Let him alone, let no man move his bones.

Behold here again the honor that this Godly King IOSIAH giveth to the bones or relics of the true Prophet of GOD; to wit, no exhumation, nor any adoration; but only that he will not have his Sepulcher touched, nor his bones moved out of their place.

2. KING. 13.21. And it [ 3] came to pass, as they were b •… rying a man, that behold, th •… spied a band of men, and th •… cast the man into the Sepulch •… of Elisha: and when the man w •… let down, and touched the bon •… of Elisha, he revived, and stoo •… up upon his feet:

Remarke here, likewise, th •… greatest honor that was done t •… the Prophet ELISHA his body, wa •… Burial. And that though at the touc •… of his bones, for authorizing th •… truth of his prophesies, a miracle was wrought, by the powe •… of GOD, (for which cause it 〈…〉 said in ECCLESIASTICV •… 48.14. that the body of ELISEV •… did prophesy in the grave) yet h •… bones are not said therefore 〈…〉 have been taken up, inshryned nor worshipped.

2. Witnessing of Antiquity.

WEE have no such custom (say • h Cyril) to adore Martyrs; yea, not only do we nowyse worship the relics of Martyrs, (saith S. Jerome ) but we will not worship the Sun, nor Moon, nor Angels, nor Arch-Angels, nor Seraphims, nor no name that is named in this world, nor that which is to come; lest we should serve the creature, rather than the Creator.

In like manner, Athanasius, in the life of holy Antony, telleth us, that he oftentimes desired the Bishops, to instruct the people, that the Egyptian custom was not good, to keep the bodies of the Saints above the earth; wherein (said he) the bodies of the Patriarchs and Prophets are kept unto this day. Yea, the very body of our LORD was laid in a Grave, and covered with a stone rolled thereto, till He should rise again the third day. By which words (saith Athanasius, or the Author of his life) he showeth, that he sinned, who after their death did not bury the bodies of those, how holy soever: for what is of greater account, or more holy, than o •… LORD'S Body, (saith he •… Wherefore, many there-after •… when they heard this, they bury •… their dead, and gave GOD •… thanks, that they were so well •… instructed, (saith the foresay •… Author.)

3. Confession of party.

IT is certain, (saith Cassander) that in these last times too much hath been ascrybed to the relics of Saints; so that even by good men, endued with a pious zeal, their whole religion, as it were, hath been thought to be placed in getting such Relics, decoring them with Golde, and precious stones, and in building moste statelie Temples to their memories. As also that a false confidence hath been placed by wicked men, in the foolish and superfluous worship of Relics: Wherefore, in the Council of Cabilon they are rebuked, who under pretext of Devotion, went in Pilgrimage to Rome, or Turaine; thinking by the frequenting of those places, (to wit, where many Relics were) that they were purged from their sins.

To this were added other evils, (saith he) that thorough avaryce, and for entysing simple people, false Relics have been obtruded, and feygned miracles alleged to be wrought, whereby the superstition of people hath been nowrished: and sometimes thorough the deceat and illusion of the Devil, abusing men's superstition, by Dreams, and Visions, new Relics have been revealed: and by the same operation of Satan, miracles have seemed to be wrought. Wherefore he concludeth, That it were more wisely & better, that men did abstain from all ostentation of Relics, and that p • ople were exhorted, (saith he) to honor the true Relics of Saints; that is, to imitate their holy ex • mples, which are extant, and may be seen • either in Scripture, or were done by th •… Apostles, or are recorded o •… them.

The state of the Question.

WEE hold, that Baptism is necessary to Salvation, by a conditional necessity, to wit, if it may be had, or ration praecepti. The contempt whereof is damnable, as also that it is the only ordinary mean given by GOD to his Church, for bringing of Infants to the participation both of Grace and Glory. But that it is simply necessary by such an absolute necessity, ration medii, that except this mean of salvation be used, there is no possibility of salvation to poor Infances, who are children of the faithful, this we deny, and reject as a cruel & uncharitable point of doctrine, (altho the Council of Trent accurse them who so think) & we affi • me it to be altogether contrary to these Scriptures following.

1. Authority of Scripture.

[ 1] GEN. 17.7. And I will establish my Covenant between me and thee, and thy seed after thee in their generations, for an everlasting Covenant, to be a God unto thee, and to thy seed after thee. So likewise, ACTS 2.39. For to you is the promise, (saith the Apostle) and to your children, and to all that are afar off, whom-so-ever the LORD our GOD shall call.

Remarke, then, that not only are the Parents within the Covenant of Grace, but their children also, and their seed after them, And even as the female was comprehended under the male, (because incapable of Circumcision) and so saved amongst the Jews; so are Infants dying in the mothers womb, or in the birth, without Baptism, comp • ehended under their believing P ••• nts, and within the Covenant of Grace; and consequently are saved, as belonging to election. Therefore saith Augustine, It is collected, that invisible sanctification hath been present to some, and profited them to salvation, without the visible Sacraments.

IOSHVA 5.5. Now all the [ 2] people that came out, were circumcised: but all the people that were borne in the Wilderness, by the way as they came out of Egypt, them they circumcised not.

Whence we infer, That as the children who died those forty years in the Wilderness, were not condemned, for not being circumcised under the Law, notwithstanding of that peremptory commination, which saith, and the uncircumcised man-child, whose flesh of his fore-skin is not circumcised, that soul shall be cut off from his people: Even so, neither are the children of Christians condemned, for not being baptized under the Gospel, when that Sacrament cannot possibly or convenientlie be had: it being not the want, but contempt of Baptism that is judged damnable. Therefore said Ambrose concerning the Emperor Valentinian, who died unbaptized, I lost him whom I was to regenerate by Baptism; but he hath not lost that grace which he desired there-by.

[ 3] IEREM. 1.5. Before thou camest out of the womb, I sanctified thee. And again, ROM. 9.11. For the children not being yet borne, (saith the Apostle) neither having done either good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth, it was said unto her, The elder shall serve the younger: as it is written, Jacob have I hated, and Esau have I loved.

Wherevpon (saith Cornelius Mus, Bishop of Ritonto, ) by a special privilege of divyne grace by Christ, even infances in the womb may attain to salvation, as is manifest in the example of Jeremiah, and John the baptist. (And there-after,) For it is evident, saith he, and with him Bellarmine ) that the divyne grace of Christ, is not tied to Sacraments. Therefore (saith Bernard ) what reason or nature teacheth, that none of those who die, whose body outwardly is not sprinkled with the element of water, can obtain internal and eternal salvation? and therefore he thereafter affirmeth, that in case contempt be not the cause, that then the Parents faith is not only profitable, but sufficient also for the child. For if the root be holy, (saith the Apostle) so also are the branches.

[ 4] 1. COR. 7.14. For the vnbelieving husband, is sanctified by the wife, and the vnbelieving wife, is sanctified by the husband; else were your children unclean, but now they are holy.

Note, then, if the children of one only believing parent be esteemed holy, and in the Covenant, how much more then should the Children of Parents, both believing be esteemed holy, and so charitablie judged of, (if they die without Baptism) to be eternally saved? Therefore in that book which was written by Augustine, of the Baptism of Infantes, that examples have gone before of Infants to make, whom Christians (saith he) the Christian will even of one parent had prevailed, the Apostle did signify.

2. Witnessing of Antiquity.

HOw forcible that is the which the Apostle saith, even without the visible Sacrament of baptism, (saith Augustine ) with the heart we believe unto righteousness, and with the mouth we confess to Salvation, is declared in that Thief on the Cross. But then it was invisiblie fulfilled, when not the contempt of Religion, but the point of necessity, did exclude the mystery of Baptism. Wherefore (saith Bernard ) CHRIST when he said. He who believeth, and is baptized, shall be saved warilie, and well, he saith not, But he that is not baptized, shall be condemned.

3. Confession of party.

LOmbard speaking of the sense of these words, John 3. Except man be borne of new, &c. and understanding them of Baptism: but this is to be understood (saith he) of them who may, and yet despise to be baptized: otherwise, (saith he) GOD hath not tied his power to Sacraments; for tha • some hath gotten invisible sanctification, without the visible Sacrament, this Augustine clearly teacheth. So likewise saith Cardinal Cajetant, in the case of necessity unto the salvation of children, the Parents desire of Baptism is sufficient. Yea, GERSON, before the whole Council of Constance, delyvered this doctrine, saying, It is evident, that GOD hath not tied His mercy of salvation, to the common laws of Christian doctrine, nor yet unto Sacraments; but without any prejudice thereof, he can sanctify children unborn in the very womb, by the baptism of his grace, and power of the holy Ghost. And therefore he saith that all Parents should pray for this grace to their Infants, in case that they happen to die before their birth.

The state of the Question.

THat in the LORD'S Supper, the very Body and Blood of Christ is truly, really, and effectually present, as food to the souls of all true believers, and that the same is truly participated unto salvation, by all worthy Receavers, we constantly affirm: but after consecration to affirm, that the sacramental Elements are not only changed in use and quality, but also that the very substance of bread and wine is converted, and changed into the very substance of CHRIST'S Body & Blood, their accidents of shape, color, and quantity only remaining, as the Council of Tr • n • decreeth under a curse; and that under these accidents, the Body and Blood of Christ hath such a local existence, that it may be handled by the Priest, and in the participation there-of, eaten by all the communicant • what-so-ever, yea, by very Dogs and Myce, as the cantells of their Mass beareth, and as one of themselves testify, that this is the common doctrine of School-men. This (I say) we oppose, as a most gross and erroneous doctrine, destroying both the nature and partes of a Sacrament, as also the verity of Christ's human nature, and furnishing matter likewise of most gross Idolatry, & most impious Blasphemy. The places of Scripture which militate in the contrary, are these.

1. Authority of Scripture.

MATTH. 26.26. And as [ 1] they were eating, JESUS took bread, and blessed it, and brake it, and gave it to his Disciples.

Note, then, that what our Savior brake, and gave to his Disciples, is declared to be that same which he took and blessed, or did consecrate, as the word (it) so often repeated, importeth. But our Savior took bread, (saith the Text) and blessed or consecrated it. Therefore seeing the same word (it) is still retained, after blessing or consecration, it followeth, that it was bread in substance which He brake, and gave unto his Disciples after consecration. So that we see, our Savior's consecration changed not the substance of the bread into any other, but only sanctified the same, to a Sacred and Sacramental use.

Now, that the consecration of the bread and wine, was by our Savior's blessing, (and not by these words, hoc est corpus meum, ) and used in like-manner by the Apostles after him, we see, first, by S. Paul's words, saying, The cup of blessing which we bless, is it not the communion of the Blood of CHRIST? Where-upon saith Aquinas, (which we bless,) that is, which we who are Priests do consecrate. And therefore in like manner saith the Canon Law, Not every bread, but that which receiveth the blessing of Christ, becometh the body of Christ. Wherefore also doeth Justin Martyr tell us, that by Prayer and Thanks-giving the Elements are consecrated, (saith he) and the bread after invocation of the holy Ghost, is no more common bread, (saith Cyril of IERVSALEM.) The like style doeth Theodoret give to consecration, which Augustine calleth Mystical Prayer; and Cyril of Alexandria, Mystical Benediction. Where-of again, saith the Canon Law, Before the Benediction it is called that speee, (to wit, bread) but after Benediction the Body of Christ (remark) is signified there-by, (saith their Decretal. ) And again, We cal that the body & blood of Christ, (saith another Canon) which being taken of the fruits of the earth, & consecrated by mystical prayer, we receive unto salvation of our souls, in remembrance of the Lord's suffering. The particular form of which prayer, our Savior left to the liberty of his Church. Therefore we see that consecration was by Christ's blessing, and words of prayer uttered to GOD, and not by concionall, or such words as the Romish Priest's, now in an unknown tongue whisper to the bread. Yea, Bellarmine himself is forced, by the evidence of Truth, to grant, that any change that was made of the bread from common bread, was by CHRIST'S blessing: For, (saith he) He gave not common bread as He took it, but bread which He had blessed; and by blessing, changed it. All which we grant, to wit, from common, to Sacrementall bread. But yet still after blessing, that it remained in substance bread, and that our Savior brake bread, and gave bread to His Disciples, is evident out of the Text, (as is shown) saying, He took bread, and blessed it, and brake it, and gave it to His Disciples. Where the word (it) thryse repeated, can have relation to nothing else, but to the first words, to wit, He took bread. And therefore to clear this the more, the Apostle telleth us, that it is not only bread which is broken, and given after blessing or consecration, but also which is eaten by the faithful, saying, not only, The bread which we break, is it not the Communion of the Body of CHRIST? but also, As oft as ye shall eat of this bread, &c, (saith he) ye shall declare the LORD'S death till He come.

1. COR. 11.24. This is [ 2] my body, which is broken for you.

The exposition of which words, (this is My Body) if we will hear the same out of their Canon Law, and gloss upon the Decretal therein, it is this; That this bread, suo modo vocatur corpus Christi, that is, after the own manner thereof it is called the Body of CHRIST; seeing (saith the Canon) it is truly, but the Sacrament of CHRIST'S Body. And upon which Canon saith the glossator, That heavenly bread, that is, the heavenly Sacrament, which truly representeth Christ's flesh, is called Christ's Body; but improperlie, (saith he) wherefore it is said, that after the own manner thereof it is so called, but not in the truth of the thing it self, but by mystical significatiō: so that the meaning is, it is called the Body of CHRIST, that is, (saith he) it signifieth or representeth the same.

Besides the Popes Decretals, if we will hear the Fathers, their exposition no less over-throw Transubstantiation, for first, Augustine giveth us a general rule for understanding such speeches, saying, The thing which signifieth, useth to be called by the name of that which it signifieth. Next more particularly Theodoret shortly telleth us, saying, that our Savior honored the visible signs with the name of His Body and Blood; not changing their nature, (saith he) but adding grace to nature. And he made no difficulty (saith Augustine ) to say, This is My Body, when he gave the sign of His body. Which Tertullian also against Marcion, calleth the the figure of His body, and Eusebius, the symbol of the same. And there-fore not the same it self by transubstantiation.

But to come to the next words, (which is broken for you.) From whence we reason thus. The bread is the body of Christ, after that manner that the body of Christ was then broken, when He gave the Sacrament. But His body then was broken sacramentallie only, or by representation, and not really or by passion; for then He had suffered twice, (contrary to HEB. 9.27.) Therefore the bread is not the body of Christ really, but sacramentallie, even as in Sacraments, signs get the names of things signified by them; as Circumcision is called the Covenant; the Lamb, the Passover; and the Cup in this Sacrament, is called The New Testament. Where-fore saith there Canon Law, by this fraction what other thing is represented, but the immolation of the Lord's body upon the cross? And again, (saith the gloss) His death is represented, while as the bread is broken. Wherefore also saith Bernard, Even as he seemeth in a sort to suffer, while as in the Sacrament, (to wit, by His fraction) His death is commemorated by us: so in a sort He seemeth to be borne yearlie, while as His birth is represented unto us. The fractiō then of Christ's body in the Sacramētal action there-of, is no otherwise, than as the birth of Christ's body is on the feastivall commemoration there-of, to wit, neither of them real or properly, but by representation or recordation, and improperlie.

1. COR. 11.24. Do this [ 3] in remembrance of Mee.

Whence we reason. What Christ left to His Church in remembrance of His body, and of His suffering there-in, (signified by breaking) the same is not the body of Christ it self which did suffer; for these two are diverse. But this Sacrament of His body, He left to His Church, in remembrance of His body, and of his suffering therein, (as saith the Text:) therefore this Sacrament of His body, is not the body of Christ it self which did suffer. Hence therefore it is, that Ambrose, Chrysostom, and with them Eusebius, calleth the Sacrament, a Rememberance of Christ's death, and of that sacrifice which He once offered upon the Cross. And Augustine showeth, that to eat His flesh, and drink His blood, is sweetlie and profitably to have in remembrance, that His flesh was crucified, and wounded for our sakes.

Aquinas also (and with him Lombard ) showeth this to be the reason why this SACRAMENT may also be called a Sacrifice; Because (saith he) the celebration of this Sacrament, is a certain Image of the Passion of CHRIST. Now, we know, that the Image of a man, made to represent him, and be in remembrance of him, is not a man himself. Therefore also saith their Canon Law. Because we are delyvered by the death of Christ, being myndfull of this thing, in eating, and drinking, we represent that flesh and blood which was offered for us.

[ 4] LUKE 22.20. This Cup is the New Testament in my blood, which is shed for you.

Note here, first, that, as S. MARKE relateth, these words of the Cup, were uttered by our Savior to His Disciples after they all had drunk thereof: and, therefore, if they were the words of Consecration, then the wine had been consecrated: and consequently, (as they say) changed into His Blood, in the Disciples bellies, and not in the Cup at all.

Next; it is to be remarked, that those who deny any figure in Christ's speech of the Bread, yet in this place of the Cup, they grant figures freely; to wit, 1. that by the Cup, is meaned, that which is in the Cup: which they must say after consecration, is either Wine in substance, or else Christ's Blood. If they say, Wine, then we agree: if they say Christ's Blood properly, how shall Christ's Blood be the New Testament, which is the Gospel preached long before, and must be diverse from the Testator? If they say, that it is so called, because it is the Seal thereof, then here a new figure again: besides, that seals should be visible, which the Blood is not. As also, the sense of these words, This Cup of the New Testament in my Blood, should be this, This Blood is the seal of the New Testament in my Blood: which were just, a non sense. And in like-manner, if they admit, that the Cup is the New Testament, because it is the Seal there-of, why admit they not likewise, that the Bread is the Body of Christ, because it is the Seal there-of, as Sacraments are called, Signs and Seals, ROM. 4.11?

In like-manner, that which is added, (which is shed for you) overthroweth Transubstantiation. For this shedding of Christ's Blood when He gave the Sacrament, must be understood either really and properly, or else Sacramentallie and improperlie. But the first it could not be; for then it should have been shed and issue out of His veins at the Table, before it was shed thereafter, and on the Cross: and so He should have suffered oftener than once, contrary to Scripture before cited. As also their Mass should not be an unbloody Sacrifice. Therefore it followeth, that this shedding was only Sacramental, and by representation, whereunto agreeth the Gloss upon their Canon Law, saying, CHRIST'S Blood is shed; that is, the shedding thereof is signified or represented: and if it be shed only Sacramentallie, or by representation, then it is Christ's Blood only, so in like-manner; and consequently, not really and properly, by Transubstantiation.

MATTH. 26.29. I will [ 5] not drink hence-forth of this fruit of the Vine. SO MARKE 14.25.

Which words Pope Innocent himself declareth were spoken by Christ, of the Cup, in the Sacrament. Luke indeed he testifieth, that Christ spake the same of the Paschal Cup: but he denieth not that which the two former Evangel • sts affirm, that he spake the same in like-manner of the mystical Cup: and therefore we conclude, that (without any inversion of order by the two Evangelists) our Savior spake the same of both Cups: as if he would have said, I will not hereafter celebrate with you neither any Passover, nor mystical Supper. And so the Evangelists agree well amongst themselves. And herein we have with us, Origen, Cyprian, Chrysostom, and Beda; and of themselves, Jansen, and others.

Note, then, that both after consecration & drinking thereof, our Savior calleth it Wine in substance, or the fruit of the vine: and therefore not transubstantiate in blood. Wherefore saith Cyprian, It was wine which he called His blood. So also saith Chrysostom, speaking against some who used to give water, When our Savior celebrated this Mystery, He gave Wine to His Disciples, (saith he) having called it the Fruit of the Vine; which produceth not water. So that we see that it was Wine after consecration, which He called His Blood: and it was Wine also which He gave to His Disciples to drink. Therefore, saith Theodoret, (and with him Bertram ) the mystical signs they depart not after consecration from their own nature: for they remain in their former substance, form, & figure, & may be seen & touched, evē as they were before.

And to say that Christ's Blood is called the fruit of the Vine, because it was once so, (to wit, before consecration) we are to understand, (beside what is spoken) that in Sacramental speeches, signs receive the names of things signified, but not things signified the names of the signs.

1. COR. 10.16. The bread [ 6] which we break, is it not the communion of the body of CHRIST? that is, a mean (as saith Aquinas ) to make us one with Christ: because the receiving of this Sacrament (saith Lyra, ) incorporateth the receaver in Christ.

Note, then, that the Apostle calleth it bread, which is broken, which breaking seeing in their Mass it is after consecration, it followeth that it is bread after consecration.

Here our Adversaries are miserably perplexed, to tell what is broken: for if they grant the Apostles words to be true, that it is bread, then they yield to us. Therefore, lest they should do so, Pope Nicolas, with his Council at Rome, determined, that it was Christ's real body, which sensibly, and in the truth of the thing it self was broken by the Priest's hands, and chewed with the teeth of the faithful: as is to be seen in the Popes Decretal, and prescryved manner of Berengaries Recantation, But the Romanists since, considering the many inconvenients and absurdities that follow here-on, have thought this too gross, and Capernaitish, and therefore they say now, that the body of Christ, under the accidents of bread, is whole in the Host, and in every part thereof, and (according to the Gloss upon the Pop's Decretal) that the accidents are only broken, and give the crack. Whence it followeth, that they must admit a strange figure, and put upon Christ's words, and the Apostles, a strange interpretation: to wit, that Christ's words are to be thus exponed, This is my body, which is broken for you: that is, This is not My body which is broken, but the accidents of bread, without the substance thereof, as the color, shape, and taste of bread, while as no bread is their present at all. And that the Apostles words likewise are thus to be exponed, The bread which we break, that is, We break no bread at all in substance, but only imaginary accidents, without any subject: and so the Gloss to belie the TEXT.

[ 7] 1. COR. 11.26. As oft as ye shall eat of this Bread, and drink of this Cup, ye shall declare (or as the Rhemists translate) show the Lord's death till His coming.

Note here again, that, that which is eaten, is called bread, Now, eating is after consecration: therefore it is bread after consecration; and consequently, nowyse transubstantiate. Wherefore saith Pope Gelasius, The Sacraments which we receive of the body and blood of Christ, indeed are a divyne thing, by means where-of we are made partakers of the divyne nature: and yet the substance of bread and wine (saith he) doeth not cease to be. And where they say, it is called bread, because it is so in show only, then the next words do convince thē; for they must grant, that the Cup also is only so in show, the Apostles speech being alike of both. And whereas others say, that it is so called, because it was once bread before consecration, and therefore is denominate from what it was; as man is called Dust; and Eve, bone of Adam's bone: this is true indeed in changes where the same substance remaineth, and entereth in the composition of a thing, as Dust doeth in man's body, and Adam's rib did in Evahs: the like where-of they dare not say of bread, that it entereth so into the composition of Christ's body, and yet remaineth still in the substance there-of.

Agayne, out of the last words we reason thus: As the memorial or declaring of His death and passion till he come, is not His passion it self; so the memorial of His body till he come, is not His body it self present. But the Sacrament is the memorial of His death and body crucified, till He come in it glorified: therefore is not the same present in substance.

[ 8] JOHN 17.11. And now I am no more in the Worlde. Which Cardinal Tolet, granteth to be meant of his bodily presence after His ascension, according to ACT. 3.21.

Where-upon Augustine taketh occasion to inquire, saying; How, then, shall I receive him who is absent? how? shall I stretch out my hand to Heaven, where He sitteth, to lay hold on Him? Where-unto he answereth, Send thy faith thither, and thou hast laid hold on Him.

Vigilius also (a Martyr, and Bishop of Trent, disputing against the heretic Eutyches, who would have confounded Christ's two natures, saith. If the word and the flesh have but one nature, how cometh it to pass, that the Word being in all places, the flesh also is not in all places? For when it was on earth, it was not in Heaven: and now when it is in Heaven: (saith he) it is not here on earth.

To this the Romanists answer, That he meaneth visibly. And so not only will they have an universal proposition, to lose its vniversalitie, but also when the Fathers expone Scripture, they again will expone the Fathers, & have them to mean what they list. But if Vigilius had meant only visibly, he had never overthrown the Eutychian Heretic, who granted, that Christ's flesh was no more visible on earth. But Vigilius, to defend the truth of the human nature of Christ, affirmeth, That as Christ's flesh being on earth, was not in Heaven; to wit, visibly nor invisiblie; So His flesh being now in Heaven, is not on earth; to wit, in like-manner visibly nor invisiblie: else there should be no force in his reasoning against the perverse Eutychian. Others, to instance that visibly after His ascension, he was seen on earth, allege, ACT. 23.11. Where it is said, that in the night time the LORD stood by Paul, and comforted him. But their own Carthusian, and the Jesuit Lorinus, both show on that place, that this was only in a vision, such as was that of the man of Macedonia, ACT. 16.9.

2. Witnessing of Antiquity.

THE bread which is from the earth, (saith Irenaeus ) receiving the invocation of GOD, (as Fenerdantius translateth) is not anymore common bread, but the Eucharist, (or Sacrament of Christ's body) consisting of two things, an earthly and an Heavenlie: so that the mystical signs depart not from their own nature, (saith Theodoret ) but they remain in their former substance, form, and figure; and may be seen and touched, as they were before. So likewise Ephrem, Patriarch of Antioch, telleth us, that, that which is received by the faithful, changeth not (saith he) its sensible substance, and yet remaineth inseparable from intelligible grace: and so Baptism being wholly made spiritual, and remaining one, doeth both retain the property of his sensible substance of water, and yet losseth not that which it is made.

3. Confession of party.

THE bread, then, is called The body of CHRIST, but after a sort, seeing it is truly but the Sacrament of Christ's body, (saith the Popes Decretal. ) Where-upon also saith the Marginall Gloss. The heavenly Sacrament then which truly representeth Christ's flesh, is called CHRIST'S Body, but improperlie. Yea, Bellarmine hims • lfe granteth, that it is probable, that there is no express place of Scripture, that evidently can enforce Transubstantiation to be admitted, for that it is proven by these words, This is my body, he saith the most learned and sharpest witted School-men, (as Scotus was) have thought the clean contrary.

The state of the Question.

HEERE-IN it being a matter of fact and transgression, and no ambiguity to be cleared by stating the Question, The Confession of our Adversaries, in that Canon of the Council of Constance, held in Anno 1416, is sufficient for detecting what injury is openly done and avowedlie both to GOD and His people, in violating His institution, and with-holding from thē the comfort of the Cup. For (saith the Pope and his Council) albeit Christ instituted this venerable Sacrament, in both kinds of bread and wine, and gave it to his Disciples; and altho like-wise in the primitive Church, the same was received by the faithful under both kinds; yet notwithstanding this custom, for the eschewing of some perils and scandals, is for certain reasons brought in, that it shall be here after taken by the Priests under both kinds, but by the laickes under one kind only. So that this militateth, we see by their own confession, both against Scripture in the institutiō, and practice of the primitive Church, which was conform thereunto, (putting so asunder what GOD hath conjoined:) which for farther evidence thereof, we clear by these places following.

1. Authority of Scripture.

[ 1] MATTH. 26.27. And taking the Cup, He gave thanks, and gave it to them, saying, Drink ye all of this.

Where it is to be noted, that whereas our Savior saith only of the bread, Take ye, eat ye; when He speaketh of the Cup, as it were to prevent this error, He saith more expressly, Drink ye all of this: that so, none should be excepted. Therefore saith Ruardus Tapperus, Dean of Lovan, It were more convenient, that the Communion were ministered in both kinds; for that were more agreeable to the institution (saith he) and fullness thereof, as also to the example of Christ and the Fathers of the primitive Church. As also (saith Tiletanus, ) According to Christ's institution the communicating in both kinds is common as well to laickes, as to Priests.

1. COR. 10.16. The Cup [ 2] of blessing, which we bless, is it not the Cōmunion of the Blood of CHRIST?

Whence we reason: To whom the Communion of the Blood of Christ, or benefit of Remission of sins belongeth, to them also doeth the Cup of Blessing belong. But to all the faithful doeth the communion of the blood of Christ, or benefit of Remission of sins belong: there-fore also to them doeth the Cup of Blessing belong.

And who-so-ever depryveth the people of the Cup, they depryue them of the comfortable pleadge of the Remission of their sins, and of that full refection of their souls signified there-by, and wherein the very essence of the Sacrament consisteth. Therefore their own Cassander telleth us, that Christ's Disciples at that last Supper, did represent the persons of all faithful communicants. So that to with-hold the Cup from them, is as if the same had been withholden from the Disciples; whereof in the contrary our Savior said, according to the place alleged, Drink ye all of this.

1. COR. 11.28. Let a [ 3] man examine himself, and so let him eat of that Bread, and drink of that Cup.

Which words of the Apostle cutteth off all evasions: For as the commandment which is general, and to each one to examine himself, is given to all the faithful; so the commandment to eat of the Bread, and drink of the Cup, is general, and given to all the faithful: therefore also we see, that in the two preceeding verses, and in the subsequent, both eating of the bread, and drinking of the Cup, are ever joined, and enjoined to all. Wherefore Pope Gelasius saith, that the di • yding of one and the same Sacrament, cannot be done without great sacrilege.

2. Witnessing of Antiquity.

ONE Cup is distributed amongst all, (saith Ignatius ) and to everyone that is present, the Deacons distribute wine and water, (saith Justin Martyr. ) Which words over-throw like-wise Transubstantiation: And unto all men what-so-ever, is one Body and one Cup presented, (saith holy Chrysostom. )

3. Confession of party.

WEE are instructed by the Writtes of many holy Fathers, (saith Alphonsus de Castro ) that of old the Eucharist was given unto Laickes under both kinds. And more particularly, (saith Cassander ) It is evident that the Universal Church to this day, and the Occidentall or Roman, a thousand years and moe after Christ, in the solemn and ordinary administration of this Sacrament, did exhibit to all the members of Christ's Church, both the sorts, to wit, bread and wine: For, whole Christ is not contained under one kind (saith Alensis ) Sacramentallie; but His flesh only under the Element of bread, and His blood under the Element of wine. And he who receiveth only the Hoste, (saith Durand ) receiveth not the full Sacrament. Wherefore (saith Aquinas ) this is the more conveniēt form of celebrating this Sacrament, that by themselves the body of Christ be given to the faithful for meat, and His Blood apart for drink.

An Appendix, concerning the inferior sort of worship, which the Romonistes say they only give to Sayncts, Angels, Images, and Relics fore-said, which they call Dulia, or Service.

THE Romanists, to cloak their gross Idolatry in worshipping of creatures, they tell us, that there are three degrees of religious worship: the first, highest. and due only to GOD, wh • ch they call Latria, or divyne Worship: another lower, and due only to the Virgin MARIE, which they call Hyperdulia: and a third lowest of all, which they give to Sayncts, Relics, and such like, which they call Dulia, or Service. Therefore, to enervate, and over-throw this their groundless distinction, devysed only to delude the simple, we are to consider, that the word Dulia, or Service, is only two ways taken in holy Scripture; to wit, either for that which is civil or human, and due unto men; or which is religious, & divyne, proper only to GOD. In the first signification it is said of Jacob and Esau, The elder shall serve the younger. And all Christians are willed by the Apostle, in love to serve one another. In the second sign • fication it is said, Thou shalt fear the LORD, and serve Him only. And again, Prepare your hearts unto the LORD, (saith Samuel to the people) and serve H • m only. So in the New Testament, Religious service is made proper to GOD only. Therefore saith the Apostle, Serving the LORD with all humility. ( 〈 in non-Latin alphabet 〉 ) And ag • yne, telling the Gallatians of their former misery, he saith, Ye served them who by nature were not God's. ( 〈 in non-Latin alphabet 〉 ) Which according to the Papist's distinction, he could not have reprehended. Wherevnto also consenteth Antiquity: there-fore saith Augustine, Let Religious Service tie you to the Omnipotent GOD only: and as for the Sayncts, we honor them with love, (saith he) but not with Religious Service. The reason whereof S. Ambrose doeth render, saying, For he who serveth so, he doeth adore, which is unlawful (saith he) to be done to any mere creature.

Which thing made their own Bishop Peresius to say, I know not if this duty of worship to Sayncts ought properly to be called Dulia, (saith he) seeing that veneration which is commonly due unto Sayncts, is not given to them in token of Service: for we are all the servants of GOD, though far inferior in merits and holiness, which the very Angel (saith he) did signify, before whom the Apostle S. John fell down, saying, See thou do it not, for I am thy fellow-servant. So that if it be once Religious Worship at all, it is of that highest excellency, which is due only to the excellency of the highest, who is a jealous GOD, and hath said, My glory I will give to no other. Therefore saith their own Jesuit Vasques, If it be once an act of Religion, it may be called Latria, (saith he) for Latria and Religio, are the same thing. And so we see how their evasion of an inferior sort of Religious Worship given to creatures, and called Dulia, like Dagon before the Ark, falleth to the ground. Again, as Dulia, so like-wise Latria, is sometime attributted unto man, and signifieth civil Service, as well as some-times it is attributted to GOD, and signifieth Religious: therefore LEVIT. 23.7. the servile work that is forbidden on the Sabbath, is called, 〈 in non-Latin alphabet 〉 . And again, in Deuteronomy, the LORD threateneth His people, if they would not serve Him in joyfulness, and abundance of all things, they should serve their enemies in hunger and thirst, and in want of all things: where the word in the original is one, and by the Septuagint is translated, 〈 in non-Latin alphabet 〉 , wherefrae cometh their Latria, which we see signifieth not ever a supreme worship due only to GOD.