on earth the whole Chapter from vers 12. unto the end doth clearly testifie Adde hereto that he saith not they shall confesse their sins to wit in general but their sin to wit in particular See more Mark 1.4 James 5.16 Mat. 18.18 Mat. 17.14 ¶ See the holy Fathers that affirm the same S. Iren. l. 1. cap. 9. Tertul. l. de poenitentia where he reprehend's some who for humane shamefastness neglected to go to confession It is written of S. Amb. that he himself sate to hear confessions Amb. ex Paulino S. Clement S. Peters successours speaks wonderfully pithily to this purpose ep ad fratr Dom. But of all others Origen is most plain for this point l. 3. Periar S. Chrys l. 3. de Sacerd. hom 85. in Joan. S. Aug. cited as before S. Amb. oret in muliere peccatrice saith Confesse freely to the Priest the hidden secrets of thy soul XVI That Pardons and Indulgences were not in the Apostles times COntrary to the expresse words of their own Bible 2. Cor. 2.10 To whom ye forgive any thing I forgive also for if I forgave any thing to whom I forgave it for your sake forgave I it in the person of Christ The Corinthian aforesaid was excommunicated and put to penance by the Apostle as plainly appeareth 1 Cor. 5.3 and here in 2 Cor. 2. cited above he giveth order for his pardon A plain proof of the Apostles power there of binding here of loosing there of punishing here of pardoning Therefore pardons were in use in the Apostles times 2 Cor. 2.6 Sufficient to such a man is this punishment or Censure which was inflicted of many Whence it is clear that it lieth in the hands of the spiritual Magistrates to measure the time of such punishment or penance imposed See more Matth. 18.18 and Matth. 16.19 ¶ As also the Fathers that affirm the same Tertul. lib. ad Mart. cap. 1.5 S. Syp. lib. 3. ep 15. and serm de lapsis Concil Lateran Can. 62. The degrees of Innocentius 3. and 4. de poenitent and remis cap. Quod autem S. Amb. l. 1. de poenit cap. 2. the place begins Dominus per jus S. Aug. ep 75. ad Auxil Episcop The place begins spiritualis poena S. Chrysost l. 3. de sacerdot The place begins Si rex aliquis Lastly Pope Vrban the 2. granted a plenary Indulgence to such as went unto the Holy War The Protestants hold XVII That the actions and passions of the Saints do serve for nothing to the Church COntrary to the express words of their own Bible Colos 1.24 I now rejoyce in my sufferings for you and fill up that which is behinde we read wanting of the afflictions of Christ in my flesh for his bodies sâ—ke which is the Church Hence hath ground been always taken of Indulgences but much more principally from the super abundant merit of Jesus Christ There the actions and passions of the Saints do serve for something to the Church Philip. 2.30 Because for the work of Christ he was nigh unto death not regarding his life to supply your lack of service towards me Contrary also to an Article of our Creed I beleeve the Communion of Saints For to what purpose believe we this If their actions and passions may not be imparted to us nor serve to any purpose to the Church See more Psal 119.63 we 118. 1 Cor. 12.12 2 Cor. 11.28 Psa 53. we 52. 9.2 Mac. 15.16 Mat. 17.3 Luke 9.30 31. Mat. 27.52 Apoc. 5.8 Gen. 26.5 and 48.16 Exod. 32.13 Job 5.1 Hier. 15.1 Isa 37.35 Mark 14.36 Luke 8.44 Act. 5.15 All these passages contain actions or prayers of the Church triumphantâ— for the militant or pâ—tient or for both I care not which they grant and yet one they must needs confesse ¶ See the Fathers that affirm the same S. August lib. de cura promort cap. 2. The place begins Etsi nusquam And again the same Saints in the same book S. Maximus ser de sanctis Octavio Adventio the place begins Cuncti Martyres S. Bede hist Eccles Angliae l. 3. cap. 19. S. Aug. in Pfa. 61. the place begins Vnus enim homo as also S. Anselm upon the same Psalm XVIII That no man can do works of supererrogation COntrary to the expresse words of their own Bible Mat. 19.21 If thou wilt be perfect go and sell that thou hast and give to the poor and thou shalt have treasure in heaven and come and follow me Hence it plainly appears that man by the assistance of Gods grace may do some things counselled which are of more perfection then the things commanded and these we call Works of Supererrogation 1 Cor. 7.25 Now concerning Virgins I have no Commandement of the Lord yet I give my judgement we reade Counsel as one that hath obtained mercy of the Lord to be faithful And verse 38. He that giveth her in marriage doth well but he that giveth her not in Marriage doth better To do that which is counselled is not necessary because one may neverthelesse be saved but he who omits what is commanded unlesse he do pennance cannot escape eternal pains Matt. 19.12 There be Eunuchs which have made themselves Eunuchs for the kingdom of heaven he that is able to receive it we reade take it let him receive it But this cannot properly be said of precepts as S. August noteth upon this place ser 61. de temp for of precepts it is not said keep them who is able but keep them absolutely See more Luke 10.25 1 Cor. 7.1 Rev. 3.3 Acts 2.44 Acts 4.34 ¶ And the holy Fathers affirm the same S. Ambr. l. de viduit Origan in which we do over and above our duty Euseb 1. Demonstrat cap. 8. S. Chrysost hom 8. de act poenit Blame not our Lord he commandeth nothing impossible yea many do no more then they are commanded S. Greg. Nicen. 1. Moral cap 5. XIX That by the fall of Adam we have all lost our Free-will and that it is not in our power to choose good but onely evil COntrary to the express words of their own Bible 1 Cor. 37. He that standeth stedfast in his heart having no necessity but hath power over his own will and hath so decreed in his heart that he will keep his virgin doth well But if a man have not freedom of will as well to the one as to the other why doth the holy Ghost Prov. 23.26 require of us to give him our heart if we cannot consent but unto evil Therefore it is in our power to choose good or evil John 1.11 12. He came unto his own and his own received him not but as many as received him to them gave he power to become the sons of God words which plainly imply a liberty of will For when he saith some received him and some not who sees not the libetty both of the one and of the other for these would not receive him and those would Deut. 30.19 I call heaven and earth to
record this dâ—y against you thâ—t I have set before you life and death blessing and cursing therefore choose life that both thou and thy seed may live And rightly may we call heaven and earth to witnesse against them who commit the same fault touching Grace which the Turks do touching Nature For the Turks believe that the fire burns not nor water wets not but that God doth it by the fire and water And so our adversaries say that a man desireth no good nor doth no good but only that God doth all by man but this is false Therefore c. Luke 13.34 O Hierusalem Hierusalem c. How often would I have gathered thy children together as a Hen doth gather her brood under her wings and ye would not I would saith Christ and ye would not What for Gods sake can be spoken more plainly See more Luke 10.42 Act. 5.4 Ad Philem. verse 14. 1 Cor. 7.37 and 9.1.13 2 Cor. 9.7 Hosea 3.9 Num. 30.14 Josua 14.13 2 Reg. 24.12 3 Reg. 3.5 Eccles 15.15 Matth. 19.17 Jos 24.15 2 Sam. 12. Prov. 11 24. Revel 3.20 Isâ—i 1.19 20. ¶ See the ancient Fathers Eus Caesar de praep l. 1. c. 7. saith that those who hold this opinion do pervert and overthrow Vniversam vitam humanam all the whole life of man And in very deed his reason is good for upon this consideration of mans free-will are grounded all politicall laws precepts and prohibitions pains and rewards which else were meerly superfluous and against reason S. Hilary 1. Trinitate saith He would not there should be a necessity for men to be the Sons of God but a power S. Aug. l 1. ad Simpl. q. 4. saith To consent or not to consent unto Gods vocation lieth in a mans own will So teacheth S. Ambr. in Luke cap. 12. S. Chrysost hom 19. in Genes S. Irenaeus l. 4. cap. 27. S. Cyril lib. 4. in Joan. cap. 7. We cannot in any wise deny freedome of will in man And S. Aug. afore-cited saith lib. 2. cap. 4. de Act. cum Felic Manich. How should our Saviour reward every one according to their works if there were no free-will XX. That it is impossible to keep the Commandements of God though assisted with his Grace and the holy Ghost COntrary to the expresse words of their own Bible Phil. 4.13 I can do all things through Christ that strengthneth me Therefore it is possible to keep the Commandments or else it is false that he could do all things Luke 1.5 6. The Scripture speaking of Zachary and Elizabeth saith And they were both righteous before God walking in all the Commandements and ordinances of the Lord blamelesse Yet Protestants usually say that none are so righteous as that they can keep any of them but these two were so righteous as they kept all of them now whether of these wilt thou believe S. Luke or our Reformers Luke 11.27 28. Blessed is the womb that bare thee and the paps which thou hast sucked But he said Yea rather blessed are they that hear the Word of God and keep it Christ pronounceth them blessed who hear the word of God and keep it but the commandements are the word of God which they affirm no man can keep therefore they affirm that no man can be blessed And like unto this is that of John 13.17 Matth. 12.50 John 14.23 With an infinite number of such like places in their own Bible all which this their false doctrine doth in plain terms contradict Luke 11.2 Thy will be done as in heaven so in earth In this petition either we demand a thing impossible or else the Saints in Heaven fulfil not the will of God in all things else it may be fulfilled also by us on earth one of the three But the two first are great absurdities therefore the latter is to be granted 1 John 5.3 For this is the love of God that we keep his commandements and his commandements are not grievous If the commandements were impossible they could bind no man for it is not to be conceived how one should sin in a thing which he could not possibly avoid And if this were admitted Christ saying to the young man in the Gospel If thou wilt enter into heaven keep the commandements were as much as if he had said If thou wilt enter into heaven take hold of the Moon between thy teeth See more Ezech. 36.27 Matth. 11.30 and 19.17 Eccles 15.15 Rom. 13.8.10 and 73. Josua 11.15 and 22.5 Psal 17.3 Deut. 30.11.1 John 2.4 Job 27.6 and 1.22 Rom. 2.27 Luke 10.28 c. 15.7.3 Reg. 14.8 and 15.5 Ephs 1.4 Galat. 5.14 Gen. 6.9 ¶ See Origen hom 9. in Josue S. Cyril l. 4. cont Julian S. Hilar. in Psal 118. S. Hier. l. 3. cont Pelag. S. Basil who saith It is an impious thing to say that the commandements of God are impossible They maintain XXI That faith onely justifieth and that good Works are not absolutely necessary to salvation COntrary to the expresse words of their own Bible 1 Cor. 13.2 And though I have the gift of Prophesie and understand all misteries and all knowledge and although I have all faith so that I could remove mountains and have no charity I am nothing Therefore faith onely doth not justifie yet this plainly proves that faith is nothing to salvation without good works James 2.24 Ye see therefore how that by works a man is justified and not by faith onely Wherefore S. Aug. lib. de fide operibus cap. 14. writes that this Heresie was an old Heresie even in the Apostles times And in the preface of his comment upon the 32. Psalm He warns all men that this deduction upon this speech of S. Paul Abraham was justified by faith therefore works be not necessary to salvation is the right way to hell and damnation See the Rhemes Testament upon this place Jac. 2.14 What doth it profit my brethren though a man say he hath faith and not works Can faith save him This proposition but especially the former is directly opposite to that which our Adversaries hold Neither can they pretend that there is the like opposition or contradiction betwixt S. James speeches and S. Pauls for though S. Paul say Man is justified by faith yet he never saith by faith only Gal. 5 6. For in Jesus Christ neither Circumcision availeth any thing nor uncircumcision but faith which worketh by lâ—ve Note well this place for if â—u Adversaries who pretend Conference of places to be the onely Rule to explicate the hard passages of holy Scripture had followed but this their own Rule this one text would have cleared unto them all other wherein Justice and salvation might seem to be attributed to faith alone See more Mat. 7.21 22. Mat. 5.21 Mat. 19.17 and 11.26 Mat. 12.33 Mat. 16.16 Gal. 3.12 1 Tim. 5.8 1. Joan 2.4 1. Joan. 3.22 Rom. 3.31 Phil. 2.12 ¶ The Fathers that affirm this are Origen in 5. Rom. S. Hilar. cap. 7. in Mat. And
witnesseth in his Epistle ad Marcellam Philip. 2.20 That at the Name of Jesus every knee should bow of things in Heaven things in earth and things under the earth Now that is the Name of Jesus which either is pronounced by anothers mouth printed in a book or painted and engraven in an image but at any of these we are commanded to bow the knee Again if images ought not to be worshipped we may not whatsoever the Apostle saith bow our knee at the Name of Jesus seeing words as Aristoile saith and as the truth is are signs representative of the things they signifie and are the images of the ears as the others are of the eyes Num. 21.8 And the Lord said unto Moses Make thee a fiery Serpent and set it up upon a pole and it shall come to passe that every one that is bit when he looketh upon it shall live Hence are evidently proved divers things against our Reformers 1. That God commanded the making of this image 2. The setting of it up for a sign 3. He promised that the lookers thereon should assuredly receive succour and help 4. He warranted the making the setting up the beholding and the reverencing thereof to be exempted from breach of the first Commandment by working so many and so manifest miracles at and before the presence thereof Therefore an image may be made may be set up may be looked on and reverenced as Doctour Saunders most learnedly concludeth in his Treatise of Images ¶ See Fathers that affirm the same S. Amb. serm 1. in Psal ◠18. S. Aug. lib. 3. de Trinit S. Greg. lib. 7. epist 5 ad Joan. Finally S. Basil saith in Julian citat in 7. Sinod I honour the Histories of Images and do publickly worship them for this being delivered us from the holy Apostles is not to be forbidden S. Chrysostom in his Mass turned into Latin by Erasmus saith The Priest boweth his head to the Image of Christ S. Damascen lib. 4. cap. 17. saith The worshipping of the Cross and of Images is a Tradition of the Apostles But before I conclude this point I desire to solve a few objections which usually our Reformers bring against the Honour of holy Images The 1. Objection Is taken out of 2 Kings we 4. 18. where King Ezechias broke down the brasen Serpent whereof we last made mention seeing it to be the cause of Idolatry Answer This indeed is a common place from whence our Adversaries collect sundry false and sophistical arguments to wit from the abuse of any good thing to destroy it utterly together with the right use thereof But by the same Argument they may as well collect that the Sun and the Moon should be taken out of the Firmament because they were worshipped by the Gentiles for Gods Likewise that the holy Bible should be burnt because many a one draweth damnable Heresies forth of the same to his own perdition Yea this silly Argument borrowed from the abuse of things serves very fitly to prove the quite contrary thus Images have been sometimes abused therefore they were good in themselves for those things which are evil by abuse onely must needs be good being well used Their 2. Objection You give that honour to Images which is due to God alone worshipping adoring and creeping to them as to God Answer We say the contrary which thus we prove The difference of honour proceedeth principally from the minde and not from the exterior bowing or demeanour of the body For if I prostrate my selfe before an Image or kiss the same well knowing the while that it is no God nor reasonable Creature but onely a remembrance of God towards whom I desire to shew mine affection God knoweth how far off mine honour is from that honour which is due to him alone As contrariwise If I lay prostrate at Christs feet indeed kissed them knocked my breast held up my hands unto him called him the Son of God yet all this while think him not to be so in my heart mine honour truly should be no honour at all but a very contumely and affront unto Christ Adde hereto that the words which betoken honour adoration worship and the like are in a manner confounded in all languages but the heart from whence the honour proceedeth knoweth well the difference of every thing D. Saunders de Imag. pag. 10. Their 3. Objection It is expresly forbidden by God himself to fall down before any Image or to worship it Answer Some of our Reformers themselves do honour the Sacrament of Christs Supper which they teach to be an Image or representation of Christs body and bloud And seeing they believe no other substance to be in the Sacrament besides bread and wine nor will give the honour of latria as we call it thereunto it follows invincibly that they do worship or honour some Image Now as they would not for all this have us to judge or call them Idolaters even so let it please them for their own sakes to spare us For as they do not place or stay this honour in the bread and wine but from thence refer it to Christ himself so do we transfer all our honour from all Images unto the first form or pattern nor suffering the same to rest or end in the Image which we honour Sander ibid. pag. 52. Their 4. Objection An Image is a Creature and no God and to set up a Creature to be worshipped or adored is flat Idolatry Images are set up in Churches not specially to the intent that the people should worship or adore them but partly to stir up our minds to follow the example of those holy men whose Images we do there behold So that the worship and reverence which is there given to Images is given as it were by a consequence rather because it may be lawfully given than because it is principally sought to be given As for the Idolatry which is objected we are to understand that the word is compounded of Latria and Idolum and is as much to say as the giving of Latria or of Gods honour unto an Idol But our Images are no Idols nor the honour we give unto them that of Latria how then can it be said that Images are set up to be used to Idolatry Besides for further eviction of a Reformer that should charge me with Idolatry for reverencing a Picture or Image I would before his face break a Crucifix or tear a Picture of any Saint in pieces and throw the pieces into the fire and this not out of any contempt or scorn of what the Crucifix or Picture represents but to satisfie him that I gave them onely an inferiour relative kind of honour and used them as helps to my memory And then would shew him the Councel of Trent Session 25. in these words Images are not to be venerated for any virtue or Divinity is believed to be in them or for any thing that is to be Petitioned of them or
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
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
Yea it were a thing both ridiculous and impious to make them Trayclears Carriers of Drugs or Paracelsians Mark 16.18 They shall lay hands on the sick and they shall recover But first our Reformers are no true Priests Secondly they lay not their hands upon the sick Thirdly they anoint them not with oyl in the name of the Lord as S. James willeth Let them say the truth then and shame the devil are not they sick in their wits who will oppose so plain Scriptures ¶ See the Fathers that affirm the same Origen hom 2. in Levit. S. Chrysost lib. 3. de sacerd S. Aug. in Speculo serm 215. de temp Venerable Bede in 6. Mark 5. Jac. with many others XLIII That no interiour Grace is given by imposition of hands in Holy Orders And that ordinary Vocation and mission of Pastors is not necessary in the Church COntrary to the expresse words of their own Bible 1 Tim. 4.14 Neglect not the gift we reade grace that is in thee which was given thee by prophesie with the laying on the hands of the Presbytery See how plain it is that holy Orders do give place D. Kellison handling this Question touching the Mission of the Reformers proveth learnedly in his Reply page 7. 44. that this foundation being disproved the whole frame of their Church and Religion falls yea that they have neither true faith nor worship of God and his reason is this if faith depend of hearing hearing of Preaching Preaching and administration of Sacraments of Ministers and Preachers and Preachers and Ministers of their mission where there is no mission as they have none there can be no true faith nor lawful administration of Sacraments and consequently no Religion Therefore vocation is necessary in the Church 1 Tim. 1.6 Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee by the putting on thy hands How plain the Holy Scripture is against them But they reply that laying on of hands is not needful to them who have already in them the spirit of God and inward annointing of the holy Ghost To which very question Theodoret maketh answer that God commanded Moses Num. 27. to lay his hands upon Josue whereas by the Testimony of God himself Josue had already in him the spirit of God S. Paul although he were called immediately from Heaven yet was afterward sent with laying on of hands Act. 13.3 Heb. 5.4 And no man taketh this honour unto himself but he that is called of God as was Aaron Here our adversaries reply again that Aaron had no external vocation but this is easily solved for Aaron was the first of his Order and therefore could not have his calling by succession and whose case is far unlike to our Reformers unlesse they will confesse also that they are the first of their Order wherein they shall be easily believed See more Acts 13. 2 Tim. 1.6 1 Tim. 5.22 2 Tim. 1.8 Num. 27.23 ¶ See also the holy Fathers that affirm the same S. Aug. lib. 4. quaest super Num. S. Cyp. ep ad Magnum Optatus Milevit the place begins Ne quis Miretur Tertullian in praescript the place begins Edant origines XLIV That the Priests and other Religious persons who have vowed their chastity of God may freely marry notwithstanding their vow COntrary to the expresse words of their own Bible Deut. 23.22 When thou shalt vow a vow unto the Lord thy God thou shalt not slack to pay it for the Lord thy God will surely require it of thee and it would be sin in thee but if thou shalt forbear to vow it shall be no sin in thee Out of which words two things are clearly proved The one that it is both lawfull and laudable to make Vows the other that Vows being once made do binde where otherwise there was no obligation before therefore such as have vowed Chastity may not nor ought not afterwards attempt to marry which if they do they break their Vow 1 Tim. 5.11 12. But the younger widdows refuse for when they have begun to wax wanton against Christ they will marry having damnation because they have cast off their first faith All the ancient Fathers that write upon this place expound these words of the Apostle of the Vow of Chastity or of the faith and promise made to Christ to live continently as is abundantly proved in the Rhemes Testament upon this place 1 Tim. 5.15 For some already turned aside after Satan To marry after the vow of chastity once made is here termed by the Apostle himself turning aside after Sathan And hereupon it is that we call the Religious that after marry as Luther Bucer Peter Martyr and the rest of that lascivious rabble Apostates Gods adulterers incestuous sacrilegious and the like See more Psal 66.16 Numb 6.2.18 Josue 21.26 Ierem. 35.18 Eccl. 5.3 Acts 21.23 ¶ See also the Fathers in confirmation thereof S. Aug. lib. de bono viduit c. 9. Athanasius lib. de virginitat S. Epiphanius haeres 48. S. Hier. cont Jov. l. 1. c. 7. What is to break their first faith saith S. Aug They vowed and performed not in Psa 75. The place begins Quid est primam fidem c. XLV That fasting and abstinence from certain meats is not grounded on holy Scripture nor causeth any spiritual good COntrary to the expresse words of their own Bible Jerem. 35.5 And I set before the Sons of the house of the Rechabites pots full of Wine and Wine-cups and I said unto them drink ye Wine But they said we will drink no Wine for Jonadab the Son of Rechab our Father commanded us saying Ye shall drink no Wine neither ye nor your sons for ever Thus have we obeyed Jonadab our Father in all that he hath charged us Therefore fasting is grounded upon holy Scripture Luk. 1.15 For he shall be great in the sight of the Lord and shall drink neither Wine nor strong drink Thus was abstinence not onely foretold but also prescribed by the Angel which plainly proveth that it was both a worthy thing and also an act of religion in S. John Bapt. as it was in the Nazarites and Rechabites afore-mentioned Acts 13.3 And when they had fasted and prayed and laid their hands on them they sent them away Hence the Church of God hath sufficient ground and warrant for the using and prescribing of publick fasts which was not fasting from sin as our Reformers forsooth pretend for such fasting they were ever bound to keep and that at such times or seasons as the Church pleased to prescribe as in Lent or the like and not when every man lists or the toy takes him in the head as Arius and other Hereticks did teach testified by S. Aug. Haeres 53. Matt. 17.21 Howbeit this kinde of devils goeth not out but by prayer and fasting Behold the great force of prayer and fasting able to expell the very devil Therefore it causeth great spiritual good See more