Chapter 1 of 13

5Passions of Christ. All the afflictions of the faithful be called Christ's own passions, not only because they be suffered for him, but for that there is so strait conjunction and communion betwixt him being the head, and every of the living members of his body, which is the Church, that whatsoever is suffered by any one of the same, is counted as a piece of his own Passion. As likewise whatsoever good works be done to any of them or by any of them, be accepted as done to or by Christ himself. Which thing if the Protestants well weighed, they would not marvel that the Catholic Church attributeth such force of merit and satisfaction to the work of holy men.Passions of Christ. Al the afflictions of the faithful be called Christes owne passions, not onely because they be suffered for him, but for that there is so straite coniunction and communion betwixt him being the head, and euery of the liuing members of his body, which is the Church, that whatsoeuer is suffered by any one of the same, is counted as a peece of his owne Passion. As likewise whatsoeuer good workes be done to any of them or by any of them, be accepted as done to or by Christ him self. Which thing if the Protestants wel weighed, they would not maruel that the Catholike Church attributeth such force of merite and satisfaction to the worke of holy men.

5The comfort abound. Worldly men that see only the exterior miseries and afflictions that Catholics do suffer being persecuted by the Heathen or Heretics, deem them exceeding miserable. but if they felt or could conceive the abundance of consolation which Christ ever giveth according to the measure of their afflictions, they would never wonder at the voluntary toleration of what torments soever for Christ's sake, but would wish rather themselves to be in any dungeon in England with the comfort that such have from God, than to live out of the Church in all the wealth of the world.The comfort abound. Worldly men that see onely the exterior miseries and afflictions that Catholikes do suffer being persecuted by the Heathen or Heretikes, deeme them exceding miserable. but if they felt or could conceiue the aboundance of consolation which Christ euer giueth according to the measure of their afflictions, they would neuer wonder at the voluntary toleration of what torments so euer for Christes sake, but would wish rather them selues to be in any dungeon in England with the comfort that such haue from God, then to liue out of the Church in al the wealth of the world.

11Helping in prayer. St. Paul knew that the help of other men's prayers was nothing derogatory to the office of Christ's mediation or intercession for him, nor to the hope that he had in God: and therefore he craveth the Corinthians aid herein as a support and succours for himself in the sight of God. With what reason or Scripture then, can the Protestants say that the prayers of Saints be, injurious to Christ, or not to stand with the confidence we have in him? As though it were more dishonour to God that we should use the aid of Saints in heaven, than of sinners in earth: or that the intercession of these our fellows beneath, were more available than the prayers of those that be in the glorious sight of God above.Helping in praier. S. Paul knew that the helpe of other mens praiers was nothing derogatorie to the office of Christes mediation or intercession for him, nor to the hope that he had in God: and therfore he craueth the Corinthians aide herein as a support and succours for him self in the sight of God. With what reason or Scripture then, can the Protestants say that the praiers of Sainctes be, iniurious to Christ, or not to stand with the confidence we haue in him? As though it were more dishonour to God that we should vse the aide of Sainctes in heauen, then of sinners in earth: or *that the intercession of these our fellowes beneath, were more available then the praiers of those that be in the glorious sight of God aboue.

11By many men's persons. He meaneth, that as the prayers of many joined together for him, shall be rather heard, than the prayers of any alone: so their common thanksgiving to God for granting their request, shall be more acceptable and glorious to God, than any one man's thanks alone. Which thing doth much commend the holy Church's public prayers, processions, stations, and pilgrimages, where so many meet and uniformly join their prayers and lauds together unto God.By many mens persons. He meaneth, that as the praiers of many ioyned together for him, shal be rather heard, then the praiers of any alone: so their common thankes giuing to God for granting their request, shal be more acceptable and glorious to God, then any one mans thankes alone. Which thing doth much commend the holy Churches publike praiers, processions, stations, and pilgrimages, where so many meete and vniformely ioyne their praiers and laudes together vnto God.

14Your glory. The Apostles, teachers, and preachers, that convert countries or particular persons to Christ, and the peoples or parties by them converted, shall in the day of judgement have much mutual joy and glory of and for each other, one giving to the other great matter of merit and glory in this life, and of reward in the next. See 1 Thess. 2. v. 19.Your glorie. The Apostles, teachers, and preachers, that conuert countries or particular persons to Christ, and the peoples or parties by them conuerted, shal in the day of iudgement haue much mutual ioy and glorie of and for eche other, one giuing to the other great matter of merite and glorie in this life, and of reward in the next. See 1 Thess. 2. v. 19.

18It is, it is not. As he dischargeth himself of all other levity touching his promise or purpose of coming to them, so much more of all inconstancy in preaching Christ's doctrine and faith. Wherein, one day to affirm, another day to deny, to dissent from his fellows or from himself, to change every year or in every epistle the form of his former teaching, to come daily with new devices repugnant to his own rules, were not agreeable to an Apostle and true teacher of Christ, but proper to false prophets and Heretics. Whereof we have notorious examples in the Protestants: who being destitute of the spirit of peace, concord, constancy, unity, and verity, as they vary from their own writings which they retract, reform or deform continually. so both in their preachings, and form of Service, they are so restless, changeable, and repugnant to themselves, that if they were not kept in awe with much ado, by temporal laws or by the shame and rebuke of the world, they would coin us every year or every Parliament, new Communions, new faiths, and new Christs, as you see by the manifold endeavours of the Puritans. And this to be the proper note of false Apostles and Heretics, see in St. Irenæus li. 1 c. 18 and Tertul. de præscrip. St. Basil. ep. 12.It is, it is not. As he dischargeth him self of al other leuitie touching his promis or purpose of comming to them, so much more of al inconstancie in preaching Christes doctrine and faith. Wherein, one day to affirme, an other day to deny, to dissent from his fellowes or from him self, to change euery yere or in euery epistle the forme of his former teaching, to come daily with new deuises repugnant to his owne rules, were not agreable to an Apostle and true teacher of Christ, but proper to false prophets and Heretikes. Whereof we haue notorious examples in the Protestants: who being destitute of the spirit of peace, concord, constancie, vnitie, and veritie, as they varie from their owne writings which they retract, reforme or deforme continually. so both in their preachings, & forme of Seruice, they are so restles, changeable, and repugnant to them selues, that if they were not kept in awe with much a do, by temporal lawes or by the shame and rebuke of the world, they would coine vs euery yere or euery Parliament, new Communions, new faithes, and new Christes, as you see by the manifold endeuours of the Puritans. And this to be the proper note of false Apostles and Heretikes, see in S. Irenæus li. 1 c. 18 and Tertul. de præscrip. S. Basil. ep. 12.

22Hath sealed. The learned Divines prove by this place and by the like in the fourth to the Ephesians, that the Sacrament of Baptism doth not only give grace, but imprinteth and sealeth the soul of the baptized, with a spiritual sign, mark, badge, or token, which can never be blotted out, neither by sin, heresy, apostasy, nor other ways, but remaineth for ever in man for the cognisance of his Christendom, and for distinction from others which were never of Christ's fold. by which also he is as it were consecrated and deputed to God, made capable and partaker of the rights of the Church, and subject to her laws and discipline. See St. Jerome in 4. Ephes. St. Ambrose li. 1. de Sp. sancto cap. 6. St. Cyril Hierosol. Catechesi 17 at the end, and St. Dionysius Areopag. c. 2. Eccl. Hierarch: The which fathers express that spiritual sign by divers agreeable names, which the Church and most Divines, after St. Augustine, call the character of Baptism. by the truth and force of which spiritual note or mark of the soul, he specially convinceth the Donatists, that the said Sacrament though given and ministered by Heretics or Schismatics or whensoever, can never be reiterated. See ep. 57. and li. 6 cont. Donatist. cap. 1. and li. 2 cont. Parmenianum c. 13. As the like indelible characters given also by the Sacraments of Confirmation and Orders, do make those also irreiterable and never to be received but once. Whereas all other Sacraments saving these three, may be often received of the self same person. And that holy Orders can not be iterated, see St. Augustine li. 2 cont. Parmen. c. 13. li. de bono coniug. c. 24. and St. Gregory li. 2 Regist. The like of Confirmation is decreed in the most ancient Council Tarracon. cap. 6. Finally that this character is given only by these said three Sacraments; and is the cause that none of them can be in any man repeated or reiterated, see the decrees of the Councils Florentine and Trent. Which yet is no new device of them, as the Heretics falsely affirm, but agreeable (as you see) both to the Scriptures and also to the ancient fathers and Councils.Hath sealed. The learned Diuines proue by this place and by the like in the fourth to the Ephesians, that the Sacrament of Baptisme doth not onely giue grace, but imprinteth and sealeth the soule of the baptized, with a spiritual signe, marke, badge, or token, which can neuer be blotted out, neither by sinne, heresie, apostasie, nor other waies, but remaineth for euer in man for the cognisance of his Christendom, and for distinction from others which were neuer of Christes fold. by which also he is as it were consecrated and deputed to God, made capable and partaker of the rightes of the Church, and subiect to her lawes and discipline. See S. Hierom in 4. Ephes. S. Ambrose li. 1. de Sp. sancto cap. 6. S. Cyril Hierosol. Catechesi 17 at the end, and S. Dionysius Areopag. c. 2. Eccl. Hierarch: The which fathers expresse that spiritual signe by diuers agreable names, which the Church and most Diuines, after S. Augustine, call the character of Baptisme. by the truth and force of which spiritual note or marke of the soul, he specially conuinceth the Donatistes, that the said Sacrament though giuen and ministred by Heretikes or Schismatikes or whensoeuer, can neuer be reiterated. See ep. 57. & li. 6 cont. Donatist. cap. 1. & li. 2 cont. Parmenianum c. 13. As the like indelible characters giuen also by the Sacraments of Confirmation and Orders, do make those also irreiterable and neuer to be receiued but once. Whereas al other Sacraments sauing these three, may be often receiued of the self same person. And that holy Orders can not be iterated, see S. Augustine li. 2 cont. Parmen. c. 13. li. de bono coniug. c. 24. and S. Gregorie li. 2 Regist. The like of Confirmation is decreed in the most auncient Councel Tarracon. cap. 6. Finally that this character is giuen onely by these said three Sacraments; and is the cause that none of them can be in any man repeated or reiterated, see the decrees of the Councels Florentine and Trent. Which yet is no new deuise of them, as the Heretikes falsly affirme, but agreable (as you see) both to the Scriptures and also to the auncient fathers and Councels.

24Not because we overrule. Calvin and his seditious Sectaries with other like which despise dominion, as St. Jude describeth such, would by this place deliver themselves from all yoke of spiritual Magistrates and Rulers: namely that they be subject to no man touching their faith, or for the examination and trial of their doctrine, but to God and his word only. And no marvel that the malefactors and rebels of the Church would come to no tribunal but God's, that so they may remain unpunished at least during this life. for though the Scriptures plainly condemn their heresies, yet they could writhe themselves out by false glosses, constructions, corruptions, and denials of the books to be Canonical, if there were no laws or judicial sentence of men to rule and repress them. Notwithstanding then these words of St. Paul, whereby only tyrannical, insolent, and proud behaviour and indiscreet rigour of Prelates or Apostles towards their flocks is noted, as also in the fifth of St. Peter cap. 5. (the Greek word in these places, and in the Gospel Mt. 20, 25. Mark 10, 42. signifying lordly and insolent dominion:) yet he had and exercised just rule, preeminence, and prelacy over them, not only for their life, but also and principally touching their faith. for he might and did call them to account for the same, and excommunicated heretics for forsaking their faith. 1 Cor. 4, 5. 2 Cor. 10, 6. 13, 10. 1 Tim. 1, 20. Tit. 1, 11. And all Christian men are bound to obey their lawful Prelates in matters of faith and doctrine specially, and must not under that ridiculous pretence of obeying God's word only (which is the sleight of all other Heretics, as Anabaptists, Arians, and the like, as well as the Protestants) disobey God's Church, Councils, and their own Pastors and Bishops, who by the Scriptures have the regiment of their souls, and may examine, and punish as well John Calvin as Simon Magus, for falling from the Catholic faith. for though God alone be the Lord, author and giver of faith, yet they are his cooperators and coadjutors by whom the faithful do believe and be preserved in the true faith, and be defended from wolves, which be Heretics seeking to corrupt them in the same. And this same Apostle challengeth to be their father as he that begat and formed them by his preaching in Christ.Not because we ouerrule. Caluin and his seditious Sectaries with other like which despise dominion, as S. Iude describeth such, would by this place deliuer them selues from al yoke of spiritual Magistrates and Rulers: namely that they be subiect to no man touching their faith, or for the examination and trial of their doctrine, but to God and his word onely. And no maruel that the malefactors and rebelles of the Church would come to no tribunal but Gods, that so they may remaine vnpunished at least during this life. for though the Scriptures plainely condemne their heresies, yet they could writhe them selues out by false gloses, constructions, corruptions, and denials of the bookes to be Canonical, if there were no lawes or iudicial sentence of men to rule and represse them. Notwithstanding then these wordes of S. Paul, whereby onely tyrannical, insolent, and proud behauiour and indiscrete rigor of Prelates or Apostles towards their flockes is noted, as also in the fift of S. Peter cap. 5. (the Greeke word in these places, and in the Gospel Mt. 20, 25. Mr. 10, 42. signifying lordly and insolent dominion:) yet he had and exercised iust rule, preeminence, and prelacie ouer them, not onely for their life, but also and principally touching their faith. for he might & did call them to account for the same, and excommunicated heretikes for forsaking their faith. 1 Cor. 4, 5. 2 Cor. 10, 6. 13, 10. 1 Tim. 1, 20. Tit. 1, 11. And al Christian men are bound to obey their lawful Prelates in matters of faith and doctrine specially, and must not vnder that ridiculous pretence of obeying Gods word onely (which is the slaite of al other Heretikes, as Anabaptistes, Arians, and the like, as wel as the Protestants) disobey Gods Church, Councels, and their owne Pastors and Bishops, who by the Scriptures haue the regiment of their soules, and may examine, and punish as wel Iohn Caluin as Simon Magus, for falling from the Catholike faith. for though God alone be the Lord, author and giuer of faith, yet they are his cooperators and coadiutors by whom the faithful do beleeue and be preserued in the true faith, and be defended from wolues, which be Heretikes seeking to corrupt them in the same. And this same Apostle chalengeth to be their father as he that begat and formed them by his preaching in Christ.