one Christian to another as S. Aug. witnesseth ep 31.34.35.36 Mat. 23.17 Ye fools and blind whether is greater the gold or the temple that sanctifieth the gold Mat. 23.19 Ye fools and blind whether is greater the gift or the Altar that sanctifieth the gift Lo how plainly our Lord affirmeth in both these places that the Temple sanctifieth the Gold and the Altar the Gift and generally all creatures severed from common and profane use to religion and worship of God are thereby made sacred and holy Are not they therefore much to be blamed who keep such a scoffing at Holy water Holy ashes and the like See more 2 Reg. 2. we 4.2 where the Prophet Eliseus applied salt to the healing and purifying of the waters Toby 6.8 where the Angel Raphael used the Liver of a Fish to drive away the Devil 1 Samuel we 1 Kings 16. Where Davids Harp and Psalmody keep the evil spirit away from Saul ¶ See S. Greg. l. 1. dial cap. 4. S. Aug. lib. 18. de civit Dei S. Hier. in the the life of Hilarion post medium S. Bede lib. 1. cap. 30. hist Angliae XXXVII That children may be saved by their Parents faith without the Sacrament of holy Baptism COntrary to the expresse words both of truth it self and also of their own Bible Joh. 3.5 Verily verily I say unto thee except a man be born of water and of the spirit he cannot enter into the Kingdom of God Therefore they cannot be saved without Baptism Tit. 3.5 Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the holy Ghost Marc. 16.16 He that believeth and is baptised shall be saved but he that believeth not shall be damned Seeing Infants therefore cannot believe they must at the last be baptized or else they cannot be saved Here they will object against us that of S. Paul 1 Cor. 7.14 That the children of the faithful are sanctified But if they understand by their sanctification that they are born without sin they do directly oppugne S. Paul who affirmeth Eph. 1. that we are all born the Sons of wrath Yea S. Paul in the self-same place saith that the unbelieving Women is sanctified by the believing Man and yet I hope they will not say that she obtains thereby the full remission of her sins Gen. 17.14 The uncircumcised Man-childe whose flesh of his fore-skin is not circumcised that Soul shall be cut off from his people But Circumcision was not more necessary to the Israelites than Baptism to the Christians therfore c. ¶ See S. Aug. lib. 1. de peccat merit remiss c. 30. ep 90.91 S. Leo. epist 80. ad Episcop Campaniae S. Irenaeus l. 3. c. 19. S. Cyp. l. 3. ep 8 ad Fidum XXXVIII That the Sacrament of Confirmation is not necessary nor to be used COntrary to the expresse words of their own Bible Act. 8.14 Peter and John prayed for them that they might receive the Holy Ghost for as yet he was fallen upon none of them only they were baptized in the Name of the Lord Jesus Then laid they their hands on them and they received the Holy Ghost Thus the holy Ghost is given in Confirmation which was not given in Baptism how then is it not necessary nor to be used Hebr. 6.1 Therefore leaving the principles of the Doctrine of Christ let us go on unto perfection not laying again the foundation of repentance from dead works and of Faith towards God of the Doctrine of Baptisme and of laying on of hands Confirmation is here called one of the Principles of the Doctrine of Christ and a foundation of repentance How then not necessary nor to be used ¶ See the Fathers that affirm the same Tertul. lib. de Resur carnis S. Pacianus lib. de Baptismo S. Ambr. lib. de Sacram. S. Hierom. contra Lucifer And lastly S. Cypr. lib. 2. epist 1. speaking both of baptism and confirmation saith That they may be sanctified and be the sons of God if they be born in both Sacraments XXXIX That the bread of the Supper of our Lord was but a figure or remembrance of the body of Christ received by faith and not his true and very body COntrary both to the expresse words and truth of their own Bible Luke 22.15 With desire I have desired to eat this passeover with you before I suffer Now to refer these words to a figurative eating onely by Faith were most absurd for we cannot say that Jesus Christ could receive or eat himself in this sense sith all Divinity forbids us to admit Faith in the Son of God Therefore that Pasche which he so greatly desired to eat with his disciples before he suffered was the Pasche of his own true body Luke 22.16 For I say unto you I will not any more drink of the fruit of the vine until it be fulfilled in the kingdom of God Words of wonderfull force and which cannot be understood figuratively no more than the former it being a thing as clear as the Sun that of material bread and drink there is no use at all above in Heaven John 6.51 I am the living bread which came down from Heaven if any man eat of this bread he shall live for ever And the bread that I will give is my flesh which I will give for the life of the world Beza is very angry when we ask him If the bread that came down from Heaven be living or life-giving bread He willingly grants us the latter but cannot endure to hear tell of the former and therefore translateth life-giving instead of living But this is absurd for the Sun is life-giving but is not living and being granted to be living what else is it but his body And note withall that thus our Lord spake of this blessed bread before he gave it Matth. 26.26 Take eat this is my body And Luke 22.19 This is my body which is given for you What I pray can be spoken more plain Notwithstanding they will needs maintain and affirm that what he gave and they received was nothing else but bare bread Note also that our Lord spake this at the very giving thereof 1 Cor. 10.16 The cup of blessing which we blesse is it not the Communion of the bloud of Christ The bread which we break is it not the Communion of the body of Christ And 1 Cor. 11. he addeth He that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lords body Thus both before our Lord gave it at the very giving of it and his Apostles and Disciples after he had given it unto them and they to others all of them call it expresly our Lords Bâ—dy Finally against their true and reall receiving of Christ by Faith I say Either the Soul ascendeth to Heaven there to feed on Christ by faith which Calvin confesseth or else Christ descendeth to earth to feed the same Not the first
appeared unto many c. 2 Maccab. 15.12 Onias the High-Priest after he was dead appeared to Indas Macchabaeus alive The like did Samuel unto Saul What shall we say then to those that will deny a truth so clear For some such my self have met withall See more Luke 16.27 28. Ioan. 11.44 Luke 7.15 and 22. Matth. 9.25 Mark 5.42 ¶ See S. Bede l. 5. cap. 13. hist of England and S. Gregory in his book of Morals in sunory places XXXI That the Saints deceased know not what passeth here on earth COntrary to the expresse words of their own Bible Luke 16.29 Where Abraham knew that there were Moses and the Prophets Books here on earth which he himself had never seen when he was alive as S. Aug. witnesseth lib. de cura pro mortuis cap. 24. Therefore the Saints deceased know what passeth here on earth John 5.45 Do not think that I will accuse you to the Father there is one that accuseth you even Moses in whom ye trust But how could Moses dead two thousand years before accuse those that were then living if the Saints deceased know not what passeth here on earth Like unto this is that Revelat. 12.10 And I heard a loud voice saying in heaven c. The accuser of our brethren is cast down which accuseth them before our God day and night Now the devils cannot accuse men day night before God but they must first know whereof who then will for shame deny that to Saints and Angels which must needs be granted to the very devils 2 Kings 6.12 we 4. Kings O King Elisha the Prophet that is in Israel telleth the King of Israel the words that thou speakest in thy bedchamber Hence I thus argue if the light of Prophecy could extend it self so far as to make known see and understand things so secret yea even to inward thoughts who can with reason deny that the light of glory can do the same in the souls of the blessed The like is proved out of many other places of Holy Scripture as 2 Reg. 5.26 where the Prophet Elizeus being afar off saw all that passed betwixt Naaman and Giesi his servant Saint Paul was wrapt into the third Heaven and saw that which was not to be told to man 1 Cor. 12. S. Stephen saw from earth Christ sitting at the right hand of his Father Acts 7. The rich-glutton saw from hell to heaven as Protestants confesse how then say they that the Saints cannot know or see from heaven to earth And without some reciprocal knowledge there could be no communion at all between the Saints in Heaven and the saithful on earth the which is an article of our Creed which notwithstanding the continual passage of souls thither doth convince See more Matth. 19.38 Revel 2.26 Luke 22.30 Acts 5.3 1 Kings 28.14 Eccles 4.6.23 ¶ See Eusebius serm de Annunt S. Hier. in epitaph Paul S. Maximus sorm de S. Agnete XXXII That the Saints pray not for us COntrary to the expresse words of their own Bible Revel 5.8 The four and twenty Elders fell down before the Lamb having every one of them harps and golden vials full of odours which are the prayers of Saints Lo how among so many divine and unsearchable mysteries set down in holy Writ without exposition it pleased God that the Apostle himself shold clearly open this point unto us saying which odours are the prayers of Saints that so our adversaries may have no excuse of their errour Therefore the Saints pray for us 2 Machab. 15.14 Then Onias answered saying This is a lover of the brethren who prayeth much for the people and for the holy City to wir Jeremiah the Prophet of God Ancient Origen hom 18. in Joan. saith it appeareth that Saints departed from this life have care of the people as it is written in the Acts of the Macchabees many years after the death of Jeremy Jeremiah 15.1 Though Moses and Samuel stood before me yet my minde could not be towards this people Hence S. Hierom. in his Commentaries and S. Greg. lib. 9. of his Morals cap. 12. do gather that Moses and Samuel after their death both could and did sometimes pray for the same people for otherwise it should be absurd to say Though Moses and Samuel stood before me c. Baruch 3 4. O Lord almighty thou God of Israel hear now the prayers of the dead Israelites we read of the dead of Israel And Theodoret paraphrasing upon the Prophet Baruch interpreteth this place as Catholicks do Therefore the dead of Israel prayed for the living Revel 2.26.27 And he that overcometh and keepeth my works unto the end to him will I give power over the nations and he shall rule them with a rod of Iron Since Jesus Christ therefore imparteth his power unto them upon nations therefore they may with Jesus Christ pray for those over whom they are thus established So S. Augustine expoundeth the same writing upon the 2. Psal We read also in the 16. of S. Luke that the rich Glutton in hell prayed for his brethren that were on earth If therefore the Saints in Heaven pray not for us their brethren on earth then we may say that greater is the charity of the damned then of the saved But this were too absurd to say A conclusion which S. Aug. draweth from this very place ¶ See S. Aug. ser 15. de verbis Apost S. Hilar. in Psalm 129. S. Damascen lib. 4. de fide cap. 16. With many others XXXIII That we ought not to beseech God to grant our prayers in favour of the Saints or their merits nor do we receive any benefit thereby TWo wayes there are of praying by the mediation of the blessed Saints The one by beseeching God to grant our desires in favour of them and their merits The other by expresly praying them to intercede and pray to God for us Both being impugned by our Reformers we will prove them out of their own Bible The proof of the first is contrary to the expresse words of their own text Exod. 22.13 Remember Abraham Isaac and Israel thy servants to whom thou swarest by thine own self and saidst unto them I will multiply your seed as the stars of heaven c. And our Lord repented we read was pacified of the evil which he thought to do unto his people See how plainly Moses prayed to God by the mediation of the holy Patriarchs A form of prayer so pleasing to him as having said a little before that for their sin of Idolatry he would consume them the memory of his holy Servants being but laid before him he presently pardoned them Therefore we may beseech God to grant us our prayers in favour of them Theod. quaest 67. in Exod. writeth that Moses not thinking himself sufficient to appease God by himself added the intercession of the holy Patriarchs And the like doth S. Aug. quaest 149. in Exod. 2 Chron. 6.16 Now therefore O Lord God of Israel keep
with thy servant David that which thou hast promised him And Psal 1â—2 we 131 Lord remember David and all his afflictions Lo again the faith of the ancient Church of God before the coming of Jesus Christ how servent they were in this devotion still alledging the memories and merits of their Saints deceased thereby to move Gods mercy towards them So prayed Solomon 2 Chron. 1.9 So prayed Isai 63.17 So prayed Hester 13 14. So prayed David 1 Chron. 29.18 naming Abraham Isaac and Jacob for his Intercessours Who ever heard a Protestant to say Lord remember thine own mother and all her afflictions or Peter and Paul and their persecutions Nay they desire the Papists to hold them blameless for fear forsooth lest they should blaspheme Exodus 20.5 I the Lord thy God am a jealous God visiting the iniquity of the Fathers upon the children unto the third and fourth generation of them that hate me and shewing mercy unto thousands of them that love me and keep my commandements Here again God threatneth to punish the demerits of wicked men deceased unto the fourth generation of their children alive and to reward the merits of goodmen deceased unto the thousand generation of their children alive Therefore we at this very day receive benefits by means of our godly Ancestors deceased a thousand generations ago Thus much proof of the first point and to pass unto the second XXXIIII That we ought not expresly to pray them to pray or intercede to God for us COntrary to the express words of their own Bible Luke 16.24 Father Abraham have mercy on me and send Lazarus that he he may dip the tip of his finger in water and cool my tongue for I am tormented in this flame Lo two Saints are here prayed unto and besought in one ver yet our Reformers usually bid us shew them so much as one place in all the Bible for proof hereof Where then for Gods sake are their eyes But they will reply and say that this is a Parable and not a Prayer which we deny offering to be tryed by the voice of ten renowned and ancient Fathers all affirming this to be a true History and not a Parable as Theophylact Tertullian Clemens Alex. S. Chrysostom S. Irenaeus S. Ambr. S. Augustine S. Gregory Euthymius and our Countreyman Venerable Bede But grant it to be a Parable what doth this make either for them or against us For every Parable is either true in it self and in the persons named or at least is or may be true in some other or else it were a flat lye or at least a fiction or fable which I presume they will never deny Whereupon I thus conclude as S. Augustine did a little before upon the self-same History If the rich Glutton in Hell prayed to Abraham who as our Reformers say was in heaven why may not we who are on earth pray to them who are in heaven Job 5.1 Call now if there be any that will answer thee and to which of the Saints wilt thou turn we reade and turn to some of the Saints Now if it had not been the custome in the time of Iob to invocate the holy Saints it had been frivolous for Eliphas to have asked Iob to which of the Saints he would turn him Whereto I adde that S. August expounds this very place in his Annotations upon Iob in the same sense that Catholicks do yea and long before him the Seventy Interpreters See more 2 Pet. 1.15 Dan. 3.28 Hester 13.15 1 Chron. 29.18 Luke 16.9 and 15.10 ¶ The Fathers that affirm the same are S. Dionysius cap. 7. Eccles Hier. S. Athanasius serm de Annun S. Basil orat in 44. Mart. S. Chrysost hom 66. ad popul Finally S. Hier. prayed to S. Paula in Epi. S. Paula S. Maximus to S. Agnes serm de S. Bernard to our B. Lady and the like XXXV That the Bones or Relicks of Saints are not to be kept or reserved no vertue proceeding from them after they be once dead COntrary to the expresse words of their own Bible 2 Kings 4.13.22 where it is written that the bones of Eliseus being touched by one that was dead did revive him But this could not be had not some vertue proceeded from them Acts 5.14 15. And believers were the more added to the Lord multitudes both of men and women insomuch that they brought forth the sick into the streets and laid them on Beds and Couches that at the least the shadow of Peter passing by might overshadow some of them It followeth in ours and that they all might be delivered from their infirmities which is quite left out in the English Bibles though those set forth in the beginning of Queen Elizabeth's reign have it as ours in particular that of Anno 1560. Whereupon S. Aug. ser 39. de Sanctis saith If the shadow of S. Peters body could help them how much more now the fulnesse of his power Wherein he supposeth two things The one that the shadow of his body being here on earth did both help and heal infirmities which the late English Bibles all leave out as I said because it makes not for them The other that being in Heaven he can still help us by his power Acts 19.11.12 And God wrought special miracles by the hands of Paul so that from his body were brought unto the sick hand-kerchiefs or aprons and the diseases departed from them and the evil spirits went out of them S. Chrysostom tom 5. cont Gentiles Quod Christus sit Deus in a whole book proveth hereby and by the like virtue of other Saints and their Relicks that Christ their Lord and Master is God whose servants shadows and napkins could do no such wonders See more Exodus 13.19 2 Reg. 2.8.14 John 1.27 Where S. John had a reverend esteem of the very latchet of our Saviours shoe as of a Relick which he was not worthy to unbuckle or touch with his hand And the woman with the bloudy flux of the hem of his holy garment ¶ See the ancient Fathers that affirm the same Euseb l. 7. hist cap. 15. S. Athanasius in vita S. Antonii S. Basil in Psal 115. S. Chrysost ser de sanctis Juventio Maximo And S. Amb. saith But if you ask me what I honour in flesh dissolved I honour in the Martyrs flesh his wounds received for Christs Name And I honour his ashes made holy by the confession of Christ Protestants hold XXXVI That creatures cannot be sanctified or made more holy then they are already of their own nature COntrary to the express words of their own Bible 1 Tim. 4.4 For every creature of God is good and nothing to be refused if it be received with thanks-giving for it is sanctified by the word of God and prayer Yea it was a common use in the primitive Church to bring bread to Priests to be hallowed Author oper imp hom 14. in Matth. and being blessed to send it for sacred tokens from
for so the unglorified Soul of man should be in two places at once which yet they deny even to the glorified body of Jesus Christ Not the second for so Christ should be in two places at once whom yet they say the Heavens must contain till the day of Judgement Act. 3. ¶ See the ancient Fathers that affirm the same S. Ignat. in â—p ad Smyr S. Justin Apol. 2. ad Antoninum S. Cyprian ser 4. de lapsis S. Ambr. l. 4. de Sacram. saith It is bread before the words of the Sacrament but after c. of bread it is made the flesh of Christ S. Remigius saith The flesh which the Word of God took in the Virgins womb and the bread consecrated in the Church are one Body XL. That we ought to receive under both kinds and that one alone sufficeth not COntrary to the expresse words of their own Bible John 6.51 If any man eat of this bread he shall live for ever and the bread which I will give is my flesh Here everlasting life is promised by our Lord himself to him that eats of this bread onely Therefore one kinde doth suffice Luke 24.30.8.35 Christ at Emaus communicated to his Disciples under one kinde Both S. Augustine and Theophilact expound this place of the B. Sacrament in the same sence lib. de consens Evang cap. 35. S. Chrysost hom 17. operis imperfecti S. Thomas of Aquin and many others But they will alleadge to the contrary that of S. John Vnless you eat the flesh of the Son of man and drink his bloud you shall not have life in you The answer hereto is very easie which is that the conjunction and is there taken disjunctively instead of or as is learnedly observed by Doctour Kellison in his reply to M. Sutcliff p. 189. Again Christ in those words teacheth us the precept and not the manner of the precept that is to say he commands us to receive his body and his bloud without determining whether under one kinde or under both as the Counsel of Trent declareth For he that said Vnless you eat the flesh of the Son of man and drink his bloud you shall not have life in you hath also said If any one eat of this bread he shall live for ever And he that said He that eateth my flesh and drinketh my bloud hath life everlasting hath also said The bread which I will give is my flesh for the life of the World He that said Who so eateth my flesh and drinketh my bloud dwelleth in me and I in him hath likewise said He that eateth this bread shall live for ever Therefore one alone doth suffice See more Acts 2.42 They further hold XLI That there is not in the Church a true and proper Sacrifice and that the Mass is not a Sacrifice COntrary to the express words of their own Bible Mac. 1.11 From the rising of the sun even to the going down of the same my Name shall be great among the Gentiles and in every place Incense shall be offered to my Name and a pure offering But this Sacrifice or pure Offering cannot be understood of Christ upon the Cross as they would have it which was offered onely once and in one place and then also not among the Gentiles nor yet can be ever iterated therefore neither is nor can be other than the dayly Sacrifice of the Mass Psal 110. we 109. 4. The Lord hath sworn and will not repent Thou art a Priest for ever after the order of Melchisedech But Melchisedechs Sacrifice was made in bread and wine therefore it must either be granted that our Saviour doth now sacrifice yea and ever shall in bread and wine above in Heaven which were absurd to say or else that this is meant of the sacrifice of the Mass whereon the Eternity of his Priest-hood doth depend on earth Nor can this be in a spiritual sort onely for that would not make him a Priest of any certain order as Melchisedech was Luke 22.19 This is my body which is given for you Which words do plainly prove not onely that Christs body is truly present but withal so present as that it is given offered and sacrificed for us For Christ saith not which is given to you broken to you or shed to you but for you Which clearly sheweth it to be a sacrifice it being evident that one would never say of the Sacrament in the quality of a Sacrament that it is given for man but to man that is to say that a man receiveth it and contrarywise of a Sacrifice that it is offered not to man but for man See more Heb. 7.15 16 17. Heb. 8.1.3 He. 9.11 ¶ The Fathers that affirm the same are S. Clement Apost cont lib. 6. cap. 23. who called it A reasonable unbloudy and mistycal Sacrifice S. Aug. A singular or most excellent sacrifice lib. 1. cont advers leg and Prophet cap. 18.19 S. Chrysost hom in Psal 95. The mystical table a pure and unbloudy host a heavenly and most reverend Sacrifice Isichius in Levit. cap. 4. saith that Christ preventing his enemies first sacrificed himself in his mystical supper and afterwards on the Cross S. Greg. Nissen orat 4. de Resurrectione proving that our Saviour gave his body and bloud in sacrifice for us in his last supper saith excellently That a man cannot eat the sheep unless the slaughter go before and yet averreth this to have been done by Christ in his last supper XLII That Sacramental Vnction is not to be used to the sick COntrary to the express words of their own Bible James 5.14 Is any sick among you Let him call for the Elders of the Church and let them pray over him anointing him with oyl in the name of the Lord and the prayer of faith shall save the sick and the Lord shall raise him up and if he have committed sins they shall be forgiven him Hardly is there any Sacrament whereof the matter the minister and the effect are more expresly specified in all the Scripture then of this The form is the prayer Let them pray over him The matter the oyl Anointing him with oyl The Minister a Priest or Elder of the Church Let him call for the Elders of the Church The primary effect is the forgiveness of sins and the secondary the easing of the sick in body saying And the Lord shall raise him up and if he have committed sins they shall be forgiven him Therefore Sacramental Unction is to be used to the sick Mark 6.13 And they anointed with oyl many that were sick and healed them Where it is clear that the Apostles themselves put in practice this holy Unction Which Beza confesseth in his Annotations saying that it was a Symbole of admirable supernatural virtue And had he not reason so to say For oyl of it self could not be naturally the Antidote of all diseases and albeit it were yet the Apostles were not sent to practise Phisick but to preach the Gospel
Joel 2.12 Matth. 6.16 Matth. 9.15.29 Toby 12.8 Luke 2.37 Act. 14.22 2 Corinth 11.37 2 Cor. 6.5 Num. 30.14.1 Tim. 4.3 ¶ And the Fathers S. Ignat. ad Philip S. Basil orat de jejunio S. Chrysost orat in sanct Lavacrum hom 1. in Gen. S. Ambr. ser 4. S Hier. in cap. 18. Isa and many others XLVI That Jesus Christ descended not into hell nor delivered thence the souls of the Fathers COntrary to the express words of their own Bible Ephes 4.8 When he ascended up on high he led Captivity captive in their margent or a multitude of captives and gave gifts unto men Now that he ascended what is it but that he also descended first into the lower parts of the earth These freed Captives to be the souls of the glorified no man in his right wits will say nor the souls of the damned for so the devils should be brought again into heaven therefore they were the souls of the Fathers which Christ delivered out of Limbus Acts 20.27 Because thou wilt not leave my soul in hell neither wilt thou suffer thine holy one to see corruption These very words S. Aug. applieth to the proof of a third place and saith Who but an infidell will deny Christ to have descended into hell Epist 99. ad Exod. 1 Pet. 3.18.19 Being put to death in the flesh but quickned by the spirit by which also he went and preached unto the spirits in prison Now to understand by the word prison heaven there is no sense since it is called the seat of God and not the prison of God To understand it of the wicked Calvin himself opposeth this opinion and maintains that S. Peter speaks of the good who were known from the dayes of Noah And hereto that this doctrine destroieth an article of our Creed Therefore Christ descended into hell Heb. 11.38.39.40 And those all having obtained a good report through faith received not the promise to wit of heaven God having provided some better thing for us that they without us should not be made perfect to wit in their perfect and compleat glory Whence it follows necessary that they must needs grant another place distinct as well from the Heaven of the saved as from the Hell of the damned wherein these holy souls were detained Mat. 12.40 For as Jonas was three days and three nights in the Whales belly so shall the Son of man be three days and three nights in the heart of the earth But how I pray is this Figure fulfilled if Christ were not as many days and nights in the heart of the earth as Jonas was who was not in the whales belly in body only but also in soul Whence it followeth that either Christs holy soul was three days and three nights in the heart of the earth as well as his body or that this place of Scripture is either false or unfulfilled Which were most absurd to affirm Matth. 27.52.53 And the graves were opened and many bodies of Saints which slept arose and came out of the graves after his resurrection and went into the holy City and appeared unto many Understood by S. Ignatius Bishop of Antioch of Limbus Patrum writing to the Citizens of Trallis thus many arose with our Lord for the Scripture saith that many of the bodies that slep arose with our Lord. He descended alone returned with a multitude Zach. 9.11 As for thee also by the bloud of thy Covenant I have sent we read let forth thy prisoners out of the pit wherein is no water Both S. Hier and S. Cyril understand this pit to be meant of Limbus Patrum And with very great reason for how absurd were it to say that the damned have their share in the bloud of the Covenant Or that they are set forth of their infernal pit Or that they may be said to be thy prisoners that is Christ but rather the prisoners of the devils Yea where I pray to speak properly hath Christ had any prisoners at all which he hath let forth if not out of this place Therefore either Christ let forth prisoners out of Limbus Patrum or this place likewise as the former is either false or not yet fulfilled Like unto this is that of 1. Samuel 2.6 The Lord killeth and maketh alive he bringeth down to the grave we read hell and bringeth up we read back again See how plain and conform the faith of that old Church was and is to this of ours bringeth down to hell or bring-back again which hardly in any clear sense can be averred if Limbus Patrum be denied As for the word grave which they erroneously have added in stead of Hell to diminish the force of so plain a place why do they not as well foist the same into their Creed in stead of Hell as here they have done and say Was crucified dead an buried he descended into the grave Who doth not see this absurdity See more Osee 6.3 Psal 16.10 2 Pet. 3 19. Zach. 9.11 Rom. 10.6 Eccl. 24 45. Psal 23.7 Gen. 37.35 ¶ See also the Fathers that affirms the same S. Hier. in 4. and Ephes S. Greg. lib. 13. Moral cap. 20. S. Aug. in Psal 37. vers 1. The place begins Futurum est enim c. XLVII That there is no Purgatory fire or other prison wherein sins may be satisfied for after this life COntrary to the expresse words of their own Bible 1 Cor. 3.13.25 The fire shall try every mans work of what sort it is If any mans work shall be burnt he shall suffer loss but he himself shall be saved yet so as by fire S. Augustine writing upon the 37. Psal and drawing these very words of the Apostle into his discourse saith Because it is said he himself shall be safe that fire is therefore condemned Yea verily though safe by fire yet that fire shall be more grievous than whotsoever a man can suffer in his life Thus he Therefore there is a Purgatory fire wherein sins may be satisfied for after this life John 11.22 But I know that even now whatsoever thou wilt ask of God God will give it thee S. Martha the sister of S. Ma. Magdalen believed that our Lord whom then she held only for a holy man or Prophet and not for the Son of God could obtain of God something profitable to her brother Lazarus who was deceased For having said Lord if thou hadst been here my brother had not been dead she presently added But I know that even now whatsoever thou wilt ask of God God will give it thee Which speech she could never have used in any good sense if she had not learned this doctrine of the Synagogue who offered sacrifices alms and prayers for the departed and unless she had known and believed that the dead might be holpen by the piety of the living as Cardinal Allen learnedly concludeth in his Treatise of Purgatory Acts 2.14 Whom God hath raised up losing the sorrows of hell In which words two things
S. Ambr. in 4. ad Heb. saith Faith alone sufficeth not S. Aug. de fide operibus cap. 51. saith I see not why Christ should say If thou wilt have life everlasting keep the commandements if without observing of them by onely Faith one might be saved XXII That no good Works are meritorious COntrary to the expresse words of their own Bible Mat. 16.17 For the Son of man shall come in the glory of his Father with his Angels and then he shall reward every man according to his works He saith not that he shall reward every man according to his mercy or their faith So S. August de verbis Apost serm 35. doth interpret Mat. 5.12 Rejoyce and be glad for great is your reward in heaven The word Reward in Latine and Greek signifieth wages and hire due for works and so presupposeth a meritorious deed as the Rhemish Testament noteth upon this place Again Mat. 10.42 Whosoever shall give to drink a cup of cold water onely in the name of a Disciple verily I say unto you he shall in no wise lose his reward Therefore good works are meritorious 2 Cor. 5.10 For we must all appear before the judgement seat of Christ that every one may receive the things in his body according to that he hath done whether it be good or bad Words most clear that Heaven is as well the reward of good works as hell is the stipend of evil Therefore they must needs be enemies of a good life and of all good works who teach the contrary See more 1 Cor. 19.17 and 18.25 Heb. 11.26 Psal 18.20 1 Cor. 4.5 and 3.8 2. Esdras 15.19 Apoâ— 22.12 Apoc. 16.6 Apoc. 3.4 and 22.12 Rom. 26. Eccles 12.2 Colos 3.23 Luke 16.9 and 6.38 Gen. 15.1 Jerem. 31.16 Sap. 5.16 1. Tim. 4.8 2 Thes 1.6 Rom. 11.21 ¶ The holy Fathers unanimously affirm the same S. Amb de apolog David cap. 6. S. Hier. l. 3. cont Pelag. S. Aug. de spiritu lit cap. ult and others XXIII That faith once had cannot possibly be lost COntrary to the expresse words of their own Bible Luke 8.13 They on the rock are they which when they hear receive the word with joy which for a while believe and in the time of tentation fall away Therefore faith once had may afterwards be lost 1 Tim. 1.18.19 This charge I commit unto thee Son Timothy according to the prophesies which went before on thee that thou by them mightest war a good warfare holding faith and a good conscience which some having put away concerning faith have made shipwrack Both which places do plainly reprove this false doctrine That no man can fall from the faith which he once truly had 2 Tim. 2.16 c. Shun profane and vain bablings for they will increase unto more ungodliness And their word will eat as doth a canker of whom is Hymeneus and Philetus who concerning the truth have erred saying that the resurrection is past already and overthrow the faith of some If faith once had could not be lost this saying of the Apostle should be false See more 1 Tim. 6.20 Rev. 2.5 Luke 19.24 Matth. 23.8 c. Rom. 11 20. ¶ The Fathers affirm the same frequently and among the rest S. August de gratia lib. de correp gratia ad articulo falso impositos concil Trid. less 6. cap. 9.12.13 and others They maintain XXIV That God by his will and inevitable Decree hath ordained from all eternity who shall be damned and who saved COntrary to the express words of their own Bible 1 Tim. 2.3 4. God our Saviour who will have all men to be saved and to come to the knowledge of the truth Meaning by his conditional will that is to say if men will themselves by accepting doing or having done all things requisite by Gods Law for God useth not his absolute will or power towards us in this case Therefore he hath not willed and inevitably decreed any at all to be damned as our Adversaries hold 2 Pet. 3.9 The Lord is not slack concerning his promise c. not willing that any should perish but that all should come to repentance Therefore he is farre from ever making any such decree as our Adversaries would perswade us Wisdom 1.13 For God made not death neither hath he pleasure in the destruction of the living The reasons which conclude this truth are manifest for we must assure nothing of those things which depend upon the onely will of God without clear and evident revelation But predestination is such Therefore c. See more Ose 13.9 Ezech. 18.32 Wis 11.24 Joan. 3.16 Rom. 11.20.32 Prov. 20.9 and 28.14 Phil. 2.12 1 Cor. 4.4 and 9.27 and 10.12 Eccles 5.5 Job 9.2 Joel 2.14 Ionas 3.9 Act. 8.20 Ier. 17.9 2 Ioan. 1.8 ¶ See the Fathers that affirm the same in particular S. Aug. l. 1. civit Tertul. orat c. 8. S. Cypr. lib. 4. epist. 2. And S. Amb. lib. 2. de Cain and Abel will not that we refer unto God the prevariâ—ation of Adam or the treason of Judas though he knew the sin before it was committed Further they hold XXV They every one ought infallibly to assure himself of his Salvation and to believe that he is of the number of the Predestinate COntrary to the expresse words of their own Bible 1 Cor. 9.27 I keep under my body and bring it into subjection lest that by any means when I have preached to others I my self should be a cast away A man would think that S. Paul might be as sure and as confident of Gods grace and salvation as any one of our Protestants be and yet you see he durst not adhere unto their presumptuous and unhappy security Rom. 11. 20 21. Thou standest by faith be not high minded but fear for if God spared not the natural branches take heed lest he also spare not thee Behold therefore the goodness and severity of God on them which fell severity but towards thee goodness if thou continue in his goodness otherwise thou also shalt be cut off And Philip. 2.12 Work out your own salvation with fear and trembling Most plain forcible places against the vain security of salvation See more Prov. 28.14 Eccles 9.1 2. 2 Tim. 2.15 2 Pet. 1.10 Tob. 12.2 13. Prov. 20.9 Eccles 5.5 Iob 9.20 Psa 18.13 1 Cor. 4.4 Deut. 4.29 2 Cor. 10.18 1 Pet. 1.17 ¶ See S. Amb. ser 5. in Psa 118. S. Basil in constit monast c. 2. S. Hier. l. 2. advers Pelagianos l. 3. in Ierem. cap. 13. S. Chrysost hom 87. in Ioan. And S. Aug. in Psa 40. saith I know full well that the justice of my God remaineth Whether my own justice remain or no I know not for the Apostle terrifieth me saying He that thinketh himself to stand let him take heed lest he fall S. Bern. ser 3. de Adven ser 1. de Septuages saith Who can say I am one of the Elect c. XXVI That every man hath not