Father Cotton a Jesuit, Demand 2 – Demand 18
II. DEMAND. That Children may be ſaued by the faith of the Parents onelyonly, without Baptiſme, and therefore that Baptiſme is not of abſolute neceſsitie.
ANSVVERE.
HEere begin the ſlanders, The Author of theſe queſtions hath not fully conceiued what we hold in the points. God ſaith to Abraham that he will be his God and the God of his ſeed, Gen. 17. And S. Paul. 1 Cor. 7. ſpeaking of Children borne of faithfull Fathers and Mothers, ſaith, that they be holy. By the ſtrength of this Couenant it commeth to paſſe that the Children of the faithfull ſo ſoone as they be borne doe belong to God. As for this abſolute neceſſitie of Baptiſme, we acknowledge that it is abſolutely neceſſary to celebrate Baptiſme in the Church, ſith God that ſo commanded: as alſo according to the ſaying of Ieſus Chriſt, Iohn 3. That, whoſoeuer is not borne of water and the ſpirit cannot enter into the Kingdome of God: we beleeue that whoſoeuer voluntarily doth depriue himſelfe of Baptiſme and contemneth it, cannot be ſaued. For it is the contempt, not the want or depriuation of Baptiſme that bringeth condemnation. But to ſay that God cannot, or will not ſaue a childe without Baptiſme, or to beleeue that a childe being carried towards Baptiſme and dying by the way, is excluded from eternall ſaluation. 1. It is a cruell and raſh ſentence. 2. It is a tying of the grace of God to the water. 3. It is the committing of the ſaluation of a childe into the power of a man, or of a Midwife: for if they liſt to baptiſe the dying childe it ſhall paſſe into Paradiſe; if not, it ſhall not come there. 4. It is an accuſing of God, that he did prouide but badly for the ſaluation of Children borne vnderunder the old Teſtament, in that they might not be circumciſed before the eight day. 4. Euen our aduerſaries themſelues doe hold that many are ſaued without Baptiſme of water, as ſundry Martyrs that were neuer baptiſed. They are much to blame therefore ſo to vrge this paſſage or Text of the third of Iohn, wherein themſelues doe ſay there is no ſpeech but of the Baptiſme of water.Concil. Trid. Seſſ. 7. c. 11. 6. This Baptiſme likewiſe of bloud is contrary to their Canons, which hold that the Sacrament is none, if he that baptiſeth hath not an intent to baptiſe: for dare they auow that the executioners conferred Baptiſme, or that euer they had any entent to baptiſe? 7. How many people alſo died there by Martyrdome without effuſion of bloud? 8. Alſo ſith Baptiſme is irreiterable (that is, not to be twiſe adminiſtred to one and the ſame perſon) what reaſon hauehave they, that Martyrdome of a perſon baptiſed ſhould not be a Sacrament, but the Martyrdome of a perſon not baptiſed ſhould be a Sacrament? 9. Doe not our aduerſaries make themſelues, mention of a Baptiſme of the Spirit, which they call Baptiſmum flaminis, which ſupplieth the default of the Baptiſme of water? and what elſe doe we ſay? 10. But if we craue formall examples out of the holy Scriptures, eueryevery man knoweth that to the Iſraelites Circumciſion was the ſame which at this day Baptiſme is to vsus, and that the neceſſitie was alike: and yet infinite people were ſaued vnderunder the old Teſtament without Circumciſion, as all the faithfull women, and ſuch as truly repented among the Niniuites. 11. But what a preſumption was it in them to build for children dying without Baptiſme, a ſeuerall Chamber vnderunder the earth, which they tearme the Childrens Limbe; whereof we finde not any mention eyther throughout the Scriptures, or in all the antiquity of the Church? 12. This do they place vnderunder the earth, yet tell they vsus not where it ſhall be when the earth ſhall not be: nor whether theſe infants ſhall vndergoe the iudgement in the latter day, and what ſentence the Iudge ſhall giuegive: neyther doe they ſhew vsus the reaſon wherefore the bodies of theſe children are throwne headlong into a bottomleſſe pit, which is in the Hoſpitall called Hoſtel Dieu, at Paris, as vnworthy of Buriall.
III. DEMAND. That we ought not to baptiſe but when there is a Sermon.
ANSVVERE.
THis doe not we beleeue. A Sermon is ſeemely, but not of abſolute neceſſity. None of vsus doth beleeue that Baptiſme adminiſtred without a Sermon is no Baptiſme; or that it ought to be reiterated. True it is that we ſay, that the Scales without writings are vnprofitable, ſo the Sacraments without the Word are vnfruitfull. But, by the Word, we vnderſtand the promiſes of the Goſpell, and the forme of Baptiſme, inſtituted by Ieſus Chriſt, and not a Sermon, as this Inquiſitor weeneth.
IIII. DEMAND. That it is not lawfull to make the ſigne of the croſſe.
ANSVVERE.
SO doe not we ſay: yea, we could willingly be content to be inioyned to make a million of ſignes of the Croſſe, ſo it might tend no further then to reduce our Aduerſaries into the right way. Indeed we doe ſay, that the making of the ſigne of the Croſſe vponupon the Hoſte,Innocent. 3. lib. 2. de Miſt. Miſſae cap. 58. Efficit ſuper ea Crueis ſignaculum vt per crucis virtutem omnes conatus Diabolica malignitatis effugiat, ne contra Sacerdotem vel Sacrificium aliquo modo praeualeat. to expell the force of the wicked Spirits [as Pope Innocent ſaith] is as much as to ſeeke to ſuccour Ieſus Chriſt without neceſſitie. Alſo that the making of the ſigne of the Croſſe vponupon a mans mouth when he yawneth, is not the way to ſtop the Diuels paſſage, who entereth into mans heart, not by the mouth, but by the eyes & eares, that is to ſay, by the obiects and ſpeeches whereby God is offended. It were therefore more requiſite at the hearing of a filthy word, or of a Ieſuites Sermon, to make the ſigne of the Croſſe vponupon the eare. We alſo ſay, that when that thing which in the Primitiue Church was a marke of Chriſtian profeſſion, grew to be an action of Superſtition, it was expedient to take it away for the abuſe ſake: the ſame not being in its owne nature neceſſarie, neither practiſed by Ieſus Chriſt, neither by his Apoſtles or Diſciples. Eſpecially, the making of the ſigne of the Croſſe vponupon the Singing bread, as they call it, or vponupon the conſecrated Hoaſt is in all antiquitie without example: for the Liturgies of S. Iames, and of Chryſoſtome are manifeſtly falſe, and forged of late, as making mention of perſons that liued not of a long time after, and to all antiquitie were vtterly vnknowne.
V. DEMAND. That wee may not hallow or conſecrate water, and being hallowed, that we ought not to vſe it.
ANSVVERE.
VVEE ſay not ſo: onelyonly wee ſay that wee doe indeede finde that the Heathen did vſe holy or luſtrall water; but that wee finde not that euer the Apoſtles vſed any. And becauſe we are not ſo light of beliefe, we demand of our aduerſaries whether the word of God doth teach them that water conſecrated by either words or ſignes, be of any force againſt the Diuels: for the Goſpell ſheweth vsus the meanes whereby the Apoſtles caſt them out; namely, by Faith, by Prayer, and by Faſting, Mat. 17.21. but neuer by holy water.
VI. DEMAND. That the bread of the Supper is onelyonly the figure of the body of Ieſus Chriſt.
ANSVVERE.
THis is likewiſe a ſlander. Wee doe indeede beleeue that the bread of the Supper is the figure of the body of Chriſt: by this figure meaning no other then the ſame which Ieſus Chriſt called Commemoration. But that it is onelyonly a figure we ſay not,Rom. 4. conſidering that Saint Paul calleth the Sacrament of Circumciſion, not onelyonly a ſigne, but alſo a ſeale: thereby teaching vsus that the Sacraments doe not onelyonly ſignifie, but alſo doe ſeale Gods promiſes. We doe alſo beleeue the ſaying of Saint Paul, 1. Cor. 10.Rom. 4. That the bread which wee breake is the Communion of the body of Chriſt: For the Sacraments are not onelyonly ſignificatiue of the grace of God, but alſo exhibitiue, and doe not onelyonly repreſent them, but alſo doe preſent them vntounto vsus.
VII. DEMAND. That the Church may erre.
ANSVVERE.
THis is likewiſe ſlaunderous: for, I beleeue, that by Church hee meaneth the ſame that is ſpoken of in the Creede: alſo, that hee meaneth that wee ſhould ſay that ſhe may erre in the deciſion of doubts, or matters of Religion, wherein hee would make vsus belieue that we doe not. For we hold that the Church cannot erre in the deciſion of doubts, becauſe it was neuer aſſembled to decide them, neyther did euer make any deciſion at all. For, this Church, being the Communion of Saints, and the aſſembly of all the elect that are, were, or ſhall be vponupon the earth, as the Apoſtle to the Hebrewes, cap. 12. verſ. 23. doth define it, that it is the aſſembly and Church of the firſt borne that are written in heauen, it appeareth that this body of the Elect was neuer aſſembled for the deciding of any matter. It therefore neuer erred in ſuch deciſions.
VIII. DEMAND. That we are not to receiue Traditions.
ANSVVERE.
THis is euen ſuch another, and diſguiſeth our beliefe. We doe not reiect all manner of Traditions, but onelyonly ſuch as are repugnant to the holy Scriptures, or that men do forgoe at their pleaſures without neceſſity, by them to impoſe ſuch a yoake vponupon conſciences, as God neuer impoſed.
IX. DEMAND. That the Saints in glory cannot heare our Prayers.
ASVVERRE.
BY Prayers we meane not the ſound of words, but the conception of his heart that prayeth. 1 This the Saints doe not know: for the holy Scripture ſaith, that God onelyonly knoweth the hearts of men, 1 Reg. 8. v. 99 and 2. Chron. 6. v. 30. And this is one propertie of God, whereby the holy Scripture honoureth God, viz. by knowing the hearts, Acts. 1. v. 24.2. Moreouer there needeth a diuine power to know the thoughts of an hundred thouſand perſons different in places, that poure out their prayers at one time. 3. That if in ſeeing God, they did ſee all things, (as they would perſwade vsus) they ſhould alſo ſee things to come, and conſequently ſhould know the day of iudgement, which neuertheleſſe Ieſus Chriſt ſaith, the very Angels are ignorant it of, and that none knoweth it, Mar. 13. v. 32.4. If any man tell vsus that God can giuegive them this vertue or power, we anſwer that here the queſtion is not what God can doe, but what God will doe. And require our Aduerſaries to make proofe of his will herein. 5. We alſo know that God will not hauehave the Saints to be Gods, or equall with God, as they ſhould be if they had an infinite knowledge: and if in ſeeing God they ſhould know all that God knoweth. 6. Furthermore the thing which doth moſt eſpecially diſtinguiſh the Creator from the moſt excellent Creatures, is this, that God both knoweth and worketh infinite things in one and the ſame moment, but the continuance and actions of Creatures are ſucceſſiue, and the one is done after the other. Therfore the Saints neyther know, nor can conceiue infinite things in one inſtant. 7. This demand doth alſo make a falſe report of our Beliefe. For, we doe not ſay that the Saints eyther can or cannot heare our prayers, but onelyonly that they doe not heare them.
X. DEMAND. That Prieſts and Monkes may breake the vowes of Obedience, Pouertie and Chaſtitie that they hauehave made to God.
ANSVVERE.
THE Inquiſitor would perſwade vsus that wee beleeue this, albeit wee beleeue the contrarie: for wee doe hold that Prieſts ought to obſerue the vowe that they hauehave made to obey God; and wee complaine, that they hauing vowed obedience to God, doe obey the Pope more then God. Wee alſo hold that Prieſts ought to keepe Chaſtitie: but if a Prieſt, burning with incontinencie, hauehave made a vow that hee will neuer marry, ſuch a vow as being repugnant to the vow of Chaſtitie, and to the vow of obeying God, ought not to be kept. The commandement of God is laid downe in 1 Cor. 7. verſ. 9. If they cannot containe, let them marrie, for it is better to marry, then to burne. Whoſoeuer maketh a vow to obey God, he maketh a vow to keepe this commaundement, yea, had hee made no vow, yet is hee bound to keepe it. As for the vow of pouertie, we vnderſtand not how this word is meant: for the words hauehave at this day altered their ſignification: conſidering that we finde none ſo well fed, or liuing ſo much at eaſe, or gathering more pence vnderunder the pretence of Pardons, then thoſe that make profeſſion of pouertie. The pouertie of the Ieſuits is more abundant then the riches of others: Pouertie, which in time paſſed was an affliction, is now a profeſſion. In like manner Ignorance, which in others was a Vice, is in the ignorant Friers a vertue: vvherefore theſe our Maſters muſt hauehave a new Calepine.
XI. DEMAND. That the ſtate of Marriage is more pleaſing to God, then ſingle life.
ANSVVERE.
THis is one of the greateſt ſlanders: For contrariwiſe, wee doe acknowledge, that a chaſte and continent ſingle life hath aduantages aboue marriage. OnelyOnly wee ſay, that the chaſte marriage is more acceptable to God, then incontinent and whoriſh ſingle life: wee referre men to Rome, and to the Cloyſters both of men and women,Rom. 3. Bellarmin, lib 2 De Amiſſ. Gratia, cap. 18. §. dicet. Non peccat Magiſtratus ſi meretricibus certam locum vrbis incolendum attribuat, quamnis certo ſciat eo loco ipſas non bene vſuras. Poteſt enim permittere minus malum vt maiora impediantur. there to behold the fruits of Romiſh ſingle life: for we, who obſerue the rule of Gods word; namely, That we muſt not doe euill, that good may come of it. cannot in any wiſe approue the cauſe of Cardinall Bellarmine, who being not able to deny, that at Rome the moſt holy Father ſuffereth publike Stewes, for excuſe, ſaith, That it is lawfull for the Magiſtrate to permit a leſſe euill, to hinder a greater: and doth ſhew, that God may iuſtly ſuffer ſinne in the world by the example of the Magiſtrates, who doe graunt harlots a certaine part or quarter of the Citie to dwell in. Was it poſſible to finde a more honeſt compariſon, for to repreſent vntounto vsus the Iuſtice of God, then the example of Magiſtrates, eſtabliſhing the Stewes?
XII. DEMAND. That the Bookes of the Macchabees, of Eccleſiaſticus, of Wiſedome, of Toby, and of Baruch are Apocriphall.
ANSVVERE.
AFter tenne ſlanderous demaunds, hee hath bethought himſelfe to propound one that is not ſo: For indeede ſuch is our beleefe, grounded firſt vponupon this principle of S. Paul, Rom. 3. That God is true: whereof it doth follow, that the Scripture diuinely inſpired ought to be free from vntruth: but in theſe Bookes we finde many vntruths, vvhichwhich our Aduerſaries could neuer yet excuſe, and whereof there be ſundry Bookes written expreſſely: 2. Againe, theſe Bookes are not contayned in the originall of the old Teſtament, which is the Hebrew Bible. 3. Alſo, Ieſus Chriſt and the Apoſtles, vvho vponupon all occaſions doe alleadge the paſſages of the olde Teſtament, did neuer name any of theſe Bookes, or out of them cite any one paſſage. 4. Particularly the Author of the Macchabees in his ſecond Chapter, verſ. 19. doth tell vsus, that his intent was to abridge into one volume the fiue Bookes of Iaſon: how then can the abridgement of a prophane Booke be a Canonicall Booke? 5. And this, that himſelfe toward the end doth doubt whether hee hath ſpoken vvell, and as it appertaineth to the Hiſtorie: alſo ſoone after hee excuſeth the baſeneſſe of his ſtile: all vvhichwhich, is farre from the dignitie of the ſpirit of God, vvho giueth eloquence enough to thoſe vvhom hee inſpireth, and reaping no profit by being beleeued of men, neuer excuſeth himſelfe vntounto men.
XIII. DEMAND. That Ieſus Chriſt deſcended not into hell, to deliuer the ſoules of the Fathers that attended his comming: or at the leaſt, that before the aſcention of Ieſus Chriſt, the ſoules of the Saints were receiued into heauen, not into any Limbus, or any other third place.
ANSVVERE.
VVE finde this euidently in the Scriptures: for wee finde that the Thiefe dyed fortie three dayes before the aſcenſion of Ieſus Chriſt; alſo, that vponupon the day of his death, Ieſus Chriſt ſaide vntounto him, This day thou ſhalt be with me in Paradiſe:Bellarmine in his fourth Booke of Chriſt, Cap. 11. Alſo the Catechiſme of the laſt Councell of Trent, in the Article of the deſcention into Hell. Pag. 63. For we are not ſo ſubtill, as by this word Paradiſe to vnderſtand hell, or Limbus, as our aduerſaries doe: principally conſidering, that S. Paul, 2 Cor. 12. hauing ſaid in the ſecond verſe, that he was rauiſhed into the third Heauen, doth ſoone after call this third heauen Paradiſe. 2. Heerevnto how Moſes and Elias talked with Ieſus Chriſt vponupon the Mountaine, Mat. 17.3. They were not therefore in ſome den vnderunder the ground. 3. Alſo, if the death of Ieſus Chriſt were of power ſufficient to deliuer the Fathers of the old Teſtament out of hell, why not out of Limbus, which is ſaide to be a more eaſie priſon? 4. If Ieſus Chriſt his riſing, drew theſe ſoules out of Limbus, yet brought them not into heauen before his aſcenſion, what became of them all the fortie daies betweene? 5. Finally, this ſo bold a fiction and hidden denne of ſoules, which is now ſaide to be vnprofitable, cannot we admit, becauſe wee finde no proofe thereof in the vvord of God.
XIIII. DEMAND. That we muſt not confeſſe our ſinnes to any other, but to God onelyonly,
ANSVVERE.
HEre begin the ſlanders againe. We ſay not ſo. But that wee muſt confeſſe our faults one to another, that is, reciprocally, as ſaith S. Iames. Iames 5.16.Whereof it followeth, (forſooth) that if a woman proſtituting her ſelfe to her Curate, confeſſeth her ſinne vntounto him, her Curate ought reciprocally to confeſſe his ſin to her, and ſo to obey the commandement of S. Iames; who in this place ſpeaketh not of the peoples confeſſing in the eare of the Prieſt, but of that confeſſion that eueryevery man ought to make to his neighbour, after he hath offended him. And this is euident by that which he hath added. Confeſſe (ſaith he) your offences one to another, and pray ye one for another. For as we are not to pray for the Prieſts onelyonly, but for eueryevery one that ſtandeth in neede, ſo muſt we not confeſſe our ſelues to the Prieſts onelyonly: but to eueryevery one of the people whom we hauehave offended. Thus is the commandement of S. Iames equall as well for Prayer as for Confeſſion.
XV. DEMAND. That faith onelyonly iuſtifieth.
ANSVVERE.
THis demand is fraudulent and doubtfull, or ambiguous. Firſt, he ought to hauehave expounded, whether he meaneth of iuſtification before God, or before men: for we doe not denie, but that in the ſight of men we are iuſtified by workes: but before God, hauing but two meanes to be iuſtified, eyther by our owne righteouſneſſe [which is Iuſtification by the workes of the Law] or by the righteouſnes of another (namely by the righteouſneſſe of Ieſus Chriſt, which is by faith) we finde in the Apoſtle S. Paul. Epheſ. 2. verſ. 8. and 9. That we are ſaued by grace, through faith, not by workes: And Galat. 2. verſ. 9. That we are iuſtified by faith in Ieſus Chriſt, and not by the workes of the Law. Now that by the works of the 1 Law, he alſo vnderſtandeth the works of the morrall Law, the whole courſe of the Epiſtle doth ſhew? for in the next Chapter he ſaith, Curſed is he that continueth not in the words of this Law: which is a paſſage alledged out of the end of the 27. Chapter of Deuteromie, wherein we hauehave no mention but of the tranſgreſſions againſt the Morrall Law. And in the fift Chapter he ſaith, that the whole Law is fulfilled in this onelyonly word. Thou ſhalt louelove thy neighbour as thy ſelfe. Some Ieſuites doe ſay, that faith iuſtifieth, becauſe it is the beginning of our regeneration: as if I ſhould ſay, that a mans knowledge conſiſteth in knowing an A. and a B. becauſe he beginneth by them. But S. Paul. Phil. 3.9. and in many other places, oppoſing the righteouſneſſe by the Law to the righteouſneſſe by faith, cutteth off this ſhift: for as the righteouſneſſe by the Law is the ſame which conſiſteth wholly in the obedience to the Law, euen ſo the righteouſneſſe by faith is the ſame which conſiſteth wholly in faith: otherwiſe there were no oppoſition. And in the fourth to the Romanes, he maintaineth, that Abraham and Dauid were not iuſtified by workes: yet he ſpeaketh of them, not as when they began, or before they began to be regenerate: but when they were well forward in godlineſſe: namely, when Abraham offered his Sonne: and when Dauid writ the 32. Pſalme: In which Pſalme Dauid (ſaith S. Paul) declareth, that mans beatitude conſiſteth in this, that God imputeth vntounto him righteouſneſſe without workes. Faith therefore cannot be without workes, yet doth it iuſtifie alone, and without workes: as our eyes are not without our eares, yet doe they onelyonly ſee, and that without any helpe of the eares.
XVI. DEMAND. That when the fault of ſinne is taken away, the puniſhment alſo is taken away.
ANSVVERE.
THis is likewiſe ſlanderous: for we doe not ſay, that when God hath pardoned the fault, all puniſhment is neceſſarily taken away, but onelyonly that puniſhment which is ſatisfactorie to Gods iuſtice. For there be puniſhments which ſerue to amend man, yet not to pay God: to correct our vniuſtice, yet not to ſatisfie Gods iuſtice: and theſe are Exerciſes and Trials, not Payments, which cannot be made after the fault is forgiuen: and this do we proue: 1. Becauſe God is no mocker, neither doth he contradict himſelfe. But it is a mockery to forgiue a man his ſin, and not the puniſhment of his ſinne: to tell him, I forgiue thee thy debt, not the payment of thy debt: our ſins are debts, as it is ſaid in the Lords Prayer, the payment whereof is puniſhment. 2. Againe, becauſe Ieſus Chriſt paid not otherwiſe for our fault, but by bearing the paine, he therefore payed for the paine, and there was but one payment for both: It is therefore the forging of a new Goſpell, to imagine that he paid more for the one then for the other: for if he hath fully paid for the fault, then alſo for the paine. And if he hath fully paid for our paine, the ſame was for our acquittall, and to diſcharge vsus. 3. Likewiſe becauſe God is iuſt, it were iniuſtice to puniſh a man with ſatisfactory paine, that hath no fault, & ſo conſequently is not faulty. The fault therefore being taken away, the paine is alſo taken away.
XVII. DEMAND. That God created not all men to a like eſtate, but that he created ſome to be ſaued, & ſome to be perpetually damned.
ANSVVERE.
THeſe words thus rawly propounded, may be miſtaken, and otherwiſe vnderſtood then we do beleeue. In this ſenſe they be true, That God hath predeſtinate ſome to ſaluation in his ſonne: and others he hath preordained to damnation for their ſinnes, which he fore-ſaw: for God damneth none but for their ſinnes, neither doth he delight in the deſtruction of his creature: as alſo he hath not choſen ſome rather then other ſome in regard they are better; but to the end to make them better: neither doth he fore-ſee any other goodneſſe in that creature, then the ſame which he will infuſe into him. For he is the ſpring of all the goodneſſe that is in the creature. The Apoſtle S. Paul. is expreſly of our minds in the ninth of his Epiſtle to the Romanes, and in the firſt to the Epheſians, verſ, 4. as alſo the Ieſuites do confeſſe the ſame hauing of late herein ranked themſelues with vsus,Non elegit Deus homines quia vidit ſe eligendum ab eis, ipſo que boni operis fructum allaturos, & in bono perſeueraturos, ſed elegit vt faciat bene operantes & in bono perſeuerantes. as being forced by the truth. For whereas the common opinion of others is, That God elected to ſaluation theſe whom he fore-ſaw ſhould be good men, and that ſhould doe good workes, ſo to merit ſaluation, Bellarmine on the other ſide diſputeth tooth & naile againſt it in the tenth Chapter of the ſecond Booke of Grace and Free-will, ſaying, God choſe not men becauſe they ſhould bring forth the fruits of good workes, and perſeuere in good workes: but he choſe them to make them doers of good works, and perſeuerers in goodneſſe: & toward the end of the 12. Chap. he ſaith thus. If God predeſtinated men, becauſe he foreſaw that they ſhould make good vſe of free-will, why did he not predeſtinate the Tyrians and Sidonians, of whom Ieſus Chriſt ſpake, Matth. 11. and of whom the truth doth teſtifie, that they could well hauehave vſed their free-will, and yet ſaith he, Out of all queſtion they were neuer predeſtinate, but with the other veſſels of diſhonour, left in the corrupted lumpe. Wherein he followeth Thomas and S. Auguſtine, who were ſo inſtructed by the word of God.
XVIII. DEMAND. That eueryevery one in his owne particular hath not his Angell-Guardian.
ANSVVERE.
YEt one ſlander more. For we affirme not any thing heerein. True it is, that as concerning the faithfull, wee ſay with Dauid, Pſal. 34. The Angell of the Lord taryeth round about them that feare him: And with the Apoſtle, Heb. 1. The Angels are miniſtring Spirits, ſent for their ſakes that ſhall be heyres of ſaluation. And Ieſus Chriſt, Matth. 18. ſaith, that the Angels of little children doe behold the face of the heauenly Father. But that eueryevery one (that is to ſay, both the good and the bad) as the Queſtionarie ſaith, hath an Angell-Guardian, wee finde not in the Scripture. Conſidering withall, that wee ſee ſome Ieſuites aske counſell of the Diuels concerning things to come, and concerning Queſtions of Diuinitie, which ſurely they would neuer doe, if they had any one good Angell Guardian, for they would rather aske counſell of him.