himselfe yet they obstinately maintaine the contrarie and that oft times against the feeling of their owne consciences withholding the truth in vnrighteousnesse and shutting their eyes and eares against this admonition of the Apostle S. Paul in his second Epistle to the Corinthians chap. 13. vers 8. That wee cannot doe any thing against the truth but for the truth Which Truth although that in these latter daies it is represented vnto vs more cleerer then euer it was yet notwithstanding of many it is vnknowne and abandoned which follow on apace the foolish deuotion of their blind leaders and who to please and obey them rather then our Soueraigne Doctor and Master Iesus Christ will not vouchsafe to take so much paines as to informe themselues of this truth by reading of the holy Scripture but like better to depend wholly vpon the Traditions of their Teachers despising through their voluntarie ignorance the exhortatioÌ„ which the Apostle S Iohn giueth vnto al Christians in his first epistle 4. vers 1. Dearely beloued beleeue not euery spirit but trie the spirits whether they are of God for many false Prophets are gone out into the world Now the more furiously the Truth is assaulted by Satan and his slaues so much the more couragiously ought it to be maintained and defended by the zealous louers of pure religion but especially by the Ministers and Pastors of the holy Gospel who according to that rule which the Apostle S. Paul prescribeth them in his Epistle to Titus 1. 9 ought to employ themselues diligently to exhort with wholesome doctrine those which are willing to bee instructed and to improoue the gainsaiers I then being called by God into the labour of his holy Ministerie haue employed my self amidst you according to that talent which it hath pleased him to bestow vpon me for the space of sixteene yeeres on these two parts of my vocation and hauing respect to the multitude and sufficiencie of my predecessors who haue taken penne in hand to instruct the ignorant and to refute false Teachers by their writings I haue contented my selfe hitherto to follow their traces in my publique Sermons and priuate Conferences with such as were desirous to profit with me in knowledge of the fundamentall points of our Christian faith according to the occasions which were presented But of late hauing seene an Epistle written by a certaine Doctor of the Augustins Order touching the inuocation of Saints sent vnto one of my Auditours to seduce thereby the sheepe which our Soueraigne Shepheard Iesus Christ hath recommended to me I held it my dutie to returne it backe againe to Leige with my answere to satisfie the desire of one of his disciples by whoÌ„ the said Doctor hauing receiued my answere promised him that shortly after he would write back vnto me againe and that effectually But seeing there are almost two yeeres past since he held my refutation and that in all y â— time he could not make some small Treatise to fulfill and accomplish his promise his silence maketh me to thinke that he hauing considered well examined and weighed the arguments of my replie hath repented himself for his foolish boasting and that if his conscience be not â—eared he feeleth himselfe alreadie checked by the truth that shineth in my Refutation which in the meane time I haue amplified and now published with his Epistle following the counsell of some excellent learned personages with hope that I shall see it bring foorth some fruite if not in the abouesaid Doctor or in some of his obstinate scholars yet at least in such as are teachable and especially in you my most deare and worthie brethren of whom I haue conceiued this hope that whereas heretofore ye haue willingly heard me to entreat of this subiect aswell in my Sermons as in my familiar discourses with you so ye will now take no lesse delight in hearing me to discourse of it in this small booke which here I present you as appertaining vnto you by a double right For first of all being consecrated to your seruice from the beginning of my ministerie the proprietie of euery instruction which through Gods grace I propound vnto men is wholly yours Besides seeing that the intention of my dispute is to shew the difference between a true and a false adoration and to perswade euery man by all possible meanes to stand fast in the true and to reiect the false to whom could I better appropriate it then to you to whom aboue all things I am bound to teach the first point and fruit of our faith which is to worship God the Father of our Lord Iesus Christ in spirit and truth and to call vpon none but him in our necessities Whereunto as I seeke to giue you some helpe by this present Treatise so doe I giue thankes to the Lord for that alreadie ye are so well grounded and instructed in this principle of true religion assuring my self that he which hath sowne this good seed in your soules wil make it abundantly to grow vp and to fructifie in such a sort that thereby his name shall be glorified your neighbour edified and your hearts fortified against all manner of tentations Finally if I perceiue that this small Treatise which I publish vnder your names be acceptable and pleasing vnto you your courtesie will serue as a spurre to pricke me more cheerfully forward in my commenced Career and one day hereafter to entreat more at large vpon this subiect through the grace of our blessed God and heauenly Father to whom I recommend you beseeching him with all my heart that it will please him most deare and worthy Brethren to maintaine you euen to the end in the profession of his truth and to replenish you with his temporall and eternall blessings for the aduancement of his glorie and the saluation of your soules From my Studie this 4. of August 1607. Your no lesse affectionated then seruiceable Pastor and brother in the Lord Iohn Polyander A small Table of the principall points contained in this Treatise FIrst Papists themselues acknowledge and confesse that the inuocatioÌ„ of Saints cannot be proued by Scripture pag. 18 Praying to Saints cannot be prooued by Scripture but absolutely disproued 19 We must call vpon God only not the Saints 19. 20. 21. 22 Christ is our only Mediatour the Saints are no Mediatours pag. 22. 23 Christ is our only Mediatour aswell of intercession as redemption 23 Saints are no Mediatours of redemption 25 Papists reiect Christ placing the Saints in his place 26 Papists exalt the Virgin Mary into the place of Christ. pag. 29. 30. 31 Papists place the Virgin Mary aboue Christ. 32. 33 The Papists place Franciscus Dominicus in Christs roome 34. 35. 36 Priests and Prophets may erre 38 The Church may erre 38. 39 Councels haue erred 39. 40. 41. 42. 43. 44. 45 Variance and contradiction among the ancient Councels 46 The holy Scripture is the touchstone of doctrine 47 The Fathers haue
a holy Nation Which words God commandeth Moses and his Prophets continually to repeate vnto the children of Israel So our Lord Iesus Christ also making large promises to his Apostles and in their names to all Christians to abide with them through the communication of the wholesome gifts of his holy spirit euen to the end of the world putteth them oftentimes in minde of this condition If yee loue me if yee keepe my words if yee abide in me if my words abide in you if yee shall keepe my commandements my Father will loue you ye shall be my friends and my Father and I will come vnto you for to make our abiding with you in the Gospell according to S. Iohn chap. 14. vers 14. All these conditionall promises signifie vnto vs euidently that those which are acknowledged for the members of the visible Church may fall either into some fault against the second table as it chanced to Dauid who committed adulterie with Bathsheba the wife of Vriah and sent him to the campe with letters of commaund to Ioab to expose him to the enemies that he might be slaine 2. Sam. 11 or in some error against the first table as happened vnto Aaron the high Priest who formed a golden Calfe for the Israelites to worship Exod. 32. 4. and after that to many Iudges and Kings as to Gedeon Iudg. chap. 8. vers 27. and to Salomon 1. King 11 or into some reuolt from the Christian faith or into some other abuse as appeareth by the fall of S. Peter who trusting too much to himselfe denied his Master thrice and after his repentance and confirmation into his Apostleship was reproued by the Apostle S. Paul in the citie of Antioch because that in constraining the Gentiles to become Ierish as the Apostle speaketh thereof in the second chapter and 14. verse he went not with a right foote to the truth of the Gospell And if those which are in the visible Church cannot fall why doth the Apostle then reproue the Galathians first chapter 6. verse that in forsaking him which had called them by grace that is to say Christ they had transported themselues to another Gospell And in the third chapter and third verse that hauing begun in the spirit they would make an end by the flesh Wherefore hauing pourtraied before the eyes of the Corinthians sundrie faults and transgressions which the Israelites had committed against the Lord in the wildernesse hee addeth that these haue been examples for them to the end to admonish them to stand vpon their gards and that he which thinketh he standeth take heede lest he fall Surely if the Apostolicall Church could not haue failed the Apostle S. Paul had had no reason to haue feared so much lest the Corinthians which he called the members of God and sanctified in Christs Iesus and Saints by calling should be corrupted in their thoughts turning themselues aside from the simplicitie that is in Christ as the Serpent beguiled Eue through his subtiltie 2. Cor. 11. 3. Secondly I answere that you presuppose that which we neuer will grant you to wit that the Clergie and generall Councell which represents the Church cannot erre and that whatsoeuer at any time hath been determined and decreed by the Councels is certaine and ought to be receiued without contradiction To begin then with the Councell of the 4. hundred Prophets of King Ahab I require of you if the assemblie of these Doctors of lies who flattered the said King and counselled him all with with one consent to make warre against the Syrians haue not erred The Historiographer sheweth vs that all of them were possessed with the spirit of error and that onely Michaiah resisted them couragiously and although he was cōdemned smitten and cast into prison that the King notwithstanding would experiment it and that euen with the perill of his life hee was deceiued by the lying spirit of his foure hundred Prophets You Catholikes will also graunt me that the Councell of the chiefe Priests the Scribes and the Elders of the people assembled in the hall of the high Priest called Caiphas erred greatly when they held a Councell and consulted together how they might take Iesus by subtiltie and kill him according as the Euangelist S. Matthew teciteth it in the 26. chapter of his Gospell the third and fourth verses If you suppose that the successors of S. Peter and the other Apostles of our Lord Iesus Christ haue receiued the priuiledge that they could not erre you abuse your selues For the Apostle S. Paul aduertiseth all Christians in his second Epistle to the Thessalonians of an Apostasie and generall reuolt which should come to passe in the Church of the New Testament and declareth to them that this mysterie of iniquitie began to worke in his time and should be reuealed by the comming of the sonne of perdition which exalteth himselfe against God euen to be set as God in the Temple of God bearing himselfe as if he were God Now as this seducement of sinne glided by little and little into the Primitiue Church through the craft and malice of Satan so hath it by many degrees discouered it selfe more and more and one day hath added error to another because in the beginning there was no heede taken to the Councels and assemblies of the ancient Bishops who haue not alwaies followed the true paterne of the wholesome words which 〈◊〉 receiued from the Apostles and from their purer predecessors but giuing eare to the lying and ambitious spirits of their companions which pleased them in their inuentions are gone astray from the truth Euen so the Fathers assembled in the Councels of Neocesarea and Laodicea haue there cōcluded that by the doctrine of the Apostle S. Paul it was permitted to the Christians to take in mariage a second wife but according to reason and the rule of truth it is a kinde of whoredome and for this cause they forbad the Priests not to bee present at the feast of any second wedlocke and enioyned those which were married to their second match to doe penance for the same Whereupon you must needes grant me one of these two things either that the Apostle S. Paul hath erred in that he hath not onely permitted a second marriage in the first Epistle to the Corinthians chap. 7. verses 27. 28. where hee shewes to him that is loosed from a wife that he sinneth not in marrying himselfe againe but giueth counsell also to the widowes in his first Epistle to Timoth. chap. 5. vers 19. saying I will therefore that the younger women marrie and beare children and gouerne the house c. Or that the Bishops of the aforesaid Councels haue erred in that they held the couenant of second wedlocke for an vnlawfull thing and fornication forbidden by God in the seuenth commandement of his law I presuppose that you will grant me rather that there was no error in the instruction of
that in his daies the Church was exercised in workes of pietie and charitie and not by the inuocation of Angels and Saints departed nor in inchantments or any other wicked curiositie but addressing purely and manifestly their prayers to the Lord who made all things and in the name of Iesus Christ according to the necessitie of euery one Clement Alexandrine treating vpon this subiect was sore grieued at the Christians which worshipped the spirits of the deceased saying in his 7. booke that it is a great brutishnes to craue any thing of those which were not Gods And hereupon hauing respect vnto the true rule of inuocation the which hee followeth with the rest of all the Christians after the imitation of the Angels hee addeth That whereas there is but one only good that is God both wee and the Angels pray vnto him either to giue vs or to let vs haue such blessings as he knoweth to be healthfull for vs. And in his first booke of Pedagogie chap. 7. Iesus Christ saith he is our schoolemaster who as children hath led vs vnto euerlasting life and hath taken care of vs. And if we suffer our selues to be instructed by this schoolemaster and conductor we shall obtaine all things of God which we can iustly demaund of him The Church also with S. Tertullian hath followed this rule who speaking of his fashion and of all the Christian Church in his Apologie chap. 3. We pray saith he for the welfare of Emperours vnto the eternall God the true God the liuing God and lift vp our hands to heauen for them beseeching God that it would please him to giue vnto them a long life and empire without feare a safe Court a strong armie a faithfull Magistrate a loyall people and a peaceable world These things can I demand of none in my prayers but of him from whom I know I can obtaine them because hee only hath made them and I am his seruant which lookes vp to him alone and vnto whom he will grant them The like also saith Origen against Celsus lib. 8. We present saith he the first fruits only vnto him to whom wee addresse our prayers to wit vnto God hauing an high Priest which is entred the heauens euen Iesus Christ the Sonne of God and we shall hold constantly the profession of this faith so long as through the blessednesse of God and of his Sonne who hath manifested himselfe amongst vs we doe remaine aliue And although we know that not the diuels but the Angels ouer see the abundance of fruites and the multiplication of cattell yet neuer thelesse wee must not giue vnto them that honour which is due only vnto God for God will not haue it so nor they vnto whom such charges are committed but they loue vs because wee offer no sacrifices vnto them nor haue they any need of his odours and we are but to pray vnto one only God and to appease him who is the Lord of all things and to seeke only his fauour through pietie and other vertues In that prayer which S. Cyprian hath composed and repeated so many times in memorie of the benefit of the death and passion of our Lord Iesus he betaketh himself to none but to God the Father the Sonne and the holie Ghost without making any mention therein either of Angels or of Saints I should be too long and troublesome to recite it at length only wee will content our selues to propound briefly the conclusion thereof to the Reader to the intent he may censure thereof Through thy name Lord Iesus saith this good Father in the end of his prayer deliuer me from the power of the aduersarie thou that are a mightie deliuerer and the aduocate of our prayers for the requests of our soules solicite night and day for my sins present my prayer to thy Father and thou Lord O holy Father deigne to behold and looke vpon my prayers as vpon the offerings of Abel Vouchsafe to deliuer me from fire and eternall paine and from all torments that thou hast prepared for the wicked through our blessed Sauiour Iesus Christ through whom be all praise glorie and honour to thee for euer and euer In that most excellent prayer which S. Hilarie made vnto God to beseech him to giue him his grace to expound well the great mysterie of the holy Trinitie he addresseth himself to none but vnto God building vpon his promise that to him which asketh hee shall receiue to him which seeketh hee shall finde and to him which knocketh it shall be opened Also Eusebius in his bookes of preparation sheweth that in his daies the Christians worshipped only God in spirit and truth For what writeth hee thereof in his 4. booke of Preparation We are taught saith he to serue religiously the only God of all creatures and for this cause wee attribute to him alone the worship that appertaines vnto him seruing him only by way of religion Afterward treating in another place of the intercession of our Lord and Sauiour Iesus Christ and the reasons wherefore the Christians call vpon God in the name of his only Sonne first he rehearseth that it is because hee being become man and taken our flesh vpon him hath suffered for our sakes all manner of wrongs and reproches Secondly because hee prayeth vnto his Father for vs and through his request which hee makes vnto his Father for vs repulseth behinde vs all our enemies both visible and inuisible Thirdly because neither S. Paul S. Peter nor any of the other Saints haue been crucified for vs but our only Redeemer Iesus Christ from whence he concludeth that the intercession which he maketh vnto his Father is proper to him and incommunicable to the Saints seeing he is the only high Priest who once hath offered himselfe in a sacrifice to God his Father both for vs for himselfe and for man which he had taken out of the earth who is ascended vp into heauen there to celebrate for vs the spirituall sacrifices to wit our supplications which hee presenteth vnto God his Father praying him with vs that for his sake hee will be mercifull and fauourable vnto vs. According to which he giueth vs this testimonie of S. Denys Bishop of Alexandria in his Ecclesiastical storie lib. 7. cap. 10. who being called before Aemilian Gouernour of Egypt to render an account of his faith and to answere vnto his demands and among the rest vnto this vnto what God he and the other Christians addresse their prayers He answereth him freely that himselfe nor the rest of the Christians did neither worship or serue religiously any other but that God which only is hee who hath created of nothing the heauens the sea the earth and all things which are in them Moreouer he repeateth in this very historie lib. 10. cap. 4. that Paulin Bishop of Tyre taught publikely both by mouth and writing that Christ is our only Aduocate the only author of life the
euery man must haue his recourse to the Scriptures that he may finde assurance in all things Wee haue faith Irenaeus in his third booke chap. 1. knowne the disposition of our saluation by no others but by those by whom the Gospell is come vnto vs which in their time they also preached and afterward through the will of God haue giuen it to vs in the Scriptures to the intent it might be the pillar and foundation of our faith Againe Iustine the Martyr saith in his exposition of true faith that among the children of the Church diuine things ought not to be comprehended within humane reasons and discourses but that diuine words ought to be expounded according to the will instruction and doctrine of the holy Ghost S. Tertullian in like manner in his dispute touching the flesh of Iesus Christ saith I receiue not this which thou bringest of thine owne beside the Scripture if thou art Apostolicall then follow the Apostles doctrine Likewise S. Ierome in his Annot. vpon the fifth chapter of Saint Pauls Epistle to the Galathians saith plainly Nulli kne verbo dei esse credendum that is We must not giue beleefe to any one without the word of God Also S. Cyril which was Bishop of Ierusalem Cath. 4. saith That it is not necessarie to teach any thing rashly touching the secrets of faith without the holy Scripture If then I should teach thee these things simply and without any proofe beleeue me not vnlesse thou receiuest some demonstration thereof by the Scripture for the saluation of our faith proceedeth not from a well composed discourse but from the demonstration of diuine Scripture By these sentences our Fathers reduced themselues to the holy Scripture commanding vs seriously to examine their sayings and writings by them and if wee found them not agreeable and correspondent to that vniuersall rule of all sorts of Ecclesiasticall doctrines to hold them in suspition and without any difficultie to reiect them wherein wee cannot bee too rigorous seeing that S. Paul with his companions and the Angels make themselues subiect to that ballance saying in his epistle to the Galathians the first chapter and 8. verse Though that we or an Angel from heauen preach vnto you otherwise then that which we haue preached vnto you let him be accursed Whereupon the Abbat Vincent Lirinensis made an excellent obseruation in his Treatise of the holy Scriptures Canon chap. 22. That the Apostle S. Paul would spare no man no not himselfe nor Peter nor Andrew nor Iohn nor all the rest of the Apostles but hath denounced that all those which would publish beyond that which the Apostles haue published these are the Abbats very words should be accursed thereby to maintaine the first faith stedfastly and strictly Wherein according to the very iudgement of your owne Doctor Canus we do no wrong to our Fathers For hee confesseth freely in the Centur. 3. that al the Saints except those which haue written the canonicall bookes haue spoken by a humane spirit and at sometimes haue erred both in word and in writing euen in the points of faith what learning or innocencie soeuer wee might conceiue in them Behold therefore some of your Doctors make no bones to reproue our Fathers whensoeuer they are of an opinion that they are gone neuer so little astray from the naturall sense of the holy Scripture Without going any further Robert Bellarmine reiecteth the opinion of S. Austin expounding that which S. Luke writeth of the fruite of the vine and saith therein he hath not well obserued the Euangelist text Also he accuseth Durand and Rupert of error as appeareth by the 13. and 15. chapters of his third booke de Eucharistia Whereunto I will adde some of the ancient Fathers directly contrary to yours whereby they wholly reiect the inuocation of Saints as superstitious and hauing no ground in the holy Scripture To begin then with Ignatius the disciple of S. Iohn he giueth this exhortatiō to virgins in his sixth epistle to the Philadelphians Virgins set before your eyes in your prayers one only Iesus Christ and his Father being illuminated through his holy spirit And in his third epistle to the Magnesians Assemble together to pray in one place let your prayer be common one spirit one hope in charitie and faith without spot in Christ runne together as it were one man to the temple of Christ the high priest of God Also Eusebius reciteth in his historie lib. 4. cap. 14. that the other disciple of S. Iohn named Polycarpus being bound to a stake there to be burned for the name of Iesus Christ he calleth not to minde his master in Christ S. Iohn nor any of the Martyrs or holy men which had been before him to pray them to make intercession for him but hee prayed vnto God alone through Christ the only Mediatour and high Priest betweene the iustice of God and the sinnes of his people saying Father of Iesus Christ thy Sonne by whom we haue had knowledge of thee God of Angels and Powers God of euery creature and of all the righteous and of all sorts of races which liue before thy face I giue thankes that thou hast vouchsafed to grant vnto me this happie day and this blessed houre wherein I shall be in the number of the Martyrs and made partaker of the cup and passion of thy Christ vnto the resurrection of eternall life both in soule and body through the immortall vertue of thy holy spirit among which Martyrs I pray thee that I may be received before thy face as a fat and pleasant offering And for all these things I praise thee I blesse thee and I glorifie thee through Iesus Christ thy most deare Sonne and high priest through whom vnto thee with him and with thy holy spirit be glory now and for euermore Also this same Historian sheweth vs in his 4. booke and 14. chapter that the Iewes and Gentiles came to pray the Gouernour Nicetes not to deliuer the bodie of Polycarpus to the Christians lest in forsaking their Christ crucified they should religiously begin to honour him Whereunto the author answereth that these sillie superstitious men had therein through their ignorance deceiued themselues and considered not that true Christians can neuer forsake Iesus Christ who suffered for the saluation of the world neither will they honour religiously any other as God because they know the true God and him which alone as hee addeth ought to bee serued religiously Likewise Clement according to your opinion successor vnto the Apostle S. Peter teacheth vs in his recognitions and Apostolicall institutions that it is not lawfull for the Christians to pray vnto the departed as the Heathen did but that all our meditations and prayers ought to bee addressed onely vnto God and that no man is permitted to come vnto him but through his Sonne and our Aduocate Iesus Christ. Also Irenaeus testifieth in his second booke and 57. chapter
I am afraid that an Angel should be angry if I serue him not in stead of my God but he will be offended when aâ— thou wouldest serue him for he is good and loueth God And as the Diuels waxe angrie when they are not serued so Angels grow angry when they are serued by way of religion in stead of God And in his Meditations vpon the 96. Psalme Let vs behold saith he the holy men which were like to the Angels when thou hast found out a holy man which is the seruant of God and if thou wouldest worship or serue him for God hee will hinder thee from it because hee will not be to thee in stead of God but with thee vnder God Euen so did Paul and Barnabas for it tearing their cloathes told them Men and brethren what doe you we are men subiect to passion as ye are Consider then these examples which shew that godly men hinder such as would serue them by way of religion for Gods and had rather that one only God be serued one only God worshipped and that to him alone oblation be made And so all Saints and Angels seeke not but the glory of this only God whom they loue They haue no other study then to inflame vs and to draw by force all those that they loue to his seruice to his contemplation and to the inuocation of his holy name The Angels declare this alone God and not themselues For for that cause are they called Angels that is to say messengers of God because they are his souldiers they seeke nothing but the glory of their Captaine if they seeke after their owne glory they are as tyrants condemned and such the diuels haue been who haue filled the Temples of the Heathen and haue seduced them to set vp Images for them and to offer them sacrifices And therefore he reproueth the follie and rashnesse of such who seeking to returne vnto God and were not of themselues able had attempted this way to come vnto God through the mediation of Angels and Saints departed of whom he saith in his tenth booke of his Confessions chapter 42. that they were deceiued through the craft of Satan and through the iust iudgement of God were fallen into the desire of curious visions At which he taking an occasion describeth to vs in that same place and many others the personall vnion of two natures to wit diuine and humane which is to be found but only in our Redeemer Iesus Christ and prooueth besides that without this vnion Iesus Christ himselfe could not haue been capable to accomplish the office of a Mediatour betweene God and men It behoueth saith he that the true Mediatour betweene God and men had something like vnto God and something like vnto man Lest that being in the 〈◊〉 and in the other like vnto men he should haue bin too farre from God and in the one and in the other like vnto God he should haue been too farre from men and so could haue been no Mediatour This true Mediatour saith hee which God hath showne to the humble through his secret mercie hath appeared betweene mortall sinners and the immortall iust one being mortell with men and that forasmuch as the reward of iustice is life and peace iust with God that through a iustice ioyned with God he might abolish the death of sinners which he would haue in common with them Behold therefore saith he addressing himselfe to God the Father I haue in good earnest my strong hope in him which sitteth at thy right hand and beleeue that thou wilt heale all my griefes through him who maketh intercession for vs vnto thee without that I should despaire c. Likewise in his 28 epistle which he wrote to S. Ierome I know saith he there is not so much as one only soule in all mankinde for the deliuerance of which the Mediatour between God and men which is the man Christ Iesus was not necessary And in his second booke of the visitation of the sicke hee faith There is no saluation but in one only Iesus Christ there is no other name giuen vnto men vnder heauen by which man can be saued Let vs then familiarly turne our faces towards our Mediatour who knoweth how to haue compassion of our infirmities I speake more ioyfully and more assuredly to my Iesus then to any of the holy celestial spirits because God hath vouchsafed to be made that which I am He hath taken the seede of Abraham and not the Angels to be our High-priest mercifull and faithfull in the things toward God to the end to make a reconciliation for our sinnes Now as S. Austin preached this doctrine to the Hipponians for the space of fortie yeeres to wit from the yeere of our Lord Iesus Christ about 391 vnto the yeere 430 so would he confirme it by his writings which I haue alleaged and by many formes of praier which he made to God only which here I cannot cite except I should bring in some of his whole bookes which is in no wise necessarie seeing that by those peeces and parcels which I haue alreadie produced out of them euery man may perceiue what was the doctrine of S. Augustine concerning this matter Which was approued by the Councels in which he was present and namely by the third Councell of Carthage wherein was ordained to all Christians by an expresse article that they euermore should addresse their prayers to God the Father and to vse no prayers composed by any for his owne vse if first they had not conferred them with some one of their best instructed brethren I will anâ—ex hereunto that which S. Austin himself testifieth in the first booke of the manners of the Catholike Church How the true Christians and Catholikes haue followed this rule in his time to stop the mouthes of the Manicheans and Doctors of the Heathen which vpbraided them that the Christians did call vpon the Saints Cull me not out saith he from the professors of the Christian name such as know not neither doe follow the vertue of their profession search not out against me the troupes of the ignorant which are superstitious euen in the true religion and so much giuen to their likings that they haue forgotten what they promised vnto God I know there are many which adore the sepulchres c. And it is no maruell among so many people Leaue off in time then I pray you from detracting the Catholike Church in blaming the fashions of such as it selfe doth condemne and daily seeke to correct them as vnto ward children And in his answere to the false accusations of a certaine Philosopher called Maximus To answere thee briefly saith he because thou mightest pretend no ignorance and that it should not draw thee into a scandalizing sâ—criledge know this that the Christian Catholikes of whom euen in your town there is a Church established doe not serue religiously any of the dead nor worship in stead of
or which happen in the life of man These are the words of S. Austin which purposely you haue omitted to deceiue the ignorant and to take an occasion from an imperfect allegation of his discourse touching the obscuritie and difficultie of this matter of rising vp furiously against vs and falsely to impose vpō vs by a great medley of vaine words that which we cannot nor will not beleeue with S. Austin to wit that this surpasseth the capacitie of our vnderstanding For as we beleeue the creation of the world the mysterie of the holy Trinity and the resurrection of the flesh though we cānot mete them by the measure of our vnderstanding and that because they are plainly taught vs in the holy Scripture so when you shall prooue vnto vs by expresse tearmes out of the writings of the Prophets that the Saints heare vs and ought to be adored and called vpon by vs that are here beneath on earth then wee will be obedient to your counsell and will subscribe in all humilitie and reuerence to that article But what you would not that men should rebuke you nor likewise should thinke that you seeke an escape through the bogges and besides in stead of bringing in some authenticall testimonie of the Bible you begin againe to alleage to vs three manner of waies whereby S. Austin which might erre and by his retractations roundly confesseth his errors thought that the departed Saints might heare our requests The first is By the arriuall of those which depart this life and goe from hence to them who may aduertise them of the things which happen on earth and especially of that which concernes them most The second By the report of the Angels which sometimes mount vp into heauen and sometimes againe euen in an instant are about vs. The third By the reuelation of Gods spirit which may comport I retaine your fine speeches or beare it selfe with the soules of the blessed in heauen neither more nor lesse then heretofore it did comport it selfe with the Prophets on earth reuealing to them secret things and that which should be done a long while after them as the Scripture testifieth it Whereunto you adde yet a fourth manner of speech inuented by Saint Gregorie which is this That the Saints seeing the face of God see whatsoeuer appertaines to them in any sort and consequently heare also our prayers From whence you conclude that by the doctrine of the Fathers we may conceiue somewhat how the blessed ones heare vs when we call vpon them We now come to refute this fourth meane forged out of mens braines without any ground of holy Scripture First I will only aduertise the reader that it is not likely this sentence to wit that the departed Saints beholding the face of God doe see all things was forged by S. Gregorie seeing in the same chapter that you haue alleaged in your Epistle he saith the contrarie to wit that as they which are liuing know not the estate of soules departed so likewise is vnknowne vnto the dead the manner of life which those leade that remaine after them in the flesh For the life saith he of the spirit is farre different from the life of the flesh and as things corporall and spirituall are differing in nature so are they likewise in knowledge Now it resteth that we should examine those three former waies of the particular knowledge which you attribute to the Saints departed I answere then to the first that nothing is written thereof by the ancient Prophets nor Apostles and therefore wee are not bound to beleeue it Moreouer it often happeneth that the citizens which dwel in one citie know not the affaires of one another how can they then after their departure declare them to the soules of the blessed which they finde in heauen Besides there are many which in praying cast their eyes vp towards heauen whilest none of their neighbours happen to decease who is it then that should doe their message to the Saints departed And notwithstanding if so be there should be at that instant some one ready to die when one prayeth and to carry the newes to heauen what man among you can shew me by diuine scripture that God hath enioyned to him that speciall charge not one Or if you would that one should approue your first manner you necessarily must grant me that there is no Purgatory For if that soules must passe through Purgatory and stay there for some time according to the number of Masses which are caused to be said for their deliuerance how can it be possible for them to aduertise in time the departed Saints of the prayers which were made vnto them so long before Your second and third meanes are of no more certaintie then the others because it is neither written in the old Testament nor in the new that the departed Saints know our necessities by the report of the Angels neither that God indueth y e Saints after their departure with the spirit of prophecie and reuelation as at sometimes hee did to his holy seruants according as the necessitie did require to make them capable of their extraordinarie calling whereunto he had called them Now followeth your last argument which you your selfe calles least of all and that for a good reason For you number vp many of the Fathers which haue inuocated the Saints departed and afterward you close vp your Epistle with flouts against the Ministers of the reformed Churches But whatsoeuer you heape vp against them is 〈◊〉 winde and smoake yea dung in respect of the puritie and excellencie of the word of Iesus Christ and his Apostles which we had rather follow then that of men for we haue no certaine testimonie that their doctrine was diuinely inspired as we haue of the Prophets and Apostles and that these men of God were not led by a humane wil but were moued thereunto by the spirit of our principall Pastor and Bishop Iesus Christ in whose name I admonish you no more to protest so lightly before God his Father that whatsoeuer you haue said tendeth to his honour and the saluation of him to whom you haue sent your Epistle most preiudiciall and contrarie to the glorie of God and the repose of the true members of Iesus Christ vnto whom I pray to giue me his grace constantly to maintaine his pure truth and to accompanie this mine answere with the vertue of his holie Spirit to the end that thereby hee may moue your heart to conceiue your errors and to renounce them for the aduancement of his glorie the acquitting of your conscience and the augmentation of his kingdome FINIS Iames 1. 17. Heb. 11. 6. Psal. 124. 8. Esay 42. 8. 2. Cor. 13. 8. 1. Epist. chap. 4. vers 1. The summe of the demand The answere thereof diuided into two parts Although that Christ be our only mediator yet the Saints are called mediators for three reasons In French Sequestre Other proofes taken from the
authority of Councels An Argument from the least to the greatest Three reasons whereby the dead vnderstand We are not of Paul nor Apollo but of Christ. * Exod 20. 3. A particular refutatioÌ„ from the authoritie of holy Scripture Deut. 6. 13. Psal. 50. 14. 15. Isaiah 42. 8. Isaiah 45. 21. Anticipation Matth. 4. 10. Psal. 44. 20. 21. Rom 10. 14. Inuocation ought to haue the same object as faith Psal. 73. 25. 2. Chron. 20. 9. 1. Tim. 2. â— Transition for the examinatioÌ„ and true vnderstanding of our ArgumeÌ„ts The distinction of Mediatours subordinate and not soueraigne refuted as vaine The examination of the Sophists first reason Although that Christ onely hath redeemed vs with his precious blood it followeth not from thence that he is only the Mediatour of redemption Rom. 8. 34. A forcible reason to shew that Christ is our only Mediatour aswell of intercession as of Redemption The examination of the Sophist second reason by concession The examination of the third reason Partly by concession and partly by Negation Anticipation 1. Iohn 2. 1. Ephes. 3. 12. Heb. 4. 16. Heb. 10. 19. 10. Heb. 7. 24. 25. Reâ—uâ—atâ— on of the Sophists conclusion against vs. Here is shewed how our aduersaries cut the throat of their owne cause with their owne kniues Sequestre The Popists do wrong vnto the word of Mediatour either through ignorance or malice Deut. 5. 5. It is 〈…〉 from the 〈◊〉 of a Sauiour giuen to some as types of the Sauiour himselfe In vaine doe the papists boast of giuing lesus Christ the first ranke of innocation Execrable blaspâ—â—mies of the Romish church Deprauation of an expresse text of Scripture by those in popedome These whole pages shew how the pretended Caâ—holikes which differ much from the words of lesus Christ doe indeed bereaue him of his most sweet flowers of honour to adorne the Virgin with them Blasphematory praises attributed by Papists to two wicked fellowes Saint Francis and S. Dominic An excellent comparison betweene the Prelats of these daies and the Priests of old time Ierem. 18. 18. Ierem. 7. 4. Verse 11. Verse 18. Verse 14. Verse 15. Ierem. 2. 8. Iere. 8. 10. Ezek. 22. 26. 28. 2. Chron. 15. 2 Generall Councels Fathers and great Doctors hâ—ue no authoritie if they doe not conforme theÌ„selues vnto the word of God Exod. 19. 5. 6. The example of the Saints ought to be reformed to the law and not the law to their exaÌ„ples Gal. â— 14. Gal. 1. 6. Gal. 3. 3. 1. Cor. 10. vers 6. 11 12. 1. Cor. 1. 2. 2. Cor. 11. 3. It is a foolish reason that Papists hold that general Councels cannot erre 1. King 22. * As humane infirmitie is perpetuall so men at al times haue been and will be in danger of error 1. Cor. 7. 27. 28. 1. Tim. 5. 14. Councels are subiect to the doctrine of the Prophets and Apostles and to no doctrine contrary to them 1. Tim. 3. 2. That which is hapned to one or many CouÌ„cels may happen to vs if we doe nâ—t hold our selues to the rules of holy Scripture Note 1. Cor. 7. 12. verse 13. verse 14. All these examples of abominable errors shew how necessarie it is to trie the spirits The Papisticall Doctors agree not among themselues and neuerthelesse they hold vnitie and consent for the marke of their Church A graue and a religious iudgment of Charles the greaâ— touching y e Councâ—ll of Nice Councels refuted by othâ—r Councels Truth is one and that which is one cannot be contradicted We are bound to hearken to the Church in the things wherein she giueth eare vnto her Master All the doctrine of men â—ath no authority but in that which is borrowed from the Scripture Our faith is not of eloquence or humane perswasion We must trie the spirits Godly and excellent texts out of the Fathers We ought not to be ashamed to subiect our selues vnto that which the Apostles and the Angels are subiect vnto Galath 1. 8. The Papists are condemned by those which they cite against vs as aduersaries A graâ—e exhortation of Ignatius to pray only vnto God A testimonie giuen by Polycarpus who would not addâ—efle himselfe to any but God An excellent prayer The pietie of Clement A testimonie of Ireuaeus A reproch of Clement Alexandrine Tertullians testimonie Testimonie from Origen An example of S. Cyprians An example of S. Hilaries Forcible reasons of Eusebius to proue that wee are to inuocate none but God A testimonie giuen by Constatine not to addresse our prayers but to God only A necessarie doctrine to refute the seruice of Angels Gen. 48. 15. 16. Gen. 32. 26. A graue exhortation of Arnobius The inuocation of one only God hath remained entire after the natiuitie of Christ notwithstanding the assaults of Satan Coloss. 2. 18. A sentence of S. Theâ—dorets Not to erre in points of Religion we must not giue eare but to the pure word of God The doctrine of Epiphanius an ancient Doctor for the true inuocation A graue censure of the feminine superstition The virgin Mary is sanctified but not de fied and ought to be honoured but not worshipped None was able to know better then Iesus Christ how much the virgin ought to be glorified The Saints are more to be honored for hauing beleeued then the virgin Mary who bore the Son of God in her belly or as Simeon which bore him betweene his armes The end wherefore Iesus Christ would take his flesh of woman was not to the intent that she should be worshipped but that the world might beleeue that he had taken out nature vpon him She which is bound to worship is not capable of being worshipped Honor beseemeth all the Saints but adoration belongeth to God only If the Virgin could speake from heauen she would rebuke these blasphen atory voâ—ves pâ—ayers which they make vnto her Our prayers one for another be witnesses only of our obedience to God and the chaâ—itie wee beate vnto our neighbour which cannot be 〈◊〉 into the intercession of the Sonne of God We haue no need or â—ny other Intercessors tâ—en we our selues â—n that we pray in the name of the Sonne of God A contrite heart is that which can lead vs vnto God It is a great folly in men to addresse themselues to their equals which often pase theÌ„ with excuses in stead of bringing them straight vnto God who is ready to hold his armes open to receiue theÌ„ The faithfull man is neuer better accompaniâ—d then when he prayeth alone in his closet None can doe more with the Father then the Sonne A lie giuen to Iulian the Apostate To depriue the Saints of vnmeete adoration is not to frustrate them from their due reuerence Seeing Christ commandeth vs to pray vnto the Father in his name he excludeth all other names The Father wil neuer yeeld vnto any but 〈◊〉 in whoÌ„ he hath taken his good pleasure The Saints haue receiued the crownes of righteousness but they cannot giue them
of Scripture that the Angels in heauen vnderstand our prayers considering they are the reporters of them to the Diuine Maiestie Now this is also another expresse text of Scripture that the Saints in heauen shall be like to the Angels according to the saying of the Sonne of God in the holy Gospell We must then conclude that the Saints heare our prayers seeing the Angels vnto whom they are likened heare them Me thinks I heare alreadie my Masters the Ministers to answere and say that this similitude of the Angels and Saints of which our Lord speaketh in the Gospell consisteth but only in their felicitie and blessednesse and not in their nature or office that is our Lord would say that the Angels and the Saints should be equall and like to each other in heauen because both of them should be blessed enioying one selfesame glory and felicitie But let vs suppose that the case were so let vs grant and admit that the answere of these my Masters be true yet notwithstanding euen by the same we can ensnare and entrap them For seeing the estate and happines of future life hindreth not the Angels from hearing the prayers of mortall men wherefore or how can it be but the Saints being in the selfe-same felicitie as the Angels are may not also heare our prayers as well as they this text then of Scripture sheweth that the Saints heare our prayers they heare vs they see vs neither are ignorant of that which is done vpon the earth which once more I will shew you out of the Scripture For the holy Patriarch Abraham being dead and in Limbo knew many things which were done among the children of Israel as you may see in the sixteenth Chapter of S. Luke First he knew that the people had the bookes of Moses and the Prophets of whom the auncientest was Moses who had written more then foure hundred yeares after the death of Abraham Secondly he knew the life that the rich Glutton had led vpon the earth and the miserie which poore Lazarus had there endured Thirdly he saw and knew the estate and condition of that vnhappie wretch and heard his prayer though he was not heard when he cryed Father Abraham haue mercy on me and send Lazarus c. And yet neuerthelesse there was a great distance betweene the one and the other as Abraham plainly told him Finally the rich Glutton though he was damned saw he not Abraham heard he not his answere gaue he not his replyes for all there was the distance of a great Gulfe betweene them Now I hope there is no man that dareth deny all this for it is written in the holy Gospell and is a historie pronounced by the mouth of him which cannot lye but is the truth himselfe euen Iesus Christ. If this thing and story be true as it is I then charge all the Caluinian and Lutherian Ministers and say vnto them in this manner If Abraham my masters shut vp in Limbo not enioying at that time the sight of God and being not yet blessed but through hope notwithstanding knew the things of this world knew the state and miserie of that rich Glutton and heard him make his prayer and request will you thinke then that the Saints in Paradise beholding God and enioying his most bright sight are lesse priuiledged then Abraham therefore the father S. Austine saith excellent well Quid non vident qui videntem omnia vident that is What is it saith he that the Saints aboue in heauen see not seeing they see him that seeth all things which is God And that which seemeth more If the damned themselues heare those speake which are afarre off from them as the rich man heard Abraham and by those words shewed himselfe mindfull and carefull of his brethren which were yet in the world being afraid lest they should come into the same place of torment wherein he was as you may see what he spake vnto Abraham in the Gospell shall we imagine that the Saints and all those which are in the kingdome of heauen see and know not that which we do vpon the earth And if the Saints and all the blessed ones that are departed this life know the things of this world what ought they to heare or know more then the prayers which are made vnto them And if they vnderstand and can heare the voice of the damned is it possible in your opinion that they should not vnderstand the prayers and requests of those which desire to be saued If the damned themselues as appeareth by the story of the rich Glutton would procure that no harme might happen to their brethren and friends will those which are saued be lesse charitable will not they aduance and help forward as much as in them lieth the saluation of their friends and Christian brethren and that so much the more if they see and heare that one requireth them thereunto Sir now you may demaund of me and say If so be I should conesse that the Saints heare our prayers yet faine would I know how and in what manner they heare vs To say the truth this is a very hard thing to be vnderstood and neuerthelesse it is true The father S. Austine acknowledging the hardnes of this question and through humilitie the small capacitie of his spirit though it was very great in his booke which he hath made and intituled De cura pro mortuis agenda c. 16. saith that In truth this question surpasseth the force of my vnderstanding being not able to conceaue after what a fashion the Martyrs help those which we know to be entirely helped by them By these words S. Austin acknowledgeth well that it is hard for him to vnderstand how they know the things of this world neuerthelesse he beleeueth that they know them and that indeed and certainely as he saith wee are succoured by them Wherein it may please you to note one difference among the rest that there is betweene our Catholicall Doctours and the Hereticall Doctours that is Ours if they cannot attaine to the totall and perfect knowledge of that matter or question which they handle they will not dispute it so farre as to denie the question and thing because they find it hard and surpassing their vnderstandings but admitting of the thing with humilitie they acknowledge only the smalnes of their capacitie as with very great modestie the most learned father S. Austin hath done in this point But these new hereticall Doctours which are come vp with and after Luther and Caluin though the thing or question disputed be true and grounded vpon good reason because they cannot comprehend nor compasse it within their vnderstandings flatly denie and reiect the thing as we see them daily doe in many other points and articles of religion seeking alwaies to reduce them within the capacitie of their spirits which very often is but small and ruinating the nature of faith which consisteth in beleeuing things that surpasse the reason and
come to S. Dominicus who hath been like vnto the Lord as Authonine the Archbishop writeth and consequently hath been Dominicus in name and in deed being that in possession which Christ is in authority Which Anthonme sheweth by many comparisons betweene Christ and Dominicus alleaging first that as Christ said I am the light of the world euen so the Church singeth of Dominicus Thou art the light of the world Secondly like as Iesus Christ praying vnto God his father was alwaies heard when he would so likewise Dominicus neuer demanded any thing of God but â—e obtained it entirely according to his desire This neuerthelesse is not to be omitted that herein he preferreth his Dominicus before Iesus Christ that hee hath demanded no thing of God as Iesus Christ did in the garden according to sensualiâ—â—â— that is to say according to the infirmitie of the flesh but all things according to reason and for this respect his prayer was alwaies heard as Dominicus a witnesse not worthie of beliefe in his owne cause recounted it himselfe to one of his familiar friends To proceed vnto the comparisons of this Adorator of Dominicus As Christ before his departure out of this world bad his Disciples farewel promised them the great Comforter the Spirit of truth and shewed them that it was expedient he should depart euen so saith this brauing fellow Dominicus answered his welbeloued friends Weepe not my welbeloued and let not my bodily departure these are his very words trouble you where I goe I shall be more profitable to you then I haue been here and after my death you shall haue mee for the best Aduocate you can haue in this life These fine fables haue been verified by your Friers and authorized by your Popes who haue canonized these holy Fathers and ranked them with those which haue merited to bee adored Is it not then with false shewes and against your conscience that thus you doe boast your selues that praying to the Saints you doe no wrong nor dishonour to Iesus Christ whoÌ„ ignominiously you cast out of his place setting him beneath the Virgin Mary these two seducers of the people which I haue named And yet this is not all for the Euangelists make mention that the souldiers of Pontius Pilate to expose our Sauiour to open reproch and scorne before all the world nailed him on the Crosse betweene two theeues as captaine of the malefactors but you as though it were a vertue in you to doe worse place him in heauen amidst many seditious fellowes and murtherers canonized by your Popes and too well knowne by your Iacobins and Iesuites What would Bonauenture say at this who at last corrected his owne excessiue praises aswell to the Virgin Mary as to the other Saints departed confessing in his 3. sentence dist 3. quest 2. Sith that Iesus Christ is the Sauiour and vniuersall Redeemer of all mankinde who hath opened the gates of heauen hee onely dying for all therefore one ought not to shut out of this generallitie that is to say from the companie of all those which Christ hath saued the blessed virgin Mary nor to amplifie the excellencie of the Mother to diminish the glorie of the Sonne because that in so doing wee should prouoke her to wrath as she who being but a creature and he a Creator had rather that her Sonne should be exalted then her selfe Would he not say the same which Iohn Wicliffe did whom God shortly after raised vp to awaken the world buried in the dreames of your vaine Traditions that it was a great folly yea and a detestable impietie to make a scurram that is to say a bouffon or a base fellow his Mediatour And as for the authoritie of the Catholike Church of generall Councels of holy Fathers and Doctors whereby you thinke to dazle our eyes and to amaze vs First of all I answere that you are of the same humor as the high Priests and inhabitants of Ierusalem were extreamely rebellious to the doctrine of the Prophet Ieremy who in time past did say the same as you doe at this day and maintained also obstinately as you doe that they could not erre The law said they shall not perish from the Priest nor counsell from the wise nor the word from the Prophet Come and let vs smite Ieremie with the tongue and let vs not giue heed to any of his words according to the complaint which the Prophet Ieremie maketh thereof in the 18. chap. and 18. verse But what did the Lord answere them by the mouth of his Prophet Trust not in lying words saying The temple of the Lord the temple of the Lord this is the temple of the Lord. Is this house become a denne of theeues whereupon my name is called before your eyes behold euen I see it saith the Lord. But goe ye now vnto my place which was in Shilo where I set my name at the beginning and behold what I did to it for the wickednesse of my people Israel Therefore will I doe vnto this house whereupon my name is called wherein also yee trust euen vnto the place that I gaue to you and to your fathers as I haue done vnto Shilo And I will cast you out of my sight as I haue cast out all your brethren euen the whole seed of Ephraim The Priests said not where is the Lord and they that should minister the law knew me not and the Pastours also offended against me and the Prophets prophecied in Baal and went after things that did not profit Moreouer From the least euen vnto the greatest euery one is giuen to couetousnes and froÌ„ the Prophet euen vnto the Priest euery one dealeth falsly Likewise by the Prophet Ezekâ—el chap. 22. vers 26. 28. Her Priests haue broken my law and haue defiled mine holy things they haue put no difference betweene the holy and prophane And her Prophets haue seene vanities and diumed 〈◊〉 vnto them saying Thus saith the Lord God when the Lord hath not spoken In like manner the Prophet Azariah 2. Chron. 15. vers 2. 3. The Lord is with you while ye be with him and if yee seeke him hee will be found of you but if ye forsake him he will forsake you Now for a long season Israel hath been without the true God and without Priest to teach and without law Where wee are to note that God promised to the conductors of Israel that thee would remaine with them not simply but with this condition if they would abide with him and follow his holy Commandements And he addeth euermore this condition to the promises of his Couenant with the children of Israel If yee will heare my voyce indeed saith the Lord by Moses in the 19. chapter of Exod. 5. 6. verses and keepe my couenant then ye shall be my chiefe treasure aboue all people though all the earth be mine Yee shall be vnto me also a kingdome of Priests and
the Apostle S. Paul which was diuinely inspired into him but in the Bishops assembled in the Councels aboue said In confidence whereof I will come vnto the Councell of Nice which imposed three yeeres penance vpon the Christians who hauing abandoned their Armes afterward returned to the warres againe which rigour is condemned by S. Iohn Baptist who did not commaund souldiers to forsake their Armes but exhorteth them to content themselues with their payes and to demaund nothing beside that which was ordained for them The Fathers assembled in the Arelatan Councell haue prohibited the admitting of a married man into the vocation of the holy Ministerie by an article cleane contrarie to the 〈◊〉 the Apostle S. Paul who saith in the first Epistle to Tim. chap. 3. that a Bishop must be the husband of one wife The second Councell of Nice allowed the adoration and seruice of Images a fault which you will not correct to obey the second commandement of the Lord who saith in Exodus chapter 20. verses 4. 5. Thou shalt make thee no grauen Images neither any similitude of things that are in heauen aboue neither that are in the earth beneath nor that are in the waters vnder the earth thou shalt not bow downe to them neither serue them In the Lateran Councell which was held vnder Pope Innocentius the third it was decreed that men should beleeue that the bread and wine was changed into the substance of the bodie and blood of Iesus Christ by the vertue of these fiue words Hoc est enim corpus meum Which is a false opinion and easie to be ouerthrowne by many places of holy scripture and especially by the 11. chapter of Saint Pauls first Epistle to the Corinth where after he had recited the institution of the Lords Supper and treated of the consecration of the bread and wine by these very words of our Lord Iesus Christ This is my body c. he retaineth those same words of bread and wine For he saith as often as ye shall eate this bread and drinke this cup ye shew the Lords death till he come Againe Whosoeuer shall eate this bread finally let a man therefore examine himselfe and so let him eate of this bread and drinke of this cup. By which manner of speech he teacheth vs that there is no transubstantiation in the holy Supper but that the bread remaineth bread and the wine keepeth it owne naturall propertie They also which were present in the Councell of Toledo haue they not iudged that he which in stead of being espoused to any honest woman kept a concubine ought neuerthelesse not to bee cast out of the communion of the Lords Supper Doth not this sentence ouerthrow the institution of holy Matrimonie which by the Apostle S. Paul is called an vndefiled bed and honourable among all men Heb. 13. 4. Doth it not also fauour whoremongers which possesse the vessels of their bodie in dishonour and are condemned by God as well in the seuenth Commandement of his law as by many holie remonstrances of the Prophets and Apostles Moreouer the 72 Canon of the 6. generall Councel approued by Pope Adrian doth it not say that men ought to breake the promises of Mariage which the Catholikes haue made with heretikes and to hold them for nought as though they neuer had been made Is not this too too dangerous a Canon forged by the spirit of disloyaltie and dissension For the spirit of truth which guided the penne of the Apostle S. Paul doth it not signifie to vs in the first Epistle to the Corinthians the 7. chapter and 15. verse that God hath called the married in peace and that to entertaine and keep it If any brother haue a wife that beleeueth not if she be content to dwell with him he ought not to forsake her and if any woman hath an husband that beleeueth not if hee be content to dwell with her she ought not to forsake him neither Whereunto the Apostle addeth this reason as most worthy of consideration namely the vnbeleeuing husband is sanctified by the wife and the vnbeleeuing wife is sanctified by the husband and that through this coniunction their children are holy which else would be vncleane The Councell of Wormes abusing that admonition of the Apostle S. Paul in the 1. Epistle to the Cor. chap. 11. 28 where he saith Let a man therefore examine himselfe and so let him eate of this bread and drinke of this cup thought it a matter of no moment to admit theeues and other scandalous persons vnto the Lords holy table vpon the trial and testimonie of their owne consciences These are the Councels very words It oftentimes happeneth that the Monkes in their Cloisters doe commit some crime of theft behold wee therefore iudge that these brethren being accused of such a fact ought to cleere themselues thereof and ordaine to this effect that the Abbat or some one among them of their brethren celebrate the Masse and that all trying and prouing themselues doe participate the same And in another Canon If any one hath charged the Bishop or Priest with some mischieuous deed he ought to celebrate the Masse and to shew thereby that he knowes himselfe innocent and guiltlesse of that crime which is laid vnto his charge This canon hath not only been approued but also put in practise by Pope Gregory the seuenth named before his popedome Hildebrand who being aduertised by letters that he was accused of sorcerie and simonicall heresie answered that to satisfie euery man according to that good canon of the Councell of Wormes and to take away that scandalous report of him out of y e Catholike Church he would receiue the body of our Lord in token of his innocencie True it is that afterward as Bellarmine writeth the Bishops thought good to abolish that pernicious canon whereby their predecessors had prostituted the communion of the bodie and blood of our Lord Iesus Christ to all sorts of leaud persons to be vnworthily trampled vnder their feete and prophaned But Bellarmine notwithstanding is driuen to confesse so much that it was receiued and allowed for some time in your Church To come now vnto the errors of some other Councels The Councels of Carthage and of Florence haue inrolled for canonicall bookes and as diuinely inspired to serue all men in the points of religion for a rule and as a law for their discourses the bookes of Tobit Iudith Wisedome Ecclesiasticus and the Maccabees which neuerthelesse according to Cardinall Caietans owne confession are accounted by S. Ierome among the Apocrypha and not receiueable for to ground vpon them any article of faith and to the end the Reader may not be troubled in that the abouesaid Councels and the Popes Innocentius and Gelasius haue reckoned these bookes among the Canonicall the said Cardinall giueth him this counsell in his obseruations vpon the tenth chapter of Ester to reduce them to the rule and correction of