The olde religion a treatise, wherin is laid downe the true state of the difference betwixt the reformed, and Romane Church; and the blame of this schisme is cast vpon the true authors. Seruing for the vindication of our innocence, for the setling of wauering minds for a preseruatiue against Popish insinuations. By Ios. Hall, B. of Exon.
         Hall, Joseph, 1574-1656.
      
       
         
           1628
        
      
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             The olde religion a treatise, wherin is laid downe the true state of the difference betwixt the reformed, and Romane Church; and the blame of this schisme is cast vpon the true authors. Seruing for the vindication of our innocence, for the setling of wauering minds for a preseruatiue against Popish insinuations. By Ios. Hall, B. of Exon.
             Hall, Joseph, 1574-1656.
          
           [46, 199, [1] p.
           
             Printed by W[illiam] S[tansby] for Nathaniell Butter and Richard Hawkings,
             London :
             1628.
          
           
             Printer's name from STC.
             Running title reads: The old religion.
             A8r is partially reset with 'Errata committed by the Printer, which will bee verie vnpleasing to the Reuerend Authour ..'( a variant has 'Errata, which will better instruct you in the true vnderstanding of the Authors meaning'); O4r headline has plain 'R' (a variant has swashed 'R').
             Reproduction of the original in the Folger Shakespeare Library.
          
        
      
    
     
       
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           Catholic Church -- Controversial literature.
        
      
    
     
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           THE
           OLDE
           RELIGION
           :
           A
           Treatise
           ,
           Wherin
           is
           laid
           downe
           the
           true
           state
           of
           the
           difference
           betwixt
           the
           Reformed
           ,
           and
           Romane
           Church
           ;
           and
           the
           blame
           of
           this
           schisme
           is
           cast
           vpon
           the
           true
           AVTHORS
           .
        
         
           SERVING
           For
           the
           vindication
           of
           our
           innocence
           ,
           for
           the
           setl●ng
           of
           wauering
           minds
           for
           a
           preseruatiue
           against
           Popish
           insinuations
           .
        
         
           By
           
             IOS
             .
             HALL
          
           ,
           B.
           of
           Exon.
           
        
         
           LONDON
           ,
           Printed
           by
           
             W.
             S.
          
           for
           
             Nathaniell
             Butter
          
           and
           
             Richard
             Hawkings
          
           .
           1628.
           
        
      
       
         
         
         
           TO
           MY
           NEWE
           ,
           AND
           DEARELY
           Affected
           charge
           ,
           the
           Diocesse
           of
           EXCETER
           ,
           All
           Grace
           and
           benediction
           .
        
         
           THe
           truth
           of
           my
           heart
           giues
           mee
           boldnes
           to
           professe
           ,
           before
           him
           ,
           who
           onely
           knowes
           it
           ,
           that
           the
           same
           God
           ,
           who
           hath
           
           cald
           me
           to
           the
           ouer-sight
           of
           your
           Soules
           ,
           hath
           wrought
           in
           me
           a
           zealous
           desire
           of
           your
           saluation
           .
           This
           desire
           cannot
           but
           incite
           mee
           to
           a
           carefull
           preuention
           of
           those
           dangers
           ,
           which
           might
           threaten
           the
           disappointment
           of
           so
           happie
           an
           end
           :
           Those
           dangers
           are
           either
           sinnes
           of
           practice
           ,
           or
           errours
           of
           of
           Doctrine
           :
           Against
           both
           these
           I
           haue
           faithfully
           vowed
           my
           vtmost
           indeuours
           .
           I
           shal
           labour
           against
           the
           first
           ,
           by
           Preaching
           ,
           
           Example
           ,
           Censures
           ;
           Wherein
           it
           shall
           bee
           your
           choyce
           to
           expect
           either
           the
           rod
           ,
           or
           the
           Spirit
           of
           meekenesse
           .
           Against
           the
           latter
           ,
           my
           Pen
           hath
           risen
           vp
           in
           this
           early
           assault
           .
           It
           hath
           beene
           assured
           mee
           ,
           that
           in
           this
           time
           of
           late
           Vacancie
           ,
           false
           Teachers
           ,
           catching
           the
           Fore-locke
           of
           occasion
           ,
           haue
           beene
           busie
           in
           scattering
           the
           tares
           of
           errours
           amongst
           you
           :
           I
           easily
           beleeue
           it
           ;
           since
           I
           know
           it
           is
           not
           in
           the
           power
           
           of
           the
           greatest
           vigilancie
           to
           hinder
           their
           attempts
           of
           euill
           .
           Euen
           a
           full
           See
           is
           no
           sufficient
           barre
           to
           craftie
           seducers
           ;
           Their
           suggestions
           wee
           cannot
           preuent
           ,
           their
           successe
           wee
           may
           :
           This
           I
           haue
           here
           assay'd
           to
           doe
           ;
           bending
           my
           stile
           against
           Popish
           Doctrine
           ,
           with
           such
           Christian
           moderation
           ,
           as
           may
           argue
           zeale
           without
           malice
           ,
           desire
           to
           winne
           Soules
           ,
           no
           will
           to
           gall
           them
           .
           And
           since
           the
           commonest
           of
           all
           the
           
           grounds
           of
           Romish
           deceit
           is
           the
           pretence
           of
           their
           Age
           ,
           and
           our
           Noueltie
           ;
           and
           nothing
           doth
           more
           dazle
           the
           eyes
           of
           the
           simple
           ,
           then
           the
           name
           of
           our
           forefathers
           ,
           and
           the
           challenge
           of
           a
           particular
           recital
           of
           our
           professors
           before
           Luthers
           reuolt
           ,
           I
           haue
           (
           I
           hope
           )
           fully
           cleared
           this
           coast
           ,
           so
           as
           out
           of
           the
           right
           apprehension
           of
           these
           differences
           ,
           my
           reader
           shal
           euidently
           see
           the
           vanitie
           of
           this
           cauill
           ,
           and
           find
           cause
           to
           blesse
           God
           
           for
           the
           safetie
           of
           his
           station
           in
           so
           pregnant
           ,
           and
           vndeceiueable
           a
           truth
           .
        
         
           For
           me
           ,
           I
           shame
           not
           to
           professe
           ,
           that
           I
           haue
           passed
           my
           most
           ,
           and
           best
           houres
           in
           quiet
           Meditation
           ;
           wherein
           I
           needed
           not
           bend
           mine
           edge
           against
           any
           Aduersarie
           ,
           but
           Satan
           ,
           and
           mine
           own
           corruptions
           :
           These
           controuersorie
           points
           I
           haue
           rather
           crost
           in
           my
           way
           ,
           then
           taken
           along
           with
           me
           ;
           Neither
           am
           I
           ignorant
           what
           incomparably
           
           cleare
           beames
           (
           in
           this
           kind
           )
           some
           of
           the
           worthy
           lights
           of
           our
           Church
           haue
           cast
           abroad
           into
           all
           eyes
           ,
           to
           the
           admiration
           of
           present
           ,
           and
           future
           times
           ;
           no
           corner
           of
           truth
           hath
           lyen
           vnsearcht
           ,
           no
           plea
           vnargued
           :
           the
           wit
           of
           man
           can
           not
           make
           any
           essentiall
           additions
           either
           to
           our
           proofes
           ,
           or
           answeres
           ;
           But
           ,
           as
           in
           the
           most
           perfect
           discouerie
           ,
           where
           Lands
           and
           Riuers
           are
           specially
           descried
           ,
           there
           may
           bee
           some
           small
           obscure
           
           in-lets
           reserued
           for
           the
           notice
           of
           following
           experience
           ;
           So
           is
           it
           in
           the
           businesse
           of
           these
           sacred
           quarrels
           ;
           That
           braine
           is
           very
           vnhappie
           which
           meets
           not
           with
           some
           trauers
           of
           Discourse
           more
           then
           it
           hath
           borrowed
           from
           anothers
           Pen
           ;
           Besides
           which
           ,
           hauing
           fallen
           vpon
           a
           methode
           ,
           and
           manner
           of
           Tractation
           ,
           which
           might
           be
           of
           vse
           to
           plain
           vnderstandings
           ,
           the
           familiaritie
           whereof
           promised
           to
           contribute
           ,
           not
           
           a
           little
           ,
           to
           the
           information
           and
           setling
           of
           weaker
           soules
           ,
           I
           might
           not
           hide
           it
           from
           you
           ,
           to
           whose
           common
           good
           I
           haue
           gladly
           resolu'd
           to
           sacrifice
           my selfe
           :
           Let
           it
           bee
           taken
           with
           the
           same
           construction
           of
           loue
           ,
           wherewith
           it
           is
           tendred
           ,
           and
           ,
           that
           you
           may
           improoue
           this
           ,
           and
           all
           other
           my
           following
           labours
           to
           a
           sensible
           aduantage
           ,
           giue
           mee
           leaue
           to
           impart
           my selfe
           to
           you
           a
           litle
           in
           this
           short
           ,
           and
           free
           preamble
           .
        
         
         
           It
           is
           a
           large
           body
           ,
           I
           know
           ,
           and
           full
           of
           ordinate
           varietie
           ,
           to
           which
           I
           now
           direct
           my
           words
           ;
           Let
           mee
           awhile
           ,
           in
           these
           lines
           ,
           seuer
           them
           ,
           whom
           I
           would
           neuer
           abide
           really
           dis-ioyned
           .
        
         
           Yee
           my
           deare
           fellow-labourers
           (
           as
           my
           immediate
           charge
           )
           may
           well
           challenge
           the
           first
           place
           .
           It
           is
           no
           small
           ioy
           to
           mee
           to
           expect
           so
           able
           hands
           ,
           vpon
           whom
           I
           may
           comfortably
           vnloade
           the
           weight
           of
           this
           my
           spirituall
           
           care
           :
           If
           fame
           doe
           not
           ouer-speake
           you
           ,
           there
           are
           not
           many
           soyles
           that
           yeeld
           either
           so
           frequent
           Flockes
           ,
           or
           better
           fed
           ;
           Goe
           on
           happily
           in
           these
           high
           steps
           of
           true
           blessednesse
           ,
           &
           saue
           your selues
           ,
           and
           others
           ;
           To
           which
           purpose
           ;
           Let
           mee
           commend
           to
           you
           (
           according
           to
           the
           sweete
           experience
           of
           a
           greater
           Shepheard
           )
           two
           maine
           helpes
           of
           our
           sacred
           trade
           ,
           first
           ,
           the
           tender
           Pastures
           ,
           and
           second
           the
           still
           Waters
           ;
           By
           the
           
           one
           ,
           I
           meane
           an
           inuring
           of
           our
           People
           to
           the
           principles
           of
           wholesome
           Doctrine
           ;
           By
           the
           other
           ,
           an
           immunitie
           from
           all
           faction
           ,
           and
           disturbance
           of
           the
           publike
           peace
           .
        
         
           It
           was
           the
           obseruation
           of
           the
           learnedst
           King
           that
           euer
           sate
           hitherto
           in
           the
           English
           Throne
           ▪
           that
           the
           cause
           of
           the
           mis-carriage
           of
           our
           People
           into
           Poperie
           ,
           and
           other
           errours
           ,
           was
           ,
           their
           vngroūdednes
           in
           the
           points
           of
           Catechisme
           ;
           How
           
           should
           those
           soules
           bee
           but
           carried
           about
           with
           euerie
           wind
           of
           Doctrine
           ,
           that
           are
           not
           wel
           Ballasted
           with
           solid
           informations
           :
           Whence
           it
           was
           that
           his
           said
           late
           Maiestie
           (
           of
           happie
           memorie
           )
           gaue
           publike
           order
           for
           bestowing
           the
           later
           part
           of
           Gods
           day
           in
           familiar
           Catechising
           ;
           then
           which
           ,
           nothing
           could
           bee
           deuised
           more
           necessarie
           ,
           and
           behouefull
           to
           the
           Soules
           of
           men
           ;
           It
           was
           the
           Ignorance
           ,
           and
           Ill-disposednesse
           
           of
           some
           cauillers
           ,
           that
           taxed
           this
           course
           ,
           as
           preiudicial
           to
           Preachings
           Since
           ,
           in
           truth
           ,
           the
           most
           vse-full
           of
           all
           Preaching
           is
           Catecheticall
           .
           This
           layes
           the
           grounds
           ,
           the
           other
           raiseth
           the
           wals
           ,
           and
           roofe
           ;
           this
           informes
           the
           iudgement
           ,
           that
           ,
           stirres
           vp
           the
           affections
           :
           What
           good
           vse
           is
           there
           of
           those
           affections
           that
           runne
           before
           the
           iudgement
           ?
           Or
           of
           those
           wals
           that
           want
           a
           foundation
           ?
           For
           my
           part
           ,
           I
           haue
           spent
           the
           
           greater
           halfe
           of
           my
           life
           in
           this
           station
           of
           our
           holy
           seruice
           :
           I
           thanke
           God
           ,
           not
           vnpainefully
           ,
           not
           vnprofitably
           ;
           But
           ,
           there
           is
           no
           one
           thing
           ,
           whereof
           I
           repent
           so
           much
           ,
           as
           not
           to
           haue
           bestowed
           more
           houres
           in
           this
           publike
           Exercise
           of
           Catechisme
           ;
           In
           regard
           whereof
           ,
           I
           could
           quarrell
           my
           very
           Sermons
           ,
           and
           wish
           that
           a
           great
           part
           of
           them
           had
           beene
           exchanged
           for
           this
           Preaching
           conference
           :
           Those
           other
           Diuine
           discourses
           
           enrich
           the
           braine
           &
           the
           tong
           ;
           this
           settles
           the
           heart
           ;
           those
           other
           are
           but
           the
           descants
           to
           this
           plain-song
           ;
           Contemne
           it
           not
           ,
           my
           Brethren
           ,
           for
           the
           easie
           &
           noted
           homelinesse
           ;
           The
           most
           excellent
           and
           beneficiall
           thinges
           are
           most
           familiar
           ;
           What
           can
           bee
           more
           obuious
           then
           Light
           ,
           Ayre
           ,
           Fire
           ,
           Water
           ;
           Let
           him
           that
           can
           liue
           without
           these
           ,
           despise
           their
           commonnesse
           :
           Rather
           ,
           as
           we
           make
           so
           much
           more
           vse
           of
           the
           Diuine
           
           bountie
           in
           these
           ordinarie
           benefits
           ,
           so
           let
           vs
           the
           more
           gladly
           improoue
           these
           ready
           &
           facil
           helps
           to
           the
           saluation
           of
           many
           soules
           ;
           the
           neglect
           whereof
           breedes
           instabilitie
           of
           iudgment
           ,
           mesprision
           of
           necessarie
           truths
           ,
           fashionablenesse
           of
           profession
           ,
           frothinesse
           of
           discourse
           ,
           obnoxiousnesse
           to
           all
           errour
           and
           seduction
           .
           And
           if
           any
           of
           our
           people
           loath
           this
           Manna
           ,
           because
           they
           may
           gather
           it
           from
           vnder
           their
           Feete
           ,
           let
           not
           
           their
           palates
           be
           humourd
           ic
           this
           wanton
           nauseation
           :
           They
           are
           worthy
           to
           fast
           ,
           that
           are
           wearie
           of
           the
           Bread
           of
           Angels
           :
           And
           if
           herein
           we
           bee
           curious
           to
           satisfie
           their
           rouing
           appetite
           ,
           our
           fauour
           shall
           be
           no
           better
           then
           Iniurious
           :
           So
           wee
           haue
           seene
           an
           vndiscreete
           Schoole-master
           ,
           whiles
           he
           affects
           the
           thankes
           of
           an
           ouerweening
           Parent
           ,
           marre
           the
           progresse
           of
           a
           forward
           Child
           ,
           by
           raysing
           him
           to
           an
           higher
           forme
           ,
           and
           
           Author
           ,
           ere
           he
           haue
           wel
           learned
           his
           first
           rules
           ;
           whence
           followes
           an
           emptie
           ostentation
           ,
           and
           a
           late
           disappointment
           :
           Our
           fidelitie
           and
           care
           of
           profit
           must
           teach
           vs
           to
           driue
           at
           the
           most
           sure
           ,
           and
           vniuersall
           good
           ,
           which
           shall
           vndoubtedly
           bee
           best
           attained
           by
           these
           safe
           and
           needfull
           ground-workes
           .
        
         
           From
           these
           tender
           pastures
           let
           mee
           leade
           you
           ,
           (
           and
           you
           ,
           others
           )
           to
           the
           still
           Waters
           ;
           Zeale
           in
           the
           Soule
           is
           as
           naturall
           
           heat
           in
           the
           body
           ;
           there
           is
           no
           life
           of
           Religion
           without
           it
           ;
           but
           as
           the
           kindliest
           heat
           ,
           if
           it
           bee
           not
           tempered
           with
           a
           due
           equalitie
           of
           moysture
           ,
           wasts
           it selfe
           and
           the
           body
           ;
           So
           doth
           zeale
           ,
           if
           it
           be
           not
           moderated
           with
           discretion
           ,
           and
           charitable
           care
           of
           the
           common
           good
           ;
           It
           is
           hard
           to
           bee
           too
           vehement
           in
           contending
           for
           maine
           and
           euident
           truthes
           ;
           but
           litigious
           and
           immateriall
           verities
           may
           soone
           be
           ouer-striuen
           for
           ;
           in
           the
           
           prosecution
           whereof
           ,
           I
           haue
           oft
           lamented
           to
           see
           how
           heedlesse
           too
           many
           haue
           beene
           of
           the
           publike
           welfare
           ;
           Whiles
           ,
           in
           seeking
           for
           one
           scruple
           of
           truth
           ,
           they
           haue
           not
           cared
           to
           spend
           a
           whole
           pound-weight
           of
           precious
           Peace
           .
        
         
           The
           Church
           of
           England
           ,
           in
           whose
           motherhood
           wee
           haue
           all
           iust
           cause
           to
           pride
           our selues
           ,
           hath
           ,
           in
           much
           wisdome
           ,
           and
           pietie
           ,
           deliuered
           her
           iudgment
           concerning
           all
           necessary
           points
           of
           religiō
           
           in
           so
           compleat
           a
           body
           of
           Diuinitie
           ,
           as
           all
           hearts
           may
           rest
           in
           ;
           These
           wee
           read
           ,
           these
           we
           write
           vnder
           ,
           as
           professing
           not
           their
           truth
           onely
           ,
           but
           their
           sufficiencie
           also
           .
           The
           voice
           of
           God
           our
           Father
           ,
           in
           his
           Scriptures
           ,
           and
           (
           out
           of
           these
           )
           the
           voyce
           of
           the
           Church
           our
           Mother
           in
           her
           Articles
           ,
           is
           that
           ,
           which
           must
           both
           guide
           and
           settle
           our
           resolutiōs
           :
           Whatsoeuer
           is
           besides
           these
           ,
           is
           but
           either
           priuate
           ,
           or
           vnnecessarie
           and
           vncertain
           :
           
           Oh
           that
           whiles
           we
           sweat
           and
           bleed
           for
           the
           maintenance
           of
           these
           oracular
           truthes
           ,
           we
           could
           be
           perswaded
           to
           remit
           of
           our
           Heat
           in
           the
           pursuit
           of
           opinions
           :
           These
           ,
           these
           are
           they
           that
           distract
           the
           Church
           ,
           violate
           our
           peace
           ,
           scandalize
           the
           weake
           ,
           aduantage
           our
           enemies
           .
           Fire
           vpon
           the
           Hearth
           warmes
           the
           body
           ,
           but
           if
           it
           be
           mis-placed
           ,
           burnes
           the
           house
           :
           My
           brethren
           ,
           let
           vs
           bee
           zealous
           for
           our
           God
           ;
           Euery
           
           heartie
           Christian
           will
           powre
           Oyle
           ,
           and
           not
           Water
           vpon
           this
           holy
           flame
           :
           But
           ,
           let
           vs
           take
           heed
           least
           a
           blind
           selfe
           ▪
           loue
           ,
           stiffe
           preiudice
           ,
           and
           factious
           partialitie
           impose
           vpon
           vs
           ,
           in
           stead
           of
           the
           causes
           of
           God
           ;
           Let
           vs
           be
           suspicious
           of
           all
           New
           verities
           ,
           and
           carelesse
           of
           all
           vnprofitable
           ;
           And
           let
           vs
           hate
           to
           thinke
           our selues
           either
           wiser
           then
           the
           Church
           ,
           or
           better
           then
           our
           superiors
           :
           And
           if
           any
           man
           thinke
           that
           he
           
           sees
           further
           then
           his
           fellowes
           ,
           in
           these
           Theologicall
           prospects
           ,
           let
           his
           tongue
           keepe
           the
           counsel
           of
           his
           eyes
           ;
           Least
           ,
           whiles
           he
           affects
           the
           fame
           of
           deeper
           learning
           ,
           he
           embroyle
           the
           Church
           ,
           and
           rayse
           his
           glory
           vpon
           the
           publike
           ruines
           .
        
         
           And
           ye
           worthy
           Christians
           whose
           soules
           God
           hath
           entrusted
           with
           our
           spirituall
           Guardianship
           ,
           be
           ye
           alike
           minded
           with
           your
           teachers
           ;
           The
           motion
           of
           their
           tongues
           lyes
           
           much
           in
           your
           eares
           ;
           your
           modest
           desires
           of
           receiuing
           needfull
           ,
           and
           wholsome
           truthes
           ,
           shal
           auoide
           their
           labour
           after
           friuolous
           ,
           and
           quarrelsome
           curiosities
           .
           God
           hath
           blessed
           you
           with
           the
           reputation
           of
           a
           wise
           ,
           and
           knowing
           people
           ;
           In
           these
           diuine
           matters
           ,
           let
           a
           meeke
           sobrietie
           set
           boūds
           to
           your
           inquiries
           .
           Take
           vp
           your
           time
           ,
           and
           hearts
           with
           Christ
           and
           Him
           crucified
           ;
           with
           those
           essentiall
           truthes
           which
           are
           necessarie
           
           to
           saluation
           ;
           Leaue
           al
           curious
           disquisitions
           to
           the
           Schooles
           ,
           and
           say
           of
           those
           problemes
           ,
           as
           the
           Philosopher
           did
           of
           the
           Athenian
           shops
           :
           How
           many
           things
           are
           here
           that
           we
           haue
           no
           need
           of
           .
           Take
           the
           neerest
           cut
           yee
           can
           ,
           yee
           shall
           finde
           it
           a
           side
           way
           to
           heauen
           ,
           yee
           need
           not
           lengthen
           it
           with
           vndue
           circuitions
           .
           I
           am
           deceiued
           if
           (
           as
           the
           times
           are
           )
           yee
           shall
           not
           find
           worke
           enough
           to
           beare
           vp
           against
           the
           oppositions
           
           of
           professed
           hostility
           ,
           it
           is
           not
           for
           vs
           to
           sqander
           our
           thoughts
           and
           houres
           vpon
           vse-lesse
           janglings
           ;
           Wherewith
           if
           we
           suffer
           our selues
           to
           be
           still
           taken
           vp
           ,
           Satan
           shal
           deale
           with
           vs
           like
           some
           craftie
           cheater
           ,
           who
           whiles
           he
           holds
           vs
           at
           gaze
           with
           trickes
           of
           iugling
           ,
           pickes
           our
           pockets
           .
        
         
           Deare
           brethren
           ,
           what
           euer
           become
           of
           these
           worthlesse
           driblets
           ,
           bee
           sure
           to
           looke
           well
           to
           the
           free-hold
           of
           your
           saluation
           .
           
           Errour
           is
           not
           more
           busie
           then
           subtile
           ,
           Superstition
           neuer
           wanted
           sweet
           insinuations
           :
           make
           sure
           worke
           against
           these
           plausible
           dangers
           ,
           Suffer
           not
           your selues
           to
           bee
           drawne
           into
           the
           net
           by
           the
           common
           stale
           of
           the
           Church
           ;
           Know
           that
           outward
           visibilitie
           may
           too
           well
           stand
           with
           an
           vtter
           exclusion
           from
           saluation
           .
           Saluation
           consists
           not
           in
           a
           formalitie
           of
           profession
           ,
           but
           in
           a
           soundnesse
           of
           beliefe
           .
           A
           true
           
           body
           may
           be
           ful
           of
           mortall
           diseases
           :
           So
           is
           the
           Romane
           Church
           of
           this
           day
           ;
           whom
           we
           haue
           long
           pitied
           ,
           and
           laboured
           to
           cure
           in
           vaine
           ;
           If
           she
           will
           not
           bee
           healed
           by
           vs
           ,
           let
           not
           vs
           be
           infected
           by
           her
           ;
           Let
           vs
           bee
           no
           lesse
           ielous
           of
           her
           Contagion
           ,
           then
           she
           is
           of
           our
           Remedies
           .
           Hold
           fast
           that
           precious
           Truth
           ,
           which
           hath
           been
           long
           taught
           you
           by
           faithfull
           Pastors
           ,
           confirmed
           by
           cleare
           euidences
           of
           Scriptures
           ,
           euinced
           by
           
           sound
           reasons
           ,
           sealed
           vp
           by
           the
           bloud
           of
           our
           blessed
           Martyrs
           ;
           So
           whiles
           no
           man
           takes
           away
           the
           Crowne
           of
           your
           constancie
           ,
           yee
           shall
           be
           our
           Crowne
           and
           reioycing
           in
           the
           day
           of
           the
           Lord
           Iesus
           ;
           To
           whose
           all-sufficient
           grace
           I
           commend
           you
           al
           ;
           and
           vow
           my selfe
        
         
           
             Your
             common
             Seruant
             in
             him
             whom
             we
             all
             reioyce
             to
             serue
             .
             
               IOS
               .
               EXON
            
             .
          
        
      
       
         
           
           
           
             The
             Contents
             .
          
           
             
               CHAP.
               I.
               
            
             THe
             extent
             of
             the
             differences
             betwixt
             the
             Churches
             .
             
               Fol.
               1.
            
             
          
           
             
               CHAP.
               II.
               
            
             The
             Originall
             of
             the
             differences
             .
             
               Fol.
               7.
            
             
          
           
             
             
               CHAP.
               III.
               
            
             The
             Reformed
             vniustly
             charged
             with
             noueltie
             ,
             heresie
             ,
             schisme
             .
             14.
             
          
           
             
               CHAP.
               IV.
               
            
             The
             Roman
             Church
             guiltie
             of
             this
             schisme
             .
             22
          
           
             
               CHAP.
               V.
               
            
             The
             newnesse
             of
             the
             Article
             of
             Iustification
             by
             inherent
             righteousnesse
             .
             27
             
               
               
                 
                   SECT
                   .
                   II
                
                 This
                 doctrine
                 proued
                 to
                 be
                 against
                 Scripture
                 .
                 36
              
               
                 
                   SECT
                   .
                   III.
                   
                
                 Against
                 reason
                 .
                 42
              
            
          
           
             
               CHAP.
               VI.
               
            
             The
             newnesse
             of
             the
             doctrine
             of
             merit
             45
             
               
                 
                   SECT
                   .
                   II
                
                 Against
                 Scripture
                 .
                 48.
                 
              
               
                 
                   SECT
                   .
                   III.
                   
                
                 Against
                 reason
                 .
                 50
              
            
          
           
             
             
               CHAP.
               VII
               .
            
             The
             newnesse
             of
             the
             doctrine
             of
             Transubstantiation
             .
             53
             
               
                 
                   SECT
                   .
                   II
                
                 Against
                 Scripture
                 .
                 62
              
               
                 
                   SECT
                   .
                   III.
                   
                
                 Against
                 reason
                 .
                 67
              
            
          
           
             
               CHAP.
               VIII
               .
            
             The
             newnesse
             of
             the
             Halfe-Communion
             .
             71
             
               
                 
                   SECT
                   .
                   II
                
                 Against
                 Scripture
                 .
                 75
              
               
                 
                 
                   SECT
                   .
                   III.
                   
                
                 Against
                 reason
                 .
                 77
              
            
          
           
             
               CHAP.
               IX
               .
            
             The
             newnesse
             of
             the
             Missall
             Sacrifice
             .
             79
             
               
                 
                   SECT
                   .
                   II
                
                 Against
                 Scripture
                 ,
                 81
              
               
                 
                   SECT
                   .
                   III.
                   
                
                 Against
                 reason
                 .
                 84
              
            
          
           
             
               CHAP.
               X.
               
            
             The
             newnesse
             of
             Image-worship
             .
             87
             
               
                 
                   SECT
                   .
                   II
                
                 Against
                 Scripture
                 .
                 94
              
               
                 
                   SECT
                   .
                   III.
                   
                
                 Against
                 reason
                 .
                 98
              
            
          
           
             
             
               CHAP.
               XI
               .
            
             The
             newnesse
             of
             Jndulgences
             and
             Purgatorie
             .
             100
             
               
                 
                   SECT
                   .
                   II
                
                 Against
                 Scripture
                 .
                 108
              
               
                 
                   SECT
                   .
                   III.
                   
                
                 Agai●st
                 reason
                 .
                 112
              
            
          
           
             
               CHAP.
               XII
               .
            
             The
             newnesse
             of
             Diuine
             Seruice
             in
             an
             vnknowne
             tongue
             .
             114
             
               
                 
                   SECT
                   .
                   II
                
                 Against
                 Scripture
                 .
                 120
              
               
                 
                   SECT
                   .
                   III.
                   
                
                 Against
                 reason
                 .
                 122
              
            
          
           
             
             
               CHAP.
               XIII
               .
            
             The
             newnesse
             of
             a
             full
             ,
             forced
             Sacramentall
             Confession
             .
             124
             
               
                 
                   SECT
                   .
                   II
                
                 Not
                 warranted
                 by
                 Scripture
                 .
                 129
              
               
                 
                   SECT
                   .
                   III.
                   
                
                 Against
                 reason
                 .
                 132
              
               
                 
                   SECT
                   .
                   IV.
                   
                
                 The
                 noueltie
                 of
                 absolution
                 before
                 satisfaction
                 .
                 134
              
            
          
           
             
               CAAP.
               XIV
               .
            
             The
             newnesse
             of
             the
             Romish
             Inuocation
             of
             Saints
             .
             136
             
               
                 
                   SECT
                   .
                   II
                
                 Against
                 Scripture
                 .
                 140
              
               
                 
                 
                   SECT
                   .
                   III.
                   
                
                 Against
                 reason
                 .
                 146
              
            
          
           
             
               CHAP.
               XV.
               
            
             The
             newnesse
             of
             seuen
             Sacraments
             .
             148
             
               
                 
                   SECT
                   .
                   II
                
                 Besides
                 Scripture
                 .
                 152
              
               
                 
                   SECT
                   .
                   III.
                   
                
                 Against
                 reason
                 .
                 154
              
            
          
           
             
               CHAP.
               XVI
               .
            
             The
             newnesse
             of
             the
             Romish
             Doctrine
             of
             Traditions
             .
             156
             
               
                 
                   SECT
                   .
                   II
                
                 Against
                 Scripture
                 .
                 162
              
               
                 
                 
                   SECT
                   .
                   III.
                   
                
                 Against
                 reason
                 .
                 66
              
            
          
           
             
               CHAP.
               XVII
               .
            
             The
             newnesse
             of
             the
             vniuersall
             Headship
             of
             the
             Bishop
             of
             Rome
             .
             169
             
               
                 
                   SECT
                   .
                   II
                
                 The
                 newnesse
                 of
                 challenged
                 Infallibilitie
                 .
                 177
              
               
                 
                   SECT
                   .
                   III.
                   
                
                 The
                 newnesse
                 of
                 the
                 Popes
                 superioritie
                 to
                 Councels
                 .
                 179
              
               
                 
                   SECT
                   .
                   IV.
                   
                
                 The
                 new
                 presumption
                 of
                 Papall
                 Dispensations
                 .
                 182
              
               
                 
                 
                   SECT
                   .
                   V.
                   
                
                 The
                 new
                 challenge
                 of
                 Popes
                 domineering
                 ouer
                 Kings
                 and
                 Emperours
                 .
                 185
              
            
          
           
             
               CHAP.
               XVIII
               .
            
             The
             Epilogue
             both
             of
             Exhortation
             ,
             and
             Apologie
             .
             190
          
        
      
       
         
         
           An
           Aduertisement
           .
        
         
           COurteous
           Reader
           ;
           I
           shall
           entreat
           you
           where
           you
           finde
           some
           few
           ,
           either
           ●iterall
           ,
           or
           verball
           faults
           ,
           to
           haue
           recourse
           to
           this
           following
           Errata
           committed
           by
           the
           Printer
           ,
           which
           will
           bee
           verie
           vnpleasing
           to
           the
           Reuerend
           Authour
           (
           who
           is
           many
           miles
           distant
           from
           the
           Presse
           )
           which
           errors
           if
           you
           shall
           vouchsafe
           to
           pardon
           in
           this
           Impression
           ,
           they
           shall
           be
           more
           carefully
           amended
           in
           the
           next
           .
        
         
           
             N.
             B.
             
          
        
      
       
         
         
           Errata
           .
        
         
           PAg.
           5.
           in
           margine
           ,
           for
           Probant
           ,
           read
           Prolaeus
           pag.
           9.
           in
           marg
           .
           for
           Pierius
           ,
           read
           Prierius
           .
           p.
           10.
           l.
           8.
           for
           
             angry
             part
          
           ,
           read
           
             angry
             to
             part
          
           .
           pag.
           11.
           lin
           .
           7.
           for
           professe
           ,
           read
           professeth
           .
           p.
           15.
           in
           marg
           .
           for
           Haeresia
           ,
           read
           Hereses
           .
           p.
           ibid.
           in
           marg
           .
           for
           Bellidanus
           ,
           read
           Bellidauus
           .
           p.
           22.
           in
           marg
           .
           for
           Pushius
           read
           Pighius
           .
           p.
           ibid.
           for
           Turrectsm
           read
           Turrecremat
           .
           p.
           24.
           l.
           6.
           for
           censures
           ,
           read
           censurers
           .
           p.
           4●
           .
           l.
           23.
           for
           
             by
             And
          
           ,
           read
           
             by
             faith
             .
             And
          
           ▪
           p.
           43.
           l.
           22.
           for
           muddle
           ,
           read
           muddie
           ▪
           p.
           48.
           l.
           3.
           for
           habita
           ,
           read
           habitatio
           .
           p.
           48.
           l.
           3.
           for
           
             them
             yeelding
          
           .
           read
           
             them
             ;
             yeelding
          
           .
           p.
           62.
           l·
           5.
           for
           Barengarius
           ,
           read
           Bereng●rius
           .
           p.
           118.
           dele
           that
           .
           p.
           124.
           l.
           vlt.
           dele
           not
           .
           p.
           140.
           l.
           14.
           for
           practices
           ,
           read
           practicers
           .
           p.
           148.
           l.
           5.
           read
           mirrour
           .
           p.
           150.
           l
           14.
           for
           vnnecessarie
           ,
           read
           necessarie
           .
           p.
           163.
           l.
           18.
           for
           Salonons
           ,
           read
           Salomons
           .
        
      
    
     
       
         
         
           THE
           OLD
           RELIGION
           .
        
         
           
             CHAP.
             I.
             The
             extent
             of
             the
             differences
             betwixt
             the
             Churches
             .
          
           
             THe
             first
             blessing
             that
             I
             dayly
             begge
             of
             my
             God
             ,
             for
             his
             Church
             ,
             is
             ,
             
             our
             Sauiours
             Legacie
             ,
             Peace
             :
             that
             sweete
             Peace
             ;
             which
             in
             the
             verie
             name
             of
             it
             comprehends
             all
             happinesse
             both
             of
             estate
             and
             disposition
             .
             
             As
             that
             mountaine
             whereon
             Christ
             ascended
             ,
             though
             it
             abounded
             with
             Palmes
             ,
             and
             Pines
             ,
             and
             Mirtles
             ,
             yet
             it
             caried
             onely
             the
             name
             of
             Oliues
             ,
             which
             haue
             beene
             an
             ancient
             Embleme
             of
             Peace
             :
             Other
             graces
             are
             
             for
             the
             beautie
             of
             the
             Church
             ;
             this
             for
             the
             health
             and
             life
             of
             it
             ;
             For
             how
             so
             euer
             ,
             
             euen
             Waspes
             haue
             their
             Combes
             ,
             and
             heretickes
             their
             assemblies
             (
             as
             Tertullian
             ,
             )
             so
             as
             all
             are
             not
             of
             the
             Church
             that
             haue
             Peace
             ;
             yet
             so
             essentiall
             is
             it
             to
             the
             Church
             ,
             in
             Saint
             Chrysostomes
             opinion
             ,
             
             that
             the
             very
             name
             of
             the
             Church
             implyes
             a
             consent
             ,
             and
             concord
             ;
             No
             maruel
             then
             if
             the
             Church
             labouring
             here
             below
             ,
             make
             it
             her
             dayly
             suite
             to
             her
             glorious
             Bride-grome
             in
             heauen
             ,
             
               Da
               pacem
            
             ,
             giue
             Peace
             in
             our
             time
             ,
             O
             Lord
             :
             The
             meanes
             of
             which
             happinesse
             are
             soone
             seene
             ,
             not
             so
             soone
             attained
             ;
             euen
             that
             which
             Hierome
             hath
             to
             his
             Ruffinus
             ,
             
             
               Vna
               fides
            
             ;
             Let
             our
             beleefe
             be
             but
             one
             ,
             and
             our
             hearts
             will
             be
             one
             .
          
           
             But
             since
             ,
             as
             Erasmus
             hath
             too
             truely
             obserued
             ,
             
             there
             is
             nothing
             so
             happie
             in
             these
             humane
             things
             ,
             wherein
             there
             is
             not
             some
             intermixtures
             of
             distemper
             ;
             
             and
             S.
             Paul
             hath
             told
             vs
             ,
             there
             must
             be
             heresies
             ,
             and
             
             the
             Spouse
             ,
             in
             Salomons
             Song
             ,
             
             compares
             her
             blessed
             husband
             to
             a
             yong
             Hart
             vpon
             the
             mountaine
             of
             Bether
             ;
             that
             is
             ,
             Diuision
             ;
             Yea
             ,
             rather
             ,
             
             as
             vnder
             Gensericus
             ,
             and
             his
             Vandals
             ,
             the
             Christian
             Temples
             flamed
             higher
             then
             the
             Townes
             ;
             so
             for
             the
             space
             of
             these
             last
             hundred
             yeeres
             ,
             there
             hath
             beene
             more
             combustion
             in
             the
             Church
             ,
             then
             in
             the
             ciuill
             state
             ;
             My
             next
             wish
             is
             ,
             that
             if
             differences
             in
             Religion
             cannot
             bee
             avoided
             ,
             yet
             that
             they
             might
             bee
             rightly
             iudged
             off
             ,
             and
             be
             but
             taken
             as
             they
             are
             .
             Neither
             can
             I
             but
             mourne
             ,
             and
             bleede
             ,
             to
             see
             how
             miserably
             the
             World
             is
             abused
             on
             all
             hands
             with
             preiudice
             in
             this
             kinde
             :
             whiles
             the
             aduerse
             part
             brands
             vs
             with
             vniust
             censures
             ,
             and
             with
             loude
             clamours
             cries
             vs
             downe
             for
             heretickes
             :
             On
             the
             other
             side
             ,
             some
             of
             ours
             ,
             doe
             so
             sleight
             the
             errours
             of
             the
             Romane
             Church
             ,
             as
             if
             they
             were
             not
             worth
             our
             contention
             ;
             
             as
             if
             our
             Martyrs
             had
             beene
             rash
             ,
             and
             our
             quarrels
             trifling
             ;
             Others
             
             againe
             doe
             so
             aggrauate
             them
             ,
             as
             if
             we
             could
             neuer
             bee
             at
             enough
             defiance
             with
             their
             opinions
             ,
             nor
             at
             enough
             distance
             from
             their
             communion
             .
             All
             these
             three
             are
             dangerous
             extremities
             ;
             The
             two
             former
             whereof
             shall
             (
             if
             my
             hopes
             faile
             me
             not
             )
             in
             this
             whole
             discourse
             be
             sufficiently
             conuinced
             ;
             wherein
             as
             wee
             shal
             fully
             cleare
             our selues
             from
             that
             hateful
             slander
             of
             heresie
             ,
             or
             schisme
             ,
             So
             we
             shall
             leaue
             vpon
             the
             Church
             of
             Rome
             ,
             an
             vnauoydable
             imputation
             of
             many
             no
             lesse
             foule
             ,
             and
             enormious
             ,
             then
             nouell
             errours
             ;
             to
             the
             stopping
             of
             the
             mouthes
             of
             those
             Adiaphorists
             ,
             
             whereof
             Melancthon
             seemes
             to
             haue
             long
             agoe
             prophesied
             ;
             
               Metuendum
               est
               ,
               &c.
            
             
             It
             is
             to
             be
             feared
             (
             saith
             he
             )
             that
             in
             the
             last
             age
             of
             the
             world
             this
             errour
             will
             raigne
             amongst
             men
             ,
             that
             either
             Religions
             are
             nothing
             ,
             or
             differ
             onely
             in
             words
             .
          
           
             
             The
             third
             comes
             now
             in
             our
             way
             ;
             That
             which
             Laertius
             speakes
             of
             Menedemus
             that
             in
             Disputing
             his
             
             very
             eyes
             would
             sparkle
             ,
             is
             true
             of
             many
             of
             ours
             ,
             whose
             zeale
             transports
             them
             to
             such
             a
             detestation
             of
             the
             Romane
             Church
             ,
             
             as
             if
             it
             were
             all
             errour
             ,
             no
             Church
             ;
             affecting
             nothing
             more
             ,
             then
             an
             vtter
             opposition
             to
             their
             doctrine
             and
             ceremonie
             ,
             because
             theirs
             ;
             Like
             as
             Maldonate
             professeth
             to
             mislike
             and
             auoide
             many
             faire
             interpretations
             ,
             not
             as
             false
             ,
             but
             as
             Caluins
             :
             These
             men
             haue
             not
             learned
             this
             in
             Saint
             Austens
             Schoole
             ,
             who
             tels
             vs
             ,
             that
             it
             was
             the
             rule
             of
             the
             Fathers
             well
             before
             Cyprian
             and
             Agrippinus
             ,
             as
             since
             ,
             that
             whatsoeuer
             they
             found
             in
             any
             schime
             or
             heresie
             ,
             warrantable
             and
             holy
             ,
             that
             they
             allowed
             for
             its
             owne
             worth
             ,
             and
             did
             not
             refuse
             it
             for
             the
             abettors
             ;
             Neither
             for
             the
             chaffe
             doe
             we
             leaue
             the
             floore
             of
             God
             ,
             neither
             for
             the
             bad
             fishes
             doe
             we
             breake
             his
             nets
             .
             Rather
             ,
             as
             the
             Priests
             of
             Mercurie
             had
             wont
             to
             say
             ,
             when
             they
             eate
             their
             Figs
             and
             Honie
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
             All
             truth
             is
             sweet
             ;
             it
             is
             indeed
             Gods
             ,
             not
             ours
             ,
             wheresoeuer
             it
             is
             found
             ,
             
             the
             Kings
             coyne
             is
             currant
             ,
             though
             it
             be
             found
             in
             any
             impure
             channell
             .
          
           
             
             For
             this
             particular
             ;
             they
             haue
             not
             well
             heeded
             that
             charitable
             profession
             of
             zealous
             Luther
             (
             
               Nos
               fatemur
               ,
               &c
            
             )
             We
             professe
             (
             saith
             hee
             )
             that
             vnder
             the
             Papacy
             there
             is
             much
             Christian
             good
             ,
             yea
             all
             ;
             &c.
             
             I
             say
             moreouer
             ,
             that
             vnder
             the
             Papacie
             is
             true
             Christianitie
             ,
             yea
             the
             very
             kernell
             of
             Christianitie
             ,
             &c.
             
             No
             man
             I
             trust
             will
             feare
             that
             feruent
             spirits
             too
             much
             excesse
             of
             indulgence
             ;
             vnder
             the
             Papacie
             may
             bee
             as
             much
             good
             ,
             as
             it selfe
             is
             euill
             ;
             Neither
             doe
             we
             censure
             that
             Church
             for
             what
             it
             hath
             not
             ;
             
             but
             for
             what
             it
             hath
             :
             Fundamentall
             truth
             is
             like
             that
             Maronaean
             wine
             ,
             which
             if
             it
             bee
             mixed
             with
             twentie
             times
             so
             much
             water
             holds
             his
             strength
             :
             The
             Sepulchre
             of
             Christ
             was
             ouer-whelmed
             by
             the
             Pagans
             with
             earth
             and
             rubbish
             ;
             
             and
             and
             more
             then
             so
             ;
             ouer
             it
             ,
             they
             built
             a
             Temple
             to
             their
             impure
             Venus
             ;
             yet
             still
             ,
             in
             spight
             of
             malice
             ,
             there
             was
             the
             Sepulchre
             of
             Christ
             ;
             and
             it
             
             is
             a
             ruled
             case
             of
             Papinian
             ,
             
             that
             a
             sacred
             place
             looseth
             not
             the
             holinesse
             ,
             with
             the
             demolished
             walles
             ;
             No
             more
             doth
             the
             Romane
             ,
             loose
             the
             claime
             of
             a
             true
             visible
             Church
             ,
             by
             her
             manifold
             and
             deplorable
             corruptions
             ;
             her
             vnsoundnesse
             is
             not
             lesse
             apparent
             ,
             then
             her
             being
             ;
             If
             shee
             were
             once
             the
             spouse
             of
             Christ
             ,
             and
             her
             adulteries
             are
             knowne
             ,
             yet
             the
             diuorce
             is
             not
             sued
             out
             .
          
        
         
           
             CHAP.
             II.
             The
             Originall
             of
             the
             differences
             .
          
           
             IT
             is
             too
             true
             that
             those
             two
             maine
             Elements
             of
             euill
             (
             as
             Timon
             called
             them
             )
             Ambition
             and
             Couetousnesse
             ,
             
             which
             Bernard
             professes
             were
             the
             great
             Masters
             of
             that
             Clergie
             in
             his
             times
             ,
             hauing
             palpably
             corrupted
             the
             Christian
             World
             ,
             
             both
             in
             doctrine
             and
             manners
             ,
             gaue
             iust
             cause
             of
             scandall
             ,
             and
             complaint
             to
             godly
             minds
             ;
             
             Which
             (
             though
             long
             smothered
             )
             at
             last
             brake
             forth
             into
             publike
             contestation
             ;
             augmented
             by
             the
             fury
             of
             those
             guiltie
             defendants
             ,
             which
             loued
             their
             reputation
             more
             then
             peace
             :
             But
             yet
             so
             ,
             as
             the
             complainants
             euer
             professed
             a
             ioynt
             allowance
             of
             those
             fundamentall
             truths
             ,
             which
             discried
             themselues
             ,
             by
             their
             bright
             lustre
             ,
             in
             the
             worst
             of
             that
             confusion
             ;
             as
             not
             willing
             that
             God
             should
             leese
             any
             thing
             by
             the
             wrongs
             of
             men
             ,
             or
             that
             men
             should
             leese
             any
             thing
             by
             the
             enuie
             of
             that
             euill
             spirit
             ,
             
             which
             had
             taken
             the
             aduantage
             of
             the
             publike
             sleepe
             for
             his
             tares
             :
             Shortly
             then
             ,
             according
             to
             the
             Prayers
             and
             predictions
             of
             manie
             holy
             Christians
             ,
             God
             would
             haue
             his
             Church
             reformed
             ;
             How
             shall
             it
             be
             done
             ?
             
             Licentious
             courses
             (
             as
             Seneca
             wisely
             )
             haue
             sometimes
             beene
             amended
             by
             correction
             ,
             and
             feare
             ,
             neuer
             of
             themselues
             ;
             As
             therefore
             their
             owne
             president
             was
             stirred
             
             vp
             in
             the
             Councell
             of
             Trent
             ,
             
             to
             crie
             out
             of
             their
             corruption
             of
             discipline
             ;
             So
             was
             the
             spirit
             of
             Luther
             ,
             somewhat
             before
             that
             ,
             stirred
             vp
             to
             taxe
             their
             corruption
             of
             Doctrine
             ;
             but
             ,
             as
             all
             beginnings
             are
             timerous
             ,
             how
             calmely
             did
             he
             enter
             ,
             and
             with
             what
             submisse
             Supplications
             did
             hee
             sue
             for
             redresse
             ?
             I
             come
             to
             you
             (
             saith
             he
             )
             most
             holy
             Father
             ,
             and
             humbly
             prostrate
             before
             you
             ,
             beseech
             you
             ,
             that
             ,
             if
             it
             be
             possible
             ,
             you
             would
             be
             pleased
             to
             set
             your
             helping
             hand
             to
             the
             worke
             ,
             Intreaties
             preuaile
             nothing
             ;
             The
             whiles
             ,
             the
             importune
             insolence
             of
             Eckius
             ,
             and
             the
             vndiscreete
             carriage
             of
             Caietan
             (
             as
             Luther
             there
             professes
             )
             forced
             him
             to
             a
             publike
             opposition
             .
             At
             last
             (
             as
             sometimes
             euen
             poysons
             turne
             medicinall
             )
             the
             furious
             prosecution
             of
             abused
             Authoritie
             increased
             the
             zeale
             of
             truth
             ;
             Like
             as
             the
             repercussion
             of
             the
             flame
             intends
             it
             more
             ;
             And
             as
             zeale
             grew
             in
             the
             plaintiue
             ,
             so
             did
             
             rage
             in
             the
             defendant
             ;
             
             So
             as
             now
             that
             was
             verified
             of
             
               Tertullian
               (
               A
               primordio
               ,
               &c.
               
            
             From
             the
             beginning
             righteousnesse
             suffers
             violence
             ,
             and
             ,
             no
             sooner
             did
             God
             begin
             to
             be
             worshipped
             ,
             but
             Religion
             was
             attended
             with
             enuie
             .
             The
             masters
             of
             the
             Pythonisse
             are
             angrie
             part
             with
             a
             gainefull
             (
             though
             euill
             )
             guest
             :
             Am
             I
             become
             your
             enemie
             because
             I
             tolde
             you
             the
             truth
             ?
             saith
             Saint
             Paul
             ,
             yet
             that
             truth
             is
             not
             more
             vnwelcome
             ,
             then
             successefull
             ;
             
             For
             ,
             as
             the
             breath
             of
             a
             man
             that
             hath
             chewed
             Saffron
             discolours
             a
             Painted
             face
             ,
             so
             this
             blunt
             sinceritie
             shamed
             the
             glorious
             falshood
             of
             superstition
             .
          
           
             
             The
             proud
             offenders
             ,
             impatient
             of
             reproofe
             ,
             trie
             what
             fire
             and
             faggot
             can
             doe
             for
             them
             ;
             and
             now
             according
             to
             the
             old
             word
             ,
             
             suppressed
             spirits
             gather
             more
             authoritie
             ;
             as
             the
             Egyptian
             violence
             rather
             addeth
             to
             Gods
             Israel
             .
             In
             so
             much
             as
             Erasmus
             could
             tell
             the
             Rector
             of
             Louan
             ,
             
             that
             by
             burning
             Luthers
             bookes
             they
             might
             rid
             him
             from
             the
             Li●raries
             
             of
             men
             ,
             not
             from
             their
             hearts
             .
          
           
             The
             ventilation
             of
             these
             points
             dif●used
             them
             to
             the
             knowledge
             of
             the
             world
             ;
             and
             now
             ,
             vpon
             serious
             scanning
             ,
             
             it
             came
             to
             this
             (
             as
             that
             honor
             of
             Rotterdam
             professe
             (
             
               Non
               defuisse
            
             )
             ●hat
             there
             wanted
             not
             great
             Di●ines
             ,
             which
             durst
             confidently
             affirme
             ,
             that
             there
             was
             nothing
             in
             Luther
             ,
             which
             might
             not
             be
             defended
             by
             good
             and
             allowed
             Authors
             .
          
           
             Nothing
             doth
             so
             whet
             the
             edge
             of
             wit
             as
             contradiction
             ;
             Now
             ,
             hee
             ,
             who
             at
             first
             ,
             like
             the
             blind
             man
             in
             ●he
             Gospell
             (
             it
             is
             Bezaes
             comparison
             )
             saw
             men
             like
             trees
             ,
             vpon
             more
             cleare
             light
             ,
             sees
             and
             wonders
             at
             ●hose
             grosse
             superstitions
             ,
             and
             tyrannies
             ,
             wherewith
             the
             Church
             of
             God
             had
             beene
             long
             abused
             :
             And
             ●ow
             ,
             as
             the
             first
             Hue
             and
             Crie
             rayseth
             a
             whole
             Countrie
             ,
             the
             world
             was
             awakned
             with
             the
             noyse
             ,
             and
             startling
             vp
             ,
             saw
             ,
             and
             stood
             amazed
             to
             see
             its
             owne
             slauerie
             and
             besot●ednesse
             :
             Meane
             while
             ;
             That
             God
             ,
             
             who
             cannot
             bee
             wanting
             to
             himselfe
             ,
             
             rayseth
             vp
             abettors
             to
             his
             truth
             ;
             The
             contention
             growes
             ,
             Bookes
             flie
             abroad
             on
             both
             parts
             .
             Straight
             Buls
             bellow
             from
             Rome
             nothing
             but
             death
             ,
             and
             damnation
             to
             the
             opposites
             ;
             Excommunications
             are
             thundred
             out
             ,
             from
             their
             Capitoline
             powers
             ,
             against
             all
             the
             partakers
             of
             this
             (
             so
             called
             )
             heresie
             ;
             the
             flashes
             of
             publike
             Anathemaes
             strike
             them
             downe
             to
             hell
             .
          
           
             The
             condemned
             reprouers
             stand
             vpon
             their
             owne
             integritie
             ,
             call
             heauen
             and
             earth
             to
             record
             ,
             how
             iustly
             they
             haue
             complained
             ,
             how
             vniustly
             they
             are
             censured
             ;
             in
             large
             Volumes
             defending
             their
             innocence
             ;
             and
             ,
             challenging
             an
             vndeniable
             part
             in
             the
             true
             visible
             Church
             of
             God
             ,
             from
             which
             they
             are
             pretended
             to
             bee
             eiected
             ;
             
             appeale
             ,
             (
             next
             to
             the
             Tribunall
             of
             Heauen
             )
             to
             the
             sentence
             of
             a
             free
             generall
             Councell
             ,
             for
             their
             right
             .
          
           
             Profer
             is
             made
             at
             last
             of
             a
             Synode
             at
             Trent
             ;
             but
             neither
             free
             ,
             nor
             
             generall
             ;
             nor
             such
             ,
             
             as
             would
             afford
             (
             after
             all
             semblances
             )
             either
             safetie
             of
             accesse
             ,
             or
             possibilitie
             of
             indifferencie
             ;
             That
             partiall
             meeting
             (
             as
             it
             was
             *
             prompted
             to
             speake
             )
             condems
             vs
             vnheard
             ;
             right
             so
             as
             Ruffinus
             reports
             it
             in
             that
             case
             of
             
               Athanasius
               ;
               Iudicandi
               potestas
               ,
               &c.
               
            
             The
             power
             of
             iudging
             was
             in
             the
             accusers
             ;
             contrarie
             to
             the
             rule
             of
             their
             owne
             Lawe
             ;
             
               Non
               debet
               ,
               &c.
            
             
             The
             same
             partie
             may
             not
             bee
             the
             Iudge
             ,
             accuser
             witnesse
             ;
             contrarie
             to
             that
             iust
             rule
             of
             Theodericus
             ,
             reported
             by
             
               Cassiodore
               (
               Sententia
               ,
               &c.
            
             )
             The
             sentence
             that
             is
             giuen
             in
             the
             absence
             of
             the
             parties
             is
             of
             no
             moment
             .
             We
             are
             still
             where
             we
             were
             ,
             opposing
             ,
             suffering
             .
             In
             these
             termes
             wee
             stand
             ,
             what
             shall
             wee
             say
             then
             ,
             if
             men
             would
             either
             not
             haue
             deserued
             ,
             or
             haue
             patiently
             indured
             reproofe
             ,
             this
             breach
             had
             neuer
             beene
             .
             Woe
             bee
             to
             the
             men
             by
             whom
             this
             offence
             commeth
             ;
             For
             vs
             ,
             that
             rule
             of
             Saint
             Bernard
             shall
             clearely
             acquit
             vs
             ,
             before
             
             God
             ,
             
             and
             his
             Angels
             (
             
               Cum
               carpuntur
               vitia
               ,
               &c.
            
             )
             When
             faults
             are
             taxed
             ,
             and
             scandall
             growes
             ,
             hee
             is
             the
             cause
             of
             the
             scandall
             ,
             who
             did
             that
             which
             was
             worthie
             to
             bee
             reproued
             not
             he
             that
             reproued
             the
             ill
             doer
             .
          
        
         
           
             CHAP.
             III.
             The
             reformed
             vniustly
             charged
             with
             noueltie
             ,
             heresie
             ,
             schisme
             .
          
           
             
             BE
             it
             therefore
             knowne
             to
             all
             the
             World
             ,
             that
             our
             Church
             is
             onely
             Reformed
             ,
             or
             Repaired
             ,
             not
             made
             new
             :
             There
             is
             not
             one
             stone
             of
             a
             new
             foundation
             laide
             by
             vs
             ;
             Yea
             ,
             the
             old
             wals
             stand
             still
             ;
             Onely
             the
             ouer-casting
             of
             those
             ancient
             stones
             which
             the
             vntempered
             morter
             of
             new
             inuentions
             ,
             
             displeaseth
             vs.
             Plainely
             ,
             set
             aside
             the
             corruptions
             ,
             
             and
             the
             Church
             is
             the
             same
             :
             And
             what
             are
             these
             corruptions
             ,
             but
             vnsound
             adiections
             to
             the
             ancient
             structure
             of
             Religion
             ;
             These
             we
             cannot
             but
             oppose
             ;
             and
             are
             therefore
             vniustly
             ,
             and
             imperiously
             eiected
             ;
             Hence
             it
             is
             that
             ours
             is
             by
             the
             opposite
             stiled
             an
             Ablatiue
             ,
             
             or
             negatiue
             Religion
             ;
             for
             so
             much
             as
             wee
             ioyne
             with
             all
             true
             Christians
             in
             all
             affirmatiue
             positions
             of
             ancient
             faith
             ,
             onely
             standing
             vpon
             the
             deniall
             of
             some
             late
             and
             vndue
             additaments
             to
             the
             Christian
             beleefe
             ;
             Or
             if
             those
             additions
             bee
             reckoned
             for
             ruines
             :
             
             It
             is
             a
             sure
             rule
             which
             Durandus
             giues
             concerning
             materiall
             Churches
             ,
             applyable
             to
             the
             spirituall
             ;
             that
             if
             the
             Wall
             be
             decayed
             ,
             not
             at
             once
             but
             successiuely
             ,
             it
             is
             iudged
             still
             the
             same
             Church
             ,
             and
             (
             vpon
             reparation
             )
             not
             to
             bee
             reconsecrated
             ,
             but
             onely
             reconciled
             .
             Well
             therefore
             may
             those
             mouthes
             stop
             themselues
             ,
             which
             loudly
             call
             for
             the
             names
             of
             the
             Professors
             of
             our
             faith
             ,
             
             in
             all
             successions
             of
             times
             ,
             till
             Luther
             
             look't
             forth
             into
             the
             World.
             Had
             wee
             gone
             about
             to
             broach
             any
             new
             positiue
             Truths
             ,
             vnseene
             ,
             vnheard
             of
             former
             times
             ,
             well
             and
             iustly
             might
             they
             challenge
             vs
             for
             a
             deduction
             of
             this
             line
             of
             doctrine
             ,
             from
             a
             pedigree
             of
             Predecessours
             ;
             Now
             ,
             that
             we
             only
             disclayme
             their
             superfluous
             ,
             and
             nouell
             opinions
             ,
             and
             practices
             ,
             which
             haue
             beene
             by
             degrees
             thrust
             vpon
             the
             Church
             of
             God
             ,
             retayning
             inuiolably
             all
             former
             Articles
             of
             Christian
             faith
             ,
             how
             idle
             is
             this
             plea
             ,
             how
             worthy
             of
             hissing
             out
             ?
             Who
             sees
             not
             now
             that
             all
             we
             need
             to
             doe
             ,
             is
             ,
             but
             to
             show
             that
             all
             those
             points
             which
             wee
             cry
             downe
             in
             the
             Romane
             Church
             ,
             are
             such
             ,
             as
             carrie
             in
             them
             a
             manifest
             brand
             of
             newnesse
             ,
             and
             absurditie
             .
             This
             proofe
             will
             cleerely
             iustifie
             our
             refusall
             ;
             Let
             them
             see
             how
             they
             shall
             once
             ,
             before
             the
             awfull
             Tribunall
             of
             our
             last
             Iudge
             ,
             
             iustifie
             their
             vncharitablenesse
             ,
             who
             cease
             not
             vpon
             this
             our
             refusall
             to
             eiect
             ,
             &
             condemne
             vs.
             
          
           
           
             The
             Church
             of
             Rome
             is
             sicke
             ;
             
             Ingenuous
             Cassander
             confesseth
             so
             ;
             
               (
               nec
               inficior
               ,
               &c.
            
             )
             I
             deny
             not
             (
             saith
             he
             )
             that
             the
             Romane
             Church
             is
             not
             a
             little
             changed
             from
             her
             ancient
             beautie
             ,
             and
             brightnesse
             ,
             and
             that
             shee
             is
             deformed
             with
             many
             diseases
             ,
             and
             vicious
             distempers
             ;
             Bernard
             tels
             vs
             how
             it
             must
             bee
             dieted
             ;
             profitable
             ,
             though
             vnpleasing
             ,
             medicines
             must
             bee
             poured
             into
             the
             mouth
             of
             it
             ;
             Luther
             ,
             and
             his
             associates
             did
             this
             office
             (
             as
             Erasmus
             acknowledgeth
             ;
             
               (
               Lutherus
               porrexit
               )
               Luther
            
             ,
             saith
             hee
             ,
             gaue
             the
             World
             a
             potion
             violent
             ,
             and
             bitter
             ;
             what
             euer
             it
             were
             ,
             I
             wish
             it
             may
             breed
             some
             good
             health
             in
             the
             bodie
             of
             Christian
             people
             ,
             so
             miserably
             foule
             with
             all
             kinds
             of
             euils
             .
             Neuer
             did
             Luther
             meane
             to
             take
             away
             the
             life
             of
             that
             Church
             ,
             but
             the
             sicknesse
             ;
             
             Wherein
             (
             as
             Socrates
             answered
             to
             his
             Iudges
             )
             surely
             ,
             he
             deserued
             recompence
             ,
             in
             steed
             of
             rage
             ;
             For
             as
             Saint
             Ambrose
             worthily
             ;
             
               (
               Dulcior
               est
            
             )
             sweeter
             is
             a
             
             religious
             chastisement
             ,
             then
             a
             smoothing
             remission
             .
          
           
             This
             that
             was
             meant
             to
             the
             Churches
             health
             ,
             proues
             the
             Physitians
             disease
             ;
             so
             did
             the
             bitternesse
             of
             our
             wholsome
             draughts
             offend
             ,
             that
             we
             are
             beaten
             out
             of
             doores
             ;
             
             Neither
             did
             wee
             runne
             from
             that
             Church
             ,
             but
             are
             driuen
             away
             ,
             as
             our
             late
             Soueraigne
             professeth
             by
             Casaubons
             hand
             ;
             Wee
             know
             that
             of
             Cyrill
             is
             a
             true
             word
             ;
             Those
             which
             seuer
             themselues
             from
             the
             Church
             ,
             and
             communion
             ,
             are
             the
             enemies
             of
             God
             ,
             and
             friends
             of
             Deuils
             ;
             and
             that
             which
             Dionysius
             said
             to
             Nouatus
             ;
             Any
             thing
             must
             rather
             be
             borne
             ,
             then
             that
             we
             should
             rend
             the
             Church
             of
             God
             :
             Farre
             ,
             far
             was
             it
             from
             our
             thoughts
             ,
             to
             teare
             the
             seamelesse
             coate
             ;
             or
             ,
             with
             this
             precious
             Oyle
             of
             Truth
             to
             breake
             the
             Churches
             head
             ;
          
           
             
             We
             found
             iust
             faults
             ;
             else
             ,
             let
             vs
             bee
             guiltie
             of
             this
             disturbance
             .
             If
             now
             ,
             choler
             vniustly
             exasperated
             with
             an
             wholsome
             reprehension
             ,
             
             haue
             broken
             forth
             into
             a
             furious
             persecution
             of
             the
             gainesayers
             ,
             the
             sinne
             is
             not
             ours
             ;
             If
             we
             haue
             defended
             our
             innocence
             with
             blowes
             ,
             the
             sinne
             is
             not
             ours
             .
             Let
             vs
             neuer
             prosper
             in
             our
             good
             cause
             ,
             if
             all
             the
             water
             of
             Tyber
             can
             wash
             off
             the
             bloud
             of
             many
             thousand
             Christian
             soules
             that
             hath
             beene
             shed
             in
             this
             quarrell
             ,
             from
             the
             hands
             of
             the
             Romish
             Prelacie
             .
             Surely
             ,
             as
             it
             was
             obserued
             of
             olde
             ,
             that
             none
             of
             the
             Tribe
             of
             Leui
             ,
             were
             the
             professed
             followers
             of
             our
             Sauiour
             ,
             so
             it
             is
             too
             easie
             to
             obserue
             ,
             that
             ,
             of
             late
             times
             ,
             
             this
             Tribe
             hath
             exercised
             the
             bitterest
             enmitie
             vpon
             the
             followers
             of
             Christ
             .
             Suppose
             wee
             had
             offended
             in
             the
             vndiscreet
             managing
             of
             a
             iust
             reproofe
             ;
             it
             is
             a
             true
             rule
             of
             Erasmus
             ,
             that
             generous
             spirits
             would
             bee
             reclaymed
             by
             teaching
             ,
             not
             by
             compulsion
             ;
             and
             as
             Alipius
             wisely
             to
             his
             Augustine
             ;
             Heed
             must
             bee
             taken
             ,
             least
             whiles
             wee
             labour
             to
             redresse
             a
             doubtfull
             complaint
             ,
             wee
             make
             greater
             wounds
             then
             we
             find
             .
             
             Oh
             how
             happy
             had
             it
             beene
             for
             Gods
             Church
             ,
             if
             this
             care
             had
             found
             any
             place
             in
             the
             hearts
             of
             her
             Gouernours
             ;
             who
             regarding
             more
             the
             entire
             preseruation
             of
             their
             own
             honour
             ,
             then
             Truth
             ,
             and
             Peace
             ,
             Were
             all
             in
             the
             harsh
             language
             of
             warre
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             smite
             ,
             kill
             ,
             burne
             ,
             persecute
             :
             Had
             they
             beene
             but
             halfe
             so
             charitable
             to
             their
             moderne
             reprouers
             ,
             as
             they
             professe
             they
             are
             to
             the
             fore-going
             ,
             how
             had
             the
             Church
             flourished
             in
             an
             vnterrupted
             vnitie
             ?
             
             In
             the
             old
             Catholike
             Writers
             (
             say
             they
             )
             wee
             beare
             with
             many
             errours
             ,
             wee
             extenuate
             ,
             and
             excuse
             them
             ,
             wee
             find
             shifts
             to
             put
             them
             off
             ;
             and
             deuise
             some
             commodious
             senses
             for
             them
             ;
             Guiltinesse
             ,
             which
             is
             the
             ground
             of
             this
             fauour
             ,
             workes
             the
             quite
             contrarie
             courses
             against
             vs
             :
             Alas
             ,
             how
             are
             our
             Writings
             racked
             ,
             and
             wrested
             to
             enuious
             senses
             ,
             how
             misconstrued
             ,
             how
             peruerted
             ,
             and
             made
             to
             speake
             odiously
             on
             purpose
             to
             worke
             distaste
             ,
             to
             enlarge
             quarrell
             ,
             
             to
             draw
             on
             the
             deepest
             censures
             .
          
           
             Woe
             is
             mee
             ,
             this
             cruell
             vncharitablenesse
             is
             it
             ,
             that
             hath
             brought
             this
             miserable
             calamitie
             vpon
             distracted
             Christendome
             ;
             Surely
             ,
             
             as
             the
             ashes
             of
             the
             burning
             Mountaine
             Vesuuius
             being
             dispersed
             farre
             and
             wide
             ,
             bred
             a
             grieuous
             Pestilence
             in
             the
             Regions
             round
             about
             ;
             so
             the
             ashes
             that
             flie
             from
             these
             vnkindly
             flames
             of
             discord
             haue
             bred
             a
             wofull
             infection
             ,
             and
             death
             of
             soules
             through
             the
             whole
             Christian
             World.
             
          
        
         
           
           
             CHAP.
             IIII.
             The
             Church
             of
             Rome
             guiltie
             of
             this
             Schisme
             .
          
           
             
             IT
             is
             confessed
             by
             the
             President
             of
             the
             Tridentine
             Councell
             ,
             that
             the
             deprauation
             of
             discipline
             and
             manners
             of
             the
             Romane
             Church
             ,
             was
             the
             chiefe
             cause
             and
             originall
             of
             these
             dissensions
             .
             Let
             vs
             cast
             our
             eyes
             vpon
             the
             doctrine
             ,
             and
             wee
             shall
             no
             lesse
             find
             the
             guilt
             of
             this
             fearefull
             Schisme
             to
             fall
             heauily
             vpon
             the
             same
             heads
             .
          
           
             For
             first
             ;
             (
             to
             lay
             a
             sure
             ground
             ;
             )
             Nothing
             can
             be
             more
             plaine
             then
             that
             the
             Romane
             is
             a
             particular
             Church
             ,
             as
             the
             Fathers
             of
             Basil
             well
             distinguish
             it
             ,
             not
             the
             vniuersall
             ;
             though
             we
             take
             in
             the
             Churches
             of
             her
             subordination
             or
             correspondence
             :
             This
             truth
             we
             might
             make
             good
             by
             authoritie
             ,
             if
             our
             very
             senses
             did
             not
             saue
             vs
             the
             labour
             ,
          
           
           
             Secondly
             ,
             
             No
             particular
             Church
             (
             to
             say
             nothing
             of
             the
             vniuersall
             since
             the
             Apostolike
             times
             )
             can
             haue
             power
             to
             make
             a
             fundamental
             point
             of
             faith
             ;
             It
             may
             explane
             or
             declare
             ,
             it
             cannot
             create
             Articles
             .
          
           
             Thirdly
             ,
             Only
             an
             errour
             against
             a
             point
             of
             faith
             is
             Heresie
             .
          
           
             Fourthly
             ,
             Those
             points
             wherein
             wee
             differ
             from
             the
             Romanists
             are
             they
             ,
             which
             only
             the
             Church
             of
             Rome
             hath
             made
             fundamentall
             ,
             and
             of
             Faith.
             
          
           
             Fiftly
             ,
             The
             reformed
             ,
             therefore
             ,
             
             being
             by
             that
             Church
             illegally
             condemned
             for
             those
             points
             are
             not
             heretickes
             .
          
           
             Hee
             is
             properly
             an
             Hereticke
             ,
             
             (
             saith
             Hosius
             )
             ,
             who
             being
             conuicted
             in
             his
             owne
             iudgement
             ,
             doth
             of
             his
             owne
             accord
             cast
             himselfe
             out
             of
             the
             Church
             ;
             For
             vs
             ,
             we
             are
             neither
             conuicted
             in
             our
             owne
             iudgement
             ;
             nor
             in
             the
             lawfull
             iudgement
             of
             others
             ;
             We
             haue
             not
             willingly
             cast
             our selues
             out
             of
             the
             Church
             ,
             but
             howeuer
             wee
             are
             said
             to
             be
             violently
             
             eiected
             ,
             by
             the
             vndue
             sentence
             of
             malice
             ,
             hold
             our selues
             close
             to
             the
             bosome
             of
             the
             true
             Spouse
             of
             Christ
             ,
             neuer
             to
             bee
             remoued
             ;
             As
             farre
             therefore
             from
             Heresie
             as
             Charitie
             is
             from
             our
             Censures
             .
             Only
             wee
             stand
             conuicted
             by
             the
             doome
             of
             good
             Pope
             *
             Boniface
             ;
             or
             t
             
               Syluester
               Prierius
               .
               Quicunque
               non
               ,
               &c.
            
             Whosoeuer
             doth
             not
             relie
             himselfe
             vpon
             the
             Doctrine
             of
             the
             Romane
             Church
             ,
             and
             of
             the
             Bishop
             of
             Rome
             as
             the
             infallible
             rule
             of
             faith
             ,
             from
             which
             euen
             the
             Scripture
             it selfe
             receiues
             her
             force
             ,
             he
             is
             an
             Hereticke
             .
             Whence
             followes
             that
             the
             Church
             of
             Rome
             condemning
             and
             eiecting
             those
             for
             Heretickes
             which
             are
             not
             ,
             is
             the
             authour
             of
             this
             wofull
             breach
             in
             the
             Church
             of
             God.
             
          
           
             I
             shall
             therefore
             ,
             I
             hope
             ,
             abundantly
             satisfie
             all
             wise
             and
             indifferent
             Readers
             ,
             if
             I
             shall
             show
             that
             those
             points
             which
             wee
             refuse
             ,
             and
             oppose
             ,
             are
             no
             other
             then
             such
             ,
             as
             by
             the
             confessions
             of
             ingenuous
             authors
             
             of
             the
             Romane
             part
             ,
             
             haue
             beene
             (
             besides
             their
             inward
             falsity
             )
             manifest
             vpstarts
             ;
             lately
             obtruded
             vpon
             the
             Church
             )
             such
             as
             our
             ancient
             Progenitours
             in
             many
             hundreds
             of
             successions
             ,
             either
             knew
             not
             ,
             or
             receiued
             not
             into
             their
             beliefe
             ,
             and
             yet
             both
             liued
             and
             dyed
             worthy
             Christians
             .
             Surely
             it
             was
             but
             a
             iust
             speech
             of
             Saint
             Bernard
             ,
             and
             that
             which
             might
             become
             the
             mouth
             of
             any
             Pope
             ,
             or
             Councell
             ;
             (
             
               Ego
               si
               peregrinum
               ,
               &c.
            
             
             
             )
             If
             I
             shall
             offer
             to
             bring
             in
             any
             strange
             opinion
             ;
             it
             is
             my
             sinne
             :
             It
             was
             the
             wise
             Ordinance
             of
             the
             Thurians
             ,
             as
             
               Diodorus
               Siculus
            
             reports
             ,
             that
             he
             who
             would
             bring
             in
             any
             new
             Law
             amongst
             them
             to
             the
             preiudice
             of
             the
             old
             ,
             should
             come
             with
             an
             halter
             about
             his
             necke
             into
             the
             assembly
             ,
             and
             there
             ,
             either
             make
             good
             his
             proiect
             ,
             or
             die
             .
             For
             ,
             howeuer
             in
             humane
             Constitutions
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
             &c.
             )
             the
             later
             orders
             are
             stronger
             then
             the
             former
             ;
             yet
             ,
             in
             Diuinity
             ,
             
               Primum
               verum
            
             ;
             The
             first
             is
             true
             ,
             as
             
             Tertullians
             rule
             is
             ;
             The
             old
             way
             is
             the
             good
             way
             ,
             according
             to
             the
             Prophet
             ;
             Heere
             wee
             hold
             vs
             ;
             and
             because
             we
             dare
             not
             make
             more
             Articles
             then
             our
             Creedes
             ,
             nor
             more
             sinnes
             then
             our
             Ten
             Commandements
             ,
             we
             are
             indignely
             cast
             out
             .
          
           
             Let
             vs
             therefore
             addresse
             our selues
             roundly
             to
             our
             promised
             taske
             ;
             and
             make
             good
             the
             noueltie
             ,
             and
             vnreasonablenesse
             of
             those
             points
             we
             haue
             reiected
             ;
             Out
             of
             too
             many
             Controuersies
             disputed
             betwixt
             vs
             ,
             we
             select
             only
             some
             principall
             ;
             and
             out
             of
             infinite
             varieties
             of
             euidence
             ,
             some
             few
             irrefragable
             testimonies
             .
          
        
         
           
           
             CHAP.
             V.
             The
             newnesse
             of
             the
             Article
             of
             Iustification
             by
             inherent
             righteousnesse
             .
          
           
             TO
             begin
             with
             Iustification
             .
             
             The
             Tridentine
             Fathers
             ,
             in
             their
             seauen
             moneths
             debating
             of
             this
             point
             ,
             haue
             so
             cunningly
             set
             their
             words
             ,
             that
             the
             errour
             which
             they
             would
             establish
             ,
             might
             seeme
             to
             be
             either
             hid
             ,
             or
             shifted
             ;
             Yet
             ,
             at
             the
             last
             ,
             they
             so
             far
             declare
             themselues
             ,
             as
             to
             determine
             ,
             that
             the
             only
             formall
             cause
             of
             our
             Iustification
             is
             Gods
             Iustice
             ,
             not
             by
             which
             he
             himselfe
             is
             Iust
             ,
             but
             by
             which
             he
             makes
             vs
             iust
             ;
             wherewith
             being
             endowed
             by
             him
             wee
             are
             renewed
             in
             the
             spirit
             of
             our
             mindes
             ,
             and
             are
             not
             only
             reputed
             ,
             but
             are
             made
             truly
             iust
             ,
             receiuing
             euery
             man
             his
             owne
             measure
             of
             Iustice
             ,
             which
             the
             Holy
             Ghost
             diuides
             to
             him
             ,
             according
             to
             each
             
             mans
             predisposition
             of
             himselfe
             ,
             
             and
             cooperation
             ;
             And
             withall
             ,
             they
             denounce
             a
             flat
             Anathema
             to
             all
             those
             ,
             who
             shall
             dare
             to
             say
             that
             wee
             are
             formally
             iustified
             by
             Christs
             righteousnesse
             ,
             or
             by
             the
             sole
             imputation
             of
             that
             righteousnesse
             ;
             or
             ,
             by
             the
             sole
             remission
             of
             our
             sinnes
             ,
             and
             not
             by
             our
             inherent
             Grace
             diffused
             in
             our
             hearts
             by
             the
             Holy
             Ghost
             ;
             Which
             termes
             they
             haue
             so
             craftily
             laid
             together
             ,
             as
             if
             they
             would
             cast
             an
             aspersion
             vpon
             their
             aduersaries
             ,
             of
             separating
             the
             necessitie
             of
             sanctification
             from
             the
             pretended
             Iustification
             by
             faith
             ;
             wherein
             all
             our
             words
             and
             writings
             will
             abundantly
             cleare
             vs
             ,
             before
             God
             and
             men
             ;
             That
             there
             is
             an
             inherent
             iustice
             in
             vs
             ,
             is
             no
             lesse
             certaine
             ,
             then
             that
             it
             is
             wrought
             in
             vs
             by
             the
             Holy
             Ghost
             .
             For
             God
             doth
             not
             iustifie
             the
             wicked
             man
             as
             such
             ;
             
             but
             of
             wicked
             makes
             him
             good
             ;
             not
             by
             meere
             acceptation
             ,
             but
             by
             a
             reall
             change
             ;
             whiles
             hee
             iustifies
             him
             whom
             hee
             sanctifies
             ;
             These
             two
             acts
             of
             Mercie
             
             are
             inseparable
             ;
             
             But
             this
             Iustice
             being
             wrought
             in
             vs
             by
             the
             holy
             Spirit
             ,
             according
             to
             the
             modell
             of
             our
             weake
             receit
             ,
             and
             not
             according
             to
             the
             full
             power
             of
             the
             infinite
             agent
             ,
             is
             not
             so
             perfect
             ,
             as
             that
             it
             can
             beare
             vs
             out
             before
             the
             Tribunall
             of
             God.
             
          
           
             It
             must
             bee
             onely
             vnder
             the
             garment
             of
             our
             elder
             Brother
             ,
             that
             wee
             dare
             come
             in
             for
             a
             blessing
             ;
             His
             righteousnesse
             made
             ours
             by
             faith
             ,
             is
             that
             whereby
             wee
             are
             iustified
             in
             the
             sight
             of
             God
             ;
             This
             doctrine
             is
             that
             which
             is
             blasted
             with
             a
             Tridentine
             curse
             .
          
           
             Heare
             now
             the
             historie
             of
             this
             doctrine
             of
             Iustification
             ,
             related
             by
             their
             
               Andrew
               Vega
               (
               de
               Iustif
               .
               l.
            
             7.
             c.
             24.
             )
             
               Magna
               fuit
               ,
               &c.
            
             Some
             ages
             since
             (
             saith
             hee
             )
             there
             was
             a
             great
             concertation
             amongst
             Diuines
             ,
             what
             should
             bee
             the
             formall
             cause
             of
             our
             Iustification
             :
             some
             thought
             it
             to
             be
             no
             created
             iustice
             ,
             infused
             into
             man
             ,
             but
             only
             the
             fauour
             and
             mercifull
             acceptation
             of
             God.
             In
             which
             opinion
             
             the
             Master
             of
             Sentences
             is
             thought
             by
             some
             to
             haue
             beene
             :
             Others
             whose
             opinion
             is
             more
             common
             ,
             and
             probable
             ,
             held
             it
             to
             bee
             some
             created
             qualitie
             informing
             the
             soules
             of
             the
             iust
             ;
             This
             opinion
             was
             allowed
             in
             the
             Councell
             of
             Vienna
             :
             And
             ,
             the
             Schoole-doctors
             after
             the
             Master
             of
             Sentences
             deliuered
             this
             not
             as
             probable
             only
             ,
             but
             as
             certaine
             :
             Afterwards
             ,
             when
             some
             defended
             the
             opposite
             part
             to
             be
             more
             probable
             ,
             it
             seemed
             good
             to
             the
             holy
             Synode
             of
             Trent
             ,
             thus
             to
             determine
             it
             .
             So
             as
             ,
             till
             the
             late
             Councell
             of
             Trent
             (
             by
             the
             confession
             of
             Vega
             himselfe
             )
             this
             opinion
             was
             maintayned
             ,
             as
             probable
             only
             ;
             not
             as
             of
             faith
             :
             
             Yea
             ,
             I
             adde
             ,
             by
             his
             leaue
             ,
             the
             contrary
             was
             till
             then
             most
             currant
             .
          
           
             It
             is
             not
             the
             Logick
             of
             this
             point
             ,
             we
             striue
             for
             ;
             It
             is
             not
             the
             Grammer
             ;
             it
             is
             the
             Diuinitie
             :
             What
             is
             that
             whereby
             wee
             stand
             acquitted
             before
             the
             righteous
             Iudge
             ,
             whether
             our
             inherent
             Iustice
             ,
             or
             Christs
             
             imputed
             Iustice
             apprehended
             by
             faith
             ;
             
             The
             Diuines
             of
             Trent
             are
             for
             the
             former
             ,
             all
             Antiquity
             with
             vs
             for
             the
             latter
             .
             A
             iust
             Volume
             would
             scarce
             contayne
             the
             pregnant
             Testimonies
             of
             the
             Fathers
             to
             this
             purpose
             .
          
           
             Saint
             Chrysostome
             tels
             vs
             it
             is
             the
             wonder
             of
             Gods
             mercie
             ,
             that
             hee
             who
             hath
             sinned
             ,
             confesseth
             ,
             is
             pardo●
             secured
             ,
             and
             suddenly
             app●●st
             ;
             Iust
             ,
             but
             how
             ?
             The
             〈◊〉
             ●ooke
             away
             the
             Curse
             (
             saith
             be●●ost
             sweetly
             .
             Faith
             brought
             in
             Righteousnesse
             ,
             and
             Righteousnesse
             drew
             on
             the
             Grace
             of
             the
             Spirit
             .
          
           
             Saint
             Ambrose
             tels
             vs
             that
             our
             carnall
             infirmitie
             blemisheth
             our
             workes
             ,
             but
             that
             the
             vprightnesse
             of
             our
             faith
             couers
             ours
             errours
             ,
             and
             obtaines
             our
             pardon
             ;
             And
             professeth
             that
             hee
             will
             glory
             ,
             not
             for
             that
             he
             is
             righteous
             ,
             but
             for
             that
             hee
             is
             redeemed
             ,
             not
             for
             that
             he
             is
             void
             of
             sinnes
             ,
             but
             for
             that
             his
             sinnes
             are
             forgiuen
             him
             .
          
           
           
             
             Saint
             Ierome
             tels
             vs
             then
             wee
             are
             iust
             when
             we
             confesse
             our selues
             sinners
             ,
             and
             that
             our
             righteousnesse
             stands
             not
             in
             any
             merit
             of
             ours
             ,
             but
             in
             the
             meere
             mercie
             of
             God
             ;
             and
             ,
             that
             the
             acknowledgement
             of
             our
             imperfection
             ,
             is
             the
             imperfect
             perfection
             of
             the
             Iust
             .
          
           
             
             Saint
             Gregorie
             tels
             vs
             that
             our
             Iust
             Aduocate
             shall
             defend
             vs
             righteous
             in
             his
             iudgement
             ,
             because
             we
             know
             and
             accuse
             our selues
             vnrighteous
             ,
             and
             that
             our
             confidence
             must
             not
             be
             in
             our
             acts
             ,
             but
             in
             our
             Aduocate
             .
          
           
             But
             the
             sweete
             and
             passionate
             speeches
             of
             Saint
             Austen
             ,
             and
             Saint
             Bernard
             would
             fill
             a
             Booke
             alone
             ;
             neither
             can
             any
             reformed
             Diuine
             either
             more
             disparage
             our
             inherent
             Righteousnesse
             ,
             
             or
             more
             magnifie
             and
             challenge
             the
             imputed
             ;
             It
             shall
             suffice
             vs
             to
             giue
             a
             taste
             of
             both
             :
          
           
             We
             haue
             all
             therefore
             ,
             Brethren
             ,
             receiued
             of
             his
             fulnesse
             ;
             Of
             the
             fulnesse
             of
             his
             mercie
             ,
             of
             the
             abundance
             of
             his
             goodnesse
             haue
             we
             receiued
             ;
             What
             ?
             Remission
             of
             sinnes
             
             that
             we
             might
             be
             iustified
             by
             faith
             ;
             And
             what
             more
             ,
             Grace
             for
             Grace
             ;
             that
             is
             ,
             for
             this
             Grace
             wherein
             we
             liue
             by
             faith
             ,
             we
             shall
             receiue
             another
             ;
             saith
             that
             diuinest
             of
             the
             Fathers
             ;
             And
             soone
             after
             ;
             
             All
             that
             are
             from
             sinfull
             Adam
             ,
             are
             sinners
             ,
             all
             that
             are
             iustified
             by
             Christ
             ,
             are
             iust
             ,
             not
             in
             themselues
             ;
             but
             in
             him
             ;
             for
             in
             themselues
             ,
             if
             ye
             aske
             after
             them
             ,
             they
             are
             Adam
             ;
             in
             him
             ,
             they
             are
             Christs
             .
             And
             elsewhere
             ;
             Reioyce
             in
             the
             Lord
             ,
             and
             bee
             glad
             ,
             O
             yee
             righteous
             :
             O
             wicked
             ,
             O
             proud
             men
             that
             reioyce
             in
             your selues
             ;
             
             now
             beleeuing
             in
             him
             who
             iustifieth
             the
             wicked
             ,
             your
             faith
             is
             imputed
             to
             you
             for
             righteousnesse
             .
          
           
             Reioyce
             in
             the
             Lord
             ;
             Why
             ?
             Because
             now
             yee
             are
             iust
             ;
             and
             whence
             are
             yee
             iust
             ?
             Not
             by
             your
             owne
             Merits
             ,
             but
             by
             his
             Grace
             ;
             Whence
             are
             yee
             iust
             ?
             because
             yee
             are
             iustified
             .
          
           
             Who
             shall
             lay
             any
             thing
             to
             the
             ●harge
             of
             Gods
             Elect
             ?
             It
             sufficeth
             ●●ee
             for
             all
             righteousnesse
             ,
             that
             I
             
             haue
             that
             God
             propitious
             to
             mee
             ,
             against
             whom
             only
             I
             haue
             sinned
             ;
             All
             that
             he
             hath
             decreed
             not
             to
             impute
             vnto
             mee
             ,
             is
             as
             if
             it
             had
             not
             beene
             ;
             
             Not
             to
             sinne
             is
             Gods
             Iustice
             ,
             mans
             iustice
             is
             Gods
             indulgence
             ,
             saith
             Deuout
             Bernard
             .
          
           
             How
             pregnant
             is
             that
             famous
             profession
             of
             his
             .
             And
             if
             the
             mercies
             of
             the
             Lord
             be
             from
             euerlasting
             ,
             and
             to
             euerlasting
             ;
             I
             will
             also
             sing
             the
             mercies
             of
             the
             Lord
             euerlastingly
             ;
             What
             ,
             shall
             I
             sing
             of
             my
             owne
             righteousnesse
             ?
             No
             Lord
             ,
             I
             will
             remember
             thy
             righteousnesse
             ,
             alone
             ;
             for
             that
             is
             mine
             too
             ;
             Thou
             art
             made
             vnto
             me
             ,
             of
             God
             ,
             righteousnesse
             ;
             
             should
             I
             feare
             that
             it
             will
             not
             serue
             vs
             both
             ?
             It
             is
             no
             short
             Cloake
             ,
             that
             it
             should
             not
             couer
             twaine
             ;
             
             Thy
             righteousnesse
             is
             a
             righteousnesse
             for
             euer
             ;
             and
             what
             is
             longer
             then
             eternitie
             ?
             Behold
             thy
             large
             and
             euerlasting
             mercie
             will
             largely
             couer
             both
             thee
             ,
             and
             mee
             ,
             at
             once
             ;
             In
             mee
             it
             couers
             a
             multitude
             of
             sinnes
             ,
             in
             thee
             ,
             Lord
             ,
             
             what
             can
             it
             couer
             but
             the
             treasures
             of
             pittie
             ,
             the
             riches
             of
             bountie
             :
             Thus
             he
             .
          
           
             What
             should
             I
             need
             to
             draw
             downe
             this
             Truth
             through
             the
             times
             of
             
               Anselme
               ,
               Lombard
               ,
               Bonauenture
               ,
               Gerson
               .
            
          
           
             The
             Manuell
             of
             Christian
             Re●igion
             set
             forth
             in
             the
             Prouinciall
             Councell
             of
             Coleyne
             ,
             
             shall
             serue
             for
             ●ll
             ;
             Bellarmine
             himselfe
             grants
             them
             ●erein
             ours
             ;
             and
             they
             are
             worth
             ●ur
             entertayning
             ;
             
             That
             Booke
             is
             ●ommended
             by
             Cassander
             ,
             as
             mar●ellously
             approued
             by
             all
             the
             lear●ed
             Diuines
             of
             Italy
             ,
             and
             France
             ,
             ●s
             that
             ,
             which
             notably
             sets
             forth
             the
             ●umme
             of
             the
             iudgement
             of
             the
             Ancients
             concerning
             this
             ,
             and
             o●her
             points
             of
             Christian
             Religion
             ;
             ●
             
               Nos
               dicimus
               ,
               &c.
            
             
             
             )
             Wee
             say
             that
             a
             ●an
             doth
             then
             receiue
             the
             gift
             of
             ●ustification
             by
             faith
             ,
             when
             being
             ●●rrified
             ,
             and
             humbled
             by
             repen●●nce
             ,
             hee
             is
             againe
             raysed
             vp
             by
             ●●ith
             ;
             beleeuing
             that
             his
             sinnes
             are
             ●●rgiuen
             him
             for
             the
             Merits
             of
             
             Christ
             ;
             who
             hath
             promised
             remission
             of
             sinnes
             to
             those
             that
             beleeue
             in
             him
             ;
             and
             when
             he
             feeles
             in
             himselfe
             new
             desires
             ;
             so
             as
             detesting
             euill
             ,
             and
             resisting
             the
             infirmitie
             of
             his
             flesh
             ,
             he
             is
             inwardly
             inkindled
             to
             an
             indeauour
             of
             good
             ;
             although
             this
             desire
             of
             his
             be
             not
             yet
             perfect
             .
             Thus
             they
             ,
             in
             the
             voyce
             of
             all
             Antiquitie
             ;
             and
             the-then-present
             Church
             .
             Only
             the
             late
             Councell
             of
             Trent
             hath
             created
             this
             opinion
             of
             Iustification
             a
             point
             of
             faith
             .
          
           
             
               SECT
               .
               II.
               The
               errour
               hereof
               against
               Scripture
               .
            
             
               YEt
               if
               age
               were
               all
               the
               quarrel●
               it
               were
               but
               light
               ,
               For
               ,
               thoug●
               newnesse
               in
               diuine
               Truths
               is
               a
               iu●
               cause
               of
               suspition
               ,
               yet
               wee
               doe
               no●
               so
               shut
               the
               hand
               of
               our
               munifice●
               
               God
               ,
               that
               he
               cannot
               bestow
               vpon
               ●is
               Church
               new
               illuminations
               in
               ●ome
               parcels
               of
               formerly-hidden
               ●erities
               ;
               It
               is
               the
               charge
               both
               of
               ●heir
               Canus
               ,
               and
               Caietan
               ,
               
               that
               no
               ●an
               should
               detest
               a
               new
               sense
               of
               Scripture
               for
               this
               ,
               that
               it
               differs
               ●rom
               the
               ancient
               Doctors
               ;
               for
               God
               ●ath
               not
               (
               say
               they
               )
               tyed
               exposition
               ●f
               Scripture
               to
               their
               senses
               .
            
             
               Yea
               ,
               
               if
               we
               may
               beleeue
               Salme●on
               ,
               the
               later
               Diuines
               are
               so
               much
               ●ore
               quick-sighted
               ;
               they
               ,
               like
               the
               Dwarfe
               sitting
               on
               the
               Gyants
               ●houlder
               ,
               ouer-looke
               him
               that
               is
               ●arre
               taller
               then
               themselues
               .
               
               This
               ●osition
               of
               the
               Romane
               Church
               is
               ●ot
               more
               new
               ,
               then
               faultie
               :
               Not
               ●●
               much
               noueltie
               ,
               as
               Truth
               con●inceth
               Heresies
               ,
               as
               Tertullian
               ;
               We
               ●ad
               beene
               silent
               ,
               if
               wee
               had
               not
               ●und
               this
               point
               (
               besides
               the
               late●esse
               )
               erroneous
               :
               Erroneous
               ;
               both
               ●gainst
               Scripture
               ,
               and
               Reason
               .
               A●●inst
               Scripture
               ,
               which
               euery
               where
               ●acheth
               ,
               as
               ,
               on
               the
               one
               side
               the
               ●●perfection
               of
               our
               inherent
               righteousnesse
               ,
               
               so
               ,
               on
               the
               other
               ,
               our
               perfect
               Iustification
               by
               the
               imputed
               righteousnesse
               of
               our
               Sauiour
               ,
               brought
               home
               to
               vs
               by
               faith
               .
            
             
               
               The
               former
               Iob
               saw
               from
               his
               dung-hill
               ;
               How
               should
               a
               man
               bee
               iustified
               before
               God
               ?
               If
               hee
               will
               contend
               with
               him
               ,
               hee
               cannot
               answere
               one
               of
               a
               thousand
               ;
               Whence
               it
               is
               ,
               
               that
               wise
               Salomon
               askes
               ,
               Who
               can
               say
               ,
               My
               heart
               is
               cleane
               ;
               I
               am
               pure
               from
               sinne
               :
               And
               himselfe
               answers
               ;
               There
               is
               not
               a
               iust
               man
               vpon
               earth
               ,
               
               which
               doth
               good
               ,
               and
               sinneth
               not
               .
               A
               truth
               which
               (
               besides
               his
               experience
               )
               hee
               had
               learned
               of
               his
               Father
               Dauid
               ,
               
               who
               could
               say
               ▪
               
                 Enter
                 not
                 into
                 iudgement
                 with
                 thy
                 seruant
              
               (
               though
               a
               man
               after
               Gods
               owne
               heart
               )
               
                 for
                 in
                 thy
                 sight
                 shal●
                 no
                 man
                 liuing
                 bee
                 iustified
                 .
                 And
                 i●
                 thou
                 ,
              
               
               
                 Lord
                 ,
                 shouldst
                 marke
                 iniquities
                 ▪
                 O
                 Lord
                 ,
                 who
                 shall
                 stand
                 ?
              
            
             
               
               For
               
                 wee
                 are
                 all
                 as
                 an
                 vncleane
                 thing
              
               (
               we
               saith
               the
               Prophet
               Esay
               ,
               including
               euen
               himselfe
               )
               
                 and
                 all
                 our
                 righteousnesse
                 are
                 as
                 filthy
                 ragges
                 ▪
              
               
               And
               was
               it
               any
               better
               with
               the
               best
               Saints
               vnder
               the
               Gospell
               ?
               
                 I
                 see
              
               (
               saith
               the
               chosen
               Vessell
               )
               
                 in
                 my
                 members
              
               ,
               
               
                 another
                 law
                 warring
                 against
                 the
                 law
                 of
                 my
                 minde
                 ,
                 and
                 leading
                 mee
                 captiue
                 to
                 the
                 law
                 of
                 sinne
                 ,
                 which
                 is
                 in
                 my
                 members
                 .
              
            
             
               
                 So
                 as
                 in
                 many
                 things
                 wee
                 sinne
                 all
                 :
              
               
               
                 And
                 if
                 we
                 say
                 that
                 we
                 haue
                 no
                 sinne
                 ,
              
               
               
                 we
                 doe
                 but
                 deceiue
                 our selues
                 ,
                 and
                 there
                 is
                 no
                 truth
                 in
                 vs.
                 
              
            
             
               The
               latter
               ,
               is
               the
               summe
               of
               Saint
               Pauls
               Sermon
               at
               Antioch
               ;
               
               Bee
               it
               ●nowne
               vnto
               you
               ,
               
                 Men
                 and
                 brethren
                 ,
                 that
                 through
                 this
                 man
                 is
                 prea●hed
                 to
                 you
                 forgiuenesse
                 of
                 sinnes
                 ;
                 and
                 ●y
                 him
                 all
                 that
                 beleeue
                 are
                 iustified
                 :
              
               They
               are
               iustified
               ,
               but
               how
               ?
               Freely
               ,
               
               
                 ●y
                 his
                 Grace
              
               :
               What
               Grace
               ?
               
                 Inherent
                 in
                 vs
                 ,
                 and
                 working
                 by
                 vs
                 ?
              
               No
               ;
               
                 ●y
                 Grace
                 are
                 yee
                 saued
                 through
                 faith
              
               ;
               
               
                 ●nd
                 that
                 ,
                 not
                 of
                 your selues
                 ;
                 it
                 is
                 the
                 ●ift
                 of
                 God.
                 Not
                 of
                 workes
                 ,
                 least
                 any
                 man
                 should
                 boast
                 .
              
               Workes
               are
               ours
               ,
               
                 ●ut
                 this
                 is
                 righteousnesse
                 of
                 God
                 ,
              
               
               
                 which
                 〈◊〉
                 by
                 the
                 faith
                 of
                 Iesus
                 Christ
                 ,
                 to
                 all
                 ●hem
                 that
                 beleeue
                 .
              
               And
               how
               doth
               
               this
               become
               ours
               ?
               By
               his
               gracious
               imputation
               :
               
               
                 Not
                 to
                 him
                 that
                 worketh
                 ,
                 but
                 beleeueth
                 in
                 him
                 who
                 iustifieth
                 the
                 wicked
                 ,
                 is
                 his
                 faith
                 imputed
                 for
                 righteousnesse
                 .
              
            
             
               Loe
               ;
               it
               is
               not
               the
               act
               ,
               not
               the
               habit
               of
               faith
               that
               Iustifieth
               ,
               it
               is
               he
               that
               iustifies
               the
               wicked
               ,
               whom
               our
               faith
               makes
               ours
               ,
               and
               our
               sinne
               his
               ;
               
                 He
                 was
                 made
                 sinne
                 for
                 vs
                 ,
                 that
                 we
                 might
                 be
                 made
                 the
                 righteousnesse
                 of
                 God
                 in
                 him
                 .
              
               
               Loe
               ,
               so
               were
               wee
               made
               his
               righteousnesse
               ,
               as
               he
               was
               made
               our
               sinne
               .
               Imputation
               doth
               both
               ;
               It
               is
               that
               which
               enfeoffes
               our
               sinnes
               vpon
               Christ
               ,
               and
               vs
               in
               his
               righteousnesse
               ;
               which
               both
               couers
               and
               redresses
               the
               imperfection
               of
               ours
               .
               That
               distinction
               is
               cleere
               ,
               and
               full
               ;
               
               
                 That
                 I
                 may
                 be
                 found
                 in
                 him
                 ,
                 not
                 hauing
                 mine
                 owne
                 righteousnesse
                 ,
                 which
                 is
                 of
                 the
                 law
                 ,
                 but
                 that
                 which
                 is
                 through
                 the
                 faith
                 of
                 Christ
                 ,
                 the
                 righteousnesse
                 which
                 is
                 of
                 God
                 by
                 faith
                 .
              
               Saint
               Paul
               was
               a
               great
               Saint
               ;
               he
               had
               a
               righteousnesse
               of
               his
               owne
               (
               not
               as
               a
               Pharisee
               only
               ,
               but
               as
               an
               
               Apostle
               )
               but
               that
               which
               hee
               dares
               not
               trust
               to
               ,
               but
               forsakes
               ;
               and
               cleaues
               to
               Gods
               :
               not
               ,
               that
               essentiall
               righteousnesse
               ,
               which
               is
               in
               God
               ,
               without
               all
               relation
               to
               vs
               ,
               nor
               that
               habit
               of
               iustice
               which
               was
               remayning
               in
               him
               ;
               but
               that
               righteousnesse
               ,
               which
               is
               of
               God
               ,
               
               by
               faith
               made
               ours
               .
               
                 Thus
                 being
                 iustified
                 by
                 faith
                 ,
                 we
                 haue
                 peace
                 with
                 God
                 through
                 our
                 Lord
                 Iesus
                 Christ.
              
               For
               what
               can
               breake
               that
               peace
               but
               our
               sinnes
               ?
               
               and
               those
               are
               remitted
               ;
               For
               ,
               who
               shall
               lay
               any
               thing
               to
               the
               charge
               of
               Gods
               Elect
               ,
               
                 it
                 is
                 God
                 that
                 iustifies
              
               :
               And
               in
               that
               remission
               is
               grounded
               our
               reconciliation
               ;
               
                 For
                 God
                 was
                 in
                 Christ
                 reconciling
                 the
                 world
                 to
                 himselfe
                 ,
                 not
                 imputing
                 their
                 sinnes
                 vnto
                 them
              
               ;
               but
               contrarily
               ,
               
                 imputing
                 to
                 them
                 his
                 owne
                 righteousnesse
                 ,
                 and
                 their
                 faith
                 for
                 righteousnesse
                 .
              
               Wee
               conclude
               then
               ,
               
                 that
                 a
                 man
                 is
                 iustified
                 by
                 And
                 blessed
                 is
                 hee
                 to
                 whom
                 the
                 Lord
                 imputes
                 righteousnesse
                 without
                 works
                 :
                 Blessed
                 are
                 they
                 whose
                 iniquities
                 are
                 forgiuen
                 ,
                 and
                 whose
                 sinnes
                 are
                 couered
              
            
             
             
               Let
               the
               vaine
               sophistry
               of
               carnall
               minds
               deceiue
               it selfe
               with
               idle
               subtilties
               ,
               and
               seeke
               to
               elude
               the
               plaine
               truth
               of
               God
               ,
               with
               shifts
               of
               wit
               ;
               we
               blesse
               God
               for
               so
               cleere
               a
               light
               ;
               and
               dare
               cast
               our
               soules
               vpon
               this
               sure
               euidence
               of
               God
               ;
               attended
               with
               the
               perpetuall
               attestation
               of
               his
               ancient
               Church
               .
            
          
           
             
               SECT
               .
               III.
               Against
               Reason
               .
            
             
               
               LAstly
               ,
               Reason
               it selfe
               fights
               against
               them
               .
               Nothing
               can
               formally
               make
               vs
               iust
               but
               that
               which
               is
               perfect
               in
               it selfe
               ;
               How
               should
               it
               giue
               what
               it
               hath
               not
               ?
               Now
               our
               inherent
               righteousnesse
               ,
               at
               the
               best
               ,
               is
               in
               this
               life
               ,
               
               defectiue
               
                 (
                 Nostra
                 siqua
                 est
                 humilis
                 ,
                 &c.
                 )
              
               Our
               poore
               Iustice
               (
               saith
               Bernard
               )
               if
               we
               haue
               any
               ,
               it
               is
               true
               ,
               but
               it
               is
               not
               pure
               :
               For
               how
               
               should
               it
               be
               pure
               ,
               where
               we
               cannot
               but
               be
               faultie
               ?
               Thus
               hee
               .
               The
               challenge
               is
               vnanswerable
               .
            
             
               To
               those
               that
               say
               they
               can
               keepe
               Gods
               Law
               ,
               let
               mee
               giue
               Saint
               Hieromes
               answere
               to
               his
               Ctesiphon
               ;
               
               
                 Profer
                 quis
                 impleuerit
              
               ;
               Show
               mee
               the
               man
               that
               hath
               done
               it
               :
               For
               ,
               as
               that
               Father
               else-where
               ,
               
               
                 In
                 thy
                 sight
                 shall
                 none
                 liuing
                 be
                 iustified
              
               ;
               Hee
               said
               not
               ,
               no
               man
               ,
               but
               ,
               none
               liuing
               ;
               not
               Euangelists
               ,
               not
               Angels
               ,
               not
               Thrones
               ,
               not
               Dominions
               ;
               If
               thou
               shalt
               marke
               the
               iniquities
               euen
               of
               thine
               Elect
               ,
               
               saith
               Saint
               
                 Bernard
                 ,
                 Who
                 shall
                 abide
                 it
                 ?
              
               To
               say
               now
               that
               our
               actuall
               iustice
               ,
               which
               is
               imperfect
               through
               the
               admixtion
               of
               veniall
               sinnes
               ,
               ceaseth
               not
               to
               bee
               both
               true
               and
               (
               in
               a
               sort
               )
               perfect
               iustice
               ,
               is
               ,
               to
               say
               ,
               there
               may
               be
               an
               vniust
               iustice
               ,
               or
               a
               iust
               iniustice
               ;
               that
               euen
               muddie
               water
               is
               cleare
               ,
               or
               a
               leprous
               face
               beautifull
               .
            
             
               Besides
               ,
               all
               experience
               euinceth
               our
               wants
               :
               For
               as
               it
               is
               Saint
               Anstens
               true
               obseruation
               ;
               Hee
               that
               is
               renued
               from
               day
               to
               day
               ,
               is
               not
               all
               
               renued
               ,
               and
               so
               much
               as
               he
               is
               not
               renued
               ,
               so
               much
               he
               must
               needs
               bee
               in
               his
               olde
               corruption
               ;
               
               And
               ,
               as
               hee
               speakes
               to
               his
               Hierome
               ,
               of
               the
               degrees
               of
               Charitie
               ;
               there
               is
               in
               some
               more
               ,
               in
               some
               lesse
               ,
               in
               some
               none
               at
               all
               ;
               but
               the
               fullest
               measure
               which
               can
               receiue
               no
               increase
               is
               not
               to
               bee
               found
               in
               any
               man
               ,
               whiles
               hee
               liues
               here
               ;
               and
               so
               long
               as
               it
               may
               bee
               increased
               ,
               surely
               that
               which
               is
               lesse
               then
               it
               ought
               ,
               is
               faulty
               ;
               from
               which
               faultinesse
               it
               must
               needs
               follow
               ,
               that
               there
               is
               no
               iust
               man
               vpon
               earth
               which
               doth
               good
               ,
               and
               sinneth
               not
               ;
               and
               thence
               in
               Gods
               sight
               shall
               none
               liuing
               be
               iustified
               .
               Thus
               he
               .
               To
               the
               very
               last
               houre
               our
               Prayer
               must
               be
               ,
               
                 Forgiue
                 vs
                 our
                 trespasses
              
               ;
               Our
               very
               daily
               indeuour
               therefore
               of
               increasing
               our
               renouation
               conuinceth
               vs
               sufficiently
               of
               imperfection
               ;
               and
               the
               imperfection
               of
               our
               Regeneration
               conuinceth
               the
               impossibilitie
               of
               Iustification
               by
               such
               inherent
               righteousnesse
               .
            
             
               In
               short
               therefore
               since
               this
               doctrine
               
               of
               the
               Roman
               Church
               is
               both
               new
               and
               erroneous
               ;
               Against
               Scripture
               and
               reason
               ;
               we
               haue
               iustly
               refused
               to
               receiue
               it
               into
               our
               beliefe
               ;
               and
               for
               such
               refusall
               are
               vniustly
               eiected
               ▪
            
          
        
         
           
             CHAP.
             VI.
             The
             newnesse
             of
             the
             doctrine
             of
             Merit
             .
          
           
             MErit
             is
             next
             ;
             
             wherein
             the
             Councell
             of
             Trent
             is
             no
             lesse
             peremptory
             .
             
               If
               any
               man
               shall
               say
               that
               the
               good
               workes
               of
               a
               man
               iustified
               doe
               not
               truly
               merit
               eternall
               life
               ,
               let
               him
               bee
               Anathema
               .
            
          
           
             It
             is
             easie
             for
             errour
             to
             shroud
             it selfe
             vnder
             the
             ambiguitie
             of
             words
             ;
             The
             word
             Merit
             hath
             been
             of
             large
             vse
             with
             the
             Ancient
             ,
             who
             would
             haue
             abhorred
             the
             present
             sense
             ;
             
             with
             them
             it
             sounded
             no
             other
             then
             Obtayning
             ,
             
             or
             Impetration
             ;
             not
             ,
             as
             now
             ,
             earning
             in
             the
             way
             of
             condigne
             wages
             ,
             as
             if
             there
             were
             an
             equalitie
             of
             due
             proportion
             betwixt
             our
             Workes
             ,
             and
             Heauen
             ;
             without
             all
             respects
             of
             pact
             ,
             promise
             ,
             fauour
             ;
             according
             to
             the
             bold
             Comment
             of
             
               Sotus
               ,
               Tollet
               ,
               Pererius
               ,
               Costerus
               ,
               Weston
            
             and
             the
             rest
             of
             that
             straine
             .
          
           
             Farre
             ,
             farre
             was
             the
             gracious
             humilitie
             of
             the
             Ancient
             Saints
             from
             this
             so
             high
             a
             presumption
             ;
             Let
             Saint
             Basil
             speake
             for
             his
             fellowes
             ;
             
             Eternall
             rest
             remaynes
             for
             those
             who
             in
             this
             life
             haue
             lawfully
             striuen
             ,
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             )
             not
             for
             the
             Merits
             of
             their
             deedes
             ,
             but
             of
             the
             grace
             of
             that
             most
             munificent
             God
             in
             which
             they
             haue
             trusted
             :
             Why
             did
             I
             name
             one
             ;
             when
             they
             all
             with
             full
             consent
             (
             as
             Cassander
             witnesseth
             )
             professe
             to
             repose
             themselues
             wholly
             vpon
             the
             meere
             mercie
             of
             God
             ,
             and
             merit
             of
             Christ
             ,
             with
             an
             humble
             renunciation
             of
             all
             worthinesse
             in
             their
             owne
             workes
             .
             
             Yea
             that
             vnpartiall
             Author
             deriues
             this
             Doctrine
             euen
             through
             the
             lower
             Ages
             of
             the
             Schoolemen
             ,
             
             and
             later
             Writers
             ;
             
               Thomas
               of
               Aquine
               ,
               Durand
               ,
               Adrian
               de
               Traiecto
            
             (
             afterwards
             Pope
             )
             Clictoueus
             ,
             and
             deliuers
             it
             for
             the
             voyce
             of
             the
             then
             present
             Church
             ;
             And
             ,
             before
             him
             ,
             
             
               Thomas
               Waldensis
            
             the
             great
             Champion
             of
             Pope
             Martine
             ,
             against
             the
             miscalled
             Hereticks
             of
             his
             owne
             name
             ,
             professes
             him
             the
             sounder
             Diuine
             ,
             and
             truer
             Catholique
             ,
             which
             simply
             denies
             any
             such
             Merit
             ,
             and
             ascribes
             all
             to
             the
             meere
             grace
             of
             God
             ,
             and
             the
             will
             of
             the
             giuer
             .
             What
             should
             I
             need
             to
             darken
             the
             ayre
             with
             a
             cloud
             of
             witnesses
             ,
             their
             
               Gregorie
               Ariminensis
            
             ,
             their
             
               Brugensis
               ,
               Marsilius
               ,
               Pighius
               ,
               Eckius
               ,
               Ferus
               ,
               Stella
               ,
               Faber
               Stapulensis
            
             ;
             Let
             their
             famous
             Preacher
             Royard
             shut
             vp
             all
             (
             
               Quid
               ●gitur
               is
               qui
               Merita
               praetendit
               ,
               &c.
               
            
             
             )
             Whosoeuer
             he
             be
             that
             pretends
             his
             Merits
             ,
             what
             doth
             hee
             else
             but
             deserue
             Hell
             by
             his
             Workes
             ?
          
           
             Let
             
               Bellarmines
               Tutissimum
               est
               ,
               &c.
            
             
             ground
             it selfe
             vpon
             Saint
             Bernards
             experimentall
             resolution
             ,
             
               Periculosa
               habita
               est
            
             ,
             Perilous
             is
             their
             dwelling
             place
             who
             trust
             in
             their
             owne
             Merits
             ,
             perillous
             ,
             because
             ruinous
             ;
             All
             these
             and
             many
             more
             teach
             this
             ,
             not
             as
             their
             owne
             doctrine
             ,
             but
             as
             the
             Churches
             ;
             Either
             they
             and
             the
             Church
             whose
             voyce
             they
             are
             ,
             are
             Hereticks
             with
             vs
             ,
             or
             we
             orthodoxe
             with
             them
             ;
             and
             they
             and
             wee
             with
             the
             Ancients
             .
          
           
             The
             noueltie
             of
             this
             Romane
             Doctrine
             is
             accompanied
             with
             Errour
             ;
             Against
             Scripture
             ,
             against
             Reason
             .
          
           
             
               SECT
               .
               II.
               Against
               Scripture
               .
            
             
               THat
               God
               doth
               graciously
               accept
               ,
               and
               munificently
               recompence
               our
               good
               workes
               ,
               euen
               with
               
               incomprehensible
               glory
               ,
               we
               doubt
               not
               ,
               we
               denie
               not
               ;
               but
               this
               ,
               either
               out
               of
               the
               riches
               of
               his
               mercy
               ,
               or
               the
               iustice
               of
               his
               promise
               ;
               but
               that
               we
               can
               earne
               this
               at
               his
               hands
               ,
               out
               of
               the
               intrinsecal
               worthines
               of
               our
               acts
               ,
               is
               a
               challenge
               too
               high
               for
               flesh
               and
               bloud
               ,
               yea
               ,
               for
               the
               Angels
               of
               Heauen
               .
            
             
               How
               direct
               is
               our
               Sauiours
               instance
               of
               the
               seruant
               comne
               out
               of
               the
               field
               ,
               and
               commanded
               by
               his
               Master
               to
               attendance
               .
               
               
                 Doth
                 hee
                 thanke
                 that
                 seruant
                 because
                 hee
                 did
                 the
                 things
                 that
                 were
                 commanded
                 him
                 ?
                 I
                 trow
                 not
                 ;
                 so
                 likewise
                 yee
                 ,
                 When
                 yee
                 shall
                 haue
                 done
                 all
                 things
                 which
                 are
                 commanded
                 you
                 ,
                 say
                 ,
                 we
                 are
                 vnprofitable
                 seruants
              
               ;
               Vnprofitable
               perhaps
               (
               you
               will
               say
               )
               in
               respect
               of
               meriting
               thankes
               ;
               not
               vnprofitable
               in
               respect
               of
               meriting
               wages
               ;
               
               For
               to
               him
               that
               worketh
               is
               the
               reward
               ,
               not
               reckoned
               of
               grace
               ,
               but
               of
               debt
               :
               True
               ;
               therefore
               herein
               our
               case
               differeth
               from
               seruants
               ,
               that
               wee
               may
               not
               looke
               for
               Gods
               reward
               as
               of
               debt
               ,
               but
               as
               of
               Grace
               ;
               
                 By
                 grace
                 are
                 
                 yee
                 saued
                 through
                 faith
              
               ;
               
               neither
               is
               it
               our
               earning
               ,
               but
               Gods
               gift
               .
               Both
               ,
               it
               cannot
               be
               ;
               For
               if
               by
               grace
               ,
               then
               it
               is
               no
               more
               of
               workes
               (
               euen
               of
               the
               most
               renued
               )
               otherwise
               grace
               is
               no
               more
               grace
               ;
               
               but
               if
               it
               be
               of
               workes
               ,
               then
               it
               is
               no
               more
               grace
               ,
               otherwise
               worke
               should
               bee
               no
               more
               worke
               ;
               Now
               ,
               
               
                 not
                 by
                 workes
                 of
                 righteousnesse
                 which
                 we
                 haue
                 done
              
               (
               at
               our
               best
               )
               
                 but
                 according
                 to
                 his
                 mercie
                 he
                 saueth
                 vs
              
               ;
               Were
               our
               saluation
               of
               workes
               ,
               then
               should
               eternall
               life
               be
               our
               wages
               ,
               but
               now
               ;
               
               
                 The
                 wages
                 of
                 sinne
                 is
                 death
                 ,
                 but
                 the
                 gift
                 of
                 God
                 is
                 eternall
                 life
                 through
                 Iesus
                 Christ
                 our
                 Lord.
                 
              
            
          
           
             
               SECT
               .
               III.
               Against
               Reason
               .
            
             
               IN
               very
               reason
               ,
               where
               all
               is
               of
               meere
               dutie
               ,
               there
               can
               bee
               no
               merit
               ;
               for
               how
               can
               wee
               deserue
               reward
               
               by
               doing
               that
               which
               if
               we
               did
               not
               ,
               we
               should
               offend
               ?
               It
               is
               enough
               for
               him
               that
               is
               obliged
               to
               his
               taske
               ,
               that
               his
               worke
               is
               well
               taken
               :
               Now
               ,
               all
               that
               wee
               can
               possibly
               doe
               ,
               and
               more
               ,
               is
               most
               iustly
               due
               vnto
               God
               by
               the
               bond
               of
               our
               Creation
               ,
               of
               our
               Redemption
               ;
               by
               the
               charge
               of
               his
               royall
               Law
               ;
               and
               that
               sweet
               Law
               of
               his
               Gospell
               :
               Nay
               ,
               alas
               ,
               wee
               are
               farre
               from
               beeing
               able
               to
               compasse
               so
               much
               as
               our
               dutie
               ;
               In
               many
               things
               we
               sinne
               all
               .
               It
               is
               enough
               that
               in
               our
               glory
               we
               cannot
               sinne
               ;
               
               though
               their
               
                 Faber
                 Stapulensis
              
               would
               not
               yeeld
               so
               much
               ,
               and
               taxeth
               Thomas
               for
               saying
               so
               ;
               with
               the
               same
               presumption
               that
               Origen
               held
               the
               very
               good
               Angels
               might
               offend
               ;
               
               Then
               is
               our
               grace
               consummate
               ;
               Till
               then
               our
               best
               abilities
               are
               full
               of
               imperfection
               ;
               ●herefore
               the
               conceit
               of
               merit
               is
               not
               more
               arrogant
               ,
               then
               absurd
               .
            
             
               We
               cannot
               merit
               of
               him
               whom
               we
               gratifie
               not
               :
               We
               cannot
               gratifie
               ●
               man
               with
               his
               owne
               ;
               All
               our
               good
               ●s
               Gods
               alreadie
               ;
               his
               gift
               ,
               his
               proprietie
               :
               
               
                 What
                 haue
                 wee
                 that
                 we
                 haue
                 not
                 receiued
                 ?
              
               
               Not
               our
               Talent
               only
               ,
               but
               the
               improouement
               also
               is
               his
               meere
               bountie
               ;
               There
               can
               be
               therefore
               no
               place
               for
               Merit
               .
            
             
               In
               all
               iust
               Merit
               there
               must
               needs
               be
               a
               due
               proportion
               betwixt
               the
               act
               ,
               and
               the
               recompence
               .
               It
               is
               of
               fauour
               if
               the
               gift
               exceed
               the
               worth
               of
               the
               seruice
               .
            
             
               Now
               ,
               what
               proportion
               can
               bee
               betwixt
               a
               finite
               ,
               weake
               ,
               imperfect
               obedience
               (
               such
               is
               ours
               at
               the
               best
               )
               and
               an
               infinite
               ,
               full
               and
               most
               perfect
               glory
               ;
               
               The
               bold
               Schooles
               dare
               say
               that
               the
               naturall
               and
               entitatiue
               value
               of
               the
               workes
               of
               Christ
               himselfe
               was
               finite
               ,
               though
               the
               moral●
               value
               was
               infinite
               .
               What
               then
               shall
               bee
               said
               of
               our
               workes
               ,
               which
               are
               like
               our selues
               ,
               
               meere
               imperfection
               ;
               We
               are
               not
               so
               proud
               that
               we
               should
               scorne
               (
               with
               
                 Ruard
                 .
                 Tapperus
              
               )
               to
               expect
               Heauen
               as
               a
               poore
               man
               doth
               an
               Almes
               ;
               rather
               ,
               (
               according
               to
               Saint
               Austens
               charge
               
                 (
                 Non
                 sit
                 cap●●turgidum
                 ,
                 &c.
                 )
              
               (
               Let
               not
               the
               hea●
               
               bee
               proud
               ,
               that
               it
               may
               receiue
               a
               Crowne
               .
               )
               We
               doe
               with
               all
               humilitie
               ,
               and
               selfe-deiection
               looke
               vp
               to
               the
               bountifull
               hands
               of
               that
               God
               ,
               who
               crowneth
               vs
               in
               mercie
               and
               compassion
               .
            
             
               This
               Doctrine
               then
               of
               Merit
               being
               both
               new
               and
               erroneous
               ,
               hath
               iustly
               merited
               our
               reproofe
               and
               detestation
               ;
               and
               we
               are
               vniustly
               censured
               for
               our
               censure
               thereof
               .
            
          
        
         
           
             CHAP.
             VII
             .
             The
             newnesse
             of
             the
             Doctrine
             of
             Transsubstantiation
             .
          
           
             THe
             point
             of
             Transsubstantion
             is
             iustly
             ranked
             amongst
             our
             highest
             differences
             .
             
             Vpon
             this
             quar●ll
             ,
             in
             the
             very
             last
             age
             ,
             how
             many
             ●ules
             were
             sent
             vp
             to
             Heauen
             ,
             in
             ●he
             midst
             of
             their
             flames
             ;
             as
             if
             the
             
             Sacrament
             of
             the
             Altar
             had
             beene
             sufficient
             ground
             of
             these
             bloudie
             Sacrifices
             .
             
          
           
             The
             definition
             of
             the
             Tridentine
             Councell
             is
             herein
             beyond
             the
             wont
             )
             cleare
             ,
             
             and
             expresse
             .
             If
             any
             man
             shall
             say
             that
             in
             the
             Sacrament
             of
             the
             sacred
             Eucharist
             ,
             there
             remaynes
             still
             the
             substance
             of
             Bread
             and
             Wine
             ,
             together
             with
             the
             Body
             and
             Bloud
             of
             our
             Lord
             Iesus
             Christ
             ;
             and
             shall
             denie
             that
             maruellous
             and
             singular
             conuersion
             of
             the
             whole
             substance
             of
             Bread
             into
             the
             Bodie
             ,
             and
             the
             whole
             substance
             of
             Wine
             into
             Bloud
             ,
             the
             
               (
               Species
            
             )
             semblances
             or
             shewes
             only
             of
             Bread
             ,
             and
             Wine
             remaining
             ;
             
             (
             which
             said
             Conuersion
             the
             Catholike
             Church
             doth
             most
             fitly
             call
             Transsubstantiation
             )
             let
             him
             be
             accursed
             .
             Thus
             they
             .
          
           
             Now
             let
             vs
             inquire
             how
             old
             this
             piece
             of
             faith
             is
             ;
             
               In
               synaxi
               sero
               ,
               &c.
            
             
             It
             was
             late
             ere
             the
             Church
             defined
             Transsubstantiation
             (
             saith
             Erasmus
             :
             )
             For
             ,
             of
             so
             long
             it
             was
             (
             saith
             hee
             )
             held
             sufficient
             to
             beleeue
             that
             
             the
             true
             Bodie
             of
             Christ
             was
             there
             ,
             whether
             vnder
             the
             consecrated
             Bread
             ,
             or
             howsoeuer
             .
             And
             how
             late
             was
             this
             ?
             Scotus
             shall
             tell
             vs
             ;
             
               (
               Ante
               Concilium
               Lateranense
            
             )
             Before
             the
             Councell
             of
             Lateran
             ,
             Transsubstantiation
             was
             no
             point
             of
             faith
             ;
             
             as
             Cardinall
             Bellarmine
             himselfe
             confesses
             his
             opinion
             ,
             with
             a
             
               (
               ●minime
               probandum
               .
            
             )
             And
             this
             Councell
             was
             in
             the
             yeere
             of
             our
             Lord
             one
             thousand
             two
             hundred
             and
             fifteene
             ;
             Let
             who
             list
             ,
             
             beleeue
             that
             this
             subtile
             Doctour
             had
             neuer
             heard
             of
             the
             Roman
             Councell
             vnder
             Gregory
             the
             seuenth
             ,
             which
             was
             in
             the
             yeere
             one
             thousand
             seuentie
             nine
             ;
             or
             that
             other
             ,
             vnder
             Nicholas
             the
             second
             ,
             which
             was
             in
             the
             yeare
             one
             thousand
             and
             threescore
             ,
             or
             that
             he
             had
             not
             read
             those
             Fathers
             ,
             which
             the
             Cardinall
             had
             good
             hap
             to
             meet
             with
             ;
             Certainly
             ,
             his
             acutenesse
             easily
             found
             out
             other
             senses
             of
             those
             Conuersions
             which
             Antiquitie
             mentions
             ;
             
             and
             therefore
             dares
             confidently
             say
             (
             wherein
             
               Gabriel
               
               Biel
            
             seconds
             him
             )
             
               (
               non
               admodum
               antiquam
            
             )
             that
             this
             doctrine
             of
             Transsubstantiation
             is
             not
             very
             ancient
             .
             Surely
             ,
             if
             wee
             yeeld
             the
             vtmost
             time
             ,
             wherein
             Bellarmine
             can
             plead
             the
             determination
             of
             this
             point
             ,
             
             wee
             shall
             arise
             but
             to
             
               (
               saltem
               ab
               annis
               quingentis
               ,
               &c.
               )
            
             Fiue
             hundred
             yeares
             agoe
             ;
             so
             long
             ,
             saith
             he
             ,
             at
             least
             was
             this
             opinion
             of
             Transsubstantiation
             vpon
             paine
             of
             a
             curse
             established
             in
             the
             Church
             :
             The
             Church
             ,
             but
             what
             Church
             ?
             The
             Roman
             ,
             ywis
             ,
             not
             the
             Greeke
             .
             That
             word
             of
             
               Peter
               Martyr
            
             is
             true
             ,
             That
             the
             Greeks
             euer
             abhorred
             from
             this
             opinion
             of
             Transsubstantiation
             ;
             In
             so
             much
             as
             at
             the
             shutting
             vp
             of
             the
             Florentine
             Councell
             ,
             which
             was
             but
             in
             the
             yeare
             1539.
             when
             there
             was
             a
             kind
             of
             agreement
             betwixt
             the
             Greekes
             and
             Latines
             about
             the
             Procession
             of
             the
             Holy
             Ghost
             ,
             
             the
             Pope
             earnestly
             moued
             the
             Grecians
             that
             amongst
             other
             differences
             they
             would
             also
             accord
             ,
             
               (
               de
               diuinâ
               panis
               Transmutatione
               ,
               )
            
             concerning
             the
             
             diuine
             Transmutation
             of
             the
             Bread
             ;
             wherein
             notwithstanding
             they
             departed
             as
             formerly
             ,
             dissenting
             ;
             How
             palpably
             doth
             the
             Cardinall
             shuffle
             in
             this
             businesse
             ,
             whiles
             hee
             would
             perswade
             vs
             ,
             that
             the
             Greekes
             did
             not
             at
             all
             differ
             from
             the
             Romans
             in
             the
             mayne
             head
             of
             Transsubstantiation
             ;
             but
             only
             concerning
             the
             particularitie
             of
             those
             wordes
             ,
             whereby
             that
             vnspeakeable
             change
             is
             wrought
             ;
             when
             as
             it
             is
             most
             cleere
             by
             the
             Acts
             of
             that
             Councell
             ,
             related
             euen
             by
             their
             Binius
             himselfe
             ,
             
             that
             after
             the
             Greekes
             had
             giuen
             in
             their
             answere
             ,
             that
             they
             doe
             firmely
             beleeue
             that
             in
             those
             words
             of
             Christ
             the
             Sacrament
             is
             made
             vp
             ,
             (
             which
             had
             beene
             sufficient
             satisfaction
             if
             that
             only
             had
             beene
             the
             question
             )
             the
             Pope
             vrges
             them
             earnestly
             still
             ,
             (
             
               vt
               de
               diuinâ
               panis
               transmutatione
               ,
               &c.
            
             )
             that
             in
             the
             Synod
             there
             might
             bee
             treatie
             had
             of
             the
             diuine
             transmutation
             of
             the
             Bread
             ;
             and
             when
             they
             yet
             stif●ly
             denied
             ,
             he
             could
             haue
             beene
             content
             to
             haue
             had
             the
             other
             
             three
             Questions
             of
             vnleauened
             Bread
             ,
             Purgatorie
             ,
             and
             the
             Popes
             Power
             discussed
             ,
             wauing
             that
             other
             of
             Transsubstantiation
             ,
             which
             hee
             found
             would
             not
             abide
             agitation
             .
             Since
             which
             time
             their
             Patriarch
             Ieremias
             of
             Constantinople
             ,
             hath
             expressed
             the
             iudgement
             of
             the
             Greeke
             Church
             ,
             
             (
             
               Et
               enim
               verè
            
             )
             For
             the
             Bodie
             and
             Bloud
             of
             Christ
             are
             truely
             Mysteries
             ;
             not
             that
             these
             are
             turned
             into
             mans
             bodie
             ,
             but
             that
             (
             the
             better
             preuayling
             )
             wee
             are
             turned
             into
             them
             yeelding
             a
             change
             ,
             but
             Mysticall
             not
             Substantiall
             .
          
           
             As
             for
             the
             Ancients
             of
             either
             the
             Greeke
             or
             Latine
             Church
             ,
             they
             are
             so
             farre
             from
             countenancing
             this
             opinion
             ,
             
             that
             our
             learned
             Whitakers
             durst
             challenge
             his
             
               Duraeus
               ;
               Si
               vel
               vnum
               ,
               &c.
               
            
             If
             you
             can
             bring
             me
             but
             one
             testimonie
             of
             sincere
             antiquitie
             ,
             whereby
             it
             may
             appeare
             that
             the
             bread
             is
             transubstantiate
             into
             the
             flesh
             of
             Christ
             ,
             I
             will
             yeeld
             my
             cause
             .
             It
             is
             true
             that
             there
             are
             faire
             flourishes
             made
             of
             a
             large
             Iurie
             of
             fathers
             ,
             
             giuing
             their
             verdict
             this
             way
             ;
             
             whose
             verie
             names
             can
             hardly
             finde
             roome
             in
             a
             margine
             .
             Scarce
             any
             of
             that
             sacred
             ranke
             are
             missing
             ;
             But
             it
             is
             as
             true
             ,
             that
             their
             witnesses
             are
             grossely
             abused
             to
             a
             sense
             that
             was
             neuer
             intended
             ;
             they
             onely
             desiring
             in
             an
             holy
             excesse
             of
             speech
             ,
             to
             expresse
             the
             Sacramentall
             change
             that
             is
             made
             of
             the
             elements
             ,
             in
             respect
             of
             vse
             ,
             not
             in
             respect
             of
             substance
             ;
             and
             passionately
             to
             describe
             vnto
             vs
             the
             benefit
             of
             that
             Sacrament
             in
             our
             blessed
             Communion
             with
             Christ
             ;
             and
             our
             liuely
             incorporation
             into
             him
             .
          
           
             In
             so
             much
             as
             Cardinall
             Bellarmine
             himselfe
             is
             faine
             to
             confesse
             a
             verie
             high
             hyperbole
             in
             their
             speeches
             
               (
               Non
               est
               nouum
            
             )
             It
             is
             no
             vnusuall
             thing
             (
             saith
             he
             )
             with
             the
             Ancients
             ,
             and
             especially
             
               Irenaeus
               ,
               Hilarie
               ,
               Nyssen
               ,
               Cyrill
               ,
            
             and
             others
             ,
             to
             say
             that
             our
             bodies
             are
             nourished
             by
             the
             holy
             Eucharist
             .
          
           
             Neither
             doe
             they
             vse
             lesse
             height
             of
             speech
             (
             as
             our
             learned
             Bishop
             
             hath
             particularly
             obserued
             )
             in
             expressing
             our
             participation
             of
             Christ
             in
             Baptisme
             ,
             
             wherein
             yet
             neuer
             any
             man
             pleaded
             a
             Transsubstantiation
             .
          
           
             Neither
             haue
             their
             beene
             wanting
             some
             of
             the
             Classicall
             leaders
             of
             their
             schooles
             ,
             which
             haue
             confessed
             more
             probabilitie
             of
             ancient
             euidence
             for
             Consubstantiation
             ,
             then
             for
             this
             change
             .
             Certainely
             ,
             neither
             of
             them
             both
             entred
             euer
             into
             the
             thoughts
             of
             those
             holy
             men
             ,
             how
             euer
             the
             sound
             of
             their
             words
             haue
             vndergone
             a
             preiudiciall
             mistaking
             .
             Whereas
             the
             sentences
             of
             those
             Ancients
             against
             this
             mis-opinion
             are
             direct
             ,
             punctuall
             ,
             absolute
             ,
             conuictiue
             ,
             and
             vncapable
             of
             any
             other
             reasonable
             sense
             .
             What
             can
             bee
             more
             choaking
             then
             that
             of
             their
             Pope
             Gelasius
             aboue
             a
             thousand
             yeares
             since
             (
             
               Et
               tamen
            
             ,
             
             &c.
             )
             yet
             there
             ceaseth
             not
             to
             be
             the
             very
             substance
             of
             Bread
             and
             Wine
             ?
             What
             can
             bee
             more
             plaine
             then
             that
             of
             Saint
             Augustine
             .
             It
             is
             not
             this
             Bodie
             which
             you
             see
             ,
             
             that
             you
             shall
             eat
             ,
             
             neither
             is
             it
             this
             Bloud
             which
             my
             Crucifiers
             shall
             spill
             ,
             
             that
             you
             shall
             drinke
             ;
             It
             is
             a
             Sacrament
             that
             I
             commend
             vnto
             you
             ;
             which
             being
             spiritually
             vnderstood
             ,
             shall
             quicken
             you
             .
             Or
             ,
             that
             other
             ;
             where
             a
             flagitious
             act
             seemes
             to
             bee
             commanded
             ,
             there
             the
             speech
             is
             figuratiue
             ;
             as
             ,
             when
             he
             saith
             ,
             Except
             yee
             eat
             the
             flesh
             of
             the
             Sonne
             of
             man
             ,
             &c.
             it
             were
             an
             horrible
             wickednesse
             to
             eat
             the
             very
             flesh
             of
             Christ
             ;
             therefore
             here
             must
             needs
             bee
             a
             figure
             vnderstood
             .
             
             What
             should
             I
             vrge
             that
             of
             Tertullian
             (
             whose
             speech
             Rhenanus
             confesseth
             to
             haue
             been
             condemned
             after
             in
             Berengarius
             )
             My
             Bodie
             ,
             that
             is
             ,
             the
             figure
             of
             my
             Bodie
             ;
             That
             of
             Theodoret
             ;
             The
             mysticall
             signes
             ,
             after
             consecration
             ,
             lose
             not
             their
             owne
             nature
             .
             That
             of
             Saint
             Chrysostome
             ,
             It
             is
             a
             carnall
             thing
             to
             doubt
             how
             Christ
             can
             giue
             vs
             his
             flesh
             to
             eate
             ;
             when
             as
             this
             is
             mystically
             and
             spiritually
             to
             bee
             vnderstood
             :
             And
             soone
             after
             ,
             inquiring
             what
             it
             is
             to
             vnderstand
             carnally
             ;
             he
             thus
             explicates
             
             it
             ;
             It
             is
             to
             take
             things
             simply
             as
             they
             are
             spoken
             ,
             and
             not
             to
             conceiue
             of
             any
             other
             thing
             meant
             by
             them
             .
             
             This
             wherein
             we
             are
             is
             a
             beaten
             path
             ,
             trod
             with
             the
             feet
             of
             our
             holy
             Martyrs
             ,
             and
             traced
             with
             their
             bloud
             ;
             What
             should
             I
             need
             to
             produce
             their
             familiar
             and
             ancient
             Aduocates
             ,
             who
             haue
             often
             wearied
             and
             worne
             this
             bar●
             .
             Athanasius
             ,
             a
             Iustine
             ,
             b
             Origen
             ,
             c
             Cyprion
             ,
             d
             Nazianzen
             ,
             e
             Basil
             ,
             f
             Hierome
             ,
             g
             Hillary
             ,
             h
             Cyril
             ,
             i
             Macarius
             ,
             k
             Bertram
             ,
             besides
             those
             whom
             I
             formerly
             cited
             .
             Of
             all
             others
             (
             which
             I
             haue
             not
             found
             pressed
             by
             former
             Authors
             )
             that
             of
             our
             Albinus
             or
             
               Alcuinus
               ,
               Bedaes
            
             learned
             Scholler
             (
             who
             liued
             in
             the
             time
             of
             Charles
             the
             Great
             )
             seemes
             to
             mee
             most
             full
             and
             pregnant
             .
             
               Hoc
               est
               ergo
            
             ,
             this
             is
             therefore
             to
             eate
             that
             flesh
             ,
             and
             to
             drinke
             that
             bloud
             to
             remayne
             in
             Christ
             and
             to
             haue
             Christ
             remayning
             in
             vs
             ;
             so
             as
             he
             that
             remaynes
             not
             in
             Christ
             ,
             and
             in
             whom
             Christ
             remayneth
             not
             ,
             without
             doubt
             doth
             not
             spiritually
             
             eat
             his
             flesh
             ,
             although
             carnally
             and
             visibly
             hee
             chew
             the
             Sacrament
             of
             his
             Bodie
             and
             Bloud
             with
             his
             teeth
             :
             
             but
             rather
             he
             eates
             and
             drinkes
             the
             Sacrament
             of
             so
             great
             a
             thing
             ,
             vnto
             his
             owne
             iudgement
             ,
             because
             hee
             presumed
             to
             come
             vncleane
             vnto
             those
             Sacraments
             of
             Christ
             ,
             which
             none
             can
             take
             worthily
             but
             the
             cleane
             ;
             Thus
             he
             .
          
           
             Neither
             is
             this
             his
             single
             testimonie
             ,
             
             but
             such
             as
             hee
             openly
             professeth
             the
             common
             voyce
             of
             all
             his
             Predecessours
             :
             And
             a
             little
             after
             ,
             vpon
             those
             words
             The
             flesh
             profiteth
             nothing
             ;
             hee
             addeth
             ;
             The
             flesh
             profiteth
             nothing
             ,
             if
             yee
             vnderstand
             the
             flesh
             so
             to
             bee
             eaten
             as
             other
             meate
             ,
             as
             that
             flesh
             which
             is
             bought
             in
             the
             Shambles
             .
             This
             is
             the
             ordinary
             language
             of
             Antiquitie
             ,
             whereof
             wee
             may
             truely
             say
             as
             the
             Disciples
             did
             of
             Christ
             ,
             
             
               Behold
               now
               thou
               speakest
               plainly
               ,
               and
               speakest
               no
               Parable
               .
            
             At
             last
             ,
             ignorance
             and
             misunderstanding
             brought
             forth
             this
             Monster
             of
             opinion
             ,
             which
             superstition
             
             nursed
             vp
             ,
             but
             fearefully
             and
             obscurely
             ,
             and
             not
             without
             much
             scope
             of
             contrary
             iudgements
             ;
             till
             after
             Pope
             Nicholas
             had
             made
             way
             for
             it
             in
             his
             proceedings
             against
             Barengarius
             (
             by
             so
             grosse
             an
             expression
             as
             the
             Glosse
             is
             faine
             to
             put
             a
             caueat
             vpon
             )
             Anno
             1060.
             the
             Laterane
             Councell
             authorized
             it
             for
             a
             matter
             of
             faith
             ,
             
             Anno
             1215.
             
          
           
             Thus
             young
             is
             Transsubstantiation
             ;
             Let
             Scripture
             and
             Reason
             
               show
               how
               erroneous
            
             .
          
           
             
               Transsubstantiation
               .
               SECT
               .
               II.
               Against
               Scripture
               .
            
             
               WEre
               it
               not
               that
               men
               doe
               wilfully
               hoodwinke
               themselues
               with
               their
               own
               preiudice
               ,
               the
               Scripture
               is
               plaine
               enough
               ;
               For
               the
               
               mouth
               that
               said
               of
               bread
               ,
               
               
                 This
                 is
                 my
                 Bodie
              
               ,
               said
               also
               of
               the
               same
               bodie
               ,
               
                 My
                 flesh
                 is
                 meate
                 indeed
              
               ,
               long
               before
               there
               can
               be
               any
               plea
               of
               Transsubstantiation
               ;
               
               And
               
                 I
                 am
                 the
                 bread
                 that
                 came
                 downe
                 from
                 Heauen
              
               ;
               so
               was
               he
               Manna
               to
               the
               Iewes
               as
               he
               is
               bread
               to
               vs
               ;
               And
               ,
               Saint
               Paul
               sayes
               of
               his
               Corinths
               ,
               
               
                 Yee
                 are
                 the
                 body
                 of
                 Christ
              
               ;
               yet
               not
               meaning
               any
               transmutation
               of
               substance
               .
            
             
               And
               in
               those
               words
               wherein
               this
               powerfull
               conuersion
               is
               placed
               ,
               hee
               sayes
               only
               ,
               
                 This
                 is
              
               ,
               not
               ,
               
               this
               is
               transsubstantiate
               ;
               and
               if
               whiles
               he
               sayes
               ,
               
                 This
                 is
              
               ,
               
               hee
               should
               haue
               meant
               a
               Transsubstantiation
               ,
               then
               it
               must
               needs
               follow
               ,
               that
               his
               Bodie
               was
               transsubstantiate
               before
               hee
               spake
               ;
               for
               
                 This
                 is
              
               ,
               implyes
               it
               alreadie
               done
               .
               He
               addes
               ,
               
                 This
                 is
                 my
                 Bodie
              
               ;
               His
               true
               naturall
               humane
               Bodie
               was
               there
               with
               them
               ,
               tooke
               the
               Bread
               ,
               brake
               it
               ,
               gaue
               it
               ,
               eat
               it
               ;
               if
               the
               Bread
               were
               now
               the
               Bodie
               of
               Christ
               ,
               either
               hee
               must
               haue
               two
               bodies
               there
               ,
               or
               else
               the
               same
               bodie
               is
               by
               the
               same
               bodie
               
               taken
               ,
               broken
               ,
               eaten
               ,
               and
               is
               (
               the
               while
               )
               neither
               taken
               ,
               nor
               broken
               ,
               nor
               eaten
               ;
               
               Yet
               hee
               addes
               ,
               
                 which
                 is
                 giuen
                 for
                 you
              
               ;
               This
               was
               the
               bodie
               which
               was
               giuen
               for
               them
               ,
               betrayed
               ,
               crucified
               ,
               humbled
               to
               the
               death
               ;
               not
               the
               glorious
               bodie
               of
               Christ
               ,
               which
               should
               bee
               capeable
               of
               ten
               thousand
               placcs
               at
               once
               ,
               both
               in
               Heauen
               ,
               and
               Earth
               ;
               inuisible
               ,
               incircumscriptible
               :
               Lastly
               ,
               he
               addes
               ,
               
                 Doe
                 this
                 in
                 remembrance
                 of
                 mee
              
               ;
               Remembrance
               implyes
               an
               absence
               ;
               neither
               can
               wee
               more
               bee
               said
               to
               remember
               that
               which
               is
               in
               our
               present
               sense
               ,
               then
               to
               see
               that
               which
               is
               absent
               .
            
             
               Besides
               ,
               that
               the
               great
               Doctour
               of
               the
               Gentiles
               tels
               vs
               that
               after
               consecration
               ,
               
               
                 it
                 is
                 bread
                 which
                 is
                 broken
                 and
                 eaten
              
               ;
               neither
               is
               it
               lesse
               then
               fiue
               times
               so
               called
               after
               the
               pretended
               change
               .
            
             
               Shortly
               ;
               Christ
               as
               man
               was
               in
               all
               things
               like
               to
               vs
               except
               sinne
               ;
               
               and
               our
               humane
               bodie
               shall
               be
               once
               like
               to
               his
               glorious
               bodie
               .
               The
               glorie
               
               which
               is
               put
               vpon
               it
               shall
               not
               strip
               it
               of
               the
               true
               essence
               of
               a
               bodie
               ;
               and
               if
               it
               retaine
               the
               true
               nature
               of
               a
               bodie
               ,
               it
               cannot
               be
               at
               the
               same
               instant
               both
               aboue
               the
               Heauens
               ,
               and
               below
               on
               Earth
               ,
               in
               a
               thousand
               distant
               places
               .
               He
               is
               locally
               aboue
               ,
               
               
                 For
                 the
                 heauens
                 must
                 receiue
                 him
                 till
                 the
                 times
                 of
                 the
                 restitution
                 of
                 all
                 things
              
               ;
               He
               is
               not
               at
               once
               in
               many
               distant
               places
               of
               the
               earth
               ,
               for
               the
               Angell
               euen
               after
               his
               Resurrection
               ,
               sayes
               ,
               
                 He
                 is
                 not
                 here
              
               ,
               
               
                 for
                 he
                 is
                 risen
              
               .
            
          
           
             
               SECT
               .
               III.
               Transsubstantiation
               against
               Reason
               .
            
             
               NEuer
               did
               ,
               or
               can
               reason
               triumph
               so
               much
               ouer
               any
               prodigious
               Paradoxe
               ,
               as
               it
               doth
               ouer
               this
               .
               In
               so
               much
               as
               the
               Patrones
               of
               it
               are
               faine
               
               to
               disclaime
               the
               sophistry
               of
               reason
               ,
               and
               to
               stand
               vpon
               the
               suffrages
               of
               faith
               ,
               and
               the
               plea
               of
               Miracles
               .
               We
               are
               not
               they
               ,
               
               who
               with
               the
               Manichees
               ,
               refuse
               to
               beleeue
               Christ
               vnlesse
               hee
               bring
               reason
               ;
               Wee
               are
               not
               they
               ,
               who
               thinke
               to
               lade
               the
               Sea
               with
               an
               egge-shell
               ;
               to
               fadome
               the
               deepe
               Mysteries
               of
               Religion
               with
               the
               short
               reach
               of
               naturall
               apprehension
               ;
            
             
               Wee
               know
               there
               are
               wonders
               in
               Diuinitie
               fit
               for
               our
               adoration
               ,
               not
               fit
               for
               our
               comprehending
               ;
               But
               withal
               we
               know
               ,
               that
               if
               some
               Theologicall
               truths
               bee
               aboue
               right
               reason
               ,
               yet
               neuer
               any
               against
               it
               ;
               for
               all
               veritie
               complyes
               with
               it selfe
               ,
               as
               springing
               from
               one
               and
               the
               same
               Fountaine
               ;
               
            
             
               This
               opinion
               ,
               therefore
               ,
               wee
               receiue
               not
               ;
               
               not
               because
               it
               transcends
               our
               conceit
               ,
               but
               because
               we
               know
               it
               crosseth
               both
               true
               Reason
               and
               faith
               ;
               It
               implyes
               manifest
               contradiction
               ,
               in
               that
               it
               referres
               the
               same
               thing
               to
               it selfe
               in
               opposite
               relations
               ;
               so
               as
               it
               
               may
               be
               at
               once
               present
               and
               absent
               '
               neere
               and
               far
               off
               ,
               below
               and
               aboue
               .
               It
               destroyes
               the
               truth
               of
               Christs
               humane
               bodie
               ,
               
               in
               that
               it
               ascribes
               quantitie
               to
               it
               ,
               without
               extension
               ,
               without
               localitie
               ;
               turning
               the
               flesh
               into
               spirit
               ;
               and
               bereauing
               it
               of
               all
               the
               properties
               of
               a
               true
               bodie
               ;
               those
               properties
               which
               (
               as
               Nicetas
               truly
               )
               cannot
               so
               much
               as
               in
               thought
               be
               separated
               from
               the
               essence
               of
               the
               bodie
               ;
               
               In
               so
               much
               as
               Cyril
               can
               say
               if
               the
               Deitie
               it selfe
               were
               capeable
               of
               partition
               ,
               it
               must
               bee
               a
               bodie
               ,
               and
               if
               it
               were
               a
               bodie
               it
               must
               needs
               bee
               in
               a
               place
               ,
               and
               haue
               quantitie
               and
               magnitude
               ;
               and
               thereupon
               should
               not
               auoid
               circumscription
               .
            
             
               It
               giues
               a
               false
               bodie
               to
               the
               Sonne
               of
               God
               making
               that
               ,
               euery
               day
               ,
               of
               bread
               ,
               by
               the
               power
               of
               wordes
               ,
               which
               was
               made
               once
               of
               the
               substance
               of
               the
               Virgin
               ,
               by
               the
               Holy
               Ghost
               .
            
             
               It
               so
               separates
               accidents
               from
               their
               subiects
               ,
               that
               they
               not
               only
               can
               subsist
               without
               them
               ,
               but
               can
               
               produce
               the
               full
               effects
               of
               substances
               ;
               so
               as
               bare
               accidents
               are
               capeable
               of
               accidents
               ;
               so
               as
               of
               them
               substances
               may
               be
               either
               made
               ,
               or
               nourished
               .
            
             
               
               It
               vtterly
               ouerthrowes
               (
               which
               learned
               Cameron
               makes
               the
               strongest
               of
               all
               reasons
               )
               the
               nature
               of
               a
               Sacrament
               ;
               in
               that
               it
               takes
               away
               ,
               at
               once
               ,
               the
               signe
               ,
               and
               the
               Analogie
               betwixt
               the
               signe
               ,
               and
               the
               thing
               signified
               ;
               The
               signe
               ,
               in
               that
               it
               is
               no
               more
               bread
               ,
               but
               accidents
               ;
               the
               Analogie
               ,
               in
               that
               it
               makes
               the
               signe
               to
               be
               the
               thing
               signified
               ;
            
             
               Lastly
               ,
               it
               puts
               into
               the
               hands
               of
               euery
               Priest
               ,
               power
               to
               doe
               ,
               euery
               day
               ,
               a
               greater
               Miracle
               ,
               then
               God
               did
               in
               the
               Creation
               of
               the
               World
               ,
               for
               in
               that
               ,
               the
               Creatour
               made
               the
               Creature
               ;
               but
               in
               this
               ,
               the
               Creature
               daily
               makes
               the
               Creatour
               .
            
             
               Since
               then
               this
               opinion
               is
               both
               new
               ,
               and
               conuinced
               to
               bee
               grossely
               erroneous
               by
               Scripture
               ,
               and
               reason
               ,
               iustly
               haue
               we
               professed
               our
               detestation
               of
               it
               ;
               and
               ,
               for
               that
               ,
               are
               vniustly
               eiected
               .
            
          
        
         
           
           
             CHAP.
             VIII
             .
             The
             newnesse
             of
             the
             Halfe-Communion
             .
          
           
             THe
             noueltie
             of
             the
             Halfe-Sacrament
             ,
             or
             dry
             Communion
             ,
             deliuered
             to
             the
             Laitie
             ,
             is
             so
             palpable
             ,
             as
             that
             the
             Patrones
             of
             it
             ,
             in
             the
             presumptuous
             Councell
             of
             Constance
             ,
             
             professe
             no
             lesse
             .
             
               Licet
               Christus
               ,
               &c.
            
             Although
             Christ
             (
             say
             they
             )
             after
             his
             Supper
             ,
             instituted
             ,
             and
             administred
             this
             venerable
             Sacrament
             vnder
             both
             kinds
             of
             Bread
             ,
             and
             Wine
             ,
             &c.
             
             
               (
               Licet
               in
               primitiua
               ,
               &c.
               )
            
             Although
             in
             the
             Primitiue
             Church
             ,
             this
             Sacrament
             were
             receiued
             by
             the
             faithfull
             vnder
             both
             kindes
             ;
             
               (
               Non
               obstante
               ,
               &c.
            
             )
             Yet
             ,
             
             this
             custome
             for
             the
             auoiding
             of
             some
             dangers
             ,
             and
             scandalls
             ,
             was
             vpon
             iust
             reason
             brought
             in
             ,
             that
             Laickes
             should
             receiue
             only
             vnder
             one
             kind
             ;
             And
             those
             that
             stubbornely
             oppose
             
             themselues
             against
             it
             ,
             shal
             be
             eiected
             ,
             and
             punished
             as
             Heretickes
             .
             Now
             this
             Councell
             was
             but
             in
             the
             yeare
             of
             our
             Lord
             God
             ,
             one
             thousand
             ,
             foure
             hundred
             fiftie
             three
             .
             Yea
             ,
             but
             these
             Fathers
             of
             Constance
             ,
             how
             euer
             they
             are
             bold
             to
             controule
             Christs
             Law
             by
             Custome
             ,
             
             yet
             they
             say
             it
             was
             (
             
               consuetudo
               diutissimè
               obseruata
            
             )
             a
             custome
             very
             long
             obserued
             ;
          
           
             True
             ;
             but
             the
             full
             age
             of
             this
             (
             Diutissimè
             )
             is
             openly
             and
             freely
             calculated
             by
             their
             Cassander
             .
             
             
               (
               Satis
               constat
            
             )
             It
             is
             apparent
             enough
             that
             the
             Westerne
             ,
             or
             Romane
             Church
             ,
             for
             a
             thousand
             yeares
             after
             Christ
             ,
             in
             the
             solemne
             and
             ordinary
             Dispensation
             of
             this
             Sacrament
             ,
             gaue
             both
             kinds
             of
             Bread
             ,
             and
             Wine
             to
             all
             the
             members
             of
             the
             Church
             .
             A
             point
             ,
             which
             is
             manifest
             by
             innumerable
             ancient
             Testimonies
             ,
             both
             of
             Greekes
             ,
             and
             Latines
             ;
             and
             this
             they
             were
             induced
             to
             doe
             ,
             by
             the
             example
             of
             Christs
             institution
             .
             
               Quare
               non
               temerè
               ,
               &c.
            
             It
             is
             not
             
             therefore
             (
             saith
             hee
             )
             without
             cause
             ,
             that
             most
             of
             the
             best
             Catholickes
             ,
             and
             most
             conuersant
             in
             the
             reading
             of
             Ecclesiasticall
             Writers
             ,
             are
             inflamed
             with
             an
             earnest
             desire
             of
             obtayning
             the
             Cup
             of
             the
             Lord
             ;
             that
             the
             Sacrament
             may
             bee
             reduced
             to
             that
             ancient
             custome
             and
             vse
             ,
             which
             hath
             beene
             for
             many
             Ages
             perpetuated
             in
             the
             vniuersall
             Church
             .
             Thus
             he
             ;
             Wee
             need
             no
             other
             Aduocate
             .
          
           
             Yea
             ,
             their
             Vasquez
             drawes
             it
             yet
             lower
             ,
             
               Negare
               non
               ,
               &c.
            
             
             We
             cannot
             deny
             that
             in
             the
             Latin
             Church
             there
             was
             the
             vse
             of
             both
             kinds
             ,
             and
             that
             it
             so
             continued
             vntill
             the
             dayes
             of
             Saint
             Thomas
             ,
             which
             was
             about
             the
             yeare
             of
             God
             1260.
             
          
           
             Thus
             it
             was
             in
             the
             Romane
             Church
             ;
             but
             as
             for
             the
             Greeke
             ;
             the
             World
             knowes
             it
             did
             neuer
             but
             communicate
             vnder
             both
             kindes
             .
             These
             open
             Confessions
             ,
             spare
             vs
             the
             labour
             of
             quoting
             the
             seuerall
             testimonies
             of
             all
             Ages
             ;
             Else
             it
             had
             beene
             easie
             to
             show
             how
             in
             the
             Lyturgy
             
             of
             Saint
             Basil
             and
             Chrysostome
             ,
             the
             Priest
             was
             wont
             to
             pray
             ,
             
             Vouchsafe
             ,
             O
             Lord
             ,
             to
             giue
             vs
             thy
             bodie
             ,
             and
             thy
             bloud
             ,
             and
             by
             vs
             to
             thy
             people
             .
             
             How
             in
             the
             Order
             of
             Rome
             the
             Archdeacon
             taking
             the
             Chalice
             from
             the
             Bishops
             hand
             confirmeth
             all
             the
             receiuers
             with
             the
             bloud
             of
             our
             Lord.
             
             And
             from
             Ignatius
             his
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             
               One
               cup
               distributed
               to
               all
            
             ;
             to
             haue
             descended
             along
             ,
             through
             the
             cleere
             records
             of
             
               S.
               Cyprian
               ,
               Hierome
               ,
               Ambrose
               ,
               Augustine
               ,
               Leo
               ,
               Gelasius
               ,
               Paschasius
            
             and
             others
             to
             the
             verie
             time
             of
             Hugo
             and
             Lombard
             ,
             and
             our
             Halensis
             ;
             And
             to
             show
             ,
             how
             S.
             
             Cyprian
             would
             not
             deny
             the
             bloud
             of
             Christ
             to
             those
             ,
             that
             should
             shed
             their
             bloud
             for
             Christ
             :
             How
             S.
             
             Austen
             (
             with
             him
             )
             makes
             a
             comparison
             betwixt
             the
             bloud
             of
             the
             legall
             sacrifices
             ,
             which
             might
             not
             bee
             eaten
             ,
             and
             this
             bloud
             of
             our
             Sauiours
             sacrifice
             ,
             
             which
             all
             must
             drinke
             .
          
           
             But
             ,
             what
             need
             allegations
             to
             proue
             a
             yeelded
             truth
             ?
             so
             as
             this
             haluing
             of
             the
             Sacrament
             is
             a
             meere
             
             noueltie
             of
             Rome
             ,
             and
             such
             a
             one
             ,
             
             as
             their
             owne
             Pope
             Gelasius
             stickes
             not
             to
             accuse
             of
             no
             lesse
             then
             sacriledge
             ;
          
           
             
               SECT
               .
               II.
               Halfe
               Communion
               against
               Scripture
               .
            
             
               NEither
               shall
               wee
               need
               to
               vrge
               Scripture
               ;
               when
               it
               is
               plainely
               confessed
               by
               the
               late
               Councels
               of
               Lateran
               and
               Trent
               ,
               that
               this
               practice
               varies
               from
               Christs
               institution
               ;
               
               Yet
               the
               Tridentine
               Fathers
               haue
               left
               themselues
               this
               euasion
               ,
               that
               ,
               howeuer
               our
               Sauiour
               ordained
               it
               in
               both
               kindes
               ,
               and
               so
               deliuered
               it
               to
               his
               Apostles
               ,
               notwithstanding
               hee
               hath
               not
               by
               any
               command
               enioyned
               it
               to
               be
               so
               receiued
               of
               the
               Laitie
               ;
               Not
               considering
               that
               the
               charge
               of
               our
               Sauiour
               is
               equally
               vniuersall
               in
               
               both
               ;
               To
               whom
               he
               sayd
               ,
               
                 Take
                 and
                 eat
              
               ,
               to
               the
               same
               also
               he
               sayd
               ,
               
                 Drinke
                 ye
                 all
                 of
                 this
              
               ;
               So
               as
               by
               the
               same
               reason
               ,
               our
               Sauiour
               hath
               giuen
               no
               command
               at
               all
               vnto
               the
               Laitie
               to
               eat
               ,
               or
               drinke
               ;
               and
               so
               this
               blessed
               Sacrament
               should
               bee
               to
               all
               Gods
               people
               (
               the
               Priests
               onely
               excepted
               )
               arbitrarie
               and
               vnnecessarie
               :
               But
               the
               great
               Doctor
               of
               the
               Gentiles
               is
               the
               best
               Commenter
               vpon
               his
               master
               ,
               who
               writing
               to
               the
               Church
               of
               God
               at
               Corinth
               ,
               
               to
               them
               that
               are
               sanctified
               in
               Christ
               Iesus
               ,
               with
               all
               that
               in
               euerie
               place
               call
               vpon
               the
               name
               of
               Iesus
               Christ
               ;
               
               so
               deliuers
               the
               institution
               of
               Christ
               ,
               as
               that
               in
               the
               vse
               of
               the
               Cup
               hee
               makes
               no
               difference
               ;
               Six
               times
               conioyning
               the
               mention
               of
               drinking
               with
               eating
               ;
               and
               fetching
               it
               in
               with
               an
               (
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               )
               equalitie
               of
               the
               manner
               ,
               and
               necessitie
               of
               both
               ,
               charges
               all
               Christians
               indifferently
               
                 (
                 Probet
                 seipsum
                 )
                 Let
                 euerie
                 man
                 examine
                 himselfe
                 ,
              
               
               
                 &c.
                 and
                 so
                 let
                 him
                 eat
                 of
                 that
                 bread
                 ,
                 and
                 drinke
                 of
                 that
                 cup.
                 
              
            
          
           
             
             
               SECT
               .
               III.
               Halfe
               Communion
               against
               reason
               .
            
             
               IN
               this
               practice
               ,
               reason
               is
               no
               lesse
               their
               enemie
               ;
               
                 Though
                 it
                 bee
                 but
                 a
                 mans
                 testament
                 ,
                 yet
                 if
                 it
                 be
                 confirmed
                 ,
              
               
               
                 no
                 man
                 disanulleth
                 it
              
               ,
               (
               saith
               
                 S.
                 Paul.
              
               )
               How
               much
               lesse
               shall
               flesh
               and
               bloud
               presume
               to
               alter
               the
               last
               will
               of
               the
               Sonne
               of
               God
               ;
               and
               that
               in
               so
               materiall
               a
               point
               ,
               as
               vtterly
               destroyes
               the
               institution
               .
               For
               as
               our
               learned
               Bishop
               of
               Carlile
               argues
               truly
               ;
               Halfe
               a
               man
               is
               no
               man
               ,
               
               Halfe
               a
               Sacrament
               is
               no
               Sacrament
               .
            
             
               And
               as
               well
               might
               they
               take
               away
               the
               bread
               ,
               as
               the
               cup
               ;
               both
               depend
               vpon
               the
               same
               ordination
               :
               It
               is
               only
               the
               command
               of
               Christ
               that
               makes
               the
               bread
               necessarie
               :
               the
               same
               command
               of
               Christ
               equally
               enioynes
               the
               cup
               ;
               both
               doe
               either
               stand
               ,
               or
               fall
               vpon
               the
               same
               ground
               .
            
             
               The
               pretence
               of
               concomitancie
               
               is
               so
               poore
               a
               shift
               ,
               that
               it
               hurts
               them
               rather
               ,
               for
               if
               by
               vertue
               thereof
               the
               body
               of
               Christ
               is
               no
               lesse
               in
               the
               wine
               ,
               then
               the
               bloud
               is
               in
               the
               bread
               ,
               it
               will
               necessarily
               follow
               ,
               that
               they
               might
               as
               well
               hold
               backe
               the
               bread
               ,
               and
               giue
               the
               cup
               ;
               as
               hold
               backe
               the
               cup
               ,
               and
               giue
               the
               bread
               :
            
             
               And
               could
               this
               mysterie
               bee
               hid
               from
               the
               eyes
               of
               the
               blessed
               Author
               of
               this
               Sacrament
               ?
               Will
               these
               men
               bee
               wiser
               then
               the
               wisdome
               of
               his
               Father
               ?
               If
               hee
               knew
               this
               ,
               and
               saw
               the
               wine
               yet
               vsefull
               ,
               who
               dares
               abrogate
               it
               ,
               and
               if
               hee
               had
               not
               seene
               it
               vsefull
               ,
               why
               did
               hee
               not
               then
               spare
               the
               labour
               and
               cost
               of
               so
               needlesse
               an
               element
               ?
            
             
               Lastly
               ,
               the
               bloud
               that
               is
               here
               offered
               vnto
               vs
               ,
               is
               that
               which
               was
               shed
               for
               vs
               ;
               that
               which
               was
               shed
               from
               the
               body
               ,
               is
               not
               in
               the
               body
               ,
               in
               vaine
               therefore
               is
               concomitancie
               pleaded
               for
               a
               separated
               bloud
               .
            
             
               Shortly
               then
               ,
               this
               mutilation
               of
               the
               Sacrament
               being
               both
               confessedly
               late
               ,
               and
               extremely
               iniurious
               
               to
               God
               and
               his
               people
               ;
               and
               contrarie
               to
               Scripture
               and
               reason
               ,
               is
               iustly
               abandoned
               by
               vs
               ;
               and
               wee
               for
               abandoning
               it
               vniustly
               censured
               .
            
          
        
         
           
             CHAP.
             IX
             .
             The
             newnesse
             of
             the
             Missall
             Sacrifice
             .
          
           
             IT
             sounds
             not
             more
             prodigiously
             ,
             that
             a
             Priest
             should
             euerie
             day
             make
             his
             God
             ,
             then
             that
             hee
             should
             sacrifice
             him
             .
             Antiquitie
             would
             haue
             as
             much
             abhorred
             the
             sense
             ,
             as
             it
             hath
             allowed
             the
             word
             .
             Nothing
             is
             more
             ordinarie
             with
             the
             Fathers
             ,
             then
             to
             call
             Gods
             Table
             an
             Altar
             ,
             the
             holy
             Elements
             an
             Oblation
             ,
             
             the
             act
             of
             Celebration
             an
             Immolation
             ,
             the
             Actor
             a
             Priest
             .
             
               S.
               Chrysostome
            
             reckons
             ten
             kindes
             of
             Sacrifice
             ,
             and
             at
             last
             (
             as
             hauing
             forgotten
             
             it
             )
             addes
             the
             eleuenth
             ;
             All
             which
             we
             well
             allow
             ;
             
             and
             indeed
             many
             Sacrifices
             are
             offered
             to
             God
             in
             this
             one
             ;
             but
             a
             true
             ,
             proper
             ,
             propitiatorie
             Sacrifice
             for
             quicke
             and
             dead
             ,
             (
             which
             the
             Tridentine
             Fathers
             would
             force
             vpon
             our
             beleefe
             )
             would
             haue
             seemed
             no
             lesse
             strange
             a
             Soloecisme
             to
             the
             eares
             of
             the
             Ancient
             ,
             then
             it
             doth
             to
             ours
             .
             Saint
             Augustine
             calls
             it
             a
             Designation
             of
             Christs
             offering
             vpon
             the
             Crosse
             .
             
             Saint
             Chrysostome
             (
             and
             Theophylact
             after
             him
             )
             a
             Remembrance
             of
             his
             Sacrifice
             :
             Emissenus
             a
             daily
             celebration
             in
             mysterie
             of
             that
             which
             was
             once
             offered
             in
             payment
             ;
             
             and
             Lombard
             himselfe
             ,
             a
             memoriall
             and
             representation
             of
             the
             true
             Sacrifice
             vpon
             the
             Crosse
             :
             That
             which
             Cassander
             cites
             from
             Saint
             Ambrose
             or
             Chrysostome
             ,
             
             may
             be
             in
             stead
             of
             all
             .
             In
             Christ
             is
             the
             Sacrifice
             once
             offered
             able
             to
             giue
             saluation
             ;
             What
             doe
             we
             therefore
             ?
             Doe
             we
             not
             offer
             euerie
             day
             ?
             Surely
             ,
             if
             we
             offer
             daily
             ,
             it
             is
             done
             for
             a
             recorbation
             of
             his
             
             death
             :
             This
             is
             the
             language
             and
             meaning
             of
             Antiquitie
             ,
             
             the
             verie
             same
             which
             the
             Tridentine
             Synod
             condemneth
             in
             vs.
             If
             any
             man
             shall
             say
             ,
             that
             the
             Sacrifice
             of
             the
             Masse
             is
             onely
             a
             Sacrifice
             of
             praise
             and
             thanksgiuing
             ,
             or
             a
             bare
             commemoration
             of
             the
             Sacrifice
             offered
             vpon
             the
             Crosse
             ,
             let
             him
             be
             accursed·
          
           
             
               SECT
               .
               II.
               Sacrifice
               of
               the
               Masse
               against
               Scripture
               .
            
             
               HOw
               plaine
               is
               the
               Scripture
               ;
               whiles
               it
               tells
               vs
               that
               our
               High
               Priest
               needeth
               not
               daily
               ,
               as
               those
               High
               Priests
               (
               vnder
               the
               Law
               )
               to
               offer
               vp
               sacrifice
               ,
               first
               for
               his
               own
               sins
               ,
               then
               ,
               for
               the
               peoples
               ;
               
               For
               this
               hee
               did
               once
               ,
               when
               hee
               offered
               vp
               himselfe
               .
               The
               contradiction
               of
               the
               Trent-Fathers
               is
               here
               verie
               remarkable
               :
               
               Christ
               (
               say
               they
               )
               who
               on
               the
               altar
               of
               the
               Crosse
               offered
               himselfe
               in
               a
               bloudie
               Sacrifice
               ,
               
               is
               now
               this
               true
               Propitiatorie
               Sacrifice
               in
               the
               Masse
               made
               by
               himselfe
               :
               Hee
               is
               one
               and
               the
               same
               Sacrifice
               ,
               and
               one
               and
               the
               same
               offerer
               of
               that
               Sacrifice
               ,
               by
               the
               Ministerie
               of
               his
               Priests
               ,
               who
               then
               offered
               himselfe
               on
               the
               Crosse
               ;
               So
               then
               ,
               they
               say
               ,
               that
               Christ
               offered
               vp
               that
               Sacrifice
               then
               ,
               and
               this
               now
               :
               Saint
               Paul
               sayes
               he
               offered
               vp
               that
               Sacrifice
               and
               no
               more
               .
               Saint
               Paul
               saies
               our
               High
               Priest
               needs
               not
               to
               offer
               daily
               Sacrifice
               .
               They
               say
               these
               daily
               Sacrifices
               must
               bee
               offered
               by
               him
               ;
               Saint
               Paul
               sayes
               that
               he
               offered
               himselfe
               but
               once
               ,
               for
               the
               sins
               of
               the
               people
               .
               They
               say
               hee
               offers
               himselfe
               daily
               for
               the
               sins
               of
               quicke
               and
               dead
               :
               And
               if
               the
               Apostle
               in
               the
               spirit
               of
               prophesie
               foresaw
               this
               errour
               ,
               and
               would
               purposely
               fore-stall
               it
               ,
               he
               could
               not
               speake
               more
               directly
               ,
               
               then
               when
               he
               saith
               ,
               
                 We
                 are
                 sanctified
                 through
                 the
                 offering
                 of
                 the
                 bodie
                 of
                 Iesus
                 Christ
                 ,
                 once
                 for
                 all
                 .
                 And
                 euerie
                 
                 High
                 Priest
                 standeth
                 daily
                 ministring
                 and
                 offering
                 oftentimes
                 the
                 same
                 sacrifices
                 which
                 can
                 neuer
                 take
                 away
                 sinnes
              
               ;
               
               
                 But
                 this
                 man
                 after
                 hee
                 had
                 offered
                 one
                 sacrifice
                 for
                 sinnes
                 ,
              
               
               
                 for
                 euer
                 sate
                 downe
                 on
                 the
                 right
                 hand
                 of
                 God
                 ;
                 from
                 henceforth
                 expecting
                 till
                 his
                 enemies
                 be
                 made
                 his
                 footstoole
                 :
                 For
                 by
                 one
                 offering
                 hee
                 hath
                 perfected
                 for
                 euer
                 them
                 that
                 are
                 sanctified
                 .
              
            
             
               Now
               let
               the
               vaine
               heads
               of
               men
               seeke
               subtill
               euasions
               in
               the
               different
               manner
               of
               this
               offering
               ,
               
               bloudie
               then
               ,
               vnbloudie
               now
               ;
               The
               Holy
               Ghost
               speakes
               punctually
               of
               the
               verie
               substance
               of
               the
               act
               ;
               and
               tells
               vs
               absolutely
               ,
               there
               is
               but
               one
               Sacrifice
               once
               offered
               by
               him
               in
               any
               kinde
               ;
               Else
               the
               opposition
               that
               is
               there
               made
               betwixt
               the
               Legall
               Priesthood
               and
               his
               ,
               should
               not
               hold
               ,
               if
               ,
               as
               they
               ,
               so
               he
               had
               often
               properly
               and
               truly
               sacrificed
               .
            
             
               That
               I
               may
               not
               say
               they
               build
               herein
               what
               they
               destroy
               ;
               for
               an
               vnbloudie
               Sacrifice
               ,
               in
               this
               sense
               ,
               can
               bee
               no
               other
               then
               figuratiue
               ,
               and
               
               commemoratiue
               .
               Is
               it
               really
               propitiatorie
               ?
               
               Without
               shedding
               of
               bloud
               there
               is
               no
               remission
               .
               If
               therfore
               sins
               be
               remitted
               by
               this
               Sacrifice
               ,
               it
               must
               bee
               in
               relation
               to
               that
               bloud
               ,
               which
               was
               shed
               in
               his
               true
               personall
               Sacrifice
               vpon
               the
               Crosse
               ;
               and
               what
               relation
               can
               bee
               betwixt
               this
               and
               that
               ,
               but
               of
               representation
               and
               remembrance
               ;
               
               in
               which
               their
               moderate
               Cassander
               fully
               resteth
               ?
            
          
           
             
               SECT
               .
               III.
               Missall
               Sacrifice
               against
               reason
               .
            
             
               IN
               reason
               ,
               there
               must
               be
               in
               euerie
               Sacrifice
               (
               as
               Cardinall
               Bellarmine
               grants
               )
               a
               destruction
               of
               the
               thing
               offered
               ;
               and
               shall
               we
               say
               that
               they
               make
               their
               Sauiour
               to
               crucifie
               him
               againe
               ?
               
               No
               ,
               but
               to
               eat
               him
               ;
               For
               (
               
                 Consumptio
                 seu
                 manducatio
                 quae
                 sit
                 à
                 
                 sacerdote
              
               )
               The
               consumption
               or
               manducation
               which
               is
               done
               of
               the
               Priest
               is
               an
               essentiall
               part
               of
               this
               Sacrifice
               ;
               (
               saith
               the
               same
               Author
               ;
               )
               For
               in
               the
               whole
               action
               of
               the
               Masse
               ,
               there
               is
               (
               saith
               hee
               )
               no
               other
               reall
               destruction
               but
               this
               :
            
             
               Suppose
               we
               then
               the
               true
               humane
               flesh
               ,
               bloud
               ,
               and
               bone
               of
               Christ
               ,
               God
               and
               man
               ,
               really
               and
               corporally
               made
               such
               by
               this
               Transsubstantiation
               ,
               Whether
               is
               more
               horrible
               to
               crucifie
               ,
               or
               to
               eat
               it
               ?
            
             
               By
               this
               rule
               it
               is
               the
               Priests
               teeth
               ,
               and
               not
               his
               tongue
               ,
               that
               makes
               Christs
               bodie
               a
               sacrifice
               :
            
             
               By
               this
               rule
               it
               shall
               be
               (
               hostia
               )
               an
               host
               ,
               when
               it
               is
               not
               a
               Sacrifice
               ;
               and
               a
               reserued
               host
               is
               no
               Sacrifice
               ,
               howsoeuer
               consecrated
               .
               And
               what
               if
               a
               mouse
               ,
               or
               other
               vermin
               ,
               
               should
               eat
               the
               Host
               (
               it
               is
               a
               case
               put
               by
               themselues
               )
               who
               then
               sacrificeth
               ?
               To
               stop
               all
               mouthes
               ;
               Laicks
               eat
               as
               well
               as
               the
               Priest
               ,
               there
               is
               no
               difference
               in
               their
               manducation
               ,
               but
               Laicks
               sacrifice
               not
               ;
               And
               (
               as
               Salmeron
               vrges
               )
               
               the
               Scripture
               distinguisheth
               betwixt
               the
               Sacrifice
               and
               the
               participation
               of
               it
               ;
               
               Are
               not
               they
               which
               eat
               of
               the
               Sacrifices
               ,
               partakers
               of
               the
               Altar
               ?
               And
               in
               the
               verie
               Canon
               of
               the
               Masse
               ,
               
                 Vt
                 quot
                 quot
                 ,
                 &c.
              
               the
               prayer
               is
               ,
               that
               all
               wee
               which
               in
               the
               participation
               of
               the
               Altar
               haue
               taken
               the
               sacred
               bodie
               and
               bloud
               of
               thy
               Son
               ,
               &c.
               
               Wherein
               it
               is
               plaine
               ,
               saith
               hee
               ,
               that
               there
               is
               a
               distinction
               betwixt
               the
               Host
               ,
               and
               the
               eating
               of
               the
               Host
               .
            
             
               Lastly
               ,
               sacrificing
               is
               an
               act
               done
               to
               God
               ;
               if
               then
               eating
               bee
               sacrificing
               ,
               The
               Priest
               eats
               his
               God
               to
               his
               God
               ;
               
                 Quorum
                 Deus
                 venter
              
               .
               Whiles
               they
               in
               vaine
               studie
               to
               reconcile
               this
               new-made
               Sacrifice
               of
               Christ
               already
               in
               heauen
               ,
               with
               (
               
                 Iube
                 haec
                 perferri
              
               )
               Command
               these
               to
               be
               carried
               by
               the
               hands
               of
               thine
               holy
               Angels
               to
               thine
               high
               Altar
               in
               Heauen
               ,
               in
               the
               sight
               of
               thy
               diuine
               Maiestie
               :
               Wee
               conclude
               ,
               That
               this
               proper
               and
               propitiatorie
               Sacrifice
               of
               the
               Masse
               ,
               as
               a
               new
               ,
               vnholy
               ,
               vnreasonable
               sacrifice
               
               is
               iustly
               abhorred
               by
               vs
               ,
               and
               wee
               for
               abhorring
               it
               vniustly
               eiected
               .
            
          
        
         
           
             CHAP.
             X.
             Newnesse
             of
             Image-worship
             .
          
           
             AS
             for
             the
             setting
             vp
             ,
             and
             worshipping
             of
             Images
             ,
             wee
             shall
             not
             neede
             to
             climbe
             so
             high
             ,
             as
             Arnobius
             ,
             or
             Origen
             ,
             or
             the
             Councell
             of
             Eliberis
             ,
             Anno
             305.
             
             Or
             to
             that
             fact
             and
             historie
             of
             Epiphanius
             ,
             
             (
             whose
             famous
             Epistle
             is
             honoured
             by
             the
             Translation
             of
             Hierome
             )
             of
             the
             picture
             found
             by
             him
             in
             the
             Church
             of
             the
             village
             of
             Anablatha
             ,
             though
             out
             of
             his
             owne
             Diocesse
             ;
             how
             he
             tore
             it
             in
             an
             holy
             zeale
             ;
             and
             wrote
             to
             the
             Bishop
             of
             the
             place
             ,
             
             beseeching
             him
             that
             no
             such
             pictures
             may
             be
             hanged
             vp
             ,
             contrarie
             to
             our
             religion
             ;
             Though
             (
             by
             the
             way
             )
             who
             
             can
             but
             blush
             at
             Master
             Fishers
             euasion
             ,
             that
             it
             was
             sure
             the
             picture
             of
             some
             profane
             Pagan
             ,
             When
             as
             Epiphanius
             himselfe
             there
             sayes
             it
             had
             (
             
               Imaginem
               quasi
               Christi
               ,
               vel
               sancti
               cuiusdam
            
             ;
             )
             the
             Image
             ,
             as
             it
             were
             of
             Christ
             ,
             or
             some
             Saint
             :
             Surely
             therfore
             the
             Image
             went
             for
             Christs
             ,
             or
             for
             some
             noted
             Saints
             ;
             neither
             doth
             he
             find
             fault
             with
             the
             irresemblance
             ,
             but
             with
             the
             Image
             ;
             as
             such
             :
          
           
             
             That
             of
             Agobardus
             is
             sufficient
             for
             vs
             ;
             
               (
               Nullus
               antiquorum
               Catholicorum
            
             )
             None
             of
             the
             ancient
             Catholiques
             euer
             thought
             ,
             that
             Images
             were
             to
             be
             worshipped
             ,
             or
             adored
             ;
             They
             had
             them
             indeed
             ,
             but
             for
             historie-sake
             ;
             To
             remember
             the
             Saints
             by
             ,
             not
             to
             worship
             them
             .
          
           
             
             The
             decision
             of
             Gregory
             the
             Great
             (
             some
             six
             hundred
             yeeres
             after
             Christ
             )
             which
             he
             gaue
             to
             Serenus
             Bishop
             of
             Massilia
             ,
             is
             famous
             in
             euerie
             mans
             mouth
             ,
             and
             pen
             :
             
               (
               Et
               quidem
               quia
               eas
               adorari
               vetuisses
               ,
               &c.
               )
            
             Wee
             commend
             you
             (
             saith
             hee
             )
             that
             you
             forbade
             those
             Images
             to
             bee
             worshipped
             ;
             
             but
             we
             reproue
             your
             breaking
             of
             them
             ;
             adding
             the
             reason
             of
             both
             ;
             For
             that
             they
             were
             onely
             retained
             for
             historie
             and
             instruction
             ,
             not
             for
             adoration
             ;
             which
             ingenuous
             Cassander
             so
             comments
             vpon
             ,
             
             as
             that
             he
             showes
             this
             to
             be
             a
             sufficient
             declaration
             of
             the
             iudgement
             of
             the
             Roman
             Church
             in
             those
             times
             .
             
               (
               Videlicet
               ideo
               haberi
               picturas
               ,
               &c.
               )
            
             That
             Images
             are
             kept
             not
             to
             bee
             adored
             and
             worshipped
             ,
             but
             that
             the
             ignorant
             by
             beholding
             those
             pictures
             might
             ,
             as
             by
             written
             records
             ,
             be
             put
             in
             minde
             of
             what
             hath
             beene
             formerly
             done
             ,
             and
             bee
             thereupon
             stirred
             vp
             to
             pietie
             ;
             And
             the
             same
             Author
             tells
             vs
             ,
             that
             
               (
               Sanioribus
               scholasticis
               displicet
               &c.
            
             )
             the
             sounder
             Schoole-men
             disliked
             that
             opinion
             of
             
               Thomas
               Aquine
            
             ,
             who
             held
             that
             the
             Image
             is
             to
             be
             worshipped
             with
             the
             same
             adoration
             ,
             which
             is
             due
             to
             the
             thing
             represented
             by
             it
             ;
             reckoning
             vp
             
               Durand
               ,
               Holcot
               ,
               Biel.
            
             Not
             to
             spend
             many
             words
             in
             a
             cleere
             case
             .
             What
             the
             iudgement
             and
             practice
             
             of
             our
             Ancestors
             in
             this
             Iland
             was
             ,
             concerning
             this
             point
             ,
             appeares
             sufficiently
             by
             the
             relation
             of
             
               Roger
               Houeden
            
             our
             Historian
             ;
             
             Who
             tells
             vs
             that
             in
             the
             yeere
             792.
             
             Charles
             the
             King
             of
             France
             sent
             into
             this
             Isle
             ,
             a
             Synodall
             Booke
             directed
             vnto
             him
             from
             Constantinople
             ,
             wherein
             there
             were
             diuers
             offensiue
             passages
             ;
             but
             especially
             this
             one
             ,
             that
             by
             the
             vnanimous
             consent
             of
             all
             the
             Doctors
             of
             the
             East
             ,
             and
             no
             fewer
             then
             300.
             
             Bishops
             ,
             it
             was
             decreed
             ,
             that
             Images
             should
             be
             worshipped
             
               (
               quod
               Ecclesia
               Deiexecratur
            
             )
             (
             saith
             he
             )
             which
             the
             Church
             of
             God
             abhorres
             .
             Against
             which
             errour
             ,
             Albinus
             (
             saith
             he
             )
             wrote
             an
             Epistle
             maruellously
             confirmed
             by
             authoritie
             of
             diuine
             Scriptures
             ;
             and
             in
             the
             person
             of
             our
             Bishops
             and
             Princes
             exhibited
             it
             together
             with
             the
             sayd
             Booke
             vnto
             the
             French
             King
             ;
             This
             was
             the
             setled
             resolution
             of
             our
             Predecessours
             ;
             And
             if
             since
             that
             time
             preuailing
             superstition
             haue
             incroached
             vpon
             the
             ensuing
             succession
             of
             
             the
             Church
             ,
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             Let
             the
             old
             rules
             stand
             ,
             as
             those
             Fathers
             determined
             :
             Away
             with
             nouelties
             .
          
           
             But
             ,
             good
             Lord
             ,
             how
             apt
             men
             are
             to
             raise
             or
             beleeue
             lies
             for
             their
             owne
             aduantages
             ?
             Vspergensis
             ,
             
             and
             other
             friends
             of
             Idolatrie
             ,
             tell
             vs
             of
             a
             Councell
             held
             at
             London
             ,
             in
             the
             dayes
             of
             Pope
             
               Constantine
               ,
               Anno
            
             714.
             wherein
             the
             worship
             of
             Images
             was
             publiquely
             decreed
             ;
             the
             occasion
             whereof
             was
             this
             :
             Egwin
             the
             Monke
             ,
             (
             after
             made
             Bishop
             )
             had
             a
             vision
             from
             God
             ,
             wherein
             hee
             was
             admonished
             to
             set
             vp
             the
             Image
             of
             the
             Mother
             of
             God
             ,
             in
             his
             Church
             .
             The
             matter
             was
             debated
             ;
             and
             brought
             before
             the
             Pope
             in
             his
             See
             Apostolike
             ;
             There
             ,
             Egwin
             was
             sworne
             to
             the
             truth
             of
             his
             vision
             .
             Thereupon
             Pope
             Constantine
             sent
             his
             Legate
             Boniface
             into
             England
             ;
             who
             called
             a
             Councell
             at
             London
             ;
             wherein
             ,
             after
             proofe
             made
             of
             Egwins
             visions
             ,
             there
             was
             an
             act
             made
             for
             Image-worship
             .
             A
             figment
             so
             grosse
             ,
             that
             euen
             their
             Baronius
             and
             
             Binius
             fall
             foule
             vpon
             it
             ,
             with
             a
             
               (
               facile
               inducimur
               ,
               &c.
            
             )
             we
             are
             easily
             induced
             to
             beleeue
             it
             to
             be
             a
             lie
             .
             Their
             ground
             is
             ,
             that
             it
             is
             destitute
             of
             all
             testimony
             of
             Antiquitie
             ;
             and
             besides
             ,
             that
             it
             doth
             directly
             crosse
             the
             report
             of
             Beda
             ,
             who
             tells
             vs
             that
             our
             English
             ,
             together
             with
             the
             Gospell
             ,
             receiued
             the
             vse
             of
             Images
             from
             their
             Apostle
             Augustine
             ;
             and
             therefore
             needed
             not
             any
             new
             vision
             for
             the
             entertainment
             thereof
             .
             Let
             vs
             inquire
             then
             a
             little
             into
             the
             words
             of
             Beda
             ;
             
             
               At
               illi
            
             (
             but
             they
             ,
             Augustine
             and
             his
             fellowes
             )
             
               non
               daemoniaca
               &c.
            
             came
             armed
             not
             with
             the
             power
             of
             Deuils
             ,
             but
             of
             God
             ,
             bearing
             a
             siluer
             Crosse
             for
             their
             Standard
             ,
             and
             the
             image
             of
             our
             Lord
             and
             Sauiour
             painted
             in
             a
             Table
             ,
             and
             singing
             Letanies
             both
             for
             the
             saluation
             of
             themselues
             ,
             and
             of
             them
             whom
             they
             came
             to
             conuert
             .
             Thus
             he
             .
          
           
             This
             shewes
             indeed
             ,
             that
             Augustine
             and
             his
             fellowes
             brought
             Images
             into
             England
             ,
             vnknowne
             here
             before
             ;
             
             (
             A
             point
             worthy
             of
             good
             obseruation
             )
             but
             how
             little
             this
             proues
             the
             allowed
             worship
             of
             them
             ,
             will
             easily
             appeare
             to
             any
             reader
             ,
             if
             hee
             consider
             ,
             that
             Gregorie
             the
             first
             and
             Great
             was
             he
             ,
             that
             sent
             this
             Augustine
             in
             England
             ,
             whose
             iudgement
             concerning
             Images
             is
             cleerely
             published
             by
             himselfe
             to
             all
             the
             world
             in
             his
             fore-cited
             Epistle
             ,
             absolutely
             condemning
             their
             adoration
             ;
             Augustine
             should
             haue
             been
             an
             ill
             Apostle
             ,
             if
             he
             had
             herein
             gone
             contrarie
             to
             the
             will
             of
             him
             that
             sent
             him
             .
             If
             withall
             he
             shall
             consider
             ,
             that
             within
             the
             verie
             same
             centurie
             of
             yeeres
             ,
             the
             Clergie
             of
             England
             ,
             by
             
               Albinus
               Bedes
            
             Scholler
             ,
             sent
             this
             publique
             declaration
             of
             their
             earnest
             disauowing
             both
             of
             the
             doctrine
             and
             practice
             of
             Image-worship
             .
          
           
             
             
               SECT
               .
               II.
               Image
               Worship
               against
               Scripture
               .
            
             
               AS
               for
               Scripture
               .
               We
               need
               not
               to
               goe
               further
               then
               the
               verie
               second
               Commandement
               ;
               the
               charge
               whereof
               is
               so
               ineuitable
               ,
               that
               it
               is
               very
               ordinarily
               (
               doubtlesse
               ,
               in
               the
               guiltinesse
               of
               an
               apparent
               checke
               )
               left
               out
               in
               the
               deuotionall
               Bookes
               to
               the
               people
               .
               m
               Others
               ,
               since
               they
               cannot
               raze
               it
               out
               ,
               would
               faine
               limit
               it
               to
               the
               Iewes
               ,
               pretending
               that
               this
               precept
               against
               the
               worship
               of
               Images
               was
               only
               Temporall
               ,
               and
               Ceremoniall
               ,
               and
               such
               as
               ought
               not
               to
               be
               in
               force
               vnder
               the
               Times
               of
               the
               Gospell
               ;
            
             
               Wherin
               they
               recal
               to
               my
               thoughts
               that
               which
               Epiphanes
               the
               sonne
               of
               Carpocrates
               answered
               ,
               When
               his
               lust
               was
               checked
               with
               the
               command
               of
               
                 (
                 Non
                 concupisces
                 )
              
               .
               True
               ,
               said
               hee
               ,
               that
               is
               to
               be
               vnderstood
               of
               
               the
               Heathen
               ,
               whose
               Wiues
               and
               Sisters
               wee
               may
               not
               indeed
               lust
               after
               .
            
             
               Some
               more
               modest
               spirits
               are
               ashamed
               of
               that
               shift
               ,
               and
               fly
               to
               the
               distinction
               of
               Idols
               and
               Images
               ;
               a
               distinction
               ,
               without
               a
               difference
               ;
               of
               their
               making
               ,
               not
               of
               Gods
               ;
               Of
               whom
               we
               neuer
               learned
               other
               ,
               
               then
               that
               as
               euery
               Idoll
               is
               an
               Image
               of
               something
               so
               euery
               Image
               worshipped
               turnes
               Idoll
               :
               The
               Language
               differs
               ,
               not
               the
               thing
               it selfe
               :
            
             
               To
               be
               sure
               ,
               God
               takes
               order
               for
               both
               ,
               
                 Yee
                 shall
                 make
                 you
                 no
                 Idoll
                 ,
              
               
               
                 nor
                 grauen
                 Image
                 ,
                 neither
                 reare
                 you
                 vp
                 any
                 standing
                 Image
                 ,
                 neither
                 shall
                 you
                 set
                 vp
                 any
                 Image
                 of
                 stone
                 in
                 your
                 Land
                 to
                 bow
                 downe
                 to
                 it
              
               ;
            
             
               Yea
               ,
               as
               their
               owne
               vulgar
               turnes
               it
               ,
               
                 Non
                 facies
                 tibi
                 ,
                 &c.
                 statuam
                 ,
                 Thou
                 shalt
                 not
                 set
                 thee
                 vp
                 a
                 Statue
                 which
                 God
                 hateth
                 .
              
               The
               Booke
               of
               God
               is
               full
               of
               his
               indignation
               against
               this
               practice
               .
            
             
               Wee
               may
               well
               shut
               vp
               all
               with
               that
               curse
               in
               Mount
               
                 Geresim
                 ,
                 Cursed
                 
                 bee
                 the
                 man
                 that
                 maketh
                 any
                 grauen
                 ,
              
               
               
                 or
                 molten
                 Image
                 ,
                 an
                 abhomination
                 vnto
                 the
                 Lord
                 ;
                 the
                 worke
                 of
                 the
                 hands
                 of
                 the
                 craftsman
                 ,
                 and
                 putteth
                 it
                 in
                 a
                 secret
                 place
                 .
                 And
                 all
                 the
                 people
                 shall
                 say
                 ,
                 Amen
                 .
              
               Surely
               ,
               their
               Durandus
               after
               he
               hath
               cited
               diuers
               Scriptures
               against
               Idols
               ,
               as
               Exod.
               20.
               
               Leuit.
               26.
               
               Deut.
               4.
               
               Numb
               .
               21.
               &c.
               at
               last
               concludes
               ,
               
               
                 Ex
                 his
                 &
                 similibus
                 ,
                 &c.
                 
              
               By
               these
               and
               the
               like
               authorities
               is
               condemned
               the
               too
               much
               vse
               of
               Images
               .
            
             
               Now
               because
               many
               eyes
               are
               bleared
               with
               a
               pretence
               of
               worshipping
               these
               ,
               not
               as
               Gods
               ,
               but
               as
               resemblances
               of
               Gods
               frends
               ;
               Let
               any
               indifferent
               man
               but
               read
               the
               Epistle
               of
               
                 Ieremie
                 (
                 Baruch
              
               6.
               )
               (
               canonicall
               to
               them
               ,
               though
               not
               to
               vs
               )
               and
               compare
               the
               estate
               and
               vsage
               of
               those
               ancient
               Idols
               ,
               with
               the
               present
               Images
               of
               the
               Roman
               Church
               ,
               and
               if
               hee
               doe
               not
               finde
               them
               fully
               paralleld
               ,
               let
               him
               condemne
               our
               quarrell
               of
               iniustice
               .
            
             
               But
               wee
               must
               needs
               thinke
               them
               
               hard
               driuen
               for
               Scripture
               ,
               when
               they
               run
               for
               shelter
               vnder
               that
               Text
               ,
               which
               professedly
               taxeth
               them
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 &c.
                 
                 In
                 illicitis
                 Idolorum
                 cultibus
                 ,
              
               saith
               Saint
               Peter
               .
               
               In
               vnlawfull
               Idolatries
               ;
               speaking
               of
               the
               Gentiles
               ;
               Therefore
               ,
               saith
               Valentia
               ,
               there
               is
               a
               lawfull
               worship
               of
               Idols
               .
               As
               if
               that
               were
               an
               Epithete
               of
               fauour
               ,
               which
               is
               intended
               to
               aggrauation
               ;
               So
               hee
               that
               should
               call
               Satan
               an
               vncleane
               Deuill
               should
               imply
               that
               some
               Deuill
               is
               not
               vncleane
               ;
               or
               ,
               deceiuable
               lusts
               ,
               some
               lusts
               deceitlesse
               ;
               or
               hatefull
               wickednesse
               ,
               some
               wickednesse
               not
               hatefull
               ;
               The
               man
               had
               forgot
               that
               the
               Apostle
               spake
               of
               the
               heathenish
               Idolatrie
               ;
               wherein
               himselfe
               cannot
               plead
               any
               colour
               of
               lawfulnesse
               :
               May
               this
               therefore
               befrend
               them
               to
               call
               Idolatrie
               abhominable
               ,
               the
               Scripture
               is
               theirs
               ;
               neither
               can
               they
               looke
               for
               ●●y
               other
               countenance
               from
               those
               sacred
               monuments
               .
            
          
           
             
             
               SECT
               .
               III.
               
            
             
               WHat
               need
               wee
               seeke
               any
               other
               reason
               of
               Gods
               prohibition
               then
               his
               will
               :
               And
               yet
               God
               himselfe
               hath
               giuen
               abundant
               reason
               of
               his
               prohibition
               of
               Images
               erected
               to
               himselfe
               .
            
             
               
               To
               whom
               will
               yee
               liken
               God
               ,
               or
               what
               likenesse
               wil
               ye
               compare
               vnto
               him
               .
               Yee
               saw
               no
               manner
               of
               similitude
               in
               the
               day
               that
               the
               Lord
               spake
               to
               you
               in
               Horeb.
               
               It
               is
               an
               hie
               iniurie
               to
               the
               infinite
               and
               spirituall
               nature
               of
               God
               to
               bee
               resembled
               by
               bodily
               shapes
               ;
               
               And
               ,
               for
               the
               worship
               of
               Images
               erected
               to
               himselfe
               ,
               or
               his
               creature
               .
               
                 I
                 am
                 the
                 Lord
                 ,
                 that
                 is
                 my
                 name
                 ,
                 and
                 my
                 glorie
                 will
                 I
                 not
                 giue
                 to
                 another
                 ,
                 nor
                 my
                 praise
                 to
                 molten
                 Images
                 .
              
               The
               holy
               ielousie
               of
               the
               Almightie
               will
               not
               abide
               any
               of
               his
               honour
               diuided
               with
               his
               creature
               ;
               and
               what
               euer
               worship
               more
               then
               meere
               humane
               is
               imparted
               to
               the
               creature
               ,
               sets
               it
               in
               riualitie
               with
               our
               Maker
               .
            
             
             
               The
               man
               is
               better
               then
               his
               picture
               ;
               
               and
               if
               religious
               worship
               will
               not
               bee
               allowed
               to
               the
               person
               of
               man
               ,
               or
               Angell
               ,
               how
               much
               lesse
               to
               his
               Image
               ;
               Not
               to
               man
               ;
               Saint
               Peter
               forbids
               it
               ;
               Not
               to
               Angell
               ,
               himselfe
               forbids
               it
               .
               What
               a
               madnesse
               then
               is
               it
               for
               a
               liuing
               man
               to
               stoope
               vnto
               a
               dead
               stocke
               ;
               vnlesse
               (
               as
               that
               Cynicke
               had
               wont
               to
               speake
               vnto
               statues
               )
               to
               vse
               himselfe
               to
               repulses
               ?
            
             
               This
               curtesie
               was
               too
               shamefull
               in
               the
               Pagans
               of
               old
               ,
               how
               much
               more
               intolerable
               in
               Christians
               :
               And
               as
               for
               that
               last
               shift
               of
               this
               vnlawfull
               deuotion
               ,
               that
               they
               worship
               not
               the
               Image
               ,
               but
               ,
               by
               it
               ,
               the
               person
               represented
               ;
               
                 Haec
                 a
                 Paganis
                 afferri
                 solebat
              
               ,
               
               This
               (
               saith
               Cassander
               ,
               out
               of
               the
               euidence
               of
               Arnobius
               and
               Lactantius
               ,
               to
               whom
               he
               might
               haue
               added
               Saint
               Augustine
               )
               was
               the
               verie
               euasion
               of
               the
               old
               Heathen
               ;
               (
               
                 Nec
                 valebat
                 tunc
                 illa
                 ratio
              
               )
               Neither
               would
               this
               colour
               then
               serue
               ,
               how
               can
               it
               hope
               now
               to
               passe
               and
               finde
               allowance
               ?
            
             
             
               The
               doctrine
               therefore
               and
               practice
               of
               Image-worship
               ,
               as
               late
               as
               erroneous
               ,
               is
               iustly
               reiected
               by
               vs
               ;
               who
               according
               to
               Saint
               Ieroms
               profession
               ,
               
               worship
               not
               the
               reliques
               of
               Martyrs
               ,
               nor
               Sunne
               ,
               nor
               Moone
               ,
               nor
               Angels
               ,
               nor
               Archangels
               ,
               nor
               Cherubim
               ,
               nor
               Seraphin
               ,
               nor
               any
               name
               that
               is
               named
               in
               this
               world
               ,
               or
               in
               the
               world
               to
               come
               ;
               and
               vniustly
               are
               we
               hereupon
               eiected
               .
            
          
        
         
           
             CHAP.
             XI
             .
             The
             newnesse
             of
             Indulgences
             and
             Purgatorie
             .
          
           
             NOthing
             is
             more
             palpable
             then
             the
             noueltie
             of
             Indulgences
             ,
             or
             pardons
             ,
             as
             they
             are
             now
             of
             vse
             in
             the
             Romane
             Church
             ;
             the
             intolerable
             abuse
             whereof
             ,
             
             gaue
             the
             first
             hint
             to
             Luthers
             inquirie
             ;
             Pope
             Leo
             had
             
             gratified
             his
             sister
             Magdalene
             with
             a
             large
             Monopoly
             of
             German
             pardons
             ;
             Aremboldus
             her
             Factor
             was
             too
             couetous
             ,
             and
             held
             the
             market
             too
             high
             :
             The
             height
             of
             these
             ouer-rated
             wares
             caused
             the
             chapmen
             to
             inquire
             into
             their
             worth
             ;
             They
             were
             found
             as
             they
             are
             ,
             both
             for
             age
             and
             dignitie
             ;
             for
             age
             so
             new
             ,
             as
             that
             
               Cornelius
               Agrippa
            
             ,
             
             and
             
               Polydore
               Virgil
            
             ,
             and
             Machiauell
             (
             and
             who
             not
             ?
             )
             tells
             vs
             Boniface
             the
             eighth
             ,
             who
             liued
             Anno
             1300.
             was
             the
             first
             that
             extended
             Indulgences
             to
             Purgatorie
             ,
             the
             first
             that
             deuised
             a
             Iubilee
             for
             the
             full
             vtterance
             of
             them
             ;
             The
             Indulgences
             of
             former
             times
             were
             no
             other
             then
             relaxations
             of
             Canonicall
             Penances
             ,
             which
             were
             enioyned
             to
             hainous
             sinners
             ;
             whereof
             Burchard
             the
             Bishop
             of
             Wormes
             set
             downe
             many
             particulars
             ,
             about
             t●e
             1020.
             
             For
             example
             ,
             if
             a
             man
             had
             committed
             wilfull
             murder
             ,
             hee
             was
             to
             fast
             fortie
             dayes
             together
             ,
             in
             bread
             and
             water
             ,
             (
             which
             the
             common
             people
             calls
             a
             Lent
             )
             and
             to
             obserue
             
             a
             course
             of
             penance
             for
             seuen
             yeeres
             after
             ;
             Now
             these
             yeeres
             of
             penance
             ,
             and
             these
             Lents
             were
             they
             ,
             which
             the
             pardons
             of
             former
             times
             were
             vsed
             to
             strike
             off
             ,
             or
             abate
             ,
             according
             as
             they
             found
             reason
             in
             the
             disposition
             of
             the
             Penitent
             ;
             which
             may
             giue
             light
             to
             those
             termes
             of
             so
             many
             Lents
             and
             yeeres
             remitted
             in
             former
             Indulgences
             .
             But
             that
             there
             should
             bee
             a
             sacred
             treasure
             of
             the
             Church
             ,
             wherein
             are
             heaped
             vp
             piles
             of
             satisfactions
             of
             Saints
             ,
             whereof
             onely
             the
             Pope
             keepes
             the
             keyes
             ,
             and
             hath
             power
             to
             dispense
             them
             where
             hee
             lists
             ,
             is
             so
             late
             a
             deuice
             ,
             that
             Gregorie
             of
             Valence
             is
             forced
             to
             confesse
             ,
             that
             not
             so
             much
             as
             Gratian
             ,
             or
             
               Peter
               Lombard
            
             (
             which
             wrote
             about
             400.
             yeeres
             before
             him
             )
             euer
             made
             mention
             of
             the
             name
             of
             Indulgence
             ;
          
           
             Well
             therefore
             might
             Durand
             &
             Antonine
             grant
             it
             not
             to
             bee
             found
             either
             in
             the
             Scriptures
             ,
             
             or
             in
             the
             writings
             of
             the
             ancient
             Doctours
             ;
             and
             our
             B.
             Fisher
             goes
             so
             farre
             in
             
             the
             acknowledgement
             of
             the
             newnesse
             hereof
             ,
             that
             hee
             hath
             run
             into
             the
             censure
             of
             late
             Iesuites
             .
          
           
             Iust
             and
             warrantable
             is
             that
             challenge
             of
             learned
             Chemnitius
             ,
             
             that
             no
             testimony
             can
             bee
             produced
             of
             any
             Father
             ,
             or
             of
             any
             ancient
             Church
             ,
             that
             either
             such
             doctrine
             ,
             or
             practice
             of
             such
             Indulgences
             was
             euer
             in
             vse
             ,
             vntill
             towards
             one
             thousand
             ,
             two
             hundred
             yeeres
             after
             Christ
             .
             
               Talium
               indulgentiarum
            
             :
             Some
             there
             were
             in
             the
             time
             immediately
             foregoing
             ;
             but
             such
             as
             now
             ,
             they
             were
             not
             .
             Besides
             ,
             Eugenius
             his
             time
             which
             was
             too
             neere
             the
             Verge
             ;
             
             for
             the
             words
             of
             Chemnitius
             are
             *
             
               (
               Per
               annos
               fermè
               mille
               ducentos
               )
               Bellarmine
            
             instances
             in
             the
             the
             third
             Councell
             of
             Lateran
             ,
             about
             the
             yeere
             1116.
             wherein
             Pope
             Paschal
             the
             second
             gaue
             Indulgences
             of
             fortie
             dayes
             to
             those
             which
             visited
             the
             threshold
             of
             the
             Apostles
             ;
             but
             it
             must
             be
             considered
             ,
             that
             wee
             must
             take
             this
             vpon
             the
             bare
             word
             of
             
               Conradus
               Vrspergensis
            
             .
             Secondly
             ,
             that
             this
             Indulgence
             of
             his
             
             is
             no
             other
             but
             a
             relaxation
             of
             Canonicall
             penance
             .
          
           
             For
             hee
             addes
             ,
             which
             Bellarmine
             purposely
             concealeth
             (
             
               ijs
               qui
               de
               capitalibus
               ,
               &c.
            
             )
             to
             those
             that
             should
             doe
             penance
             for
             capitall
             sinnes
             ,
             hee
             released
             fortie
             dayes
             penance
             ;
             So
             as
             this
             instance
             helpes
             nothing
             ;
             neither
             are
             the
             rest
             ,
             which
             hee
             hath
             raked
             together
             within
             the
             compasse
             of
             a
             few
             preceding
             yeeres
             ,
             of
             any
             other
             alloy
             .
          
           
             Neither
             hath
             that
             Cardinall
             offered
             to
             cite
             one
             Father
             for
             the
             proofe
             of
             this
             practice
             ;
             the
             birth
             whereof
             was
             many
             hundred
             yeeres
             after
             their
             expiration
             ;
             but
             cunningly
             shifts
             it
             off
             with
             a
             cleanly
             excuse
             ,
             
             
               Neque
               mirum
               ,
               &c.
            
             
             Neither
             may
             it
             seem
             strange
             if
             wee
             haue
             not
             many
             ancient
             Authors
             ,
             that
             make
             mention
             of
             these
             things
             in
             the
             Church
             ,
             which
             are
             preserued
             only
             by
             vse
             ,
             not
             by
             writing
             :
             So
             he
             :
             He
             sayes
             ,
             
               Not
               many
               authors
            
             ;
             hee
             showes
             not
             one
             :
             And
             if
             many
             matters
             of
             rite
             haue
             been
             traduced
             to
             the
             Church
             without
             
             notice
             of
             pen
             ,
             or
             presse
             ;
             yet
             ,
             let
             it
             be
             showne
             what
             one
             doctrine
             ,
             or
             practice
             of
             such
             importance
             (
             as
             this
             is
             pretended
             to
             bee
             )
             hath
             escaped
             the
             report
             ,
             and
             maintenance
             of
             some
             Ecclesiasticke
             Writer
             ,
             or
             other
             ,
             and
             we
             shall
             willingly
             yeeld
             it
             in
             this
             ;
             Till
             then
             ,
             wee
             shall
             take
             this
             but
             for
             a
             meere
             colour
             ,
             and
             resolue
             that
             our
             honest
             Roffensis
             deales
             plainly
             with
             vs
             ;
             who
             tells
             vs
             ,
             
               Quam
               diu
               nulla
               fuerat
               de
               Purgatorio
               cura
               ,
               &c.
               
            
             So
             long
             as
             there
             was
             no
             care
             of
             Purgatorie
             ,
             no
             man
             sought
             after
             Indulgences
             ;
             for
             vpon
             that
             depends
             all
             the
             opinion
             of
             pardons
             ;
             If
             you
             take
             away
             Purgatorie
             ,
             wherefore
             should
             wee
             need
             pardons
             ?
             Since
             therefore
             Purgatorie
             was
             so
             lately
             knowne
             ,
             and
             receiued
             of
             the
             whole
             Church
             ,
             who
             can
             maruell
             concerning
             Indulgences
             ,
             that
             there
             was
             no
             vse
             of
             them
             in
             the
             beginning
             of
             the
             Church
             .
             Indulgences
             then
             began
             ,
             after
             men
             had
             trembled
             somewhile
             at
             the
             torments
             of
             a
             Purgatorie
             ;
             Thus
             their
             Martyr
             ,
             not
             partially
             for
             vs
             ,
             but
             ingenuously
             
             out
             of
             the
             power
             of
             truth
             professes
             the
             noueltie
             of
             two
             great
             Articles
             of
             the
             Roman
             Creed
             ;
             Purgatorie
             and
             Indulgences
             .
             Indeed
             ,
             both
             these
             now
             hang
             on
             one
             string
             ;
             Although
             there
             was
             a
             kinde
             of
             Purgatorie
             dreamed
             of
             ,
             
             before
             their
             pardons
             came
             into
             play
             :
             That
             deuice
             peept
             out
             fearefully
             from
             Origen
             ;
             and
             pull'd
             in
             the
             head
             againe
             ,
             as
             in
             Saint
             Austens
             time
             ,
             doubting
             to
             show
             it
             ;
             
               Tale
               aliquod
               ,
               &c.
            
             
             That
             there
             is
             some
             such
             thing
             (
             saith
             hee
             )
             after
             this
             life
             it
             is
             not
             vtterly
             incredible
             ,
             and
             may
             be
             made
             a
             question
             :
             And
             elsewhere
             .
             I
             reproue
             it
             not
             ,
             for
             it
             may
             perhaps
             be
             true
             .
             And
             yet
             againe
             ,
             as
             retracting
             what
             hee
             had
             yeelded
             ,
             resolues
             ;
             Let
             no
             man
             deceiue
             himselfe
             my
             brethren
             ,
             there
             are
             but
             two
             places
             ,
             and
             a
             third
             there
             is
             none
             :
             Before
             whom
             Saint
             Cyprian
             is
             peremptorie
             ;
             
               Quando
               istinc
               excessum
               fuerit
            
             ;
             When
             wee
             are
             once
             departed
             hence
             ,
             there
             is
             now
             no
             more
             place
             of
             repentance
             ,
             no
             effect
             of
             satisfaction
             ;
             Here
             is
             life
             either
             
             lost
             ,
             or
             kept
             ;
             
             And
             
               Gregorie
               Nazianzens
            
             verse
             sounds
             to
             the
             same
             sense
             .
             And
             Saint
             Ambrose
             can
             say
             of
             his
             Theodosius
             ,
             that
             being
             freed
             from
             this
             earthly
             warfare
             ;
             
               Fruitur
               nunc
               luce
               perpetua
               ,
               &c.
            
             hee
             now
             enioyes
             euerlasting
             light
             ,
             during
             tranquillitie
             ,
             and
             triumphs
             in
             the
             troopes
             of
             the
             Saints
             .
             But
             ,
             what
             striue
             wee
             in
             this
             ?
             Wee
             may
             well
             take
             the
             word
             of
             their
             Martyr
             ,
             our
             Roffensis
             for
             both
             :
             And
             true
             Erasmus
             for
             the
             ground
             of
             this
             defence
             ;
             
             (
             
               Mirum
               in
               modum
               &c.
            
             
             They
             doe
             maruellously
             affect
             the
             fire
             of
             Purgatorie
             ,
             because
             it
             is
             most
             profitable
             for
             their
             Kitchins
             .
          
           
             
             
               SECT
               .
               II.
               Indulgences
               and
               Purgatorie
               against
               Scripture
               .
            
             
               THese
               two
               then
               are
               so
               late
               comne
               strangers
               ,
               that
               they
               cannot
               challenge
               any
               notice
               taken
               of
               them
               by
               Scripture
               ;
               Neither
               were
               their
               names
               euer
               heard
               of
               in
               the
               language
               of
               Canaan
               ;
               yet
               the
               Wisedome
               of
               that
               all-seeing
               Spirit
               ,
               hath
               not
               left
               vs
               without
               preuentions
               of
               future
               errours
               ,
               in
               blowing
               vp
               the
               very
               grounds
               of
               these
               humane
               deuises
               .
            
             
               The
               first
               and
               mayne
               ground
               of
               both
               is
               the
               remainders
               of
               some
               temporall
               punishments
               to
               be
               paid
               after
               the
               guilt
               ,
               and
               eternall
               punishment
               remitted
               :
               The
               driblets
               of
               veniall
               sinnes
               to
               bee
               reckond
               for
               ,
               when
               the
               mortall
               are
               defraied
               .
               Heare
               what
               God
               saith
               ,
               
               
                 I
                 ,
                 euen
                 I
                 ,
                 am
                 he
                 that
                 blotteth
                 out
                 thy
                 transgressions
                 for
                 mine
                 owne
                 sake
                 ;
                 and
                 will
                 not
                 remember
                 thy
                 sinnes
                 .
              
               Loe
               ,
               can
               the
               Letter
               bee
               read
               
               that
               is
               blotted
               out
               ?
               Can
               there
               be
               a
               back-reckoning
               for
               that
               which
               shal
               not
               be
               remembred
               ?
            
             
               
                 I
                 haue
                 done
                 away
                 thy
                 Transgressions
                 as
                 a
                 Cloud
                 :
              
               
               What
               sinnes
               can
               bee
               lesse
               then
               transgressions
               ?
               What
               can
               bee
               more
               cleerely
               dispersed
               then
               a
               Cloud
               ?
            
             
               
                 Wash
                 me
              
               ,
               
               
                 and
                 I
                 shall
                 be
                 whiter
                 then
                 snow
              
               :
               Who
               can
               tell
               where
               the
               spot
               was
               ,
               when
               the
               skin
               is
               rinced
               ?
            
             
               
                 If
                 we
                 confesse
                 our
                 sinnes
              
               ,
               
               
                 he
                 is
                 faithfull
                 to
                 forgiue
                 our
                 sinnes
                 ,
                 and
                 to
                 cleanse
                 vs
                 from
                 all
                 vnrighteousnesse
                 .
              
               Loe
               ,
               he
               cleanseth
               vs
               from
               the
               guilt
               ,
               and
               forgiues
               the
               punishment
               :
            
             
               What
               are
               our
               sinnes
               but
               debts
               ?
               
               What
               is
               the
               infliction
               of
               punishment
               ,
               but
               an
               exaction
               of
               payment
               ?
               What
               is
               our
               remission
               ,
               but
               a
               striking
               off
               that
               score
               ?
               And
               when
               the
               score
               is
               strucke
               off
               ,
               what
               remaynes
               to
               pay
               ?
               
                 Remitte
                 debita
              
               ;
               Forgiue
               our
               debts
               is
               our
               daily
               Prayer
               .
            
             
               Our
               Sauiour
               tels
               the
               Paralitick
               ,
               
                 Thy
                 sinnes
                 are
                 forgiuen
                 thee
              
               ;
               
               In
               the
               same
               words
               implying
               the
               remouing
               
               of
               his
               disease
               ;
               the
               sinne
               bee
               gone
               ,
               the
               punishment
               cannot
               stay
               behind
               :
               We
               may
               smart
               by
               way
               of
               chastisement
               ,
               after
               the
               freest
               remission
               ,
               not
               by
               way
               of
               reuenges
               ;
               for
               our
               amendment
               ,
               not
               for
               Gods
               satisfaction
               .
            
             
               The
               second
               ground
               is
               a
               middle
               condition
               betwixt
               the
               state
               of
               eternall
               life
               and
               death
               ;
               of
               no
               lesse
               torment
               for
               the
               time
               ,
               then
               Hell
               it selfe
               ;
               whose
               flames
               may
               burne
               off
               the
               rust
               of
               our
               remayning
               sinnes
               ;
               the
               issues
               where-from
               are
               in
               the
               power
               of
               the
               great
               Pastor
               of
               the
               Church
               :
               How
               did
               this
               escape
               the
               notice
               of
               our
               Sauiour
               ?
            
             
               
               
                 Verify
                 ,
                 verily
                 I
                 say
                 vnto
                 you
                 ,
                 hee
                 that
                 heareth
                 my
                 Word
                 ,
                 and
                 beleeueth
                 in
                 him
                 that
                 sent
                 mee
                 ,
                 hath
                 euerlasting
                 life
                 ,
                 and
                 comes
                 not
                 into
                 iudgement
              
               (
               as
               the
               Vulgar
               it selfe
               turnes
               it
               )
               
                 but
                 is
                 passed
                 from
                 death
                 vnto
                 life
              
               ;
            
             
               Behold
               a
               present
               possession
               ,
               and
               immediate
               passage
               ,
               no
               iudgement
               interuening
               ,
               no
               torment
               ;
            
             
               How
               was
               this
               hid
               from
               the
               great
               Doctor
               of
               the
               Gentiles
               ,
               who
               putting
               
               himselfe
               into
               the
               common
               case
               of
               the
               beleeuing
               Corinthians
               ,
               professes
               ;
               
                 Wee
                 know
              
               ,
               
               
                 that
                 if
                 once
                 our
                 earthly
                 house
                 of
                 this
                 Tabernacle
                 bee
                 dissolued
                 ,
                 wee
                 haue
                 a
                 building
                 of
                 God
                 ,
                 not
                 made
                 with
                 hands
                 ,
                 eternall
                 in
                 the
                 Heauens
                 .
              
            
             
               The
               dissolution
               of
               the
               one
               is
               the
               possession
               of
               the
               other
               ;
               here
               is
               no
               interposition
               of
               time
               ,
               of
               estate
               .
            
             
               The
               wise
               man
               of
               old
               could
               say
               .
               
                 The
                 soules
                 of
                 the
                 righteous
                 are
                 in
                 the
                 hand
                 of
                 God
              
               ;
               
               
                 and
                 there
                 shall
                 no
                 torment
                 touch
                 them
                 .
                 Vpon
                 their
                 very
                 going
                 from
                 vs
                 they
                 are
                 in
                 peace
                 .
              
               
               (
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               )
               as
               Saint
               Iohn
               heard
               from
               the
               heauenly
               voyce
               ;
               
               
                 From
                 their
                 very
                 dying
                 in
                 the
                 Lord
                 is
                 their
                 blessednesse
                 .
              
            
          
           
             
             
               SECT
               .
               III.
               Indulgences
               against
               Reason
               .
            
             
               IT
               is
               absurd
               in
               reason
               ,
               to
               thinke
               that
               God
               should
               forgiue
               our
               Talents
               ,
               and
               arrest
               vs
               for
               the
               odde
               farthings
               ;
               Neither
               is
               it
               lesse
               absurd
               to
               thinke
               ,
               that
               any
               liuing
               soule
               can
               haue
               superfluities
               of
               satisfaction
               ;
               when
               as
               all
               that
               man
               is
               capable
               to
               suffer
               ,
               cannot
               be
               sufficient
               for
               one
               ;
               (
               and
               that
               the
               least
               )
               sin
               of
               his
               owne
               ;
               the
               wages
               whereof
               is
               eternall
               death
               .
               Or
               ,
               
               that
               those
               superfluities
               of
               humane
               satisfaction
               should
               peece
               vp
               the
               infinite
               ,
               and
               perfitly
               meritorious
               superabundance
               of
               the
               Sonne
               of
               God
               ;
               Or
               that
               this
               supposed
               treasure
               of
               diuine
               and
               humane
               satisfactions
               ;
               should
               bee
               kept
               vnder
               the
               key
               of
               some
               one
               sinfull
               man
               ;
               Or
               that
               this
               one
               man
               who
               cannot
               deliuer
               his
               owne
               soule
               from
               Purgatorie
               ,
               no
               not
               from
               hell
               it selfe
               ,
               should
               haue
               
               power
               to
               free
               what
               others
               hee
               pleaseth
               from
               those
               fearefull
               flames
               ;
               to
               the
               full
               Iaole-deliuerie
               of
               that
               direfull
               prison
               :
               which
               though
               his
               great
               power
               can
               doe
               ,
               yet
               his
               no
               lesse
               charitie
               will
               not
               ,
               doth
               not
               .
            
             
               Or
               that
               the
               same
               pardon
               which
               cannot
               acquit
               a
               man
               from
               one
               houres
               tooth-ach
               ,
               should
               be
               of
               force
               to
               giue
               his
               soule
               ease
               ,
               from
               the
               temporarie
               paines
               of
               another
               world
               .
            
             
               Lastly
               ,
               guilt
               and
               punishment
               are
               relatiues
               ;
               and
               can
               no
               more
               be
               seuered
               then
               a
               perfect
               forgiuenesse
               ,
               and
               a
               remaining
               compensation
               can
               stand
               together
               .
            
             
               This
               doctrine
               therefore
               of
               Papall
               Indulgences
               ,
               as
               it
               led
               the
               way
               to
               the
               further
               discouery
               of
               the
               corruptions
               of
               the
               degenerated
               Church
               of
               Rome
               ,
               so
               it
               still
               continues
               iustly
               branded
               with
               noueltie
               and
               errour
               ,
               and
               may
               not
               bee
               admitted
               into
               our
               beleefe
               ;
               and
               wee
               for
               reiecting
               it
               are
               vniustly
               refused
               .
            
          
        
         
           
           
             CHAP.
             XII
             .
             The
             newnesse
             of
             Diuine
             Seruice
             in
             an
             vnknowne
             tongue
             .
          
           
             THat
             Prayers
             and
             other
             Diuine
             offices
             should
             bee
             done
             in
             a
             known
             tongue
             ,
             vnderstood
             of
             the
             people
             ,
             
             is
             not
             more
             auailable
             to
             edification
             (
             as
             their
             Caietan
             liberally
             confesseth
             )
             then
             consonant
             to
             the
             practice
             of
             all
             antiquitie
             ;
             In
             so
             much
             as
             Lyranus
             freely
             ,
             In
             the
             Primitiue
             Church
             ,
             blessings
             and
             all
             other
             seruices
             were
             done
             in
             the
             vulgar
             tongue
             .
          
           
             What
             need
             wee
             looke
             backe
             so
             farre
             ,
             when
             euen
             the
             Lateran
             Councell
             ,
             which
             was
             but
             in
             the
             yeere
             1215.
             vnder
             Innocent
             the
             third
             ,
             makes
             this
             decree
             .
             
               Quoniam
               in
               plaerisque
            
             ,
             Because
             in
             many
             parts
             within
             the
             same
             Citie
             and
             Diocesse
             ,
             people
             are
             mixed
             of
             diuers
             languages
             hauing
             
             vnder
             one
             faith
             diuers
             rites
             and
             fashions
             ,
             wee
             strictly
             command
             ,
             that
             the
             Bishops
             of
             the
             sayd
             Cities
             or
             Diocesses
             prouide
             fit
             and
             able
             men
             ,
             who
             according
             to
             the
             diuersities
             of
             their
             rites
             and
             languages
             may
             celebrate
             diuine
             seruices
             ,
             and
             administer
             the
             Sacraments
             of
             the
             Church
             to
             them
             ,
             instructing
             them
             both
             in
             word
             and
             example
             .
             Cardinall
             Bellarmines
             euasion
             is
             verie
             grosse
             .
             That
             in
             that
             place
             Innocentius
             and
             the
             Councell
             speake
             onely
             of
             the
             Greeke
             ,
             and
             Latine
             tongue
             :
             For
             then
             (
             saith
             he
             )
             Constantinople
             was
             newly
             taken
             by
             the
             Romans
             ,
             by
             reason
             whereof
             there
             was
             in
             Greece
             a
             mixture
             of
             Greekes
             and
             Latines
             ;
             in
             so
             much
             as
             they
             desired
             that
             in
             such
             places
             of
             frequence
             two
             Bishops
             might
             be
             allowed
             for
             the
             ordering
             of
             those
             seuerall
             Nations
             .
             Whereupon
             it
             was
             concluded
             ,
             that
             since
             it
             were
             no
             other
             then
             monstrous
             to
             appoint
             two
             Bishops
             vnto
             one
             See
             ;
             it
             should
             be
             the
             charge
             of
             that
             one
             Bishop
             to
             prouide
             such
             vnder
             
             him
             as
             should
             administer
             all
             holy
             things
             to
             the
             Grecians
             in
             Greeke
             ,
             and
             in
             Latine
             to
             the
             Latines
             .
             For
             who
             sees
             not
             that
             the
             Constitution
             is
             generall
             ,
             
               Plaerisque
               partibus
            
             ,
             for
             verie
             many
             parts
             of
             the
             Christian
             world
             ,
             and
             
               (
               Populi
               diuersarum
               ling●arum
            
             )
             People
             of
             sundrie
             languages
             ;
             not
             as
             Bellarmine
             cunningly
             ,
             
               (
               diuersae
               linguae
            
             )
             of
             a
             diuerse
             language
             :
             And
             if
             these
             two
             only
             languages
             had
             been
             meant
             ,
             why
             had
             it
             not
             bin
             as
             easie
             to
             specifie
             them
             ,
             as
             to
             intimate
             them
             by
             so
             large
             a
             circumlocution
             ?
             This
             Synode
             is
             said
             to
             be
             vniuersall
             ,
             comprehending
             all
             the
             Patriarkes
             ;
             seuentie
             seuen
             Metropolitans
             ,
             and
             the
             most
             eminent
             Diuines
             of
             both
             East
             and
             West
             Churches
             ;
             to
             the
             number
             of
             at
             least
             2212.
             persons
             ,
             or
             ,
             as
             some
             others
             ,
             2285.
             besides
             the
             Embassadours
             of
             all
             Christian
             Princes
             of
             seuerall
             languages
             ;
             Now
             shall
             wee
             thinke
             that
             there
             were
             in
             all
             their
             Territories
             and
             Iurisdictions
             no
             mixtures
             of
             inhabitants
             ,
             but
             onely
             of
             Grecians
             
             and
             Romans
             ?
             or
             ,
             that
             all
             these
             Fathers
             were
             carelesse
             of
             the
             rest
             ?
             Especially
             ,
             since
             the
             end
             which
             they
             professe
             to
             propose
             vnto
             themselues
             herein
             ,
             is
             the
             instruction
             of
             the
             people
             ,
             of
             what
             nation
             or
             language
             soeuer
             ;
             which
             end
             ,
             as
             it
             was
             neuer
             meant
             to
             bee
             limited
             to
             two
             sorts
             of
             people
             ,
             so
             could
             it
             neuer
             be
             attained
             without
             this
             libertie
             of
             language
             fitted
             to
             their
             vnderstanding
             :
             To
             which
             may
             bee
             added
             ,
             that
             the
             Greekes
             and
             Latines
             ,
             of
             all
             other
             ,
             had
             the
             least
             need
             of
             this
             prouision
             ,
             since
             it
             was
             famously
             knowne
             that
             they
             had
             their
             seuerall
             seruices
             already
             of
             receiued
             and
             currant
             vse
             ,
             before
             this
             constitution
             was
             hatched
             .
          
           
             Neither
             ,
             is
             it
             of
             any
             moment
             ,
             which
             hee
             addeth
             ,
             that
             in
             Italy
             it selfe
             this
             decree
             was
             not
             extended
             to
             the
             vse
             of
             vulgar
             tongues
             ;
             for
             that
             it
             is
             euident
             that
             Saint
             Thomas
             (
             who
             liued
             soone
             after
             )
             composed
             in
             Latine
             the
             Office
             of
             the
             feast
             of
             
               Corpus
               Christi
            
             ;
             not
             in
             the
             Italian
             ;
             
             
             although
             the
             same
             Aquinas
             confesses
             that
             that
             the
             vulgar
             tongue
             of
             Italy
             at
             that
             time
             was
             not
             Latine
             ;
             For
             ,
             what
             childe
             cannot
             easily
             see
             ,
             that
             if
             their
             great
             Doctor
             would
             write
             an
             office
             for
             the
             publique
             vse
             (
             as
             is
             intended
             )
             of
             the
             whole
             Church
             ;
             hee
             would
             make
             choyce
             to
             write
             it
             in
             such
             a
             language
             as
             might
             improue
             it
             to
             the
             most
             common
             benefit
             of
             all
             the
             Christian
             world
             ?
             not
             confining
             it
             to
             the
             bounds
             of
             a
             particular
             Nation
             ;
             Besides
             what
             was
             the
             Italian
             (
             in
             those
             times
             especially
             )
             but
             a
             broken
             and
             corrupt
             Latine
             differing
             more
             in
             Idiome
             and
             termination
             ,
             then
             in
             the
             substance
             of
             speech
             :
             That
             which
             Radeuicus
             about
             the
             yeere
             1170.
             records
             for
             the
             voyce
             of
             the
             people
             ,
             in
             the
             election
             of
             Pope
             
               Victor
               ,
               Papa
               Vittore
               Sancto
               Pietro
               l'elege
               ,
            
             makes
             good
             no
             lesse
             ;
             for
             what
             such
             difference
             is
             betwixt
             this
             ,
             and
             
               Papam
               Victorem
               Sanctus
               Petrus
               elegit
            
             ;
             So
             as
             this
             instance
             doth
             nothing
             at
             all
             infringe
             that
             iust
             decree
             of
             the
             Roman
             
             Fathers
             .
             Howsoeuer
             ,
             that
             obseruation
             of
             Erasmus
             is
             true
             ,
             and
             pregnant
             to
             this
             purpose
             ,
             
             
               (
               Nec
               lingua
               vulgaris
               &
               e.
               )
            
             Neither
             was
             the
             vulgar
             tongue
             (
             i.
             the
             Latine
             )
             withdrawne
             from
             the
             people
             ,
             but
             the
             people
             went
             off
             from
             it
             .
          
           
             And
             as
             for
             our
             Ancestours
             in
             this
             Island
             ;
             Our
             venerable
             Bede
             witnesses
             ,
             that
             in
             England
             the
             Scriptures
             were
             read
             by
             them
             in
             fiue
             languages
             ,
             according
             to
             the
             number
             of
             the
             bookes
             wherein
             the
             Law
             of
             God
             was
             written
             ,
             namely
             English
             ,
             Scottish
             ,
             Brittish
             ,
             Pictish
             ,
             and
             Latine
             ;
             which
             saith
             hee
             in
             meditation
             of
             the
             Scriptures
             is
             made
             common
             to
             all
             the
             rest
             .
             A
             point
             which
             the
             sayd
             Author
             specifies
             for
             a
             commendation
             of
             the
             well-instructednesse
             of
             those
             people
             ,
             not
             ,
             as
             purposing
             to
             intimate
             that
             the
             vse
             of
             the
             Latine
             did
             thrust
             out
             the
             other
             foure
             ;
             for
             ,
             he
             there
             tells
             vs
             that
             in
             all
             foure
             they
             did
             not
             only
             search
             ,
             but
             confesse
             ,
             and
             vtter
             the
             knowledge
             of
             the
             highest
             truth
             .
             This
             restraint
             
             then
             is
             not
             more
             new
             then
             enuious
             and
             preiudiciall
             to
             the
             honour
             of
             God
             ,
             and
             the
             soules
             of
             men
             .
          
           
             
               SECT
               .
               II.
               Against
               Scripture
               .
            
             
               AS
               for
               Scriptures
               .
               Were
               this
               practice
               so
               old
               as
               it
               is
               pretended
               ;
               
               the
               rule
               is
               
                 (
                 Longaeuae
                 consuetudinis
                 ,
                 &c.
              
               )
               the
               authoritie
               of
               an
               ancient
               custome
               is
               not
               to
               be
               sleighted
               ,
               so
               long
               as
               it
               is
               not
               against
               the
               Canons
               :
               Nothing
               can
               be
               more
               against
               the
               Canons
               of
               the
               blessed
               Apostle
               ,
               then
               this
               ;
               who
               ,
               did
               he
               liue
               in
               these
               our
               dayes
               ,
               and
               would
               bend
               his
               speech
               against
               the
               vse
               of
               a
               language
               not
               vnderstood
               in
               Gods
               seruice
               ,
               could
               not
               speake
               more
               directly
               ,
               more
               punctually
               ,
               then
               hee
               doth
               to
               his
               Corinths
               .
               How
               doth
               hee
               tell
               vs
               ,
               that
               the
               speaking
               in
               a
               strange
               tongue
               
               edifies
               not
               the
               Church
               ,
               
               profits
               not
               the
               hearers
               ;
               produces
               a
               necessarie
               ignorance
               of
               the
               thing
               spoken
               ;
               Makes
               mee
               a
               Barbarian
               to
               him
               that
               speaketh
               ,
               
               and
               him
               that
               speakes
               a
               Barbarian
               to
               me
               .
            
             
               How
               doth
               hee
               require
               him
               that
               speaketh
               in
               an
               vnknowne
               tongue
               to
               pray
               that
               hee
               may
               interpret
               .
               
               And
               if
               hee
               must
               pray
               that
               hee
               may
               doe
               it
               ;
               
               how
               much
               more
               must
               he
               practice
               it
               ,
               when
               he
               can
               doe
               it
               ?
            
             
               How
               doth
               hee
               tell
               vs
               that
               in
               a
               strange
               languaged
               prayer
               the
               vnderstanding
               is
               vnfruitfull
               .
               
               
               That
               it
               is
               better
               to
               speake
               fiue
               words
               with
               vnderstanding
               ,
               that
               wee
               may
               teach
               others
               ,
               then
               ten
               thousand
               words
               in
               an
               vnknowne
               tongue
               .
               
               That
               those
               which
               speake
               with
               strange
               tongues
               are
               but
               as
               mad
               men
               to
               the
               vnlearned
               ,
               or
               vnbeleeuers
               .
            
          
           
             
             
               SECT
               .
               III.
               Against
               reason
               .
            
             
               IN
               which
               Scriptures
               (
               besides
               authoritie
               )
               the
               Apostle
               hath
               comprized
               vnanswerable
               ,
               and
               conuincing
               reasons
               against
               this
               Romish
               abuse
               ;
               Amongst
               the
               rest
               is
               intimated
               that
               vtter
               frustration
               of
               the
               vse
               of
               the
               tongue
               in
               Gods
               seruice
               :
               For
               it
               is
               a
               true
               rule
               which
               Salmeron
               cites
               out
               of
               
                 Lactantius
                 (
                 Nihil
                 valet
                 ex
                 se
                 &c.
                 
              
               
               )
               That
               thing
               is
               to
               no
               purpose
               which
               auailes
               not
               vnto
               the
               end
               whereto
               it
               serues
               :
               Silence
               doth
               as
               much
               expresse
               the
               thought
               ,
               as
               a
               language
               not
               vnderstood
               :
               In
               this
               sense
               is
               that
               of
               Laurentius
               too
               well
               verified
               ,
               
               
                 Sacerdos
                 imperitus
                 mulier
                 sterilis
              
               :
               A
               Priest
               vnable
               to
               expresse
               himselfe
               is
               as
               a
               barren
               woman
               ;
               vncapable
               of
               bringing
               forth
               children
               to
               God
               :
               
               As
               good
               no
               tongue
               as
               no
               vnderstanding
               ;
               What
               good
               doth
               a
               Well
               sealed
               vp
               ,
               as
               Ptolome
               sayd
               of
               the
               Hebrew
               Text.
               
            
             
             
               Wherefore
               doe
               we
               speake
               ,
               if
               we
               would
               not
               bee
               vnderstood
               :
               It
               was
               an
               holy
               resolution
               of
               Saint
               Augustine
               ,
               that
               hee
               would
               rather
               say
               Ossum
               in
               false
               Latin
               ,
               to
               be
               vnderstood
               of
               the
               people
               ,
               then
               Os
               in
               true
               ,
               not
               to
               be
               vnderstood
               :
               This
               practice
               ,
               howeuer
               it
               may
               seeme
               in
               it selfe
               sleight
               and
               vnworthy
               of
               too
               much
               contention
               ,
               yet
               in
               regard
               of
               that
               miserable
               blindnesse
               and
               mis-deuotion
               ,
               which
               it
               must
               needs
               draw
               in
               after
               it
               ,
               it
               is
               so
               hainous
               ,
               as
               may
               well
               deserue
               our
               vtmost
               opposition
               :
               The
               vnauoydablenesse
               of
               which
               effects
               hath
               carried
               some
               of
               their
               Casuists
               into
               an
               opinion
               of
               the
               vnnecessarinesse
               of
               deuotion
               in
               these
               holy
               businesses
               ;
               so
               as
               one
               sayes
               ,
               He
               that
               wants
               deuotion
               sinnes
               not
               ;
               Another
               ,
               
               Though
               it
               bee
               conuenient
               that
               the
               Communicant
               should
               haue
               actuall
               deuotion
               ,
               yet
               it
               is
               not
               necessarie
               :
               Alas
               ,
               what
               seruice
               is
               this
               which
               poore
               soules
               are
               taught
               to
               take
               vp
               with
               ;
               which
               God
               must
               be
               content
               to
               take
               from
               hood-winkt
               suppliants
               ?
               This
               doctrine
               ,
               
               this
               practice
               ,
               thus
               new
               ,
               thus
               preiudiciall
               to
               Christians
               ,
               we
               blesse
               God
               that
               we
               haue
               so
               happily
               discarded
               ;
               and
               for
               our
               iust
               refusall
               are
               vniustly
               eiected
               .
            
          
        
         
           
             CHAP.
             XIII
             .
             The
             newnesse
             of
             forced
             Sacramentall
             Confession
             .
          
           
             
             THe
             necessitie
             of
             a
             particular
             ,
             secret
             ,
             full
             ,
             Sacramentall
             Confession
             of
             all
             our
             sins
             to
             a
             Priest
             ;
             vpon
             paine
             of
             Non-remission
             ,
             is
             an
             Act
             or
             Institution
             of
             the
             Romane
             Church
             ,
             For
             ,
             as
             for
             the
             Greeke
             Church
             it
             ownes
             not
             either
             the
             doctrine
             ,
             or
             practice
             .
             So
             the
             Glosse
             of
             the
             Canon
             Law
             directly
             ;
             
               Confessio
               apud
               Graecos
               ,
               &c.
            
             Confession
             is
             not
             not
             necessary
             amongst
             the
             Grecians
             ;
             
             vnto
             whom
             no
             such
             Tradition
             hath
             beene
             deriued
             .
          
           
             That
             Glosse
             would
             tell
             vs
             more
             ;
             
             and
             so
             would
             Gratian
             himselfe
             ,
             if
             their
             tongues
             were
             not
             clipt
             by
             a
             guiltie
             expurgation
             .
             But
             in
             the
             meane
             time
             the
             Glosse
             of
             that
             Canon
             (
             hitherto
             allowed
             )
             plainly
             controules
             the
             Decree
             of
             that
             late
             Councell
             ;
             For
             if
             the
             Necessitie
             of
             Confession
             be
             only
             a
             Tradition
             ,
             and
             such
             a
             one
             ,
             as
             hath
             not
             beene
             deduced
             to
             the
             Greeke
             Church
             ,
             then
             it
             stands
             not
             by
             a
             Law
             of
             God
             ,
             which
             is
             vniuersall
             ;
             not
             making
             differences
             of
             places
             ,
             or
             times
             ;
             like
             an
             high-eleuated
             Starre
             which
             hath
             no
             particular
             aspect
             vpon
             one
             Region
             .
          
           
             That
             there
             is
             a
             lawfull
             ,
             commendable
             beneficiall
             vse
             of
             Confession
             was
             neuer
             denied
             by
             vs
             ;
             but
             to
             set
             men
             vpon
             the
             racke
             ,
             and
             to
             straine
             their
             soules
             vp
             to
             a
             double
             pin
             ,
             of
             absolute
             necessitie
             (
             both
             praecepti
             and
             medij
             )
             and
             of
             a
             strict
             particularitie
             ;
             and
             that
             by
             a
             screw
             of
             
               Ius
               diuinum
            
             ,
             
             Gods
             Law
             ,
             is
             so
             meere
             a
             Romane
             noueltie
             ,
             that
             many
             ingenuous
             Authors
             of
             their
             owne
             haue
             willingly
             confessed
             it
             .
          
           
             
             Amongst
             whom
             Cardinall
             Bellarmine
             himselfe
             yeelds
             vs
             ,
             Erasmus
             ,
             and
             
               Beatus
               Rhenanus
            
             ,
             two
             noble
             Witnesses
             ;
             Whose
             ioynt-Tenet
             he
             confesses
             to
             be
             ,
             
               Confessionem
               secretam
               ,
               &c.
            
             
             That
             the
             secret
             Confession
             of
             all
             our
             sinnes
             is
             not
             only
             not
             instituted
             ,
             or
             commanded
             
               Iure
               Diuino
            
             ,
             by
             Gods
             Law
             ;
             but
             that
             it
             was
             not
             so
             much
             as
             receiued
             into
             vse
             in
             the
             Ancient
             Church
             of
             God.
             To
             whom
             he
             might
             haue
             added
             ,
             out
             of
             Maldonates
             account
             
               (
               omnes
               decretorum
               ,
               &c.
            
             )
             all
             the
             Interpreters
             of
             the
             Decrees
             ,
             and
             amongst
             the
             Schoolemen
             ,
             Scotus
             .
          
           
             We
             know
             well
             those
             sad
             and
             austere
             Exomologesis
             ,
             which
             were
             publikely
             vsed
             in
             the
             seuere
             times
             of
             the
             Primitiue
             Church
             :
             whiles
             these
             tooke
             place
             ,
             what
             vse
             was
             there
             of
             priuate
             ?
             These
             obtayned
             euen
             in
             the
             Westerne
             or
             Latine
             Church
             ,
             till
             
             the
             dayes
             of
             Leo
             ;
             about
             450.
             yeares
             .
             
             In
             which
             time
             they
             had
             a
             graue
             publike
             Penitentiarie
             for
             this
             purpose
             .
             Afterwards
             (
             whether
             the
             noted
             inconueniences
             of
             that
             practice
             ,
             or
             whether
             the
             cooling
             of
             the
             former
             feruour
             occasioned
             it
             )
             this
             open
             Confession
             beganne
             to
             giue
             way
             to
             secret
             ;
             which
             continued
             in
             the
             Church
             ,
             but
             with
             freedome
             ,
             and
             without
             that
             forced
             and
             scrupulous
             strictnesse
             which
             the
             later
             times
             haue
             put
             vpon
             it
             .
             
             It
             is
             verie
             remarkable
             which
             learned
             Rhenanus
             hath
             
               (
               Caeterum
               Thomas
               ab
               Aquino
               ,
               &c.
               )
            
             But
             (
             saith
             hee
             )
             Thomas
             of
             Aquine
             and
             Scotus
             (
             men
             too
             acute
             )
             haue
             made
             confession
             at
             this
             day
             such
             ,
             
             as
             that
             
               Ioannes
               Geilerius
            
             a
             graue
             and
             holy
             Diuine
             ,
             which
             was
             for
             many
             yeeres
             Preacher
             at
             Strasburgh
             ,
             had
             wont
             to
             say
             to
             his
             frends
             ,
             that
             according
             to
             their
             rules
             it
             is
             an
             impossible
             thing
             to
             confesse
             ;
             Adding
             ,
             that
             the
             same
             Geilerius
             being
             familiarly
             conuersant
             with
             some
             religious
             Votaries
             ,
             both
             Carthusians
             and
             Franciscans
             ,
             
             learned
             of
             them
             ,
             with
             what
             torments
             the
             godly
             mindes
             of
             some
             men
             were
             afflicted
             ,
             by
             the
             rigour
             of
             that
             confession
             ,
             which
             they
             were
             not
             able
             to
             answer
             ;
             and
             thereupon
             he
             published
             a
             booke
             in
             Dutch
             ,
             entitled
             
               The
               sicknesse
               of
               confession
            
             .
             The
             same
             therefore
             which
             Rhenanus
             writes
             of
             his
             Geilerius
             ,
             he
             may
             well
             apply
             vnto
             vs
             ;
             
               Itaque
               Geilerio
               non
               displicebat
               ,
               &c.
               
               Geilerius
            
             therefore
             did
             not
             dislike
             confession
             ,
             but
             the
             scrupulous
             anxietie
             which
             is
             taught
             in
             the
             summes
             of
             some
             late
             Diuines
             ,
             more
             fit
             ●●deed
             for
             some
             other
             place
             ,
             then
             for
             Libraries
             .
             Thus
             he
             .
             What
             would
             that
             ingenuous
             Author
             haue
             sayd
             ,
             if
             hee
             had
             liued
             to
             see
             those
             volumes
             of
             Cases
             which
             haue
             beene
             since
             published
             ,
             able
             to
             perplex
             a
             world
             ;
             and
             those
             peremptorie
             decisions
             of
             the
             Fathers
             of
             the
             Societie
             ,
             whose
             strokes
             haue
             beene
             with
             Scorpions
             ,
             in
             comparison
             of
             the
             rods
             of
             their
             Predecessors
             .
             To
             conclude
             ;
             This
             bird
             was
             hatched
             in
             the
             Councell
             of
             Lateran
             ,
             (
             Anno
             
             1215.
             )
             fully
             plumed
             in
             the
             Councell
             of
             Trent
             ;
             and
             now
             lately
             hath
             her
             feathers
             imped
             by
             the
             moderne
             Casuists
             .
          
           
             
               SECT
               .
               II.
               Romish
               Confession
               not
               warranted
               by
               Scripture
               .
            
             
               SInce
               our
               quarrell
               is
               n●t
               with
               confession
               it selfe
               ,
               which
               may
               bee
               of
               singular
               vse
               and
               behoofe
               ;
               but
               with
               some
               tyrannous
               straines
               in
               the
               practice
               of
               it
               ,
               which
               are
               the
               violent
               forcing
               and
               perfit
               fulnesse
               thereof
               ;
               It
               shall
               be
               sufficient
               for
               vs
               herein
               to
               stand
               vpon
               our
               negatiue
               ;
               That
               there
               is
               no
               Scripture
               in
               the
               whole
               booke
               of
               God
               ,
               wherein
               either
               such
               necessitie
               ,
               or
               such
               intirenesse
               of
               Confession
               is
               commanded
               ;
               A
               truth
               so
               cleare
               ,
               that
               it
               is
               generally
               confessed
               by
               their
               owne
               Canonists
               .
               Did
               we
               question
               
               the
               lawfulnesse
               of
               Confession
               ,
               we
               should
               be
               iustly
               accountable
               for
               our
               grounds
               from
               the
               Scriptures
               of
               God
               ;
               now
               that
               we
               cry
               downe
               only
               some
               iniurious
               circumstances
               therein
               ,
               well
               may
               wee
               require
               from
               the
               fautors
               thereof
               their
               warrants
               from
               God
               ;
               which
               if
               they
               cannot
               show
               ,
               they
               are
               sufficiently
               conuinced
               of
               a
               presumptuous
               obtrusion
               :
            
             
               Indeed
               ,
               our
               Sauiour
               sayd
               to
               his
               Apostles
               ,
               and
               their
               successours
               ,
               
                 Whose
                 sinnes
                 yee
                 remit
                 they
                 are
                 remitted
                 ,
              
               
               
                 and
                 whose
                 sinnes
                 ye
                 retaine
                 they
                 are
                 retained
                 .
              
               But
               did
               hee
               say
               ,
               No
               sinne
               shall
               bee
               remitted
               ,
               but
               what
               yee
               remit
               ?
               Or
               ,
               no
               sinne
               shall
               be
               remitted
               by
               you
               ,
               but
               what
               is
               particularly
               numbred
               vnto
               you
               .
            
             
               
               Saint
               Iames
               bids
               ,
               
                 Confesse
                 your
                 sinnes
                 one
                 to
                 another
              
               ;
               But
               would
               they
               haue
               the
               Priest
               shrieue
               himselfe
               to
               the
               penitent
               ,
               as
               well
               as
               the
               penitent
               to
               the
               Priest
               ?
               This
               act
               must
               bee
               mutuall
               ,
               not
               single
               .
            
             
               
               Many
               beleeuing
               Ephesians
               came
               and
               confessed
               ,
               and
               shewed
               their
               
               deeds
               .
               Many
               ,
               but
               not
               all
               ,
               not
               
                 Omnes
                 vtriusque
                 sexus
              
               ,
               they
               confessed
               their
               deeds
               ;
               Some
               that
               were
               notorious
               ,
               not
               all
               their
               sinnes
               .
            
             
               Contrarily
               rather
               ,
               
               so
               did
               Christ
               send
               his
               Apostles
               ,
               as
               the
               father
               sent
               him
               ,
               He
               was
               both
               their
               warrant
               and
               their
               patterne
               ;
               But
               that
               gracious
               Sauiour
               of
               ours
               many
               a
               time
               gaue
               absolution
               ,
               where
               was
               no
               particular
               confession
               of
               sinnes
               :
               Only
               the
               sight
               of
               the
               Paralyticks
               faith
               fetcht
               from
               him
               ,
               
                 Sonne
                 be
                 of
                 good
                 cheere
              
               ,
               
               
                 thy
                 sins
                 be
                 forgiuen
                 thee
              
               ;
               The
               noted
               sinner
               in
               Simons
               house
               ,
               approuing
               the
               truth
               of
               her
               repentance
               by
               the
               humble
               and
               costly
               testimonies
               of
               her
               loue
               ,
               without
               any
               enumeration
               of
               her
               sinnes
               ,
               heard
               ,
               
                 Thy
                 sinnes
                 are
                 forgiuen
                 thee
              
               .
            
          
           
             
             
               SECT
               .
               III.
               Against
               reason
               .
            
             
               IN
               true
               Diuine
               Reason
               this
               supposed
               dutie
               is
               needlesse
               ,
               dangerous
               ,
               impossible
               .
               Needlesse
               in
               respect
               of
               all
               sinnes
               ,
               not
               in
               respect
               of
               some
               ;
               for
               how
               euer
               in
               the
               cases
               of
               a
               burdened
               conscience
               ,
               nothing
               can
               bee
               more
               vsefull
               ,
               more
               soueraigne
               ,
               yet
               ,
               in
               all
               ,
               our
               peace
               doth
               not
               depend
               vpon
               our
               lips
               ;
               Being
               iustified
               by
               faith
               ,
               
               wee
               haue
               peace
               with
               God
               through
               Iesus
               Christ
               our
               Lord.
               
            
             
               Dangerous
               ,
               in
               respect
               both
               of
               exprobration
               ,
               as
               Saint
               Chrysostome
               worthily
               ,
               
               
               and
               of
               infection
               ;
               for
               
                 delectabile
                 carnis
              
               (
               as
               a
               Casuist
               confesseth
               )
               Fleshly
               pleasures
               the
               more
               they
               are
               called
               into
               particular
               mention
               ,
               the
               more
               they
               moue
               the
               appetire
               .
               I
               doe
               willingly
               conceale
               from
               chaste
               eyes
               and
               eares
               what
               effects
               haue
               followed
               this
               pretended
               act
               of
               
               deuotion
               ,
               in
               wanton
               and
               vnstayed
               Confessours
               .
            
             
               Impossible
               ,
               for
               who
               can
               tell
               how
               oft
               he
               offendeth
               ;
               He
               is
               poore
               in
               sin
               that
               can
               count
               his
               stocke
               ;
               and
               hee
               sinnes
               alwayes
               that
               so
               presumes
               vpon
               his
               innocence
               ,
               as
               to
               thinke
               hee
               can
               number
               his
               sinnes
               :
               And
               ,
               if
               hee
               say
               of
               any
               sinne
               ,
               as
               Lot
               of
               Zoar
               ,
               is
               it
               not
               a
               little
               one
               ?
               as
               if
               therefore
               it
               may
               safely
               escape
               the
               reckoning
               ,
               it
               is
               a
               true
               word
               of
               Isaac
               the
               Syrian
               ,
               
               
                 Qui
                 delicta
                 &c.
              
               
               Hee
               that
               thinkes
               any
               of
               his
               offences
               small
               ,
               euen
               in
               so
               thinking
               falls
               into
               greater
               .
            
             
               This
               doctrine
               and
               practice
               therfore
               ,
               both
               as
               new
               and
               vnwarrantable
               ,
               full
               of
               vsurpation
               ,
               danger
               ,
               impossibilitie
               is
               iustly
               reiected
               by
               vs
               ;
               and
               wee
               for
               so
               doing
               ,
               vniustly
               eiected
               .
            
          
           
             
             
               SECT
               .
               IV.
               The
               noueltie
               of
               Absolution
               before
               Satisfaction
               .
            
             
               LEst
               any
               thing
               in
               the
               Romane
               Church
               should
               retaine
               the
               old
               forme
               ,
               how
               absurd
               is
               that
               innouation
               which
               they
               haue
               made
               in
               the
               the
               order
               of
               their
               penance
               and
               absolution
               .
               The
               ancient
               course
               ,
               as
               Cassander
               and
               Lindanus
               truly
               witnesse
               ,
               
               was
               that
               absolution
               and
               reconciliation
               ,
               and
               right
               to
               the
               Communion
               of
               the
               Church
               was
               not
               giuen
               by
               imposition
               of
               hands
               vnto
               the
               penitent
               ,
               till
               hee
               had
               giuen
               due
               satisfaction
               by
               performing
               of
               such
               penall
               acts
               ,
               as
               were
               enioyned
               by
               the
               discreet
               Penitētiary
               ;
               
               yea
               ,
               those
               works
               of
               penance
               (
               saith
               he
               )
               when
               they
               were
               done
               out
               of
               faith
               ,
               and
               an
               heart
               truly
               sorrowfull
               ;
               and
               by
               the
               motion
               of
               the
               holy
               Spirit
               ,
               preuenting
               the
               minde
               of
               man
               ,
               with
               the
               helpe
               of
               his
               diuine
               grace
               ,
               were
               thought
               not
               a
               
               little
               auailable
               to
               obtaine
               remission
               of
               the
               sinne
               ,
               and
               to
               pacifie
               the
               displeasure
               of
               God
               for
               sinne
               ;
               Not
               ,
               that
               they
               could
               merit
               it
               by
               any
               dignitie
               of
               theirs
               ,
               but
               that
               thereby
               the
               minde
               of
               man
               is
               in
               a
               sort
               fitted
               to
               the
               receit
               of
               Gods
               grace
               ;
               But
               now
               ,
               immediately
               vpon
               the
               Confession
               made
               ,
               the
               hand
               is
               layd
               vpon
               the
               penitent
               ,
               and
               he
               is
               receiued
               to
               his
               right
               of
               Communion
               ,
               and
               after
               his
               absolution
               ,
               certaine
               workes
               of
               pietie
               are
               enioyned
               him
               ,
               for
               the
               chastisement
               of
               the
               flesh
               ,
               and
               expurgation
               of
               the
               remainders
               of
               sinne
               .
               Thus
               Cassander
               .
               In
               common
               apprehension
               this
               new
               order
               can
               bee
               no
               other
               then
               preposterous
               ;
               and
               (
               as
               our
               learned
               Bishop
               of
               Carlile
               )
               like
               Easter
               before
               Lent.
               But
               for
               this
               ,
               
               
                 Ipsi
                 viderint
              
               ;
               it
               shall
               not
               trouble
               vs
               how
               they
               nurture
               their
               owne
               childe
               .
            
          
        
         
           
           
             CHAP.
             XIV
             .
             The
             newnesse
             of
             the
             Romish
             Inuocation
             of
             Saints
             .
          
           
             OF
             all
             those
             errours
             which
             we
             reiect
             in
             the
             Church
             of
             Rome
             ,
             there
             is
             none
             that
             can
             plead
             so
             much
             show
             of
             Antiquitie
             ,
             
             as
             this
             of
             Inuocation
             of
             Saints
             :
             which
             yet
             ,
             as
             it
             hath
             beene
             practised
             and
             defended
             in
             the
             latter
             times
             ,
             should
             in
             vaine
             seeke
             either
             example
             or
             patronage
             amongst
             the
             Ancient
             ;
             How
             euer
             there
             might
             be
             some
             grounds
             of
             this
             deuotion
             secretly
             muttered
             ,
             and
             at
             last
             expressed
             in
             Panegyricke
             formes
             ,
             yet
             ,
             vntill
             almost
             fiue
             hundred
             yeeres
             after
             Christ
             ,
             
             it
             was
             not
             in
             any
             sort
             admitted
             into
             the
             publique
             seruice
             .
             It
             will
             be
             easily
             graunted
             that
             the
             blessed
             Virgin
             is
             the
             Prime
             of
             all
             Saints
             ;
             neither
             could
             it
             be
             other
             then
             iniurious
             ,
             that
             any
             other
             of
             that
             heauenly
             societie
             should
             haue
             the
             precedencie
             
             of
             her
             :
             Now
             the
             first
             that
             brought
             her
             name
             into
             the
             publike
             deuotions
             of
             the
             Greeke
             Church
             ,
             
             is
             noted
             by
             Nicephorus
             ,
             to
             be
             
               Petrus
               Gnapheus
            
             ,
             or
             Fullo
             ,
             a
             Presbyter
             of
             Bithynia
             ;
             afterwards
             the
             Vsurper
             of
             the
             See
             of
             Antioch
             ,
             much
             about
             470
             yeeres
             after
             Christ
             ;
             who
             (
             though
             a
             branded
             heretick
             )
             found
             out
             foure
             things
             (
             saith
             he
             )
             verie
             vsefull
             and
             beneficiall
             to
             the
             Catholike
             Church
             ;
             whereof
             the
             last
             was
             ,
             
             
               (
               Vt
               in
               omni
               precatione
               &c.
               )
            
             that
             in
             euerie
             prayer
             the
             Mother
             of
             God
             should
             bee
             named
             ,
             and
             her
             diuine
             name
             called
             vpon
             ;
             The
             phrase
             is
             verie
             remarkable
             wherein
             this
             rising
             superstition
             is
             expressed
             .
          
           
             And
             as
             for
             the
             Latine
             Church
             ,
             we
             heare
             no
             newes
             of
             this
             Inuocation
             ,
             in
             the
             publique
             Letanies
             ,
             till
             Gregories
             time
             ,
             about
             some
             130.
             yeeres
             after
             the
             former
             .
          
           
             And
             in
             the
             meane
             time
             ,
             some
             Fathers
             speake
             of
             it
             fearefully
             and
             doubtfully
             ;
             How
             could
             it
             bee
             otherwise
             ,
             when
             the
             common
             opinion
             
             of
             the
             Ancients
             ,
             
             euen
             below
             Saint
             Austens
             age
             did
             put
             vp
             all
             the
             soules
             of
             the
             faithfull
             ,
             except
             Martyrs
             in
             some
             blinde
             receptacles
             ,
             whether
             in
             the
             Center
             of
             the
             earth
             ,
             or
             elsewhere
             ,
             where
             they
             might
             
               in
               candida
               expectare
               diem
               Iudicij
            
             ,
             as
             Tertullian
             hath
             it
             foure
             seuerall
             times
             ;
             And
             Stapleton
             himselfe
             sticks
             not
             to
             name
             diuers
             of
             them
             thus
             fouly
             mistaken
             .
             
          
           
             Others
             of
             the
             Fathers
             haue
             let
             fall
             speeches
             directly
             bent
             against
             this
             Inuocation
             
               (
               Non
               opus
               est
               patronis
               ,
               &c.
               
            
             
             )
             There
             is
             no
             need
             of
             any
             Aduocates
             to
             God
             ,
             saith
             Saint
             Chrysostome
             ;
             and
             most
             plainly
             elsewhere
             ,
             
               Homines
               si
               quando
               &c.
            
             
             If
             wee
             haue
             any
             suit
             to
             men
             (
             saith
             he
             )
             wee
             must
             fee
             the
             porters
             ,
             and
             treat
             with
             iesters
             and
             parasites
             ,
             and
             goe
             many
             times
             a
             long
             way
             about
             ;
             In
             God
             there
             is
             no
             such
             matter
             ;
             he
             is
             exorable
             without
             any
             of
             our
             Mediatours
             ,
             without
             mony
             ,
             without
             cost
             ,
             he
             grants
             our
             petitions
             :
             It
             is
             enough
             to
             cry
             for
             thee
             with
             thine
             heart
             alone
             ,
             to
             powre
             out
             thy
             teares
             ,
             and
             presently
             thou
             hast
             
             won
             him
             to
             mercie
             .
             Thus
             hee
             .
          
           
             And
             those
             of
             the
             Ancients
             ,
             that
             seeme
             to
             speake
             for
             it
             ,
             lay
             grounds
             that
             ouerthrow
             it
             ;
             Howsoeuer
             it
             be
             ,
             all
             holy
             Antiquitie
             would
             haue
             both
             blushed
             ,
             and
             spit
             at
             those
             formes
             of
             Inuocation
             ,
             which
             the
             late
             Clients
             of
             Rome
             haue
             broached
             to
             the
             world
             ;
             If
             perhaps
             they
             spake
             to
             the
             Saints
             
               (
               tanquam
               deprecatores
            
             ,
             
             
               vel
               potius
               comprecatores
            
             )
             as
             Spalatensis
             yeelds
             ;
             mouing
             them
             to
             bee
             competitioners
             with
             vs
             to
             the
             throne
             of
             grace
             ,
             not
             properly
             ,
             but
             improperly
             ,
             as
             Altisiodore
             construes
             it
             ;
             how
             would
             they
             haue
             digested
             that
             blasphemous
             Psalter
             of
             our
             Ladie
             ,
             imputed
             to
             Bonauenture
             ,
             and
             those
             stiles
             of
             meere
             Deification
             which
             are
             giuen
             to
             her
             ;
             and
             the
             diuision
             of
             all
             offices
             of
             pietie
             to
             mankinde
             ,
             betwixt
             the
             mother
             and
             the
             Sonne
             .
             How
             had
             their
             eares
             glowed
             to
             heare
             ,
             
               Christus
               orauit
               ,
               Franciscus
               exoranit
            
             ,
             Christ
             praied
             ,
             Francis
             preuailed
             ;
             How
             would
             they
             haue
             brooked
             that
             which
             
               Ludouicus
               Viues
            
             
             freely
             confesses
             ,
             
               Multi
               Christiani
               &
               c·
            
             Many
             Christians
             worship
             (
             
               diuos
               ,
               diua●que
            
             )
             the
             Saints
             of
             both
             sexes
             ,
             no
             otherwise
             then
             God
             himselfe
             ;
             Or
             that
             which
             Spalatensis
             professes
             to
             haue
             obserued
             that
             the
             ignorant
             multitude
             are
             carried
             with
             more
             entire
             religious
             affection
             to
             the
             blessed
             Virgin
             ,
             
             or
             some
             other
             Saint
             ,
             then
             to
             Christ
             their
             Sauiour
             .
             These
             foule
             superstitions
             are
             not
             more
             hainous
             then
             new
             ,
             and
             such
             ,
             as
             wherein
             we
             haue
             iustly
             abhorred
             to
             take
             part
             with
             the
             practices
             of
             them
             .
          
           
             
               SECT
               .
               II.
               Inuocation
               of
               Saints
               against
               Scripture
               .
            
             
               AS
               for
               the
               better
               side
               of
               this
               mis-opinion
               ;
               euen
               thus
               much
               colour
               of
               Antiquitie
               were
               cause
               enough
               to
               suspend
               our
               censures
               (
               according
               
               to
               that
               wise
               and
               moderate
               resolution
               of
               learned
               Zanchius
               ;
               
               )
               were
               it
               not
               that
               the
               Scriptures
               are
               so
               flatly
               opposite
               vnto
               it
               ;
               as
               that
               ,
               we
               may
               iustly
               wonder
               at
               that
               wisdome
               ,
               which
               hath
               prouided
               Antidotes
               for
               a
               disease
               ,
               that
               of
               many
               hundred
               yeares
               after
               ,
               should
               haue
               no
               being
               in
               the
               World.
               The
               ground
               of
               this
               Inuocation
               of
               Saints
               is
               their
               notice
               of
               our
               earthly
               condition
               ,
               and
               speciall
               Deuotions
               ;
               
               And
               behold
               thou
               preuaylest
               euer
               against
               man
               ,
               and
               he
               passeth
               ;
               thou
               changest
               his
               countenance
               ,
               and
               sendest
               him
               away
               ;
               
               His
               sonnes
               come
               to
               honour
               and
               hee
               knowes
               it
               not
               ,
               and
               they
               are
               brought
               low
               and
               he
               perceiueth
               it
               not
               ,
               saith
               
                 Iob.
                 The
                 dead
                 know
                 nothing
                 at
                 all
                 ,
              
               
               saith
               wise
               
                 Salomon
                 ;
                 Also
                 their
                 loue
                 ,
                 and
                 their
                 hatred
                 ,
                 and
                 their
                 enuie
                 is
                 now
                 perished
                 ,
              
               
               
                 neither
                 haue
                 they
                 any
                 more
                 a
                 portion
                 for
                 euer
                 ,
                 in
                 any
                 thing
                 that
                 is
                 done
                 vnder
                 the
                 Sunne
              
               ;
               No
               portion
               in
               any
               thing
               ,
               therefore
               not
               in
               our
               miseries
               ;
               not
               in
               our
               allocutions
               .
               If
               we
               haue
               a
               portion
               in
               them
               ,
               for
               their
               
               loue
               and
               Prayers
               in
               common
               for
               the
               Church
               ,
               they
               haue
               no
               portion
               in
               our
               particularities
               ,
               whether
               of
               want
               ,
               or
               complaint
               .
               
               
                 Abraham
                 our
                 Father
                 is
                 ignorant
                 of
                 vs
              
               (
               saith
               
                 Esay
                 )
                 and
                 Israel
                 acknowledges
                 vs
                 not
                 .
              
               Loe
               ,
               the
               Father
               of
               the
               faithful
               aboue
               knowes
               not
               his
               own
               children
               ,
               till
               they
               come
               into
               his
               bosome
               ;
               and
               hee
               that
               giues
               them
               their
               names
               ,
               is
               to
               them
               as
               strangers
               ;
               
               
                 Wherefore
                 should
                 good
              
               Iosiah
               
                 bee
                 gathered
                 to
                 his
                 Fathers
                 as
              
               Hulda
               
                 tels
                 him
                 ,
                 but
                 that
                 his
                 eyes
                 might
                 not
                 see
                 all
                 the
                 euill
                 which
                 should
                 come
                 vpon
                 Ierusalem
                 ?
              
            
             
               Wee
               cannot
               haue
               a
               better
               Commenter
               ,
               
               then
               Saint
               Augustine
               ,
               If
               (
               saith
               hee
               )
               the
               soules
               of
               the
               dead
               could
               be
               present
               at
               the
               affaires
               of
               the
               liuing
               ,
               &c.
               
               Surely
               my
               good
               Mother
               would
               no
               night
               forsake
               me
               ,
               whom
               whiles
               she
               liued
               ,
               shee
               followed
               both
               by
               Land
               ,
               and
               Sea
               ;
               Farre
               be
               it
               from
               mee
               to
               thinke
               ,
               that
               an
               happier
               life
               hath
               made
               her
               cruell
               ,
               &c.
               
               But
               certainly
               ,
               that
               which
               the
               holy
               Psalmist
               tels
               vs
               ,
               is
               true
               ;
               
                 My
                 Father
                 and
                 my
                 
                 Mother
                 haue
                 forsaken
                 me
                 ,
                 but
                 the
                 Lord
                 tooke
                 me
                 vp
              
               ;
               If
               therefore
               our
               Parents
               haue
               left
               vs
               ,
               how
               are
               they
               present
               or
               doe
               interesse
               themselues
               in
               our
               cares
               ,
               or
               businesses
               ?
               And
               if
               our
               Parents
               do
               not
               ,
               who
               else
               among
               the
               dead
               know
               what
               wee
               doe
               ,
               or
               what
               wee
               suffer
               ?
               Esay
               the
               Prophet
               saith
               ;
               
                 Thou
                 art
                 our
                 Father
                 ,
                 for
              
               Abraham
               
                 is
                 ignorant
                 of
                 vs
                 ,
                 and
                 Israel
                 know
                 vs
                 not
              
               ;
               If
               so
               great
               Patriarkes
               were
               ignorant
               ,
               what
               became
               of
               that
               people
               ,
               which
               came
               from
               their
               loynes
               ,
               and
               which
               vpon
               their
               beliefe
               was
               promised
               to
               descend
               from
               their
               stocke
               ,
               how
               shall
               the
               dead
               haue
               ought
               to
               doe
               either
               in
               the
               knowledge
               ,
               or
               aide
               of
               the
               affaires
               ,
               or
               actions
               of
               their
               dearest
               Suruiuers
               ?
               How
               doe
               we
               say
               that
               God
               prouides
               mercifully
               for
               them
               who
               die
               before
               the
               euils
               come
               ,
               if
               euen
               after
               their
               death
               ,
               they
               are
               sensible
               of
               the
               calamities
               of
               humane
               life
               ,
               &c.
               
            
             
               How
               is
               it
               then
               that
               God
               promised
               to
               good
               King
               Iosiah
               for
               a
               great
               blessing
               ,
               that
               hee
               should
               die
               before
               
               hand
               ,
               that
               he
               might
               not
               see
               the
               euils
               which
               hee
               threatned
               to
               that
               place
               and
               people
               .
            
             
               Thus
               that
               diuine
               Father
               .
               With
               whom
               agrees
               Saint
               Ierome
               ;
               
               
                 Nec
                 enim
                 ,
                 possumus
                 ,
                 &c.
                 
              
               Neither
               can
               we
               (
               saith
               hee
               )
               when
               this
               life
               shall
               once
               be
               dissolued
               ,
               either
               enioy
               our
               owne
               labours
               ,
               or
               know
               what
               shall
               bee
               done
               in
               the
               World
               afterwards
               .
            
             
               But
               could
               the
               Saints
               of
               Heauen
               know
               our
               actions
               ,
               yet
               our
               hearts
               they
               cannot
               :
               This
               is
               the
               peculiar
               skill
               of
               their
               Maker
               ,
               
               
                 Thou
                 art
                 the
                 searcher
                 of
                 the
                 hearts
                 and
                 reines
                 ,
                 O
                 righteous
                 God
              
               ;
               
               
                 God
                 only
                 knowes
              
               (
               abscondita
               animi
               )
               
                 the
                 hidden
                 secrets
                 of
                 the
                 soule
                 .
              
               Now
               ,
               the
               heart
               is
               the
               seat
               of
               our
               Prayers
               .
               The
               lips
               doe
               but
               vent
               them
               to
               the
               eares
               of
               men
               :
               Moses
               said
               nothing
               ,
               
               when
               God
               said
               ,
               
                 Let
                 me
                 alone
              
               Moses
               .
               
                 O
                 therefore
                 thou
                 that
                 hearest
                 the
                 Prayers
                 ,
                 to
                 thee
                 shall
                 all
                 flesh
                 come
                 .
              
               
               Salomons
               argument
               is
               irrefragable
               ;
               
                 Heare
                 thou
                 in
                 Heauen
                 thy
                 dwelling
                 place
                 ;
                 and
                 doe
                 ,
                 and
                 giue
                 to
                 euery
                 man
                 according
                 to
                 his
                 wayes
                 :
                 
                 whose
                 heart
                 thou
                 knowest
                 ;
                 For
                 thou
                 ,
                 euen
                 thou
                 only
                 ,
                 knowest
                 the
                 hearts
                 of
                 all
                 the
                 children
                 of
                 men
                 .
              
            
             
               He
               only
               should
               be
               implored
               that
               can
               heare
               ;
               hee
               only
               can
               heare
               the
               Prayer
               that
               knowes
               the
               heart
               :
            
             
               Yet
               could
               they
               know
               our
               secretest
               desires
               .
               It
               is
               an
               honour
               that
               God
               challengeth
               as
               proper
               to
               himselfe
               ,
               to
               bee
               inuoked
               in
               our
               Prayers
               ;
               
               
                 Call
                 vpon
                 me
                 in
                 the
                 day
                 of
                 thy
                 trouble
                 ,
                 and
                 I
                 will
                 deliuer
                 thee
                 ,
                 and
                 thou
                 shalt
                 glorifie
                 me
                 .
              
            
             
               
                 There
                 is
                 one
                 God
                 ,
                 and
                 one
                 Mediator
                 betwixt
                 God
                 and
                 man
                 ,
              
               
               
                 the
                 man
                 Iesus
                 Christ.
              
               One
               ,
               and
               no
               more
               ,
               not
               only
               of
               redemption
               ,
               but
               of
               intercession
               also
               ;
               for
               
                 through
                 him
              
               (
               onely
               )
               
                 we
                 haue
                 accesse
                 by
                 one
                 Spirit
                 ,
                 vnto
                 the
                 Father
              
               ;
               and
               he
               hath
               inuited
               vs
               to
               himselfe
               ;
               
               
                 Come
                 to
                 me
                 all
                 yee
                 that
                 labour
                 and
                 are
                 heauie
                 laden
                 .
              
            
          
           
             
             
               SECT
               .
               III.
               Against
               reason
               .
            
             
               HOw
               absurd
               therefore
               is
               it
               in
               reason
               ,
               when
               the
               King
               of
               heauen
               cals
               vs
               to
               him
               ,
               to
               run
               with
               our
               petitions
               to
               the
               Guard
               or
               Pages
               of
               the
               Court
               ?
               Had
               we
               to
               doe
               with
               a
               finite
               Prince
               ,
               whose
               eares
               must
               be
               his
               best
               informers
               ,
               or
               whose
               will
               to
               help
               vs
               were
               iustly
               questionable
               ,
               wee
               might
               haue
               reason
               to
               present
               our
               suits
               by
               second
               hands
               ;
               But
               since
               it
               is
               an
               Omnipresent
               and
               Omniscious
               God
               with
               whom
               wee
               deale
               ,
               from
               whom
               the
               Saints
               and
               Angels
               receiue
               all
               their
               light
               ,
               and
               loue
               to
               his
               Church
               ,
               how
               extreme
               folly
               is
               it
               to
               sue
               to
               those
               Courtiers
               of
               Heauen
               ,
               and
               not
               to
               come
               immediately
               to
               the
               Throne
               of
               Grace
               ?
               That
               one
               Mediatour
               is
               able
               (
               and
               willing
               also
               )
               to
               saue
               them
               to
               the
               vtmost
               ,
               
               that
               come
               vnto
               God
               by
               him
               ;
               seeing
               he
               euer
               liueth
               to
               make
               intercession
               for
               them
               .
            
             
             
               Besides
               ,
               how
               vncertaine
               must
               our
               deuotions
               needes
               bee
               ,
               when
               we
               can
               haue
               no
               possible
               assurance
               of
               their
               audience
               ;
               for
               who
               can
               know
               that
               a
               Saint
               heares
               him
               ?
               That
               God
               euer
               heares
               vs
               ,
               wee
               are
               as
               sure
               ,
               as
               wee
               are
               vnsure
               to
               be
               heard
               of
               Saints
               :
               Nay
               ,
               we
               are
               sure
               wee
               cannot
               bee
               all
               heard
               of
               them
               :
               For
               what
               finite
               nature
               can
               diuide
               it selfe
               betwixt
               ten
               thousand
               Suppliants
               at
               one
               instant
               ,
               in
               seuerall
               regions
               of
               the
               world
               ,
               much
               lesse
               impart
               it selfe
               whole
               to
               each
               ?
               Either
               therefore
               ,
               wee
               must
               turne
               the
               Saints
               into
               so
               many
               Deities
               ,
               or
               wee
               must
               yeeld
               that
               some
               of
               our
               prayers
               are
               vnheard
               ;
               
                 And
                 whatsoeuer
                 is
                 not
                 of
                 faith
                 ,
                 is
                 sinne
                 .
              
            
             
               As
               for
               that
               heauenly
               glasse
               of
               Saint
               Gregories
               ,
               wherein
               the
               Saints
               see
               vs
               ,
               and
               our
               suits
               (
               confuted
               long
               since
               by
               
                 Hugo
                 de
                 Sancto
                 Victore
              
               )
               it
               is
               as
               pleasing
               a
               fiction
               ,
               
               as
               if
               we
               imagined
               therefore
               to
               see
               all
               the
               corners
               of
               the
               earth
               ,
               because
               we
               see
               that
               Sun
               which
               sees
               them
               .
               And
               the
               same
               eyes
               that
               see
               in
               God
               the
               particular
               
               necessities
               of
               his
               Saints
               below
               ,
               see
               in
               the
               same
               God
               such
               infinite
               grace
               and
               mercie
               ,
               for
               their
               releefe
               ,
               as
               may
               saue
               the
               labour
               of
               their
               reflecting
               vpon
               that
               diuine
               miroir
               in
               their
               speciall
               intercessions
               .
            
             
               This
               doctrine
               therefore
               and
               practice
               of
               the
               Romish
               inuocation
               of
               Saints
               ,
               both
               as
               new
               and
               erroneous
               ,
               against
               Scripture
               and
               reason
               ,
               wee
               haue
               iustly
               reiected
               ;
               and
               are
               thereupon
               eiected
               as
               vniustly
               .
            
          
        
         
           
             CHAP.
             XV.
             The
             newnesse
             of
             seuen
             Sacraments
             .
          
           
             
             THe
             late
             Councell
             of
             Florence
             indeed
             insinuates
             this
             number
             of
             seuen
             Sacraments
             ,
             as
             Suarez
             contends
             :
             But
             the
             later
             Councell
             of
             Trent
             determines
             it
             ,
             
             
               Si
               quis
               dixerit
               aut
               plura
               ,
               &c.
               
            
             
             If
             any
             man
             shall
             say
             ,
             that
             there
             are
             either
             more
             ,
             or
             fewer
             Sacraments
             then
             seuen
             ,
             viz.
             Baptisme
             ,
             Confirmation
             ,
             &c
             ,
             or
             that
             any
             of
             these
             is
             not
             truly
             and
             properly
             a
             Sacrament
             ,
             
               Let
               him
               be
               Anathema
            
             .
          
           
             It
             is
             not
             more
             plaine
             that
             in
             Scripture
             there
             is
             no
             mention
             of
             Sacraments
             ,
             then
             that
             in
             the
             Fathers
             there
             is
             no
             mention
             of
             seuen
             .
             Cardinall
             Bellarmines
             euasion
             ,
             that
             the
             Scripture
             and
             Fathers
             wrote
             no
             Catechisme
             ,
             is
             poore
             and
             ridiculous
             ;
             No
             more
             did
             the
             Councels
             of
             Florence
             and
             Trent
             ,
             and
             yet
             there
             the
             number
             is
             reckoned
             and
             defined
             .
          
           
             So
             as
             the
             word
             Sacrament
             may
             be
             taken
             (
             for
             any
             holy
             ,
             significant
             rite
             )
             there
             may
             bee
             as
             well
             seuentie
             as
             seuen
             ;
             So
             strictly
             as
             it
             may
             be
             ,
             and
             is
             taken
             by
             vs
             ,
             there
             can
             no
             more
             bee
             seuen
             ,
             then
             seuentie
             .
             This
             determination
             of
             the
             number
             is
             so
             late
             ,
             that
             Cassander
             is
             forced
             to
             confesse
             ,
             
             
               Nec
               temerè
               ,
               &c.
            
             
             You
             shall
             not
             easily
             find
             any
             man
             before
             
               Peter
               Lombard
            
             ,
             which
             hath
             set
             downe
             any
             certaine
             
             and
             definite
             number
             of
             Sacraments
             .
             And
             this
             obseruation
             is
             so
             iust
             that
             vpon
             the
             challenges
             of
             our
             writers
             ,
             no
             one
             author
             hath
             bin
             produced
             by
             the
             Roman
             Doctours
             ,
             for
             the
             disproofe
             of
             it
             ,
             
             elder
             then
             Hugo
             ,
             and
             the
             said
             Master
             of
             Sentences
             .
             But
             ,
             numbers
             are
             ceremonies
             .
             Both
             Luther
             ,
             and
             
               Philip
               Melancthon
            
             professe
             they
             stand
             not
             much
             vpon
             them
             ;
             It
             is
             the
             number
             numbred
             (
             which
             is
             the
             thing
             it selfe
             mis-related
             into
             that
             sacred
             Order
             )
             that
             we
             sticke
             at
             .
             There
             we
             find
             that
             none
             but
             Christ
             can
             make
             a
             Sacrament
             ;
             for
             none
             but
             he
             who
             can
             giue
             grace
             ,
             can
             ordaine
             a
             signe
             and
             seale
             of
             Grace
             ;
             Now
             it
             is
             euident
             enough
             ,
             that
             these
             adscititious
             Sacraments
             were
             neuer
             of
             Christs
             institution
             .
             So
             was
             not
             confirmation
             ,
             as
             our
             Alexander
             of
             Hales
             ,
             and
             Holcot
             ;
             so
             was
             not
             Matrimony
             ,
             
             as
             Durand
             ;
             So
             was
             not
             Extreme
             Vnction
             ,
             as
             
               Hugo
               ,
               Lombard
               ,
               Bonauenture
               ,
               Halensis
               ,
               Altisiodore
               ,
            
             by
             the
             confession
             of
             their
             Suarez
             .
             These
             were
             ancient
             rites
             ,
             but
             
             they
             are
             new
             Sacraments
             ;
             All
             of
             them
             haue
             their
             allowed
             ,
             and
             profitable
             vse
             in
             Gods
             Church
             ,
             though
             not
             in
             so
             high
             a
             nature
             ;
             Except
             that
             of
             Extreme
             Vnction
             ;
             which
             as
             it
             is
             an
             apish
             mis-imitation
             of
             that
             extraordinarie
             course
             ,
             
             which
             the
             Apostolike
             times
             vsed
             in
             their
             cures
             of
             the
             sicke
             ,
             so
             it
             is
             grossely
             mis-applyed
             to
             other
             purposes
             ,
             then
             were
             intended
             in
             the
             first
             institution
             .
             Then
             it
             was
             
               (
               Vngebant
               &
               sanabant
               ;
            
             )
             the
             oyle
             miraculously
             conferring
             bodily
             recouerie
             ;
             but
             now
             ,
             
               (
               Non
               nisi
               in
               mortis
               articulo
               adhibetur
               )
            
             it
             is
             not
             vsed
             ,
             but
             vpon
             the
             verie
             point
             of
             death
             ,
             as
             Caietan
             and
             Cassander
             confesse
             ,
             and
             all
             experience
             manifests
             ;
             
             and
             by
             Felix
             the
             fourth
             ,
             drawne
             to
             a
             necessitie
             of
             addresse
             to
             eternall
             life
             .
          
           
             
             
               SECT
               .
               II.
               Seuen
               Sacraments
               beside
               Scripture
               .
            
             
               NOt
               to
               scan
               particulars
               ,
               which
               all
               yeeld
               ample
               exceptions
               ,
               but
               to
               wind
               them
               all
               vp
               in
               one
               bottome
               ;
               Whosoeuer
               shall
               looke
               into
               the
               Scripture
               shall
               finde
               it
               apparent
               ,
               that
               as
               in
               the
               time
               of
               mans
               innocence
               ,
               there
               were
               but
               two
               Sacraments
               ,
               the
               tree
               of
               life
               ,
               and
               the
               tree
               of
               knowledge
               ;
               So
               ,
               before
               ,
               and
               vnder
               the
               Law
               (
               how
               euer
               they
               had
               infinite
               rites
               )
               yet
               in
               the
               proper
               sense
               ,
               they
               had
               but
               two
               Sacraments
               ;
               the
               same
               in
               effect
               with
               those
               vnder
               the
               Gospel
               ;
               The
               one
               ,
               the
               Sacrament
               of
               Initiation
               ,
               which
               was
               their
               Circumcision
               ;
               Paralleld
               by
               that
               Baptisme
               which
               succeeded
               it
               ;
               The
               other
               ,
               the
               Sacrament
               of
               our
               holy
               Confirmation
               ,
               that
               spirituall
               meat
               and
               drinke
               which
               was
               their
               Paschall
               Lambe
               and
               Manna
               ,
               and
               water
               from
               the
               
               rocke
               ;
               prefiguring
               the
               true
               Lambe
               of
               God
               ,
               and
               bread
               of
               life
               ,
               and
               bloud
               of
               our
               redemption
               .
               The
               great
               Apostle
               of
               the
               Gentiles
               ,
               that
               well
               knew
               the
               Analogie
               ,
               hath
               compared
               both
               ;
               
                 Moreouer
                 ,
                 brethren
              
               ,
               
               
                 I
                 would
                 not
                 haue
                 you
                 ignorant
                 ,
                 how
                 that
                 all
                 our
                 fathers
                 were
                 vnder
                 the
                 cloud
                 ,
                 and
                 all
                 passed
                 thorow
                 the
                 sea
              
               ;
               
               
                 And
                 all
                 were
                 baptized
                 in
                 the
                 cloud
                 ,
                 and
                 in
                 the
                 sea
                 ;
                 And
                 all
                 did
                 eat
                 the
                 same
                 spirituall
                 meat
                 ,
              
               
               
                 and
                 all
                 did
                 drinke
                 the
                 same
                 spirituall
                 drinke
                 ,
                 for
                 they
                 dranke
                 of
                 that
                 spirituall
                 Rocke
                 ,
                 that
                 followed
                 them
                 ,
                 and
                 that
                 Rocke
                 was
                 Christ
                 .
              
               What
               is
               this
               in
               any
               iust
               construction
               ,
               but
               that
               the
               same
               two
               Sacraments
               of
               Baptisme
               and
               the
               Lords
               Supper
               ,
               which
               wee
               celebrate
               vnder
               the
               Gospell
               ,
               were
               the
               verie
               same
               with
               those
               ,
               which
               were
               celebrated
               by
               Gods
               ancient
               people
               ,
               vnder
               the
               Law
               ;
               They
               two
               ,
               and
               no
               more
               ;
               
                 Hoc
                 facite
                 (
                 Doe
                 this
              
               )
               is
               our
               warrant
               for
               the
               one
               ;
               and
               
                 Ite
                 baptizate
                 ,
                 &c.
              
               and
               
                 Go
                 teach
                 and
                 baptize
              
               ,
               for
               the
               other
               :
               There
               is
               deepe
               silence
               in
               the
               rest
               .
            
          
           
             
             
               SECT
               .
               III.
               Against
               reason
               .
            
             
               IN
               reason
               it
               must
               bee
               yeelded
               ,
               that
               no
               man
               hath
               power
               to
               set
               to
               a
               seale
               ,
               but
               he
               whose
               the
               writing
               is
               ;
               Sacraments
               ,
               then
               ,
               being
               the
               seales
               of
               Gods
               gracious
               euidences
               ,
               whereby
               hee
               hath
               conueyed
               to
               vs
               eternall
               life
               ,
               can
               bee
               instituted
               by
               no
               other
               ,
               then
               the
               same
               power
               that
               can
               assure
               and
               performe
               life
               to
               his
               creature
               .
               In
               euerie
               Sacrament
               therefore
               must
               bee
               a
               diuine
               institution
               and
               command
               of
               an
               element
               that
               signifies
               ,
               of
               a
               grace
               that
               is
               signified
               ,
               of
               a
               word
               adioyned
               to
               that
               element
               ,
               of
               an
               holy
               act
               adioyned
               to
               that
               Word
               :
               Where
               these
               concurre
               not
               ,
               there
               can
               bee
               no
               true
               Sacrament
               ;
               and
               they
               are
               palpably
               missing
               in
               these
               fiue
               Adiections
               of
               the
               Church
               of
               Rome
               .
            
             
               Lastly
               ;
               The
               Sacraments
               of
               the
               new
               Law
               (
               as
               Saint
               Austen
               often
               )
               
               flowed
               out
               of
               the
               side
               of
               Christ
               ;
               None
               flowed
               thence
               ,
               but
               the
               Sacrament
               of
               water
               ,
               which
               is
               Baptisme
               ,
               and
               the
               Sacrament
               of
               bloud
               in
               the
               Supper
               ;
               Whereof
               the
               Author
               saith
               ,
               
                 This
                 cup
                 is
                 the
                 new
                 Testament
                 in
                 my
                 bloud
                 ,
                 which
                 is
                 shed
                 for
                 you
                 .
              
               The
               rest
               neuer
               flowing
               either
               from
               the
               side
               ,
               or
               from
               the
               lips
               of
               Christ
               ,
               are
               as
               new
               and
               mis-named
               Sacraments
               iustly
               reiected
               by
               vs
               ,
               and
               we
               thereupon
               as
               vniustly
               censured
               .
            
          
        
         
           
           
             CHAP.
             XVI
             .
             The
             newnesse
             of
             the
             Doctrine
             of
             Traditions
             .
          
           
             THe
             chiefe
             ground
             of
             these
             ,
             and
             all
             other
             errours
             in
             the
             Church
             of
             Rome
             ,
             
             is
             the
             ouer-valuing
             of
             Traditions
             ;
             which
             the
             Tridentine
             Synode
             professeth
             to
             receiue
             ,
             and
             reuerence
             with
             no
             lesse
             pious
             affection
             ,
             
             then
             the
             Bookes
             of
             the
             Old
             ,
             and
             New
             Testament
             ;
             and
             that
             ,
             not
             in
             matter
             of
             Rite
             ,
             and
             Historie
             only
             ,
             but
             of
             faith
             and
             manners
             also
             ;
             Wherein
             ,
             as
             they
             are
             not
             vn
             willing
             to
             cast
             a
             kind
             of
             imputation
             of
             imperfection
             vpon
             the
             written
             Word
             ;
             so
             they
             make
             vp
             the
             defects
             of
             it
             ,
             by
             the
             supply
             of
             vnwritten
             Traditions
             ;
             to
             which
             indeed
             they
             are
             more
             beholden
             ,
             for
             the
             warrant
             of
             the
             greater
             part
             of
             their
             super-added
             Articles
             ,
             then
             to
             the
             Scriptures
             of
             God
             :
          
           
           
             Both
             which
             ,
             are
             points
             so
             dangerously
             enuious
             ,
             as
             that
             Antiquitie
             would
             haue
             abhorred
             their
             mention
             :
             Neither
             is
             any
             thing
             more
             common
             with
             the
             holy
             Fathers
             of
             the
             Church
             ,
             then
             the
             magnifying
             the
             complete
             perfection
             of
             Scripture
             ,
             in
             all
             things
             needfull
             ,
             either
             to
             be
             beleeued
             ,
             or
             done
             .
          
           
             What
             can
             be
             more
             ful
             and
             cleere
             ,
             
             then
             that
             of
             Saint
             
               Austen
               ,
               In
               his
               quae
               apertè
               ,
               &c.
               
            
             In
             these
             things
             ,
             which
             are
             openly
             laid
             forth
             in
             Scripture
             ,
             are
             found
             all
             matters
             that
             containe
             either
             faith
             ,
             or
             manners
             .
          
           
             Cardinall
             Bellarmines
             elusion
             is
             not
             a
             little
             preiudiciall
             to
             his
             owne
             cause
             .
             He
             tels
             vs
             ,
             that
             Saint
             Austen
             speakes
             of
             those
             points
             ,
             which
             are
             simply
             necessary
             to
             saluation
             for
             all
             men
             ;
             All
             which
             hee
             acknowledges
             to
             be
             written
             by
             the
             Apostles
             ;
             But
             besides
             these
             ,
             there
             are
             many
             other
             things
             (
             saith
             hee
             )
             which
             wee
             haue
             only
             by
             Tradition
             ;
             Will
             it
             not
             therfore
             hence
             follow
             ,
             that
             the
             common
             sort
             of
             Christians
             need
             not
             looke
             
             at
             his
             Traditions
             ?
             That
             commonly
             men
             may
             be
             saued
             without
             them
             ?
             that
             Heauen
             may
             bee
             attained
             ,
             though
             there
             were
             no
             Traditions
             ;
             Who
             will
             not
             now
             say
             ,
             Let
             mee
             come
             to
             Heauen
             by
             Scripture
             ,
             goe
             you
             whither
             you
             will
             by
             Traditions
             ?
             To
             which
             adde
             ,
             that
             a
             great
             ,
             yea
             ,
             the
             greater
             part
             (
             if
             wee
             may
             beleeue
             some
             of
             their
             owne
             )
             of
             that
             which
             they
             call
             religion
             ,
             is
             grounded
             vpon
             only
             Tradition
             ;
             if
             then
             Tradition
             bee
             only
             of
             such
             things
             as
             are
             not
             simply
             unnecessary
             to
             saluation
             ,
             then
             the
             greater
             part
             of
             their
             mis-named
             Religion
             ,
             must
             needs
             be
             yielded
             for
             simply
             vnnecessary
             to
             all
             men
             :
             And
             if
             wee
             may
             bee
             saued
             without
             them
             ,
             and
             bee
             made
             Citizens
             of
             Heauen
             ,
             how
             much
             more
             may
             we
             without
             them
             ,
             be
             members
             of
             the
             true
             Church
             on
             Earth
             ?
             As
             for
             this
             place
             ,
             Saint
             Augustines
             words
             are
             full
             ,
             and
             comprehensiue
             ,
             expressing
             all
             those
             things
             ,
             which
             containe
             either
             faith
             ,
             or
             manners
             ,
             whether
             concerning
             Gouernours
             ,
             
             or
             people
             :
             If
             now
             ,
             they
             can
             finde
             out
             any
             thing
             ,
             that
             belongs
             not
             either
             to
             beleefe
             ,
             or
             action
             ,
             wee
             doe
             willingly
             giue
             it
             vp
             to
             their
             Traditions
             ,
             but
             all
             things
             which
             pertaine
             to
             either
             of
             those
             ,
             are
             openly
             comprized
             in
             Scripture
             .
          
           
             What
             can
             bee
             more
             direct
             ,
             then
             that
             of
             holy
             Athanasius
             ?
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             The
             holy
             Scriptures
             inspired
             by
             God
             ,
             are
             in
             themselues
             all-sufficient
             to
             the
             instruction
             of
             truth
             ;
             and
             ,
             if
             Chemnitius
             construe
             it
             ,
             All
             truth
             ,
             this
             needs
             not
             raise
             a
             cauill
             ;
             The
             word
             signifies
             no
             lesse
             ;
             for
             if
             they
             bee
             all-sufficient
             to
             instruction
             ,
             they
             must
             needs
             be
             sufficient
             to
             all
             instruction
             in
             the
             truth
             intended
             ;
             Tertullian
             professes
             openly
             ,
             
               Adoro
               Scripturae
               pleni●udinem
               ,
               &c.
            
             
             I
             adore
             the
             fulnesse
             of
             Scripture
             ;
             Let
             the
             skill
             of
             Hermogenes
             show
             where
             it
             is
             written
             ;
             if
             it
             bee
             not
             written
             ,
             let
             him
             feare
             that
             woe
             which
             is
             pronounced
             against
             those
             ,
             that
             adde
             or
             detract
             .
             Thus
             he
             .
             Who
             can
             but
             feare
             that
             the
             
             Cardinall
             shifts
             this
             euidence
             against
             his
             owne
             heart
             ?
             For
             (
             saith
             he
             )
             Tertullian
             speakes
             of
             that
             one
             point
             .
             That
             God
             created
             all
             things
             of
             nothing
             ,
             and
             not
             of
             a
             pre-existent
             matter
             ,
             as
             Hermogenes
             dreamed
             ;
             now
             ,
             because
             this
             truth
             is
             clearely
             expressed
             in
             Scripture
             ,
             therefore
             the
             fulnesse
             of
             Scripture
             ,
             as
             concerning
             this
             point
             is
             adored
             by
             Tertullian
             ;
             And
             for
             that
             Hermogenes
             held
             an
             opinion
             contrarie
             to
             Scripture
             ,
             he
             is
             said
             to
             adde
             vnto
             Scripture
             ,
             and
             to
             incurre
             that
             malediction
             ;
             Now
             ,
             let
             any
             reader
             ,
             of
             common
             sense
             ,
             iudge
             ,
             whether
             the
             words
             of
             Tertullian
             be
             not
             generall
             ;
             without
             any
             limitation
             ;
             and
             if
             the
             first
             clause
             could
             bee
             restrained
             ,
             the
             second
             cannot
             ;
             
               Scriptum
               esse
               doceat
               &c.
            
             
             Whatsoeuer
             therefore
             is
             not
             written
             ,
             by
             this
             rule
             may
             not
             be
             oberuded
             to
             our
             beleefe
             ;
             Neither
             doth
             he
             say
             ,
             If
             it
             be
             written
             against
             ;
             but
             ,
             If
             it
             be
             not
             written
             ;
             and
             his
             challenge
             is
             
               (
               nusquam
               legi
            
             )
             that
             the
             words
             are
             no
             where
             read
             ,
             as
             if
             this
             were
             quarrell
             enough
             ,
             
             without
             a
             flat
             contradiction
             to
             what
             is
             read
             .
          
           
             So
             as
             the
             Cardinals
             glosse
             meerely
             corrupts
             the
             Text
             ;
             How
             easie
             were
             it
             for
             me
             to
             tire
             my
             reader
             ,
             with
             the
             full
             suffrages
             of
             
               Origen
               ,
               Cyprian
               ,
               Chrysostome
               ,
               Basil
               ,
               Cyrill
               ,
               Epiphanius
               ,
               Hierome
               ,
               Ambrose
               ,
               Theodoret
               ,
               Hilarie
               ,
               Vincentius
               Lirinensis
               ,
            
             and
             in
             a
             word
             with
             the
             whole
             streame
             of
             Antiquitie
             ,
             which
             though
             they
             giue
             a
             meet
             place
             to
             Traditions
             of
             Ceremony
             ,
             of
             historie
             ,
             of
             interpretation
             ,
             of
             some
             immateriall
             verities
             ,
             yet
             reserue
             the
             due
             honour
             to
             the
             sacred
             monuments
             of
             Diuine
             Scriptures
             .
             Our
             learned
             Chemnitius
             hath
             freely
             yeelded
             seuen
             sorts
             of
             Traditions
             ,
             such
             as
             haue
             a
             correspondence
             with
             ,
             or
             an
             attestation
             from
             the
             written
             word
             ,
             the
             rest
             ,
             we
             do
             iustly
             (
             together
             with
             him
             )
             disclaime
             ,
             as
             vnworthy
             to
             appeare
             vpon
             that
             awfull
             Bench
             ,
             amongst
             the
             inspired
             Pen-men
             of
             God.
             
          
           
             
             
               SECT
               .
               II.
               Traditions
               against
               Scripture
               .
            
             
               IT
               is
               not
               to
               be
               imagined
               that
               the
               same
               word
               of
               God
               ,
               which
               speakes
               for
               all
               other
               truths
               ,
               should
               not
               speake
               for
               it selfe
               ;
               how
               fully
               doth
               it
               display
               it
               's
               owne
               sufficiencie
               and
               perfection
               .
               
               All
               Scripture
               (
               saith
               the
               Chosen
               Vessell
               )
               is
               giuen
               by
               inspiration
               of
               God
               ;
               and
               is
               profitable
               for
               doctrine
               ,
               for
               reproofe
               ,
               for
               correction
               ,
               for
               instruction
               in
               righteousnesse
               .
               Profitable
               ,
               
               saith
               the
               Cardinall
               ,
               but
               not
               sufficient
               ;
               Many
               things
               may
               auaile
               to
               that
               end
               whereto
               they
               suffice
               not
               ;
               So
               meat
               is
               profitable
               to
               nourish
               ,
               but
               without
               naturall
               heat
               it
               nourisheth
               not
               :
               Thus
               hee
               .
               Heare
               yet
               what
               followeth
               .
               
               That
               the
               man
               of
               God
               may
               bee
               perfited
               ,
               and
               thorowly
               furnished
               vnto
               all
               good
               workes
               .
               Loe
               it
               is
               so
               profitable
               to
               all
               these
               seruices
               ,
               that
               thereby
               it
               perfects
               a
               Diuine
               ;
               much
               more
               an
               ordiarie
               
               Christian
               :
               That
               which
               is
               so
               profitable
               ,
               as
               to
               cause
               perfection
               ,
               is
               abundantly
               sufficient
               ,
               and
               must
               needs
               haue
               full
               perfection
               in
               it selfe
               ;
               That
               which
               can
               perfit
               the
               teacher
               ,
               is
               sufficient
               for
               the
               learner
               .
               The
               Scriptures
               can
               perfit
               the
               man
               of
               God
               ,
               both
               for
               his
               calling
               in
               the
               instruction
               of
               others
               ,
               and
               for
               his
               owne
               glorie
               .
               
               
                 Thou
                 hast
                 knowne
                 the
                 Scriptures
                 from
                 a
                 childe
              
               (
               saith
               Saint
               Paul
               to
               his
               
                 Timothy
                 )
                 which
                 are
                 able
              
               (
               not
               profitable
               only
               )
               
                 to
                 make
                 thee
                 wise
                 vnto
                 saluation
                 ,
                 through
                 faith
                 which
                 is
                 in
                 Christ
                 Iesus
                 .
              
               It
               is
               the
               charge
               therefore
               of
               the
               Apostle
               ,
               not
               to
               bee
               wise
               aboue
               that
               which
               is
               written
               :
               The
               same
               with
               wise
               
                 Salonons
                 ,
                 The
                 whole
                 word
                 of
                 God
                 is
                 pure
                 :
                 Adde
                 thou
                 not
                 vnto
                 his
                 words
                 ,
              
               
               
                 lest
                 he
                 reproue
                 thee
                 ,
                 and
                 thou
                 be
                 found
                 a
                 lier
                 .
              
               Loe
               ,
               hee
               saith
               not
               ,
               Oppose
               not
               his
               words
               ,
               but
               ,
               
                 Adde
                 not
                 to
                 them
              
               :
               Euen
               addition
               detracts
               from
               the
               maiestie
               of
               that
               Word
               ;
               For
               the
               Law
               of
               the
               Lord
               is
               perfect
               ,
               
               conuerting
               the
               soule
               ,
               the
               testimonie
               of
               the
               Lord
               is
               sure
               ,
               making
               wise
               the
               simple
               .
               
               The
               statutes
               of
               the
               Lord
               are
               right
               ,
               reioycing
               the
               heart
               ,
               the
               Commandement
               of
               the
               Lord
               is
               pure
               ,
               enlightning
               the
               eyes
               .
            
             
               As
               for
               those
               Traditions
               which
               they
               doe
               thus
               lift
               vp
               to
               an
               vniust
               competition
               with
               the
               written
               Word
               ,
               our
               Sauiour
               hath
               before
               hand
               ,
               humbled
               them
               into
               the
               dust
               :
               
                 In
                 vaine
                 doe
                 they
                 worship
                 me
                 ,
              
               
               
                 teaching
                 for
                 doctrines
                 the
                 commandements
                 of
                 men
              
               ;
               Making
               this
               a
               sufficient
               cause
               of
               abhorring
               both
               the
               persons
               ,
               and
               the
               seruices
               of
               those
               Iewes
               ,
               that
               they
               thrust
               humane
               Traditions
               into
               Gods
               chaire
               ,
               and
               respected
               them
               equally
               with
               the
               institutions
               of
               God.
               Cardinall
               Bellarmine
               would
               shift
               it
               off
               with
               a
               distinction
               of
               Traditions
               ;
               These
               were
               such
               ,
               saith
               hee
               (
               
                 quas
                 acceperant
                 à
                 recentioribus
                 ,
                 &c.
              
               )
               as
               they
               had
               receiued
               from
               some
               later
               hands
               ,
               whereof
               some
               were
               vaine
               ,
               some
               others
               pernicious
               ,
               not
               such
               as
               they
               receiued
               from
               Moses
               and
               the
               Prophets
               :
               And
               the
               Authors
               of
               these
               reiected
               Traditions
               hee
               cites
               
               from
               Epiphanius
               to
               be
               
                 R.
                 Akiba
                 ,
                 R.
              
               
               Iuda
               ,
               and
               the
               Asamoneans
               ;
               from
               Hierome
               ,
               to
               bee
               
                 Sammai
                 ,
                 Hillel
                 ,
                 Akiba
              
               .
               But
               this
               is
               to
               cast
               mists
               before
               the
               eyes
               of
               the
               simple
               :
               For
               who
               sees
               not
               that
               our
               Sauiours
               challenge
               is
               generall
               ,
               to
               Traditions
               thus
               aduanced
               ,
               not
               to
               these
               ,
               or
               those
               Traditions
               :
               And
               ,
               where
               he
               speakes
               of
               some
               later
               hands
               ,
               he
               had
               forgotten
               ,
               that
               our
               Sauiour
               vpon
               the
               mount
               tells
               him
               (
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               )
               That
               these
               faulted
               Traditions
               were
               of
               old
               .
               
               And
               that
               he
               may
               not
               cast
               these
               vpon
               his
               Sammai
               and
               Hiliel
               ,
               let
               him
               remember
               that
               our
               Sauiour
               cites
               this
               out
               of
               Esay
               (
               though
               with
               some
               more
               cleernesse
               of
               expression
               )
               who
               farre
               ouerlooked
               the
               times
               of
               those
               pretended
               Fathers
               of
               mis-traditions
               .
               That
               I
               may
               not
               say
               ,
               how
               much
               it
               would
               trouble
               him
               to
               shew
               any
               dogmaticall
               Traditions
               ,
               that
               were
               deriued
               from
               Moses
               and
               the
               Prophets
               ;
               in
               parallel
               whereof
               ,
               let
               them
               be
               able
               to
               deduce
               any
               Euangelicall
               Tradition
               from
               the
               Apostles
               ,
               and
               we
               are
               ready
               
               to
               imbrace
               it
               with
               all
               obseruance
               .
               Shortly
               ,
               it
               is
               cleere
               that
               our
               Sauiour
               neuer
               meant
               to
               compare
               one
               Tradition
               with
               another
               ,
               as
               approuing
               some
               ,
               reiecting
               others
               ,
               but
               with
               indignation
               complaines
               ,
               that
               Traditions
               were
               obtruded
               to
               Gods
               people
               ,
               in
               a
               corriualitie
               with
               the
               written
               word
               ;
               which
               is
               the
               verie
               point
               now
               questioned
               .
            
          
           
             
               SECT
               .
               III.
               Traditions
               against
               reason
               .
            
             
               EVen
               the
               verie
               light
               of
               reason
               showes
               vs
               that
               as
               there
               is
               a
               God
               ,
               so
               ,
               that
               he
               is
               a
               most
               wise
               ,
               &
               most
               iust
               God
               ;
               needs
               therefore
               must
               it
               follow
               ,
               that
               if
               this
               most
               iust
               and
               wise
               God
               will
               giue
               a
               Word
               whereby
               to
               reueale
               himselfe
               and
               his
               wil
               to
               mankinde
               ,
               it
               must
               bee
               a
               perfect
               Word
               ;
               for
               ,
               as
               his
               wisdome
               knowes
               what
               is
               
               fit
               for
               his
               creature
               to
               know
               of
               himselfe
               ,
               so
               his
               iustice
               will
               require
               nothing
               of
               the
               creature
               ,
               but
               what
               hee
               hath
               enabled
               him
               to
               know
               and
               doe
               ;
               Now
               then
               ,
               since
               hee
               requires
               vs
               to
               know
               him
               ,
               to
               obey
               him
               ,
               it
               must
               needs
               follow
               that
               hee
               hath
               left
               vs
               so
               exquisite
               a
               rule
               of
               this
               knowledge
               and
               obedience
               ,
               as
               cannot
               admit
               of
               any
               defect
               ,
               or
               any
               supplement
               .
               This
               rule
               can
               bee
               no
               other
               then
               his
               written
               Word
               ;
               therefore
               written
               ,
               that
               it
               might
               be
               preserued
               entire
               ,
               for
               this
               purpose
               ,
               to
               the
               last
               date
               of
               time
               :
               As
               for
               orall
               Traditions
               ,
               what
               certaintie
               can
               there
               be
               in
               them
               ?
               What
               foundation
               of
               truth
               can
               be
               layd
               vpon
               the
               breath
               of
               man
               ?
               How
               doe
               wee
               see
               the
               reports
               varie
               ,
               of
               those
               things
               ,
               which
               our
               eyes
               haue
               seene
               done
               ?
               How
               doe
               they
               multiply
               in
               their
               passage
               ,
               and
               either
               grow
               ,
               or
               dye
               vpon
               hazards
               ?
            
             
               Lastly
               ,
               we
               thinke
               him
               not
               an
               honest
               man
               ,
               whose
               tongue
               goes
               against
               his
               owne
               hand
               ;
               How
               hainous
               an
               imputation
               then
               doe
               they
               cast
               vpon
               
               the
               God
               of
               truth
               ;
               which
               plead
               Traditions
               deriued
               from
               him
               ,
               contrarie
               to
               his
               written
               Word
               ?
               Such
               ,
               apparently
               ,
               are
               the
               worship
               of
               Images
               ,
               the
               mutilation
               of
               the
               Sacrament
               ,
               Purgatorie
               ,
               Indulgences
               ,
               and
               the
               rest
               which
               haue
               passed
               our
               agitation
               .
               Since
               therefore
               the
               authoritie
               of
               Romish
               Traditions
               is
               (
               besides
               noueltie
               )
               erroneous
               ;
               against
               Scripture
               and
               reason
               ,
               we
               haue
               iustly
               abandoned
               it
               ,
               and
               are
               thereupon
               vniustly
               condemned
               .
            
             
               As
               for
               those
               other
               dangerous
               and
               important
               innouations
               ,
               concerning
               Scriptures
               ,
               their
               Canon
               inlarged
               ,
               their
               faultie
               version
               made
               authenticall
               ,
               their
               fountaines
               pretended
               to
               be
               corrupted
               ,
               their
               mis-pleaded
               obscuritie
               ,
               
               their
               restraint
               from
               the
               Laitie
               ,
               we
               haue
               already
               largely
               displaid
               them
               in
               another
               place
               .
            
          
        
         
           
           
             CHAP.
             XVII
             .
             The
             newnesse
             of
             the
             vniuersall
             Head-ship
             of
             the
             Bishop
             of
             Rome
             .
          
           
             THose
             transcendent
             Titles
             of
             Head-ship
             ,
             and
             Vniuersalitie
             ,
             which
             are
             challenged
             to
             the
             Bishop
             ,
             
             and
             Sea
             of
             Rome
             ,
             are
             knowne
             to
             bee
             the
             vpstart
             brood
             of
             noted
             ambition
             .
             Simple
             and
             holy
             Antiquitie
             was
             too
             modest
             ,
             either
             to
             require
             ,
             or
             tolerate
             them
             .
             Who
             knowes
             not
             the
             profession
             of
             that
             holy
             Martyr
             in
             the
             Councell
             of
             Carthage
             ;
             
               (
               Neque
               enim
               ,
               &c.
            
             )
             There
             is
             none
             of
             vs
             ,
             
             that
             makes
             himselfe
             a
             Bishop
             of
             Bishops
             ;
             or
             by
             a
             tyrannous
             feare
             compels
             his
             Vnderlings
             to
             a
             necessitie
             of
             obedience
             ;
             But
             perhaps
             ,
             at
             Rome
             it
             was
             otherwise
             ;
             Heare
             then
             with
             what
             zeale
             their
             owne
             Pope
             Gregorie
             the
             Great
             ,
             inueighs
             against
             the
             arrogance
             of
             Iohn
             Bishop
             
             of
             Constantinople
             ,
             for
             giuing
             way
             to
             this
             proud
             stile
             ;
             His
             Epistles
             are
             extant
             in
             all
             hands
             ;
             so
             cleare
             and
             conuictiue
             ,
             
             as
             no
             art
             of
             Sophistrie
             can
             elude
             them
             ;
             wherein
             hee
             calls
             this
             title
             (
             affected
             by
             the
             said
             Iohn
             ,
             and
             Cyriacus
             ,
             after
             him
             ,
             )
             a
             new
             name
             ,
             a
             wicked
             ,
             profane
             ,
             insolent
             name
             ,
             
             the
             generall
             plague
             of
             the
             Church
             ,
             a
             corruption
             of
             the
             Faith
             ,
             against
             Canons
             ,
             against
             the
             Apostle
             Peter
             ,
             against
             God
             himselfe
             ;
             as
             if
             he
             could
             neuer
             haue
             branded
             it
             enough
             .
          
           
             And
             least
             any
             man
             should
             cauill
             that
             this
             stile
             is
             only
             cryed
             downe
             in
             the
             Bishops
             of
             Constantinople
             ,
             which
             yet
             might
             bee
             iustly
             claymed
             by
             the
             Bishops
             of
             Rome
             ;
             Gregorie
             himselfe
             meetes
             with
             this
             thought
             ,
             and
             answers
             beforehand
             ;
             
             
               Nunquam
               pium
               virum
               ,
               &c.
            
             that
             neuer
             any
             godly
             man
             ,
             neuer
             any
             of
             his
             Predecessors
             vsed
             those
             Titles
             ;
             and
             ,
             more
             then
             so
             ,
             that
             whosoeuer
             shall
             vse
             this
             proud
             stile
             ,
             hee
             is
             the
             very
             fore-runner
             of
             Antichrist
             .
             If
             in
             a
             
             fore-sight
             of
             this
             vsurpation
             ,
             Gregorie
             should
             haue
             beene
             hired
             to
             haue
             spoken
             for
             vs
             ,
             against
             the
             Pride
             of
             his
             following
             Successours
             ;
             he
             could
             not
             haue
             set
             a
             keener
             edge
             vpon
             his
             stile
             .
             Consonant
             whereto
             ,
             it
             is
             yet
             extant
             in
             the
             very
             Canon
             Law
             (
             as
             quoted
             by
             Gratian
             out
             of
             the
             Epistle
             of
             Pope
             Pelagius
             the
             second
             )
             
               Vniuersalis
               autem
               nec
               etiam
               Romanus
               Pontifex
               appelletur
            
             ;
             
             Not
             the
             Bishop
             of
             Rome
             himselfe
             may
             bee
             called
             Vniuersall
             ;
          
           
             Yet
             how
             famously
             is
             it
             knowne
             to
             all
             the
             World
             ,
             that
             the
             same
             Gregories
             next
             Successour
             ,
             saue
             one
             ,
             Boniface
             the
             third
             ,
             obtained
             this
             title
             of
             vniuersall
             Bishop
             from
             the
             Emperour
             Phocas
             ;
             which
             the
             said
             Emperour
             gaue
             him
             in
             a
             spleene
             against
             Cyriacus
             Patriarch
             of
             Constantinople
             ,
             
             for
             deliuering
             Constantina
             the
             Wife
             of
             Mauritius
             and
             her
             Children
             ;
             or
             (
             as
             some
             others
             relate
             it
             )
             vpon
             a
             worse
             occasion
             :
             And
             accordingly
             ,
             was
             this
             haughty
             title
             communicated
             by
             the
             same
             
             power
             to
             the
             See
             of
             Rome
             ,
             and
             by
             strong
             hand
             euer
             since
             maintained
             .
          
           
             This
             qualification
             their
             Register
             Platina
             confesses
             ,
             
             was
             procured
             not
             without
             great
             contention
             .
             And
             
               Otho
               Frisingensis
            
             fully
             and
             ingenuously
             writeth
             thus
             .
             
             Gregorie
             departed
             hence
             to
             the
             Lord
             ;
             After
             whom
             (
             the
             next
             saue
             one
             )
             Boniface
             obtained
             of
             Phocas
             ,
             that
             by
             his
             authoritie
             the
             Romane
             Church
             might
             bee
             called
             the
             head
             of
             all
             Churches
             ;
             For
             at
             that
             time
             the
             See
             of
             Constantinople
             (
             I
             suppose
             ,
             because
             of
             the
             seat
             of
             the
             Empire
             translated
             thither
             )
             wrote
             her selfe
             the
             first
             .
             Thus
             their
             Bishop
             Otho
             :
             Now
             if
             any
             man
             shall
             think
             that
             hence
             it
             will
             yet
             follow
             ,
             that
             the
             See
             of
             Rome
             had
             formerly
             enioyed
             this
             honour
             ,
             how
             euer
             the
             Constantinopolitan
             for
             the
             present
             ,
             shouldred
             with
             her
             for
             it
             ;
             Let
             him
             know
             the
             ground
             of
             both
             their
             challenges
             ,
             which
             (
             as
             it
             was
             supposed
             by
             Otho
             )
             So
             ,
             is
             fully
             (
             for
             the
             satisfaction
             of
             any
             indifferent
             iudgement
             )
             layd
             forth
             in
             the
             Generall
             
             Councell
             of
             Chalcedon
             .
             
             The
             same
             (
             say
             those
             Fathers
             )
             we
             determine
             of
             the
             priuiledges
             of
             the
             most
             holy
             Church
             of
             Constantinople
             ,
             called
             New
             Rome
             :
             For
             the
             Fathers
             haue
             iustly
             heretofore
             giuen
             priuiledge
             to
             the
             Throne
             of
             old
             Rome
             ,
             because
             that
             Citie
             was
             then
             the
             Gouernesse
             of
             the
             world
             ;
             and
             vpon
             the
             same
             consideration
             were
             the
             hundred
             and
             fiftie
             Bishops
             (
             men
             beloued
             of
             God
             )
             moued
             to
             yeeld
             equall
             priuiledges
             to
             the
             Throne
             of
             new
             Rome
             ,
             rightly
             iudging
             ,
             that
             this
             Citie
             ,
             which
             is
             honoured
             with
             the
             Empire
             ,
             and
             Senate
             ,
             and
             is
             equally
             priuiledged
             with
             old
             Rome
             the
             then
             Queene
             of
             the
             world
             ,
             should
             also
             in
             Ecclesiasticall
             matters
             bee
             no
             lesse
             extolled
             and
             magnified
             .
             Thus
             they
             .
             And
             this
             act
             is
             subscribed
             ,
             
               Bonifacius
               Presbyter
               Ecclesiae
               Romanae
               statui
               &
               subscripsi
               .
            
             I
             Boniface
             Presbyter
             of
             the
             Church
             of
             Rome
             haue
             so
             determined
             and
             subscribed
             ;
             
               (
               Et
               caeteri
               &c.
            
             )
             And
             the
             rest
             of
             the
             Bishops
             of
             diuers
             Prouinces
             and
             Cities
             subscribed
             .
             What
             
             can
             be
             more
             plaine
             ?
             This
             headship
             of
             the
             Bishop
             was
             in
             regard
             of
             the
             See
             ;
             and
             this
             headship
             of
             the
             See
             was
             in
             regard
             of
             the
             preeminence
             of
             the
             Citie
             ;
             which
             was
             variable
             ,
             according
             to
             the
             changes
             of
             times
             ,
             or
             choyce
             of
             Emperours
             .
             But
             Binius
             wrangleth
             here
             ;
             Can
             we
             blame
             him
             when
             the
             free-hold
             of
             their
             Great
             Mistresse
             is
             so
             neerely
             touched
             ?
             This
             act
             (
             saith
             he
             )
             was
             not
             Synodicall
             ,
             
             as
             that
             which
             was
             closely
             and
             cunningly
             done
             ,
             in
             the
             absence
             of
             the
             Popes
             Legates
             ,
             and
             other
             Orthodox
             Bishops
             ,
             at
             the
             instance
             of
             Anatolius
             ,
             Patriarch
             of
             Constantinople
             ,
             an
             ambitious
             man
             ,
             by
             the
             Easterne
             Bishops
             only
             .
             How
             can
             this
             plea
             stand
             with
             his
             owne
             confessed
             subscription
             ?
             Besides
             that
             their
             Caranza
             in
             his
             Abridgement
             ,
             
             showes
             ,
             that
             this
             point
             was
             long
             and
             vehemently
             canuassed
             in
             that
             Councell
             ,
             betweene
             Lucentius
             and
             Boniface
             ,
             Legates
             of
             the
             Romane
             Church
             ,
             and
             the
             rest
             of
             the
             Bishops
             ;
             and
             at
             last
             ,
             so
             concluded
             ,
             as
             we
             haue
             
             related
             ;
             
             not
             indeed
             without
             the
             protestation
             of
             the
             sayd
             Legates
             ,
             
               Nobis
               praesentibus
               &
               e.
            
             The
             Apostolike
             See
             must
             not
             in
             our
             presence
             be
             abased
             :
             Notwithstanding
             ,
             this
             act
             then
             carried
             ;
             and
             ,
             after
             this
             ,
             Pope
             Simplicius
             succeeding
             to
             Hilarius
             made
             a
             decree
             to
             the
             same
             purpose
             ,
             
             not
             without
             allusion
             to
             this
             contention
             for
             precedencie
             ,
             that
             Rome
             should
             take
             place
             of
             Constantinople
             :
             Yea
             ,
             so
             vtterly
             vnthought
             of
             was
             this
             absolute
             Primacie
             and
             headship
             of
             old
             ;
             as
             that
             when
             the
             Roman
             Dition
             was
             brought
             downe
             to
             a
             Dukedome
             ,
             and
             subiected
             to
             the
             Exarchate
             of
             Rauenna
             ,
             the
             Arch-Bishop
             of
             Rauenna
             ,
             vpon
             the
             verie
             same
             grounds
             ,
             stucke
             not
             (
             as
             Blondus
             tells
             vs
             )
             to
             striue
             with
             the
             Bishop
             of
             Rome
             for
             prioritie
             of
             place
             .
             So
             necessarily
             was
             the
             rising
             or
             fall
             of
             the
             Episcopall
             Chaire
             annexed
             to
             the
             condition
             of
             that
             Citie
             ,
             wherein
             it
             was
             fixed
             .
          
           
             But
             in
             all
             this
             ,
             we
             well
             see
             ,
             what
             it
             is
             that
             was
             stood
             vpon
             ;
             an
             arbitrable
             
             precedencie
             of
             these
             Churches
             ,
             in
             a
             prioritie
             of
             order
             ;
             and
             according
             thereunto
             ,
             the
             Bishop
             of
             Rome
             is
             determined
             to
             be
             
               primae
               sedis
               Episcopus
            
             ,
             
             the
             Bishop
             of
             the
             first
             See.
             A
             style
             ,
             which
             our
             late
             learned
             Soueraigne
             professed
             with
             Iustinian
             not
             to
             grudge
             vnto
             the
             moderne
             Bishops
             of
             that
             See
             ;
             But
             as
             for
             a
             Primacie
             of
             Soueraignty
             ouer
             all
             Churches
             ,
             and
             such
             an
             Headship
             ,
             as
             should
             enforme
             ,
             and
             enliue
             the
             body
             ,
             and
             gouerne
             it
             with
             *
             infallible
             influences
             ,
             it
             is
             so
             new
             ,
             and
             hatefull
             ,
             as
             that
             the
             Church
             in
             all
             ages
             hath
             opposed
             it
             to
             the
             vtmost
             ;
             neither
             will
             it
             bee
             endured
             at
             this
             day
             by
             the
             Greeke
             Church
             ,
             notwithstanding
             the
             colourable
             pretence
             of
             subscription
             hereunto
             ,
             by
             their
             dying
             Patriarch
             Ioseph
             of
             Constantinople
             ,
             
             in
             the
             late
             Florentine
             Councell
             ,
             and
             the
             letters
             of
             vnion
             subscribed
             by
             them
             ,
             Anno
             1539.
             
          
           
             Yea
             ,
             so
             farre
             is
             it
             from
             that
             ,
             as
             that
             their
             Emperour
             
               Michael
               Paleologus
            
             ,
             for
             yeelding
             a
             kinde
             of
             subiection
             
             of
             the
             Easterne
             Bishops
             to
             the
             Roman
             ,
             would
             not
             bee
             allowed
             the
             honour
             of
             Christian
             buriall
             ,
             as
             Aemilius
             hath
             recorded
             .
             
             And
             in
             our
             time
             Basilius
             the
             Emperour
             of
             Russia
             (
             which
             challengeth
             no
             small
             part
             in
             the
             Greeke
             Church
             )
             threatned
             to
             the
             Popes
             Legate
             (
             as
             I
             haue
             beene
             informed
             )
             an
             infamous
             death
             ,
             and
             buriall
             ,
             if
             hee
             offered
             to
             set
             foot
             in
             his
             Dominions
             ,
             out
             of
             a
             iealous
             hate
             of
             this
             vsurpation
             .
          
           
             
               SECT
               .
               II.
               The
               newnesse
               of
               challenged
               Infallibilitie
               .
            
             
               THe
               particularities
               of
               this
               new
               arrogation
               of
               Rome
               are
               so
               many
               ,
               that
               they
               cannot
               be
               pent
               vp
               in
               any
               strait
               roome
               .
               I
               will
               only
               instance
               in
               some
               few
               .
            
             
               The
               Popes
               infallibilitie
               of
               Iudgement
               
               is
               such
               a
               paradoxe
               ,
               as
               the
               very
               Histories
               of
               all
               times
               ,
               and
               proceedings
               of
               the
               Church
               doth
               sufficiently
               conuince
               .
               For
               ,
               to
               what
               purpose
               had
               all
               Councels
               beene
               called
               ;
               euen
               of
               the
               remotest
               Bishops
               ,
               to
               what
               purpose
               were
               the
               agitations
               of
               all
               controuersall
               causes
               in
               those
               Assemblies
               (
               as
               Erasmus
               iustly
               obserues
               )
               if
               this
               opinion
               had
               then
               obtained
               ?
               Or
               how
               came
               it
               about
               that
               the
               sentences
               of
               some
               Bishops
               of
               Rome
               were
               opposed
               by
               other
               Sees
               ;
               by
               the
               Successours
               of
               their
               owne
               ,
               by
               Christian
               Academies
               ,
               if
               this
               conceit
               had
               formerly
               passed
               for
               currant
               with
               the
               World
               ;
               How
               came
               it
               to
               passe
               ,
               that
               whole
               Councels
               haue
               censured
               ,
               and
               condemned
               some
               Bishops
               of
               Rome
               for
               manifest
               Heresies
               ,
               if
               they
               were
               perswaded
               ,
               before
               hand
               ,
               of
               the
               impossibilitie
               of
               those
               errours
               :
               Not
               to
               speake
               of
               Honorius
               ,
               
               of
               Liberius
               ▪
               and
               others
               ;
               the
               Councell
               of
               Basil
               shall
               be
               the
               voyce
               of
               common
               obseruation
               ;
               
                 Multi
                 Pontifices
                 ,
                 &c.
              
               
               Many
               Popes
               (
               say
               
               they
               )
               are
               recorded
               to
               haue
               falne
               into
               errours
               and
               heresies
               :
               Either
               all
               stories
               mocke
               vs
               ,
               or
               else
               this
               parasiticall
               dreame
               of
               impeccancie
               in
               iudgement
               ,
               is
               a
               meere
               stranger
               :
               and
               his
               disguise
               is
               so
               foule
               ,
               
               that
               it
               is
               no
               maruell
               if
               
                 (
                 Errare
                 non
                 possum
                 )
                 (
                 I
                 cannot
                 erre
                 )
              
               seemed
               to
               Eberhardus
               ,
               Bishop
               of
               Saltzburgh
               ,
               no
               other
               then
               the
               suit
               of
               an
               Antichrist
               .
            
          
           
             
               SECT
               .
               III.
               The
               newnesse
               of
               the
               Popes
               Superioritie
               to
               Generall
               Councells
               .
            
             
               HOw
               bold
               and
               dangerous
               a
               noueltie
               is
               that
               which
               Cardinall
               Bellarmine
               ,
               and
               with
               him
               the
               whole
               Societie
               ,
               and
               all
               the
               late
               Fautors
               of
               that
               See
               (
               after
               the
               Florentine
               Synode
               )
               sticke
               not
               to
               auouch
               ,
               
               
                 Summus
                 Pontifex
                 ,
                 &c.
              
               
               The
               Pope
               is
               absolutely
               
               aboue
               the
               whole
               Church
               ,
               and
               aboue
               a
               Generall
               Councell
               ,
               so
               as
               hee
               acknowledges
               no
               Iudge
               on
               earth
               ouer
               himselfe
               :
               How
               would
               this
               haue
               relished
               with
               those
               (
               well
               neere
               )
               a
               thousand
               Fathers
               in
               the
               Councell
               of
               Constance
               ,
               
               who
               punctually
               determined
               thus
               .
               
                 Ipsa
                 Synodus
                 ,
                 &c.
              
               This
               Synode
               lawfully
               assembled
               in
               the
               Holy
               Ghost
               ,
               making
               a
               Generall
               Councell
               ,
               representing
               the
               Catholike
               Church
               militant
               vpon
               earth
               ,
               hath
               immediately
               power
               from
               Christ
               ;
               whereunto
               euery
               man
               ,
               whosoeuer
               he
               be
               ,
               of
               what
               state
               ,
               or
               dignitie
               so
               euer
               ,
               although
               he
               be
               the
               Pope
               himselfe
               ,
               is
               bound
               to
               obey
               ,
               in
               those
               things
               ,
               which
               pertaine
               to
               faith
               ,
               or
               to
               the
               extirpation
               of
               schisme
               .
               And
               fifteene
               yeeres
               after
               that
               ,
               
               the
               Generall
               Councell
               of
               Basil
               ,
               wherein
               was
               President
               Iulianus
               Cardinal
               of
               Saint
               Angelo
               ,
               the
               Popes
               Legate
               ,
               defined
               the
               same
               matter
               ,
               in
               the
               same
               words
               .
               It
               is
               no
               maruell
               if
               Cardinall
               Bellarmine
               ,
               and
               some
               others
               of
               that
               strain
               ,
               reiect
               these
               ,
               as
               vnlawfull
               Councels
               ;
               
               but
               they
               cannot
               deny
               ,
               first
               ,
               that
               this
               decree
               was
               made
               by
               both
               of
               them
               ;
               Secondly
               ,
               that
               the
               Diuines
               there
               assembled
               ,
               were
               (
               in
               their
               allowance
               )
               Catholique
               Doctors
               ;
               and
               such
               as
               in
               other
               points
               adhered
               to
               the
               Roman
               Church
               ;
               in
               so
               much
               as
               they
               were
               the
               men
               by
               whose
               sentence
               
                 Iohn
                 Husse
              
               ,
               and
               Hierome
               suffered
               no
               lesse
               then
               death
               ;
               and
               yet
               euen
               so
               lately
               did
               these
               numerous
               Diuines
               in
               the
               voyce
               of
               the
               Church
               ,
               define
               the
               superioritie
               of
               a
               Councell
               aboue
               the
               Pope
               ;
               What
               speake
               we
               of
               this
               ,
               when
               wee
               finde
               that
               the
               Bishops
               of
               the
               East
               excommunicated
               in
               their
               assembly
               ,
               
               Iulius
               the
               Bishop
               of
               Rome
               himselfe
               ,
               amongst
               others
               ,
               without
               scruple
               ,
               as
               Sozomen
               reporteth
               .
            
             
               How
               ill
               would
               this
               doctrine
               or
               practice
               now
               bee
               endured
               ?
               In
               so
               much
               as
               Gregorie
               of
               Valence
               dare
               confidently
               say
               ,
               that
               whosoeuer
               he
               be
               that
               makes
               a
               Councel
               superior
               to
               the
               Pope
               ,
               fights
               directly
               (
               though
               vnawares
               )
               against
               that
               most
               certaine
               point
               of
               faith
               concerning
               
               Saint
               Peters
               ,
               and
               the
               Romane
               Bishops
               primacie
               in
               the
               Church
               .
            
          
           
             
               SECT
               .
               IV.
               The
               new
               presumption
               of
               Papall
               Dispensations
               .
            
             
               FRom
               the
               opinion
               of
               this
               supereminent
               power
               hath
               flowed
               that
               common
               course
               of
               Dispensations
               with
               the
               Canons
               and
               decrees
               of
               Councells
               ,
               which
               hath
               beene
               of
               late
               a
               great
               eye-sore
               to
               moderate
               beholders
               .
               
               
                 Franciscus
                 à
                 Victoria
              
               makes
               a
               wofull
               complaint
               of
               it
               ,
               professing
               to
               doubt
               whether
               in
               the
               end
               of
               the
               the
               yeere
               ,
               there
               bee
               more
               that
               haue
               leaue
               by
               this
               meanes
               to
               breake
               the
               lawes
               ,
               then
               those
               that
               are
               tied
               to
               keepe
               them
               .
               Thereupon
               wishing
               (
               for
               remedy
               )
               that
               there
               were
               a
               restraint
               made
               of
               those
               now-boundlesse
               Dispensations
               ;
               and
               at
               last
               ,
               obiecting
               
               to
               himselfe
               that
               such
               a
               decree
               of
               restriction
               would
               bee
               new
               ,
               and
               not
               heard
               of
               in
               any
               former
               Councell
               ,
               hee
               answers
               ;
               
                 (
                 Tempore
                 Conciliorum
                 antiquorum
                 ,
                 &c.
                 )
              
               In
               the
               time
               of
               the
               ancient
               Councels
               ,
               Popes
               were
               like
               to
               the
               other
               fathers
               of
               those
               Councells
               ,
               so
               as
               there
               was
               no
               need
               of
               any
               act
               for
               holding
               them
               backe
               from
               this
               immoderate
               licence
               of
               dispensing
               ;
               yea
               ,
               if
               wee
               doe
               well
               turne
               ouer
               the
               lawes
               ,
               and
               histories
               of
               the
               Ancient
               ,
               wee
               shall
               find
               that
               Popes
               did
               not
               presume
               so
               easily
               ,
               and
               commonly
               ,
               to
               dispense
               with
               decrees
               of
               Councels
               ,
               but
               obserued
               them
               as
               the
               Oracles
               of
               God
               himselfe
               :
               Yea
               ,
               not
               onely
               did
               they
               forbeare
               to
               doe
               it
               ordinarily
               ,
               but
               perhaps
               not
               once
               did
               they
               euer
               dispense
               at
               all
               ,
               against
               the
               Decrees
               of
               Councels
               ;
               But
               now
               (
               saith
               he
               )
               by
               little
               ,
               and
               little
               ,
               are
               we
               growne
               to
               this
               intemperance
               of
               dispensations
               ,
               and
               to
               such
               an
               estate
               as
               that
               wee
               can
               neither
               abide
               our
               mischiefes
               ,
               nor
               our
               remedies
               .
               Thus
               that
               learned
               Spanyard
               ,
               in
               an
               honest
               confession
               
               of
               the
               degenerate
               courses
               of
               the
               late
               Popes
               from
               the
               simple
               integritie
               of
               their
               Predecessours
               .
            
             
               
               What
               should
               I
               adde
               vnto
               these
               the
               presumptuous
               Dispensations
               with
               Vowes
               ,
               and
               Oathes
               ,
               with
               the
               Lawes
               of
               God
               himselfe
               ,
               with
               the
               Law
               of
               Nature
               ;
               A
               priuiledge
               ordinarily
               both
               yeelded
               ,
               and
               defended
               by
               flattering
               Canonists
               ;
               and
               that
               which
               meets
               with
               vs
               ,
               at
               euerie
               turne
               ,
               in
               
                 Hostiensis
                 ,
                 Archidiaconus
                 ,
                 Felinus
                 ,
                 Capistranus
                 ,
                 Triumphus
                 ,
                 Angelus
                 de
                 Clauasio
                 ,
                 Petrus
                 de
                 Ancorano
                 ,
                 Panormitan
                 ,
              
               
               as
               is
               largely
               particularized
               by
               our
               learned
               Bishop
               of
               Dery
               .
            
          
           
             
             
               SECT
               .
               V.
               The
               new
               challenge
               of
               Popes
               dominering
               ouer
               Kings
               and
               Emperours
               .
            
             
               I
               May
               well
               shut
               vp
               this
               Scene
               ,
               with
               that
               notorious
               innouation
               of
               the
               Popes
               subducing
               himselfe
               from
               the
               due
               obedience
               of
               his
               once-acknowledged
               Lord
               ,
               and
               Soueraigne
               ,
               and
               endeuouring
               to
               reduce
               all
               those
               Imperiall
               powers
               ,
               to
               his
               homage
               ,
               and
               obedience
               .
            
             
               The
               time
               was
               ,
               
               when
               Pope
               Gregorie
               could
               say
               to
               
                 Mauritius
                 ,
                 Vobis
                 obedientiam
                 praebere
                 desidero
              
               ;
               I
               desire
               to
               giue
               you
               due
               obedience
               :
               And
               when
               Pope
               Leo
               came
               with
               cap
               and
               knee
               ,
               to
               Theodosius
               ,
               for
               a
               Synod
               to
               be
               called
               ,
               with
               
                 Clementia
                 vestra
                 concedat
              
               ,
               as
               Cardinall
               Cusanus
               cites
               it
               ,
               from
               the
               historie
               ;
               The
               time
               was
               ,
               when
               (
               
                 Nemo
                 Apostolicae
                 &c.
              
               )
               No
               man
               did
               offer
               to
               take
               vpon
               him
               the
               steering
               of
               the
               Apostolike
               Barke
               ,
               till
               
               the
               authoritie
               of
               the
               Emperour
               had
               designed
               him
               ,
               
               as
               their
               Balbus
               out
               of
               their
               owne
               Law.
               That
               of
               Pope
               Gregorie
               is
               plaine
               enough
               ,
               
                 Ecce
                 serenissimus
              
               ,
               
               &c.
               
               Behold
               (
               saith
               he
               ,
               speaking
               of
               his
               owne
               aduancement
               to
               the
               Bishopricke
               of
               Rome
               )
               our
               gracious
               Lord
               the
               Emperour
               hath
               commanded
               an
               Ape
               to
               be
               made
               a
               Lion
               ;
               and
               surely
               at
               his
               command
               it
               may
               be
               called
               a
               Lion
               ,
               
               but
               it
               cannot
               be
               one
               ;
               so
               as
               hee
               must
               needs
               lay
               all
               my
               faults
               and
               negligences
               ,
               not
               vpon
               mee
               ,
               but
               vpon
               his
               owne
               pietie
               ,
               which
               hath
               committed
               this
               Ministerie
               of
               power
               to
               so
               weake
               an
               Agent
               .
            
             
               The
               time
               was
               when
               the
               Popes
               of
               Rome
               dated
               their
               Apostolique
               letters
               with
               the
               style
               of
               the
               raigne
               of
               their
               Lords
               ,
               
               the
               Emperours
               ;
               now
               ,
               euer
               since
               Pope
               Paschal
               ,
               they
               care
               onely
               to
               note
               the
               yeere
               of
               their
               owne
               Apostleship
               ,
               or
               Papacie
               .
            
             
               The
               time
               was
               ,
               when
               the
               holy
               Bishops
               of
               that
               See
               professed
               to
               succeed
               Saint
               Peter
               in
               homely
               simplicitie
               ,
               in
               humble
               obedience
               ,
               in
               pietie
               ,
               in
               
               zeale
               ,
               in
               preaching
               ,
               in
               teares
               ,
               in
               sufferings
               ;
               now
               since
               ,
               the
               case
               is
               altered
               ;
               the
               world
               sees
               ,
               and
               blushes
               at
               the
               change
               ;
               for
               now
               
                 (
                 Quanta
                 inter
                 solem
                 &
                 lunam
                 ,
                 &c.
                 
              
               
               )
               Looke
               how
               much
               the
               Sunne
               is
               bigger
               then
               the
               Moone
               ;
               so
               much
               is
               the
               Papall
               power
               greater
               then
               the
               Imperiall
               ;
               Now
               ,
               
                 Papa
                 est
                 Dominus
                 Imperatoris
              
               ;
               
               The
               Pope
               is
               the
               Emperours
               Lord
               (
               saith
               their
               Capistranus
               )
               and
               the
               Emperour
               is
               subiect
               to
               the
               Pope
               as
               his
               minister
               or
               seruant
               ,
               saith
               Triumphus
               ,
               
               and
               lest
               this
               shold
               seem
               the
               fashionable
               word
               of
               some
               clawing
               Canonist
               only
               ,
               heare
               what
               Pope
               Adrian
               himselfe
               saith
               ,
               
                 Vnde
                 habet
                 ,
                 &c.
              
               
               Whence
               hath
               the
               Emperour
               his
               Empire
               ,
               but
               from
               vs
               ?
               all
               that
               hee
               hath
               ,
               hee
               hath
               wholly
               from
               vs
               ,
               Behold
               it
               is
               in
               our
               power
               to
               giue
               it
               ,
               to
               whom
               we
               list
               .
            
             
               And
               to
               the
               same
               purpose
               is
               that
               of
               Pope
               Innocent
               the
               fourth
               ,
               
                 Imperator
                 est
                 aduocatus
                 ,
                 &c.
              
               
               The
               Emperour
               is
               the
               Popes
               Aduocate
               ,
               and
               sweares
               to
               him
               ,
               and
               holds
               his
               Empire
               of
               him
               .
            
             
             
               But
               perhaps
               this
               place
               is
               yet
               too
               high
               for
               an
               Emperour
               ;
               a
               lower
               will
               serue
               ;
               
               
                 Fit
                 Canonicus
                 ,
                 &c.
              
               
               The
               Emperour
               is
               (
               of
               course
               )
               made
               a
               Canon
               ,
               and
               brother
               of
               the
               Church
               of
               Lateran
               .
            
             
               
               Yet
               lower
               ;
               He
               shall
               be
               the
               Sewer
               of
               his
               Holinesses
               Table
               ,
               and
               set
               on
               the
               first
               dish
               ,
               and
               hold
               the
               Basin
               for
               his
               hands
               .
            
             
               Yet
               lower
               ,
               he
               shall
               be
               the
               Train-bearer
               to
               the
               Pope
               in
               his
               Walking
               Processions
               .
               He
               shall
               be
               the
               Quirie
               of
               his
               Stable
               ,
               and
               hold
               his
               stirrope
               in
               getting
               vp
               on
               his
               Horse
               :
               He
               shal
               be
               ,
               lastly
               ,
               his
               very
               Porter
               to
               carrie
               his
               Holinesse
               on
               his
               shoulder
               .
               And
               all
               this
               ,
               not
               out
               of
               will
               ,
               but
               out
               of
               dutie
               .
            
             
               
               Where
               now
               is
               
                 Augustus
                 ab
                 Augendo
              
               ,
               as
               Almain
               deriues
               him
               ,
               when
               he
               suffers
               himselfe
               thus
               diminished
               .
               Although
               there
               is
               more
               wonder
               in
               the
               others
               exaltation
               ;
               Papae
               !
               
               Men
               are
               too
               base
               to
               enter
               into
               comparison
               with
               him
               ,
               His
               authoritie
               is
               more
               then
               of
               the
               Saints
               
               in
               Heauen
               ,
               saith
               one
               ,
               yet
               more
               ,
               
               hee
               excelleth
               the
               Angels
               in
               his
               Iurisdiction
               ;
               saith
               another
               ,
               yet
               ,
               more
               once
               .
               The
               Pope
               seemes
               to
               make
               one
               and
               the
               same
               Consistory
               with
               God
               himselfe
               ;
               and
               ,
               which
               comprehends
               all
               the
               rest
               ,
               
                 Tues
                 omnia
                 ,
                 &
                 super
                 omnia
              
               ;
               Thou
               art
               all
               ,
               and
               aboue
               all
               ,
               as
               the
               Councell
               of
               Lateran
               vnder
               Iulius
               .
            
             
               Oh
               strange
               alteration
               ,
               that
               the
               great
               Commanders
               of
               the
               World
               should
               be
               made
               the
               drudges
               of
               their
               Subiects
               ,
               that
               Order
               and
               Soueraigntie
               should
               leese
               themselues
               in
               a
               pretence
               of
               Pietie
               !
               That
               the
               professed
               Successor
               of
               him
               that
               said
               ,
               
                 Gold
                 and
                 siluer
                 haue
                 I
                 none
                 ,
              
               should
               thus
               trample
               vpon
               Crownes
               ;
               That
               a
               poore
               silly
               Worme
               of
               the
               Earth
               should
               rayse
               vp
               it selfe
               aboue
               all
               that
               is
               called
               God
               ,
               and
               offer
               to
               crawle
               into
               the
               glorious
               Throne
               of
               Heauen
               .
            
          
        
         
           
           
             CHAP.
             XVIII
             .
             The
             Epilogue
             both
             of
             Exhortation
             and
             Apologie
             .
          
           
             NOt
             to
             wearie
             my
             Reader
             with
             more
             particularities
             of
             Innouation
             ;
             Let
             now
             all
             Christians
             know
             ,
             and
             be
             assured
             ,
             that
             such
             change
             as
             they
             sensibly
             find
             in
             the
             head
             ,
             they
             may
             as
             truly
             (
             though
             not
             so
             visibly
             )
             note
             in
             the
             bodie
             of
             the
             Roman
             Church
             ,
             yea
             rather
             in
             that
             soule
             of
             Religion
             ,
             which
             informeth
             both
             :
             And
             if
             thereupon
             ,
             all
             our
             endeuour
             (
             as
             we
             protest
             before
             God
             ,
             and
             his
             holy
             Angels
             )
             hath
             beene
             ,
             and
             is
             ,
             only
             ,
             to
             reduce
             Rome
             to
             it selfe
             ;
             that
             is
             ,
             to
             recall
             it
             to
             that
             originall
             Truth
             ,
             Pietie
             ,
             Synceritie
             ,
             which
             made
             it
             long
             famous
             through
             the
             World
             ,
             and
             happy
             ,
             how
             vniustly
             are
             we
             eiected
             ,
             persecuted
             ,
             condemned
             ?
          
           
             But
             ,
             if
             that
             Ancient
             Mistresse
             of
             the
             World
             shall
             stand
             vpon
             the
             
             termes
             of
             her
             honour
             ,
             and
             will
             needs
             plead
             the
             disparagement
             of
             her
             retractations
             ,
             and
             the
             age
             and
             authoritie
             of
             these
             her
             Impositions
             ,
             let
             me
             haue
             leaue
             to
             shut
             vp
             all
             ,
             with
             that
             worthy
             and
             religious
             contestation
             of
             Saint
             Ambrose
             ,
             with
             his
             Symmachus
             .
          
           
             That
             eloquent
             Patron
             of
             Idolatry
             had
             pleaded
             hard
             for
             the
             olde
             Rites
             of
             Heathenisme
             ;
             and
             brings
             in
             Ancient
             Rome
             speaking
             thus
             ,
             for
             her selfe
             ▪
             
               Optimi
               Principes
               ,
               &c.
            
             
             
             Excellent
             Princes
             ,
             the
             Fathers
             of
             your
             Countrey
             ,
             reuerence
             yee
             my
             yeares
             ,
             into
             which
             my
             pious
             Rites
             haue
             brought
             me
             :
             I
             will
             vse
             the
             Ceremonies
             of
             my
             Ancestors
             ,
             neither
             can
             I
             repent
             mee
             .
             I
             will
             liue
             after
             mine
             own
             fashion
             ,
             because
             I
             am
             free
             .
             This
             Religion
             hath
             brought
             the
             World
             vnder
             the
             subiection
             of
             my
             Lawes
             ;
             these
             sacred
             Deuotions
             haue
             driuen
             Hannibal
             from
             our
             walles
             ,
             from
             our
             Capitoll
             ;
             Haue
             I
             beene
             preserued
             for
             this
             ,
             that
             in
             mine
             old
             age
             I
             should
             be
             reproued
             ?
             Say
             ,
             that
             I
             did
             see
             what
             
             were
             to
             bee
             altered
             ,
             
             yet
             late
             and
             shamefull
             is
             the
             amendement
             of
             age
             .
             To
             which
             that
             holy
             Father
             no
             lesse
             wittily
             and
             elegantly
             answers
             ,
             by
             way
             of
             retortion
             ,
             bringing
             in
             Rome
             to
             speake
             thus
             ,
             rather
             .
             I
             am
             not
             ashamed
             in
             mine
             old
             age
             to
             be
             a
             Conuert
             ,
             with
             all
             the
             rest
             of
             the
             World.
             It
             is
             surely
             true
             ,
             that
             in
             no
             age
             it
             is
             too
             late
             to
             learne
             .
             Let
             that
             olde
             age
             blush
             that
             cannot
             mend
             it selfe
             ;
             It
             is
             not
             the
             grauitie
             of
             yeares
             ,
             
             but
             of
             manners
             ,
             that
             deserues
             prayse
             .
             It
             is
             no
             shame
             to
             goe
             to
             the
             better
             ;
             And
             when
             Symmachus
             vrges
             
               (
               Maiorum
               seruandus
               est
               ritus
            
             )
             wee
             must
             obserue
             the
             Rites
             of
             our
             forefathers
             ;
             
               Dicant
               igitur
            
             ,
             (
             saith
             Saint
             Ambrose
             )
             Let
             them
             as
             well
             say
             ,
             that
             all
             things
             should
             remayne
             in
             their
             owne
             imperfect
             Principles
             ,
             that
             the
             World
             once
             ouer-couered
             with
             darknesse
             ,
             offends
             in
             being
             shined
             vpon
             by
             the
             glorious
             brightnesse
             of
             the
             Sunne
             ;
             And
             how
             much
             more
             happie
             is
             it
             ,
             to
             haue
             dispelled
             the
             darknesse
             of
             the
             soule
             ,
             then
             of
             the
             bodie
             ;
             to
             bee
             
             shined
             vpon
             by
             the
             beames
             of
             Faith
             ,
             then
             of
             the
             Sunne
             .
             Thus
             he
             ;
             most
             aptly
             to
             the
             present
             occasion
             ;
             wherto
             did
             that
             blessed
             Father
             now
             liue
             ,
             he
             would
             doubtlesse
             ,
             no
             lesse
             readily
             apply
             it
             :
             
               Nec
               erubescas
               mutare
               sententiam
            
             ,
             saith
             Hierome
             to
             his
             Ruffinus
             ,
             Neuer
             blush
             to
             change
             your
             minde
             ;
             
             you
             are
             not
             of
             such
             authoritie
             as
             that
             you
             should
             bee
             ashamed
             to
             confesse
             you
             haue
             erred
             :
             Oh
             that
             this
             meeke
             ingenuitie
             could
             haue
             found
             place
             in
             that
             once
             famous
             ,
             and
             Orthodoxe
             Church
             of
             Christ
             ;
             how
             had
             the
             whole
             Christian
             World
             beene
             as
             a
             Citie
             at
             vnitie
             in
             it selfe
             ,
             and
             triumphed
             ouer
             all
             the
             proud
             hostilities
             of
             Paganisme
             ?
             But
             ,
             since
             wee
             may
             not
             bee
             so
             happie
             ,
             wee
             must
             sit
             downe
             ;
             and
             mourne
             for
             our
             desolations
             ,
             for
             our
             diuisions
             .
             In
             the
             meane
             time
             wee
             wash
             our
             hands
             in
             innocence
             .
             There
             are
             none
             of
             all
             these
             instanced
             particulars
             (
             besides
             many
             more
             )
             wherein
             the
             Church
             of
             Rome
             hath
             not
             sensibly
             erred
             in
             corrupt
             additions
             
             to
             the
             faith
             ;
             so
             as
             herein
             wee
             may
             iustly
             (
             before
             heauen
             and
             earth
             )
             warrant
             our
             disagreement
             of
             iudgement
             from
             her
             .
             The
             rest
             is
             their
             act
             ,
             and
             not
             ours
             ;
             wee
             are
             meere
             patients
             in
             this
             schisme
             ;
             and
             therfore
             go
             ,
             because
             we
             are
             driuen
             ;
             That
             we
             hold
             not
             communion
             with
             that
             Church
             ,
             the
             fault
             is
             theirs
             ;
             who
             both
             haue
             deserued
             this
             strangenesse
             by
             their
             errours
             ,
             and
             made
             it
             by
             their
             violence
             ;
             Contrarie
             to
             that
             rule
             which
             Cato
             in
             Tully
             giues
             of
             vnpleasing
             frendship
             ,
             they
             haue
             not
             ript
             it
             in
             the
             seame
             ,
             but
             torn
             it
             in
             the
             whole
             cloth
             .
          
           
             Perhaps
             ,
             I
             shall
             seeme
             vnto
             some
             ,
             to
             haue
             spoken
             too
             mildly
             ,
             of
             the
             estate
             of
             that
             debauched
             Church
             :
             There
             are
             that
             stand
             vpon
             a
             meere
             nullitie
             of
             her
             being
             ,
             not
             resting
             in
             a
             bare
             deprauation
             ;
             For
             mee
             ,
             I
             dare
             not
             goe
             so
             farre
             :
             If
             she
             be
             foule
             ,
             if
             deadly
             diseased
             (
             as
             she
             is
             )
             these
             qualities
             cannot
             vtterly
             take
             of
             her
             essence
             ,
             or
             our
             relations
             .
          
           
             Our
             Diuines
             indeed
             call
             vs
             out
             of
             Babylon
             ,
             and
             wee
             run
             ;
             so
             as
             here
             is
             
             an
             actuall
             separation
             ,
             on
             our
             parts
             ;
             True
             ,
             but
             from
             the
             corruptions
             (
             wherein
             there
             is
             a
             true
             confusion
             )
             not
             from
             the
             Church
             ;
             Their
             verie
             charge
             implies
             their
             limitation
             ;
             as
             it
             is
             Babylon
             ,
             we
             must
             come
             out
             of
             it
             ,
             as
             it
             is
             an
             outward
             visible
             Church
             ,
             
             we
             neither
             did
             ,
             nor
             would
             :
             This
             dropsie
             ,
             that
             hath
             so
             swolne
             vp
             the
             body
             ,
             doth
             not
             make
             it
             cease
             to
             bee
             a
             true
             body
             ,
             but
             a
             sound
             one
             .
             The
             true
             Principles
             of
             Christianitie
             ,
             which
             it
             maintaines
             ,
             maintaine
             life
             in
             that
             Church
             ;
             the
             errors
             which
             it
             holds
             ,
             
             together
             with
             those
             Principles
             ,
             struggle
             with
             that
             life
             ,
             and
             threaten
             an
             extinction
             :
             As
             it
             is
             a
             visible
             Church
             then
             ,
             we
             haue
             not
             detrected
             to
             hold
             communion
             with
             it
             (
             though
             the
             contemptuous
             repulse
             of
             so
             many
             admonitions
             haue
             deserued
             our
             alienation
             )
             as
             Babylon
             ,
             wee
             can
             haue
             nothing
             to
             doe
             with
             it
             .
             Like
             as
             in
             the
             course
             of
             our
             life
             ;
             we
             freely
             conuerse
             with
             those
             men
             in
             ciuill
             affaires
             ,
             with
             whom
             we
             hate
             to
             partake
             in
             wickednesse
             .
          
           
           
             But
             will
             not
             this
             seeme
             to
             sauour
             of
             too
             much
             indifferencie
             ?
             What
             need
             wee
             so
             vehemently
             labour
             to
             draw
             from
             either
             part
             ,
             and
             triumph
             in
             winning
             Proselytes
             ;
             and
             giue
             them
             for
             lost
             ,
             on
             either
             side
             ,
             and
             brand
             them
             for
             Apostates
             that
             are
             won
             away
             ;
             if
             (
             which
             way
             so
             euer
             we
             fall
             )
             wee
             cannot
             light
             out
             of
             a
             true
             visible
             Church
             of
             Christ
             ?
             What
             such
             necessitie
             was
             there
             of
             Martyrdome
             ,
             what
             such
             danger
             of
             relapses
             ,
             if
             the
             Church
             bee
             with
             both
             .
          
           
             Let
             these
             Sophisters
             know
             ,
             that
             true
             charitie
             needs
             not
             abate
             any
             thing
             of
             zeale
             .
             If
             they
             bee
             acquainted
             with
             the
             iust
             value
             of
             truth
             ,
             they
             shall
             not
             enquire
             so
             much
             into
             the
             persons
             ,
             as
             into
             the
             cause
             .
             What
             euer
             the
             Church
             be
             ,
             if
             the
             errours
             be
             damnable
             ,
             our
             bloud
             is
             happily
             spent
             in
             their
             impugnation
             ;
             and
             wee
             must
             rather
             chuse
             to
             vndergoe
             a
             thousand
             deaths
             ,
             then
             offend
             the
             Maiestie
             of
             God
             ,
             in
             yeelding
             to
             a
             knowne
             falshood
             in
             religion
             ;
             neither
             
             doth
             the
             outward
             visibilitie
             of
             the
             Church
             abate
             ought
             of
             the
             hainousnesse
             of
             mis-opinions
             ,
             or
             the
             vehemence
             of
             our
             oppositions
             .
             Were
             it
             Saint
             Peter
             himselfe
             ,
             if
             hee
             halt
             in
             Iudaizing
             ,
             Saint
             Paul
             must
             resist
             him
             to
             his
             face
             ;
             neither
             is
             his
             fault
             lesse
             ,
             because
             an
             Apostles
             :
             Yea
             ,
             let
             me
             say
             more
             ;
             Were
             the
             Church
             of
             Rome
             ,
             and
             ours
             ,
             layd
             vpon
             seuerall
             foundations
             ,
             these
             errours
             should
             not
             be
             altogether
             so
             detestable
             ,
             since
             the
             symbolizing
             in
             many
             truths
             makes
             grosse
             errours
             more
             intolerable
             ,
             as
             the
             Samaritan
             Idolatrie
             was
             more
             odious
             to
             the
             Iewes
             then
             meerely
             Paganish
             :
             
             If
             the
             dearest
             daughter
             of
             God
             vpon
             earth
             should
             commit
             spirituall
             whoredome
             ,
             her
             vncleannesse
             is
             so
             much
             more
             to
             be
             hated
             ,
             as
             her
             obligations
             were
             greater
             .
             Oh
             the
             glorious
             crownes
             therfore
             of
             those
             blessed
             Martyrs
             of
             ours
             ,
             who
             rather
             gaue
             their
             bodies
             to
             bee
             burnt
             to
             ashes
             ,
             then
             they
             would
             betray
             any
             parcell
             of
             diuine
             truth
             .
          
           
           
             Oh
             the
             wofull
             and
             dangerous
             condition
             of
             those
             soules
             ,
             which
             shutting
             their
             eyes
             against
             so
             cleere
             a
             light
             ,
             either
             willingly
             sit
             downe
             in
             palpable
             darknesse
             ,
             or
             fall
             backe
             from
             the
             sincerity
             of
             the
             Gospel
             into
             these
             miserable
             enormities
             both
             of
             practice
             and
             doctrine
             .
             It
             is
             not
             for
             me
             to
             iudge
             them
             ;
             that
             ,
             I
             leaue
             vnto
             that
             high
             and
             awfull
             Tribunall
             ,
             before
             which
             I
             shall
             once
             appeare
             with
             them
             ;
             but
             this
             I
             dare
             say
             ,
             that
             if
             that
             righteous
             Iudge
             shall
             punish
             either
             their
             obstinacie
             ,
             or
             relapses
             with
             eternall
             damnation
             ,
             he
             cannot
             but
             bee
             iustified
             in
             his
             iudgements
             ,
             whiles
             in
             the
             midst
             of
             their
             torments
             ,
             they
             shall
             bee
             forced
             to
             say
             ,
             Thou
             ,
             
             
               O
               God
               ,
               art
               iust
               in
               all
               that
               is
               befalne
               vs
               ;
               For
               thou
               hast
               done
               right
               ,
               but
               we
               haue
               done
               wickedly
               .
            
          
           
             For
             vs
             ,
             as
             wee
             would
             saue
             our
             soules
             ,
             let
             vs
             carefully
             preserue
             them
             from
             the
             contagion
             of
             Romish
             superstition
             ;
             Let
             vs
             neuer
             feare
             that
             our
             discretion
             can
             hate
             errour
             too
             much
             ;
             Let
             vs
             awaken
             ,
             our
             holy
             
             zeale
             to
             a
             serious
             and
             feruent
             opposition
             ,
             ioyned
             with
             a
             charitable
             endeuour
             of
             reclamation
             .
             Shortly
             ,
             let
             vs
             hate
             their
             opinions
             ,
             striue
             against
             their
             practice
             ,
             pittie
             their
             mis-guiding
             ▪
             neglect
             their
             censures
             ,
             labour
             their
             recouerie
             ,
             pray
             for
             their
             saluation
             .
          
        
         
           FINIS
           .
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A02563-e2310
           
             Ioh.
             14.27
             .
          
           
             Adrichoni
             descr
             .
             Hiero
             fol.
             fig.
             19●
             .
          
           
             Faciunt
             fau●
             ;
             &
             v●s●e
             faciunt
             Ecclesias
             &
             Marcionitae
             .
             Ter
             tull
             .
             aduer
             .
             Marcion
             .
             l.
             4.
             c
             5.
             
          
           
             Ecclesiae
             nomen
             consensus
             ,
             concordiaeque
             est
             Chrysost
             .
             com
             .
             in
             Ep.
             ad
             Gal.
             
          
           
             Sit
             inter
             nes
             vna
             fides
             &
             illico
             pax
             sequetur
             Hier.
             aduers
             .
             Ruff.
             
          
           
             Erasm
             .
             Epist
             .
             l.
             20.
             
             Paulo
             Decimario
             .
          
           
             1.
             
             Cor.
             11.
             
          
           
             Cantic
             .
             2.
             vlt.
             
          
           
             Victor
             .
             Perser
             .
             Afric
             .
             l.
             5.
             
          
           
             Spalat
             .
             de
             hist
             .
             Eccles
             .
             tom
             .
             vlt.
             lib.
             7.
             
          
           
             Melanct.
             Postill
             .
             de
             Baptismo
             Chri.
             
          
           
             Diog
             Laert.
             
          
           
             Hooker
             .
             Eccles
             .
             Pol.
             l
             
               4.
               
               §.
               3.
            
             
             Comment
             .
             in
             Euang.
             saepe
             .
             Patres
             nostri
             &
             saluberrimam
             consuetudinem
             tenuerunt
             vt
             quicquid
             diuinum
             ac
             legitimum
             ,
             &c.
             
             Aug-Neque
             propter
             paleam
             relinquimus
             aream
             Domini
             ,
             neque
             propter
             pisees
             malos
             rumpimus
             retia
             domini
             Aug
             ,
             Epist
             .
             48
             Sic
             Anabaptistae
             accusant
             Paedobaptismum
             .
             Papismi
             Cliston
             ,
             contr
             .
             Smith
             .
             Sic
             Neariani
             Trinitatem
             arguunt
             &
             articulum
             Papae
             .
             Probant·
             Fascic·
             c.
             1.
             
          
           
             Nos
             fatemur
             sub
             papatu
             plurimum
             esse
             boni
             Christiani
             ,
             imo
             omne
             bonum
             Christianum
             ;
             dico
             insuper
             &
             imo
             vero
             verum
             nucleum
             Christianitatis
             .
             Luther
             .
             in
             Epist
             .
             ad
             2.
             pleb
             .
             de
             Anabapt
             .
             cit●a
             Cromero
             de
             falsa
             relig
             .
             Lutheran
             .
          
           
             Aliud
             est
             credere
             quod
             Papa
             credit
             ,
             aliud
             credere
             quod
             est
             Papae
             .
             Prolaeus
             .
             ibid.
             vbi
             supr
             .
          
           
             Euseb
             .
             de
             vita
             Constantini
             .
             l.
             3.
             c.
             25.
             
          
           
             Iustin
             .
             Tit.
             1.
             
             §.
             4.
             
             Annot.
             in
             leg
             .
             12.
             
             Tan.
             
          
           
             Magistris
             vtentes
             Ambitione
             &
             Auaritiá
             Bern
             ,
             ad
             Henric
             Senonensem
             .
          
           
             Quae
             fuerant
             vitia
             ,
             mores
             fiunt
             .
             Ger●
             .
             de
             negligentia
             prae●atorum
             .
             Ex
             Seuet
             .
             Grauam
             .
             Germ.
             
          
           
             Matth.
             13.25
             .
          
           
             Per
             disciplinam
             &
             ●e●um
             ,
             nun
             ●u
             imsponia
             .
             ●en
             .
          
           
             Corrigenda
             &
             ●eformanda
             est
             Ecclesiastica
             disciplina
             quae
             iam
             diu
             deprauata
             atque
             corrup
             .
             &c.
             Orat.
             praesid
             .
             conc
             .
             Trid
             ses
             .
             11
             Prim
             or
             dia
             cuncta
             Pauida
             sunt
             .
             Cassiod
             .
             Luther
             
               offered
               95.
               
               Conclus
               .
               to
               be
               Disputed
               at
               Wittenb
               .
            
             Io.
             Tecelius
             .
             
               offers
               the
               contrarie
               Propos
               .
               at
               Francfort
               .
            
             Vid.
             hist
             .
             Conc.
             Trid.
             lib.
             1.
             
             Lutherus
             ,
             &c.
             Ita
             venio
             beatissime
             Pater
             ,
             &c.
             
             Et
             adhuc
             prostratus
             rogo
             ,
             &c.
             Epi.
             ad
             Leonem
             ▪
             10
             Ibid.
             Lut.
             1
             Eckius
             &
             Siluester
             Pieríus
             
               write
               ag
            
             .
             Luth.
             vid.
             histor
             .
             Conc
             Trid.
             Saepe
             solutisue
             repestifera
             .
             Ser
             Iames
             Hogo
             strata
             Dominican
             
               Inquisitor
               stirs
               vp
               Pope
            
             Leo
             
               to
               capitall
               punishments
               of
            
             Luther
             
               and
               his
               followers
            
             .
             Ibid
             hist
             .
             Concil
             .
          
           
             A
             primordio
             iustitiam
             vim
             patitur
             statim
             vt
             coli
             Deus
             coepit
             inuidiam
             religio
             sortita
             est
             .
             Tert.
             Scorpiac
             .
             aduers
             .
             Gnostic
             .
             c.
             8.
             
          
           
             Bapt.
             Porta
             .
          
           
             Leonis
             Bulla
             .
             Anno
             1518.
             
          
           
             Punitis
             ingenijs
             gliscit
             authoritas
             .
          
           
             Erasm
             .
             Godesch
             .
             Rosemund
             .
          
           
             Non
             defuisse
             magnos
             Theologos
             qui
             non
             verebantur
             affirmare
             nihil
             esse
             in
             Luthero
             quin
             per
             probatos
             Authores
             defendi
             possit
             .
             Eras
             .
             lib.
             Epist
             .
             15.
             
             Godeschalco
             Rosemund
             ,
             &c.
             Theod.
             Bez
             ▪
             contr
             .
             Andreā
             ,
             &c.
             vid.
             histor
             ,
             conc
             .
             Trid.
             l.
             1.
             
          
           
             Hulr
             .
             Zu●ng●●us
             in
             Eccl.
             Zurich
             .
             opon●●
             se
             Tratij
             Sampsoni
             Mediolan
             .
             Francis
             .
             Hugo
             Constantiens
             .
             Episco●us
             opponit
             se
             Zuin
             glio
             .
             ibid.
             Bullasecunda
             Leonis
             Papae
             .
             An.
             1520.
             
          
           
             Anna.
             1518.
             
             Vid.
             Histor.
             Concil
             .
             Trid.
             l.
             1.
             
          
           
             Tres
             salui-conductus
             concessi
             Protestantibus
             ,
             sed
             quam
             frustra
             .
             vid.
             Iunij
             animaduersiones
             in
             Bellar.
             
          
           
             *
             Vid
             Epist
             .
             Epi.
             Q●inque
             Eccles
             .
             in
             histor
             .
             Concil
             Trid.
             Iudicandi
             potestas
             apud
             accusatores
             erat
             .
             Ruffin
             .
             hist
             .
             l
             1.
             cap.
             17.
             
             ●
             .
             q.
             Mu●t●
             ,
             &c.
             
               3.
               q.
               7.
            
             
             Nullus
             debet
             .
             Sententia
             non
             praesentibus
             partibus
             dicta
             nullius
             moment●
             est
             Cassiod
             .
             de
             Amicit
             .
             c
             5.
             
             Nullus
             ante
             rectam
             cognitionem
             causae
             debet
             priuari
             suo
             iure
             .
             Rodriguez
             .
             Cas
             .
             cons
             .
             c.
             241.
             
          
           
             Cum
             carpuntur
             vitia
             &
             inde
             scandalum
             orituripso
             sibi
             scandali
             causa
             est
             qui
             fecit
             quod
             argui
             debet
             ,
             non
             ille
             qui
             arguit
             .
             Bernard
             .
             ad
             Hug.
             de
             Sancto
             Vict
             ▪
             Epist
             .
             78.
             
          
           
             Nos
             vetera
             in
             stauramus
             ,
             noua
             non
             prodimus
             Eras
             .
             Godeschalco
             ,
             &c.
             
          
           
             Vide
             .
             Fregeu●llij
             Politique
             Reforme
             .
             An.
             1588.
             
          
           
             Haeresia
             non
             tam
             docent
             credere
             ,
             noua
             ,
             quam
             vetera
             non
             credere
             :
             magis
             enim
             heresis
             in
             non
             credendo
             .
             Ioan.
             Lensaeus
             Bellidanus
             de
             Christiana
             libert
             l.
             12.
             c.
             7.
             
          
           
             Durand
             .
             Ration
             .
             lib.
             1
             ;
          
           
             Fisher
             .
             contr
             .
             D.
             White
             ,
             &
             D.
             Featly
             .
          
           
             Accuatio
             non
             debet
             admitti
             quae
             non
             procedit
             ex
             charitate
             4.
             qu.
             5.
             
          
           
             Nec
             inficior
             Rom.
             Ecclesiam
             à
             prisco
             suo
             decore
             &
             splendore
             non
             parum
             diuersam
             ,
             multisque
             morbis
             ,
             &
             vitijs
             deformatam
             .
             Cassde
             Offic.
             boni
             vir
             ,
             &c.
             
             Vtilia
             vero
             &
             nolenti
             ingerenda
             .
             Bern.
             de
             vita
             Solit.
             Lutherus
             porrexit
             orbi
             pharmacum
             violentum
             &
             amarum
             ;
             Id
             quale
             ,
             quale
             sit
             optarim
             vt
             aliquid
             bonae
             sanitatis
             ,
             &c.
             Eras
             .
             Georgio
             Saxon.
             Duci
             .
             l.
             21.
             
             Nouis
             morbis
             nouis
             obuiandum
             medicamentis
             .
             Bern.
             ep
             .
             161.
             
          
           
             Dulcior
             est
             religiosa
             castigatio
             ,
             quam
             blanda
             remissio
             .
             Ambr.
             in
             obit
             .
             Theodosser
             .
             6.
             
          
           
             Non
             fu●us
             sed
             〈◊〉
             .
             ●aus●●b
             .
             ad
             Per●n
             .
             Qui
             ab
             Ecclesia
             &
             communio
             ●●
             ,
             &c.
             Cyrill
             ,
             orat
             .
             de
             exitis
             Animae
             .
             Opertebat
             quidem
             nihil
             non
             ferre
             ne
             Ecclesiam
             Deiscinderes
             .
             Di●●●
             .
             ad
             Nouat
             Euseb
             .
             l.
             S.
             c.
             44.
             &c.
             
          
           
             Qui
             statum
             conturbat
             Ecclesiae
             ab
             eius
             liminibus
             arceatur
             .
             2.
             
             Epist
             .
             Alexand
             .
             Pap.
             
          
           
             Ingenia
             generosa
             doceri
             capiunt
             ,
             cogi
             non
             ferunt
             ;
             cogere
             tyrannorum
             est
             ,
             cogi
             tantum
             asinorum
             .
             Eras
             .
             Rosumdauo
             .
             vbi
             supra
             .
             Cauendum
             est
             ne
             cum
             r●m
             dubiam
             emendare
             volumus
             maiora
             vulnera
             faciamus
             .
             Alip
             .
             Aug.
             Epist
             ,
             239.
             
          
           
             Index
             Expurgat
             .
             Belg.
             iussu
             Phil.
             2.
             
             Antwerp
             .
             Offic.
             Plaut
             .
             In
             Catholicis
             veteribus
             alios
             plurimos
             ,
             &c.
             
          
           
             Magdeb
             ,
             Cent.
             2.
             
          
           
             Quae
             〈◊〉
             deprauata
             atque
             corr●sp●a
             ,
             ●arum
             〈…〉
             haere●●●m
             magna
             ex
             pa●●
             causa
             origoque●x●iti●
             .
             Ore●
             ,
             praes
             ,
             Cone
             .
             Trid.
             sess
             .
             11.
             
             Pe●●us
             Oxon.
             sum
             .
             concil
             .
             sub
             sixto
             4.
             
             Si
             authoritas
             quaer
             .
             tur
             .
             orbis
             〈◊〉
             est
             vr●●e
             〈…〉
             fuerit
             〈…〉
             Romae
             ,
             siue
             Eu●●●lij
             Hic
             〈…〉
             ●gria
             .
             〈◊〉
             d●ctr
             .
             fid
             .
             Tem.
             
             1
             ●●
             P●s●us
             .
             Hierar
             .
             Eccl.
             l.
             6.3
             .
             Turrect●
             〈◊〉
             ,
             &
             alij
             Vid.
             Mart.
             〈◊〉
             .
             lib.
             4.
             c.
             2.
             
             §.
             6.
             
          
           
             
               Answer
               of
               the
               Bishop
               of
               S.
            
             Dauids
             
               Chapl.
               to
            
             Fisher
             .
             Nec
             Papa
             ,
             nec
             Episcopus
             proprie
             potest
             propositionem
             alihaereticare
             ,
          
           
             Gers
             .
             An
             liceat
             in
             causis
             fidei
             ,
             &c.
             
          
           
             Nil
             .
             Thessal
             .
             Orat
             .
             de
             dissens
             .
             Is
             proprie
             haereticus
             dicitur
             qui
             suo
             ipsius
             iudicio
             condemnatus
             s●●
             sponte
             seipsum
             eijcit
             ab
             Ecclesia
             .
             Hosius
             de
             legitimis
             Iudicibus
             rerum
             ,
             Ecclesias●icarum
             .
             l.
             2.
             
          
           
             *
             Subesse
             Romano
             ,
             &c.
             Extr.
             de
             maior
             .
             &
             obe●
             .
             vnam
             ,
             &c.
             
          
           
             t
             S●lu
             .
             Prier
             .
             Epitom
             .
             resp
             .
             ad
             Luther
             .
             l.
             2.
             c.
             7.
             
          
           
             Nilus
             imputat
             diuisiones
             orbis
             Christiani
             praesumptioni
             Romanae
             Ecclesiae
             ,
             quae
             susceperit
             in
             se
             absque
             Graecis
             definire
             de
             rebus
             fidei
             ,
             &
             contra
             sentientes
             anathema
             te
             ferire
             .
             Orat.
             de
             dissens
             .
             Eccles
             .
          
           
             Ego
             si
             peregrinum
             dogma
             induxero
             ipse
             peccaui
             ,
             Bern.
             in
             Cant.
             ser
             .
             30.
             
             Cit.
             Demosth
             .
             Annotat.
             in
             leg
             .
             12.
             
             Tab.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Modest
             .
             Annot.
             ibid.
             
          
           
             Card.
             de
             Monte
             praes
             .
             Concil
             .
             Orat.
             sua
             .
             sess
             .
             
               11.
               professes
               what
               they
               meant
               to
               haue
               dispatcht
               in
               15.
               dayes
               ;
               cost
               seuen
               moneths
               worke
               .
            
             Vnica
             formalis
             causa
             est
             iu●titia
             Dei
             non
             qua
             ipsa
             iustus
             est
             ,
             sed
             qua
             nos
             iustos
             facit
             ,
             &c.
             Concil
             .
             Trid.
             sess
             .
             6.
             
          
           
             Secundum
             propriam
             cuiusque
             dispositionem
             &
             cooperationem
             .
             ibid.
             Si
             quis
             dixerit
             ,
             &c.
             per
             eam
             ipsam
             for
             maliter
             iustos
             esse
             .
             Vel
             sola
             imputatione
             iustitiae
             Christi
             ,
             vel
             sola
             remissione
             peccatorum
             &c.
             anathema
             sit
             .
             Can.
             10.11
             .
          
           
             Nunquam
             remittetur
             culpa
             quin
             fimul
             insundatur
             iustitia
             .
             Bell.
             l.
             2.
             de
             Iustificat
             .
             c.
             13.
             
          
           
             Perfecta
             sunt
             opera
             Dei
             ex
             Deuter.
             32.
             
             Bellarm
             .
             l.
             2.
             de
             Iustif
             .
             c.
             14.
             
             Iustitiam
             in
             nobis
             recipientes
             vnusquisque
             suam
             secundum
             mensuram
             quam
             Spiritus
             Sanctus
             partitur
             singulis
             prout
             vult
             ,
             &
             secundum
             propriam
             cuiusque
             dispositionem
             .
             Conc.
             Trid.
             vbi
             supra
             .
          
           
             Forense
             vocab
             .
             Iustif
             .
             verbum
             Iustificandi
             in
             alia
             significatione
             vfurpant
             patres
             .
             Chemnit
             .
             exam
             de
             Iustif
             .
             Causa
             formalis
             propter
             quam
             homo
             dicitur
             iustus
             coram
             Deo
             ,
             Bell.
             l.
             2.
             de
             Iustif
             .
             c.
             1.
             
          
           
             
               Yet
               in
               the
               next
               Chapter
               he
               corrects
               this
            
             propter
             in
             Chemnitius
             ;
             
               and
               expresses
               it
               by
            
             per.
             l.
             2.
             c.
             2.
             
             Chrysost
             .
             in
             Gen.
             hom
             .
             2.
             
             O
             miserecordiae
             magnitudinem
             ,
             &c.
             repenteque
             iustus
             apparet
             .
             Chrys
             .
             in
             Galat.
             c.
             3.
             
             Crux
             sustulit
             execrationem
             fides
             inuexit
             iustitiam
             iustitiam
             iustitia
             vero
             gratiam
             spiritus
             allexit
             .
             Ambros
             .
             de
             Iacob
             .
             &
             vita
             beata
             .
             Non
             operibus
             iustificamur
             sed
             fide
             ,
             quoniam
             carnalis
             infirmitas
             ,
             &c.
             Ibid.
             c.
             6.
             
             Non
             gloriabor
             quia
             mens
             ,
             &c.
             Similiter
             de
             Cain
             &
             Abel
             .
             l.
             1.
             c.
             9.
             de
             fuga
             ,
             sec
             .
             c.
             3
             &
             7.
             
          
           
             Hieron
             .
             aduers
             .
             Pelag.
             l.
             1.
             
             Tunc
             iusti
             sumus
             imperfectos
             nos
             ,
             &c.
             
          
           
             Gregor
             .
             in
             Ezech
             .
             hom
             .
             7.
             ad
             finem
             iustus
             igitur
             aduocatus
             noster
             ,
             &c.
             
          
           
             Ergo
             fratres
             ,
             omnes
             de
             plenitudine
             eius
             accepimus
             ,
             de
             pl●nitudine
             miserecordiae
             ,
             &c.
             
             Quid
             ?
             Remissionem
             peccatorum
             vt
             iustificaremur
             ex
             fide
             ,
             August
             .
             Tract
             .
             3.
             in
             Ioannem·
             
          
           
             Omnes
             qui
             ex
             Adam
             cum
             peccato
             ,
             peccatores
             omnes
             qui
             per
             Christum
             iustificati
             ,
             iusti
             non
             in
             se
             ,
             sed
             in
             illo
             .
             Nam
             in
             se
             si
             interroges
             Adam
             sunt
             &c.
             Ibid.
             August
             .
          
           
             Laetamini
             &c.
             O
             qui
             laetamini
             in
             vobis
             ,
             O
             impij
             ,
             O
             superbi
             qui
             laetamini
             in
             vobis
             ;
             iam
             credentes
             in
             eum
             qui
             iustificat
             impium
             ,
             &c.
             Aug.
             2.
             
             Enarrat
             in
             Psal
             .
             31.
             
             Quis
             accusauit
             ,
             &c.
             Sufficit
             mihi
             ad
             omnem
             iustitiam
             solum
             habere
             propitiū
             cui
             soli
             peccaui
             .
          
           
             Omne
             quod
             &c.
             
             Non
             peccare
             Dei
             iustitia
             est
             :
             hominis
             iustitia
             indulgentia
             Dei
             ,
             Bern.
             in
             Cantic
             .
             ser
             .
             23.
             
             Et
             si
             miserecordia
             Domini
             ,
             &c.
             Nunquid
             iustitias
             meas
             .
             Domine
             memorabor
             iustitae
             ●ue
             soli●es
             ,
             &c.
             
          
           
             Non
             est
             pallium
             breue
             ,
             &c.
             
          
           
             Et
             te
             pariter
             &
             me
             operiet
             largiter
             larga
             &
             aeterna
             iustitia
             ,
             &c.
             
             Bern.
             sup
             .
             Cant.
             serm
             .
             61.
             
          
           
             Bellarm.
             de
             Iustif
             .
             l
             2.
             c.
             1.
             &
             l.
             3.
             c.
             3.
             
          
           
             Qui
             liber
             ab
             omnibus
             eruditoribus
             Theologis
             etiam
             per
             Italiam
             &
             Galliam
             summope●e
             commendatus
             fui●
             ,
             &c.
             Cass
             .
             Consult
             .
             Art.
             4.
             
          
           
             Nos
             dicimus
             hominem
             per
             fidem
             donum
             iustificationis
             tum
             demum
             accipere
             ,
             &c.
             Enchirid
             .
             Colon.
             
          
           
             Can.
             loc
             .
             com
             .
             l.
             7.
             c.
             3.
             res
             .
             haec
             de
             Caiet
             .
          
           
             Quò
             iuniores
             ,
             cò
             perspicaciores
             .
             Salmer
             .
             in
             Rom.
             5.
             
             Disput
             .
             51.
             
          
           
             Haereses
             non
             tam
             nouitas
             quam
             veritas
             reuincit
             .
             Tertull
             .
             de
             Veland
             .
             Virgin.
             
          
           
             Iob
             9.2
             ,
             3.
             
          
           
             Prou.
             20.9
             .
          
           
             Eccles
             .
             7.20
             .
          
           
             Psal
             .
             141.2
             .
          
           
             Psal
             ,
             130.3
             .
          
           
             Esa
             .
             64.6
             .
          
           
             Rom.
             7.23
             .
          
           
             Iam.
             3.2
             .
          
           
             1
             Ioh.
             1
             ,
             8.
             
          
           
             Acts
             13.39
             .
          
           
             Rom.
             3.24
             .
          
           
             Ephes
             .
             2.8
             ,
             9.
             
          
           
             Rom
             3.22
             .
          
           
             Rom.
             4.5
             .
          
           
             2
             Cor.
             5.21
             .
          
           
             Philip.
             3.9
             .
          
           
             Rom.
             5
             1.
             
          
           
             Rom.
             8
             33.
             2
             
             Cor.
             5.19
             .
             2
             Cor.
             5.21
             .
             Rom.
             3.28
             .
             Rom.
             4
             6.
             
             
               Ad
               haec
               vide
            
             .
             Gen.
             15.6
             .
             Esa
             .
             45.25
             .
             Esa
             .
             50.8
             .
             Esa
             .
             53.11
             .
             Rom.
             3.20
             .
             &
             3.26
             .
             Rom.
             3.30
             .
             Rom
             4
             2
             ,
             3.
             
             Rom.
             4.9
             .
             &
             16.
             
             Rom.
             5.9.18.19
             Rom
             8
             1.
             
             Rom.
             10.5
             ,
             10.
             1
             
             Cor.
             4
             4.
             
             Gal.
             2.16
             .
             Gal.
             3.6
             .
             Gal.
             3.11.22.24
             .
          
           
             Non
             maius
             est
             creare
             coelum
             &
             terram
             quàm
             peccatores
             iustificare
             .
             Gers
             .
             Tract
             .
             sup
             .
             Magnificat
             .
             10.
             
          
           
             Bern.
             de
             verbis
             Esai
             .
             ser
             .
             5.
             
          
           
             Hieron
             .
             ad
             Ctesiphontem
             .
          
           
             Hieron
             .
             de
             filio
             prodigo
             .
          
           
             Bern.
             in
             Cantic
             .
             ser
             .
             73.
             
             Iustitia
             actualis
             imperfecta
             &c.
             non
             desinit
             tamen
             esse
             vera
             iustitia
             ,
             &
             suo
             quodam
             modo
             perfecta
             .
             Bell.
             de
             Iustif
             .
             l.
             2.
             c.
             14.
             
          
           
             Aug.
             ad
             Hieron
             .
             ep
             .
             29.
             
          
           
             Concil
             .
             Trid.
             sess
             .
             6.
             c.
             16.
             can
             .
             32.
             si
             quis
             &c.
             augmentum
             gratiae
             ,
             vitam
             aeternam
             ,
             &
             ipsius
             vitae
             aeternae
             consecutionem
             Anathema
             sit
             ,
             &c.
             
          
           
             O
             foelix
             culpa
             quae
             talem
             meruit
             habere
             saluatorem
             ,
             Ecclesia
             cauit
             in
             benedictione
             Cerei
             .
             Salm.
             in
             1
             Tim.
             1.
             
             Apostoli
             à
             suis
             ciuibus
             occidi
             meruerunt
             ,
             Aug.
             in
             Psal
             .
             35.
             
             Maiorest
             mea
             iniquitas
             quàm
             vt
             veniam
             merear
             .
             Gen.
             3.
             
             Vulg.
             Tral
             .
             vid.
             Mort.
             Appell
             .
          
           
             Manet
             sempiterna
             requies
             ,
             &c.
             Basil
             .
             in
             Psal
             .
             114.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             Veteres
             omnes
             summo
             consensu
             tradunt
             ,
             &c.
             cassand
             .
             Consult
             .
             de
             bonis
             quaest
             .
          
           
             Neque
             ab
             hac
             &c.
             Scholastici
             scriptores
             &
             recentiores
             Ecclesiastici
             ,
             &c.
             
          
           
             Tho.
             Wald.
             tom
             .
             6.
             sacr
             .
             Tit.
             1.
             c.
             7.
             
             Thomas
             Wald.
             praeclarus
             Wicklifistarum
             impugnator
             .
             Andr.
             Vega.
             l.
             7.
             de
             Causis
             Iustif
             .
             c.
             24.
             
          
           
             Royard
             .
             tom
             .
             5.
             
             Dominic
             .
             11.
             post
             Pentecost
             .
          
           
             Luc.
             17.9
             ,
             10.
             
          
           
             Rom.
             4.4
             .
          
           
             Ephes
             .
             2.8
             .
          
           
             Rom.
             11.6
             .
          
           
             Tit.
             3.5
             .
          
           
             Rom.
             5.23
             .
          
           
             Alex.
             Pesaut
             .
             m.
             1
             .
             2ae
             .
             qu.
             4.
             
             Artic.
             4.
             disp
             .
             4.
             
          
           
             Gloria
             est
             gratia
             consummata
             .
             P.
             Ferius
             Specim
             .
             Schol.
             Orth.
             c.
             13.
             
          
           
             1
             Cor.
             4.7
             .
          
           
             Pesaut
             .
             in
             .
             3.
             
             Th.
             q.
             1.
             art
             .
             2.
             
             Valor
             physicus
             &
             entitatiu●●s
             operum
             Christi
             ,
             &c.
             
          
           
             Absit
             vt
             iusti
             vitam
             aeternam
             expectent
             sicut
             pauper
             eleemosynam
             .
             Ruard
             .
             Tap.
             ex
             Artic.
             Colon.
             Aug.
             de
             verb.
             Apost
             .
             ser
             .
             2.
             
          
           
             Fons
             Idolomaniarum
             Transsubstan
             .
             Melanct
             .
             Ad
             amicum
             ,
             1544.
             
             Boxhorn
             .
             Isag
             .
             ad
             concord
             .
             l.
             3.
             
          
           
             Fox
             Acts
             and
             Mon.
             passim
             .
          
           
             〈…〉
             ,
             &c
             Concil
             .
             T●●d
             .
             de
             Transsub
             .
             c.
             4.
             
             Ca●
             .
             2.
             
          
           
             In
             Syraxi
             s●ro
             ●ran
             subsia●tiationem
             de
             fi●●●it
             Ecclesia
             .
             Diu
             satis
             erat
             credere
             ,
             siue
             sub
             pa●e
             consecra●o
             ,
             si●e
             qu●cunque
             modo
             adesse
             verum
             corpus
             Christi
             ,
             Eras
             .
             Annot.
             in
             1
             Cor.
             7.
             
          
           
             Bellar.
             de
             Euchar
             .
             l.
             3.
             c.
             23.
             
          
           
             Ibid.
             Bellar.
             
          
           
             Consitente
             etiam
             Suarez
             .
          
           
             Saltem
             ab
             annis
             ●●●●ngentis
             dog●a
             ●ranssub
             .
             〈◊〉
             anathemate
             ●●b●●tum
             .
             Bell.
             de
             Euch.
             l.
             3.
             c.
             21.
             
          
           
             Concil
             .
             Florent
             .
             ●●ss
             .
             vlt.
             
          
           
             Se
             firmiter
             credere
             verbis
             illis
             Dominicis
             sacramentum
             fieri
             ,
             Ibid.
             sess
             .
             vlt.
             
          
           
             Act.
             Theol.
             Wittenberg
             .
             Ann.
             1584.
             
          
           
             Whitak
             .
             contr
             .
             ●ur
             .
             l.
             ●
             .
             fol.
             220.
             
          
           
             Ignat.
             ad
             Smyr
             .
             Iren.
             l.
             5.
             cont
             .
             haeres
             .
             Tertull.
             de
             resur
             .
             Orig.
             hom
             .
             5.
             in
             diuer
             .
             loc
             .
             Cyprian
             .
             de
             Coena
             Dom.
             Basil
             .
             in
             reg
             .
             breu
             .
             q.
             172.
             
             Greg.
             Nyssen
             .
             in
             Ca●echet
             .
             Cyrill
             Hierosol
             .
             Cat.
             myst
             .
             4.
             
             Hilar.
             l.
             8.
             de
             Trinit
             .
             Ambr.
             de
             sacr
             .
             l.
             4.
             c.
             4.
             
             &
             5
             Greg.
             Naz.
             in
             Epit.
             Gorgon
             .
             Epiph.
             in
             Anch.
             Chrys
             .
             hom
             24.
             in
             1
             Cor.
             Cyril
             Alex.
             Epist
             ▪
             ad
             Caelesyrium
             .
             Aug.
             in
             Psal
             .
             33.
             〈◊〉
             ad
             Hedib
             .
             Theodor.
             dial
             3.
             
             I.
             eoser
             .
             6.
             de
             Ieiunio
             .
             Damas
             .
             l.
             4
             de
             fid
             .
             orth
             .
             Theophylact.
             in
             Luc
             22.
             
             Et
             quidem
             mutatur
             ;
             Est
             enim
             alia
             elementi
             natura
             ,
             Sacramentialia
             .
             Eliens
             .
             cont
             .
             Bell.
             Bellar.
             de
             Euchar
             .
             l.
             2.
             c.
             4.
             
          
           
             Bish
             .
             Mortons
             Appell
             .
          
           
             Gel●s
             .
             Pap.
             de
             duabus
             Christ
             .
             nat
             .
             Biblioth
             .
             Patr.
             Tom.
             4.
             
          
           
             August
             .
             in
             Psal
             .
             98.
             
          
           
             Non
             hoc
             ipsum
             corpus
             quod
             videtis
             &c.
             neque
             hunc
             ipsum
             sanguinem
             ,
             &c.
             sacramentum
             vobis
             aliquod
             com
             .
             &c.
             Vbi
             slagitiam
             ,
             &c.
             Aug.
             de
             doctrin
             .
             Christ
             .
             l.
             3.
             c.
             16.
             
          
           
             Tertull.
             contr
             .
             Marcionem
             .
             l.
             4.
             
             Theoder
             Dial
             2.
             &
             3
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
             Carnale
             est
             dubitare
             quo
             modo
             de
             coelo
             descendit
             ,
             &c.
             &
             quomodo
             possit
             carnem
             suam
             dare
             ad
             mandecandum
             ;
             Haec
             inquam
             omnia
             carnalia
             ,
             quae
             mystica
             &
             s●iritaliter
             intelligenda
             sunt
             .
             Chrys
             .
             in
             cap.
             6.
             
             Ioan.
             hom
             46.
             
          
           
             Simpliciter
             vt
             res
             dicuntur
             neque
             aliud
             quippiam
             excogitare
             ,
             &c.
             ibid.
             In
             iliud
             si
             quis
             dixerit
             contra
             filium
             h●m
             ▪
             
          
           
             a
             Contr.
             Tryphon
             .
          
           
             b
             Hom.
             7.
             in
             Leuit.
             
          
           
             c
             De
             Coena
             Dom.
             
          
           
             d
             In
             Epitaph
             .
             Caesarij
             ,
             &
             ad
             ciues
             Nazaian
             .
          
           
             e
             L.
             de
             Baptis
             .
          
           
             f
             In
             Esa
             .
             66.
             
          
           
             g
             Lib.
             8.
             de
             Trin.
             
          
           
             h
             In
             Ioan.
             l.
             3.
             c.
             34.
             
          
           
             i
             Hom.
             27.
             
          
           
             k
             Lib.
             de
             Corp.
             &
             Sang.
             &c.
             Albin
             .
             in
             Ioa
             ●
             .
             c.
             6.
             
          
           
             Dentibus
             premat
             ,
             &c.
             
          
           
             Sicu●
             etiam
             a●te
             nos
             intellexerunt
             homines
             Dei.
             Ibid.
             
          
           
             Ioh.
             16.29
             .
          
           
             Anno
             1215.
             
          
           
             Iohn
             6.55
             .
          
           
             Iohn
             6.51
             .
          
           
             1.
             
             Cor.
             12.27
             .
          
           
             Mat.
             26.26
             .
          
           
             Marke
             14.21
             .
          
           
             Luc.
             22.19
             .
          
           
             1.
             
             Cor.
             11.26
             .
          
           
             Heb.
             2.17
             .
          
           
             Acts
             3.21
             .
          
           
             Mat.
             28.6
             .
          
           
             Aug.
             de
             vtil
             .
             cred
             .
             c.
             14.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Quod
             cum
             affi●matur
             negatur
             impossibile
             &
             ●t
             implicat
             contradictio●●●
             Ca●●●n
             in
             ●●p●●c
             .
             contra●●●
             .
          
           
             Spatia
             locorum
             tolle
             corpuribus
             Aug.
             Ep.
             57.
             
          
           
             Nicetas
             .
             In
             Nazianz
             .
             Orat.
             de
             Pontec
             .
             quidam
             ne
             cogitatione
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             Sic
             &
             Aug.
             Tolle
             ipsa
             corpora
             qualitatibus
             ,
             &c.
             
             Nam
             siverè
             sectionem
             &
             partitionem
             diuina
             natura
             reciperet
             ,
             &c.
             Cyrill
             .
             Alex.
             Tom
             2.
             dialog
             .
             de
             Trin.
             lib
             ▪
             2.
             
          
           
             Resp
             .
             ad
             Epist
             .
             viri
             docti
             .
          
           
             Constant
             .
             Synod
             .
             sess
             .
             13.
             
          
           
             Inter
             alia
             ,
             propter
             periculum
             effusionis
             .
             Io.
             de
             burgo
             .
             4.
             partis
             cap.
             8.
             
          
           
             Ibid.
             
          
           
             Cassand
             .
             consult
             .
             de
             vtraque
             spec
             .
             sacr
             .
             &c.
             
          
           
             Liturg.
             Basil
             .
             &
             Chrysost
             .
          
           
             Vid.
             Cassand
             .
             consult
             .
             vbi
             supra
             .
          
           
             In
             Epist
             .
             ad
             Philadelph
             .
          
           
             Lib.
             1
             Ep.
             2.
             
          
           
             Lib.
             de
             Coena
             dom
             .
          
           
             Quaest
             .
             in
             Leuit
             .
             57.
             
             Grat.
             decret
             .
             de
             Consecrat
             .
             dist
             .
             2.
             c.
             12.
             comperimus
             .
          
           
             Diuisio
             vnius
             eiusdem
             mysterij
             non
             sine
             grandi
             sacrilegio
             potest
             peruenire
             .
          
           
             Etsi
             .
             Christus
             Dominus
             ,
             &c.
             non
             tamen
             illa
             institutio
             &
             traditio
             eo
             tendunt
             vt
             omnes
             Christi
             fideles
             statuto
             domini
             ad
             vtramque
             speciem
             accipiendam
             astringantur
             ,
             &c.
             Concil
             .
             Trid.
             sess
             .
             5.
             sub
             Pio
             Anno
             1562
             cap.
             1.
             
          
           
             1.
             
             Cor.
             1.2
             .
          
           
             Nihil
             differt
             sacerdos
             à
             subdito
             quando
             fruendum
             est
             mysterijs
             ,
             Chrysost
             .
          
           
             1.
             
             Cor.
             11.28
             .
          
           
             Gal.
             3.15
             .
          
           
             Doct.
             White
             cont
             .
             Fisherum
             .
          
           
             Macarium
             in
             altare
             insult
             asse
             ,
             mensam
             domini
             euertisse
             ,
             Socrat.
             l.
             1.
             c.
             10·
             Chrys
             .
             in
             Ps
             .
             95.
             
          
           
             Concil
             .
             Trid.
             sess
             .
             6.
             c.
             2.
             can
             .
             1.
             
             Verum
             ,
             proprium
             propitiatorium
             ,
             &c.
             
          
           
             In
             lib.
             sent
             .
             Prosp.
             Hom.
             17.
             ad
             Hebr.
             
          
           
             Prece
             mystica
             consecratur
             nobis
             in
             memoria
             dominicae
             passionis
             .
             Lomb.
             sent
             .
             l.
             4.
             d.
             12.
             
          
           
             Cassand
             .
             consult
             .
             de
             sacrificio
             .
             Et
             Ibidem
             ,
             hoc
             autem
             sacrificium
             exemplar
             est
             illius
             .
             Chrys
             .
             vbi
             supra
             .
          
           
             Si
             qu●s
             dixerit
             Missae
             Sacrificium
             antum
             esse
             laudis
             &
             tiarum
             actionis
             ,
             &c.
             Sess
             .
             6.
             cap.
             9.
             
          
           
             Heb.
             7.27
             .
          
           
             Co●
             Tri●
             .
             sess
             .
             6
             cap.
             2.
             
          
           
             Heb.
             10.10
             .
          
           
             Verse
             11
             ,
             12.
             
          
           
             Verse
             13
             ,
             14.
             
          
           
             Sola
             offerendi
             ratione
             diuersa
             .
             Ibid.
             Concil
             .
             Trid
             
          
           
             Heb.
             9.12
             .
          
           
             Cassand
             .
             Consult
             .
             de
             sacrif
             .
          
           
             Bell.
             l.
             1.
             de
             Missa
             ,
             cap.
             2.
             
          
           
             Io
             ▪
             de
             Burg
             4.
             partis
             c.
             8.
             de
             Ministratione
             Euch.
             Salmer
             .
             Tom.
             8.
             
             Tract
             .
             29.
             
             An
             Euchar.
             sit
             proprie
             sacrificium
             
          
           
             1.
             
             Cor.
             10.8
             .
          
           
             Epist
             .
             Epiphan
             .
             Inter
             opera
             Hierom.
             &c.
             
          
           
             Quae
             contra
             religionem
             nostram
             veniunt
             ,
             &c.
             
          
           
             Biblioth
             .
             Patr.
             ●om
             .
             9.
             
          
           
             Greg
             Epi●t
             .
             l.
             9.
             
             Epist
             .
             9.
             
             Indict
             .
             4
          
           
             Cassand
             .
             Consult
             .
             2●
             .
             Artic.
             de
             cultu
             Imag.
             
          
           
             Rog.
             Houeden
             .
             Part.
             Annal
             1.
             
             Anno
             792.
             fol.
             3
          
           
             Vid
             .
             Binium
             in
             vita
             Constantini
             P.
             
          
           
             Beda
             Eccles
             .
             hist
             .
             Angl.
             l.
             1.
             c.
             25.
             &c.
             
          
           
             m
             Azorius
             Institut
             .
             l.
             9.
             c.
             
               6.
               cites
               for
               this
               opinion
            
             .
             Alex.
             p.
             3.
             q.
             30.
             memb
             .
             3.
             art
             .
             3.
             
             Albert.
             3.
             d.
             9.
             art
             .
             4.
             
             Bonauent
             .
             3.
             d.
             
               9
               1.
            
             q.
             Richard.
             3.
             d.
             9.
             art
             2.
             q
             1.
             
             Palud
             .
             3.
             d.
             9.
             q.
             1.
             
             Marsil
             .
             3.
             q.
             8.
             
             Henriq
             .
             quod·
             lib.
             10
             q.
             6.
             
             Cent.
             2.
             c.
             5.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               sept
               .
               simulachr
               .
               vers
            
             .
             Acts
             7.41
             .
             &
             15.20
             .
             1.
             
             Cor.
             12.2
             .
             1.
             
             Iohn
             5.21
             .
          
           
             Leuit.
             26.1
             .
             Deut
             16.22
             .
             Esay
             42.17
             .
             &
             45.16
             .
             Mich
             5.13
             .
             Abac.
             2.18
             ,
             19.
             
             Zach.
             10
             2.
             
             Esay
             2
             8.
             
             &
             3●
             .
             22
             .
             &
             41
             7
             &
             verse
             22
             ,
             23
             ,
             24
             29.
             
             &
             Esay
             44.12
             .
             Ier.
             7.18
             &
             8.9
             .
             &
             10.8
             .
             Ezec.
             6.3
             .
             &
             13
             &
             20.28.32
             .
             Ezec.
             23.27
             .
             Ose
             8.4
             ,
             5.
             
             Mic.
             1.7
             .
          
           
             Deut.
             27.15
             .
          
           
             Durand
             .
             Ration
             .
             l.
             1.
             c.
             3.
             
             Ex
             his
             &
             similibus
             anthoritatibus
             reprobatur
             ●imius
             imaginem
             vsus
             .
          
           
             
               1.
               
               Pet.
               4.3
               .
               We
               turne
               it
               well
               abhominable
               Idolatries
               .
            
             Greg.
             Val.
             l.
             2.
             
             Apol.
             de
             Idol
             .
             c.
             7.
             
             Neque
             absurde
             profecto
             putaueris
             .
             B.
             Patrum
             insinuauisse
             cultum
             aliquem
             simulachrorum
             rectum
             esse
             ,
             &c.
             contra
             Herbrandum
             .
          
           
             Esay
             40.18
             .
          
           
             Deut.
             4.15
             .
          
           
             
               Esay
               42.8
            
             .
             Si
             quis
             puram
             creaturam
             propter
             quamcunque
             excellentiam
             colit
             cultu
             &
             honore
             maiori
             quam
             puro
             humano
             ,
             culius
             hic
             iam
             accedit
             ad
             cultum
             religiosum
             &
             per
             cons
             .
             ad
             diuinum
             Spalat
             .
             de
             Rep.
             Eccl.
             l.
             7.
             c.
             12.
             
          
           
             Sed
             neque
             Elias
             adorandus
             est
             ,
             etiamsi
             in
             viuis
             sit
             ,
             neque
             Ioannes
             adorandus
             ,
             &c.
             Epiphan
             .
             cont
             .
             Collyrid
             .
             her
             .
             
               79.
               
               Acts
               10
               26.
               
               Reuel
               19.10
               .
            
             Diog.
             Laert.
             
          
           
             Per
             illa
             colitur
             Deus
             Less
             .
             de
             Iure
             ,
             &c.
             de
             relig
             .
             l.
             2.36
             .
             dub
             .
             Cassand
             .
             Cons
             .
             Art.
             21.
             
          
           
             Nos
             non
             dico
             Martyrio
             reliquias
             &c.
             Hier.
             ad
             Riparium
             .
          
           
             His●●●
             ▪
             Concil
             .
             Tr●●
             .
             l.
             1.
             
          
           
             De'vanit
             .
             scient
             .
             c.
             61.
             
             De
             Inuent
             .
             rep
             .
             lib.
             8.
             c.
             1.
             
             Dies
             Indulgentiam
             referuntur
             ad
             poenitentias
             pro
             vita
             iniunctas
             .
             Gers
             .
             reg
             .
             moral
             .
          
           
             Greg.
             de
             Val.
             &
             Bellar.
             l.
             2.
             de
             Indulgent
             .
          
           
             Chemn
             .
             Exam.
             de
             Indulgen
             .
             c.
             4.
             
          
           
             Ibid.
             
          
           
             *
             For
             well-neere
             a
             thousand
             two
             hundred
             yeares
             .
          
           
             Bellar.
             lib.
             2.
             de
             Indulgent
             .
             c.
             17.
             
          
           
             Aug.
             Enchir.
             c.
             69.
             
             De
             Ciuit.
             Dei
             ,
             l.
             21.
             c.
             26.
             
             Quicquid
             sit
             quod
             illo
             significatur
             sum
             Abbrabae
             confess
             .
             l.
             9
             c.
             3.
             
             Serm.
             de
             Temp.
             232.
             
             Qui
             cum
             Christo
             regnare
             non
             meruerit
             ,
             cum
             diabolo
             absque
             dubitatione
             peribit
             &c.
             ibid.
             
               and
               the
               like
            
             De
             civitate
             Dei
             ,
             l.
             21.
             cap.
             25.
             
             Cypr.
             contra
             Demetrian
             .
             ad
             finem
             .
             Hic
             etiam
             nobis
             est
             .
             prompta
             medela
             ,
             Post
             autem
             clausa
             est
             omnis
             medicina
             salutis
             .
          
           
             Naz.
             Car.
             de
             rebus
             suis
             .
             Carm.
             1.
             fig.
             13.
             c.
             Ambros
             .
             orat
             .
             de
             obitu
             Theodos
             .
             ad
             medium
             ,
             &c.
             
          
           
             Eras
             .
             Epist
             .
             l.
             20.
             
             Hier.
             Agathio
             .
          
           
             Esay
             43.25
             .
          
           
             Esay
             44.22
             .
          
           
             Psal
             .
             51.7
             .
          
           
             1.
             
             Iohn
             1.9
             .
          
           
             Mat.
             6.12
             .
          
           
             Mar.
             2.5
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &
             c·
             Iohn
             5.24
             .
          
           
             2.
             
             Cor.
             5.1
             .
          
           
             Wisd
             .
             3.1
             .
          
           
             Verse
             3.
             
          
           
             Reuel
             .
             14.13
             .
          
           
             Collegia
             clericorum
             &
             conuentus
             religiosorum
             aspergunt
             &
             incensant
             corpus
             Papae
             ,
             &
             absoluunt
             .
             Sacr.
             Cerem
             .
          
           
             Cai●t
             .
             in
             1.
             
             Cor.
             14.
             
             Ex
             hac
             Paul●
             doctrina
             h●betur
             quod
             ●●eli●s
             ad
             aedis●●ation
             .
             in
             Ecclesiae
             est
             orationes
             publicas
             quae
             audiente
             po●u●●
             dicantur
             dici
             lingua
             communi
             clericis
             &
             po●ulo
             quàm
             dici
             Latine
             .
             Lyr.
             ibid.
             Concil
             .
             Later
             .
             Anno
             1215.
             
          
           
             Thom.
             Aquinin●
             Cor.
             c.
             4.
             
          
           
             Nec
             lingua
             vulgaris
             populo
             subtracta
             est
             ,
             sed
             populus
             ab
             e
             a
             recessit
             .
             Eras
             .
             declarat
             .
             ad
             Censur
             .
             Purif
             .
             tit
             .
             12.
             sect
             .
             14.
             
             Bed
             histor
             .
             l.
             1.
             
          
           
             Longaeuae
             〈…〉
             non
             〈…〉
             ritas
             〈…〉
             con●uet
             ,
             &c
             
          
           
             1.
             
             Cor.
             14.5
             ,
             6
             
          
           
             Verse
             9.
             
          
           
             Verse
             11.
             
          
           
             Verse
             13.
             
          
           
             Verse
             14.
             
          
           
             Verse
             19.
             
          
           
             Verse
             23.
             
          
           
             Salmeron
             in
             illa
             vos
             estis
             sal
             terrae
             .
             Ex
             Lactanctio
             .
          
           
             Laurent
             .
             Presbyt
             .
             Pisanus
             ,
             Paradox
             .
             Euangelic
             .
          
           
             Quid
             prodest
             fons
             signatus
             ?
          
           
             I●c
             .
             Graph.
             decis
             .
             aur
             .
             Sylu
             quaest
             .
             80.
             
             Artic.
             9.
             
          
           
             Concil
             .
             Trid.
             Si
             quis
             dixerit
             in
             Sacram.
             Poenitentiae
             ad
             remissionem
             ,
             &c.
             Anath
             .
             &c.
             Sess
             .
             14.
             
             Gloss
             .
             Grat.
             de
             Poenit.
             dist
             .
             5.
             c.
             In
             poenitentia
             .
             Graeci
             solummodo
             Deo
             confitendum
             dicunt
             .
             de
             poenit
             .
             d.
             1.
             
          
           
             Multa
             alia
             &
             magni
             ponderis
             emendata
             sunt
             .
             In
             notis
             ibid.
             
          
           
             Bellar.
             de
             poenit
             .
             l.
             3.
             c.
             1.
             
             In
             Annot.
             Hier.
             ad
             Ocean
             .
             In
             notis
             Tertull.
             de
             poenitent
             .
             &c.
             
          
           
             De
             presbyt
             .
             poenitentiarijs
             ,
             vide
             Socrat.
             l.
             5.
             c.
             19.
             
          
           
             Beat.
             Rhenan
             .
             Argum.
             in
             Tert.
             de
             poenitentia
             .
          
           
             Argentoratum
             ,
             &c.
             
          
           
             Iohn
             20.23
             .
          
           
             Iames
             5.16
             .
          
           
             Acts
             19.18
             .
          
           
             Iohn
             20.21
             .
          
           
             Mat.
             9.2
             .
          
           
             Rom.
             5.1
             .
          
           
             Chrys
             .
             in
             Ps
             .
             50.
             
          
           
             Sayr
             .
             Summa
             Cas
             .
             Nauar.
             
          
           
             Isaac
             .
             Syr.
             presb
             .
             Antiochen
             .
             de
             Contempt
             .
             mundi
             .
             &c.
             
          
           
             Cassand
             .
             consult
             .
             Art.
             de
             Confess
             .
             Lind.
             Pan●pl
             .
             l
             4.
             
          
           
             C●ss
             .
             ibid.
             
          
           
             Resp
             .
             ad
             Fisherum
             .
          
           
             Spalat
             .
             de
             Resp
             .
             Eccl.
             l.
             7.
             c.
             
               12.
               
               §
               16.
            
             
          
           
             Rex
             Iacob
             .
             praemonit
             .
             ad
             Principes
             ,
             &c.
             
          
           
             Niceph.
             l.
             15.
             c.
             28.
             
          
           
             Ecclesiae
             Catholicae
             commodissima
             ,
             ibid.
             
          
           
             Ios
             .
             Scalig.
             Notis
             in
             Nouum
             Test
             .
          
           
             Stap.
             l.
             de
             author
             .
             scr
             .
          
           
             
               Chrysost
               .
               Homil.
               de
               poenitentia
               ,
               hom
               .
            
             4.
             
             Which
             place
             ,
             the
             Margine
             of
             the
             Latine
             Edition
             of
             Venice
             ,
             set
             forth
             by
             the
             authoritie
             of
             the
             Inquisition
             ,
             tels
             vs
             ,
             (
             and
             wee
             must
             beleeue
             it
             )
             makes
             nothing
             against
             Inuocation
             of
             Saints
             .
             
               Vide
               Ibid.
            
             
          
           
             Spalat
             .
             l.
             7.
             c.
             
               12.
               
               §
               26.
            
             
             Gul.
             Altis
             .
             in
             4.
             sent
             .
             &c.
             Dea
             ,
             primas
             Coeli
             ,
             &c.
             praecipe
             Angelis
             vt
             nos
             custodiant
             .
             In
             Rosar
             .
             Canon
             .
             Reg.
             Anonym
             .
             Diuidunt
             coram
             Patre
             inter
             se
             mater
             &
             silius
             pietatis
             officia
             ,
             &
             condunt
             inter
             se
             reconciliationis
             nostrae
             inuiolabile
             testamentum
             .
             Arnold
             .
             Carnot
             .
             de
             laudibus
             5.
             virg
             .
             Lud.
             Viues
             in
             Aug.
             de
             Ciuitat
             .
             Dei
             l.
             8.
             c.
             vlt.
             
          
           
             Nam
             &
             plebem
             rudiorem
             religiose
             &c.
             Et
             magis
             plurimos
             interne
             religioso
             affectu
             erga
             Beatam
             Virg
             .
             &c.
             quam
             erga
             Christum
             ,
             Spalat
             .
             de
             Re.
             Eccl.
             l.
             7.
             c.
             12.
             s
             .
             28.
             
          
           
             Ego
             certè
             ab
             Autiquitate
             non
             recedo
             nisi
             coactus
             Zanch.
             in
             Coloss
             .
          
           
             Iob
             14.20
             ,
          
           
             Verse
             21.
             
          
           
             Eccles
             .
             9.5
             ,
          
           
             Verse
             6.
             
          
           
             Esay
             63.16
             .
          
           
             2.
             
             Kings
             22.20
             .
          
           
             August
             .
             de
             cura
             pro●n
             ort
             .
             gerend
             .
             cap.
             13.
             
          
           
             Hieron
             .
             in
             Eccles
             .
             3.
             ad
             fin
             .
          
           
             Psal
             .
             7.10
             .
          
           
             Psal
             .
             4●
             .
             22
             .
             &
             139
             ,
             1.4
             .
             &
             13.
             
             Prou.
             15
             11.
             
             &
             17.3
             .
             &
             24.12
             .
          
           
             Ier.
             21.20
             .
             &
             17.10
             .
             &
             20.12
             .
          
           
             1.
             
             Kings
             8.39
             .
          
           
             Psal
             .
             50.14
             .
          
           
             1.
             
             Tim.
             2.5
             .
          
           
             Ephes
             .
             2
             .
             1●
             .
          
           
             Heb.
             7.25
             .
          
           
             Hugo
             de
             Sancto
             Vict.
             de
             sacr
             .
             l
             2
          
           
             Summa
             Caranzae
             ,
             &c.
             
          
           
             Concil
             .
             Trid.
             Cess
             7.
             
             Can.
             1.
             
          
           
             Cassand
             .
             Consult
             .
             Art.
             13.
             de
             numero
             sacr
             .
          
           
             Luther
             de
             capti●●t
             .
             Babyl
             .
             I●
             loc
             .
             com
             .
             Cass●●
             l.
             ibid.
             
               Thus
               all
               Antiquitie
               runnes
               upon
               two
               .
            
             ●em
             recognit
             .
             〈◊〉
             .
             A●
             2
             tertull
             de
             〈◊〉
             Milit.
             &
             〈…〉
             2.
             
             Epist
             .
             1.
             
             〈…〉
             August
             ,
             &c.
             
          
           
             Suar.
             Tom.
             4.
             disp
             .
             ●9
             .
             s
             .
             2.
             
             Vid
             Mort.
             Ap●ell
             .
             l.
             2.
             c.
             
               26.
               
               §.
               5.
            
             
          
           
             Marc.
             6.13
             .
             Iames
             5.
             
          
           
             Franc.
             Iun.
             Animadu
             .
             in
             Bellar.
             l.
             de
             verb.
             Dei.
             4.
             
          
           
             1.
             
             Cor.
             10.1
             .
          
           
             Verse
             2
             ,
             3.
             
          
           
             Verse
             4.
             &c.
             
          
           
             Concil
             .
             Trid.
             Sess
             .
             4.
             
          
           
             In
             his
             rebus
             de
             quibus
             nihil
             certi
             flatuit
             scriptura
             diuina
             ,
             mos
             populi
             Dei
             vel
             instituta
             maiorum
             pro
             lege
             tenenda
             sunt
             .
             August
             .
             Epist
             .
             86.
             
          
           
             Aug.
             l.
             2.
             de
             doctrina
             Christ
             .
             c.
             9
             In
             his
             quae
             apertè
             posita
             sunt
             in
             Scriptura
             inueniuntur
             illa
             omnia
             quae
             continent
             fidem
             moresque
             viueundi
             .
             Bell.
             l.
             4.
             de
             verb.
             Dei.
             6.11
             .
          
           
             Athanas
             .
             l.
             4.
             cont
             .
             Gent.
             Initio
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             Sufficiunt
             per
             se
             vertit
             Nannius
             .
             Tert.
             lib.
             aduers
             .
             Hermogenem
             .
          
           
             2.
             
             Tim
             ,
             3.16
             .
          
           
             Bellar.
             de
             verbo
             Dei
             ,
             l.
             4.
             c.
             10.
             
          
           
             2.
             
             Tim.
             3.17
             .
          
           
             2.
             
             Tim.
             3.15
             .
          
           
             Prou.
             30.5
             ,
             6.
             
          
           
             Psal
             .
             19.7
             ,
             8.
             
          
           
             Matth.
             15.9
             .
          
           
             Epiphan
             .
             in
             haeres
             .
             Ptolom
             .
             Hieron
             .
             in
             c.
             8.
             
             Isa
             .
             Et
             in
             Epist
             .
             ad
             Algas
             .
             q.
             10.
             
          
           
             Matth.
             5.21
             ,
             27
             ,
             33.
             
          
           
             Serious
             Disswasiue
             ,
             &c.
             
          
           
             Haereseos
             mater
             est
             principatus
             cupiditas
             ,
             Chrysost
             .
             in
             Gal.
             5.
             
          
           
             Neque
             enim
             quisquam
             nostrum
             Episcopum
             Episcoporum
             se
             constituit
             ,
             aut
             tyrannico
             terrore
             ad
             obsequendi
             necessitatem
             suos
             ,
             adigit
             .
             Orat
             .
             Cypr.
             in
             Syn.
             Greg.
             Epist
             .
             l.
             4.
             
             Epist
             .
             32.
             
             &
             34.
             
          
           
             Et
             lib.
             6.
             
             Ep.
             24.
             
          
           
             Nouum
             ,
             scelestum
             ,
             profanum
             ,
             &c.
             
             Et
             lib.
             4.
             
             Epist
             .
             38.39
             .
             &c.
             
          
           
             Nunquam
             pium
             virum
             huiusmodi
             titulis
             vsum
             esse
             ,
             &c.
             nullum
             praedecessorum
             meorum
             ,
             &c.
             
          
           
             Pelag.
             2.
             omnibus
             Episcopis
             illicite
             à
             Ioanne
             &
             Decret
             .
             p.
             1.
             dist
             .
             99.
             c.
             4.
             
             Nullus
             ,
             &c.
             
          
           
             Baron
             .
             An.
             606.
             
          
           
             Plat.
             in
             vita
             Bonif
             .
             3.
             
          
           
             Gregorius
             migra●it
             ad
             dominum
             ,
             &c.
             A
             quo
             ,
             &c.
             vt
             ipsius
             authoritate
             ,
             &c.
             
             Otho
             Frising
             .
             l.
             5.
             c.
             8.
             
          
           
             Concil
             .
             5.
             
             Gener.
             Act.
             15.
             
          
           
             Seuer
             .
             Bin.
             in
             notis
             Concil
             .
             Chalced.
             
          
           
             Caranz
             .
             Epitom
             .
             Concil
             .
          
           
             Sedes
             Apostolica
             Nobis
             praesentibus
             humiliari
             non
             debet
             .
             Ibid.
             
          
           
             Constantinopolitano
             ,
             Episcopo
             damnato
             Ecclesia●um
             omnium
             primam
             esse
             Romanam
             ,
             Caranz
             .
             Epit.
             
          
           
             Concil
             .
             Carthag
             .
             3.
             
             Can.
             20.
             
             De●r
             .
             p.
             1.
             d.
             99.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             pri●●●eg●um
             concessum
             à
             Iustiniano
             .
             S●ncimus
             senior●
             Rome
             Papam
             primum
             esse
             omnium
             sacerdo●●m
             .
             Praerog
             .
             ante
             alios
             refidendi
             .
             Cod.
             de
             sacr●s
             .
             Eccl.
             decernimi●s
             .
          
           
             *
             Inf●uentia
             vitae
             .
             Capistran
             .
             Inf●uentia
             regiminis
             .
             August
             .
             Triumph
             .
          
           
             Bin.
             in
             Concil
             .
             Florent
             .
          
           
             P.
             Emyl
             .
             hist
             .
             Gall.
             
          
           
             Multi
             Pontifices
             in
             errores
             &
             haereses
             lapsi
             esse
             leguntur
             Concil
             .
             Basil
             .
             in
             Ep.
             Synod
             .
          
           
             Auentin
             .
             l.
             7.
             
          
           
             Bell.
             l.
             2.
             de
             Concil
             .
             c.
             17.
             
          
           
             Concil
             .
             Const
             .
             Sess
             .
             4.
             
             &
             5.
             
             Caranz
             .
             Anno
             1415.
             
          
           
             Anno
             1431.
             
          
           
             Sozom.
             l.
             3.
             c.
             11.
             
          
           
             Fr.
             Victor
             .
             Rele●t
             .
             de
             potest
             .
             Papae
             &
             Concil
             .
             pag.
             151.
             
          
           
             Pontificalis
             authoritas
             à
             iuramento
             fid
             .
             ●at●s
             absoluit
             .
             decr
             p.
             
               2
               15.
            
             q.
             6
             .
             ●liùs
             .
             Almain
             de
             potest
             .
             Eccles
             .
             &
             ●aica
             c.
             12.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             was
             the
             rule
             of
             old
             .
          
           
             Diatrib
             .
             Papa
             Antichrist
             .
             l.
             4.
             cap.
             9.
             
          
           
             Greg.
             lib.
             4.
             
             Ep.
             32.
             &
             serenissimis
             iussionibus
             obedientiam
             praebeo
             .
             Ibid.
             
          
           
             Hieron
             .
             Balb.
             de
             Cor.
             
          
           
             Ecce
             serenissimus
             dominus
             Imperator
             fieri
             simiam
             le●●em
             iussit
             ,
             &c.
             Greg.
             Epist
             .
             5.
             
          
           
             Qui
             virtutis
             ministerium
             infirmo
             commisit
             ,
             ibid.
             G●i●ciard
             .
             l.
             4.
             
             Hist
             .
             Imperante
             Carolo
             domino
             nostro
             .
          
           
             Paschalis
             Anno
             Euangelij
             1070.
             primus
             omissis
             Imperatoris
             annis
             sui
             pontifica●us
             annos
             subscripsit
             .
             In
             data
             .
             Apostolatus
             nostri
             ,
             Anno
             1.
             
             Dein
             Pontificatus
             .
             Lib.
             Sacr.
             Cerem
             .
          
           
             Greg.
             l.
             1.
             de
             maior
             .
             &
             obed
             .
             ex
             Innoc.
             
          
           
             Capis●r
             .
             77.
             
          
           
             Aug.
             Triumph
             .
             q.
             44.1
             .
             Vide
             diatr.
             Derens
             .
             Episc
             .
             l.
             4.
             c.
             
               3.
               
               §.
               2.
            
             
             Vnde
             habet
             Imperator
             Imperium
             nisi
             à
             n●bis
             :
             Imperator
             quod
             habet
             totum
             habet
             à
             nobis
             ,
             ecce
             in
             potestate
             nostra
             est
             vt
             demus
             illud
             cui
             volumus
             .
             Hadrian
             .
             Epist
             .
             apud
             Auentin
             .
             l.
             6
             Innoc.
             4.
             in
             cap.
             licet
             .
             de
             foro
             compet
             .
          
           
             Lib.
             sacr
             .
             Cerem
             .
          
           
             Etiam
             Imperator
             aut
             rex
             aquam
             ad
             la●andas
             eius
             manus
             ferre
             debet
             ;
             primum
             item
             serculum
             ,
             &c.
             ibid.
             In
             processionibus
             ,
             &c.
             ibid.
             Stapham
             equi
             papalis
             tenet
             ,
             &c.
             ibid.
             Sellami●sam
             eum
             Pontifice
             humeris
             suis
             aliquantulum
             portare
             debet
             ,
             Ibid.
             
          
           
             Alm.
             de
             potest
             .
             Eccl.
             
          
           
             Cassan
             .
             4.
             parte
             .
             Consid
             .
             7.
             
             C.
             de
             libellis
             10.
             dist
             .
          
           
             Aug.
             Triumph
             .
             de
             pot
             .
             Ecc.
             q.
             18
             Vid.
             Derens
             .
             vbi
             supra
             .
             Cassan
             .
             Glor.
             mundi
             4.
             part
             .
             Cons
             .
             7.
             
             Innocent
             .
             &
             Host
             .
             in
             c.
             4.
             de
             Transt
             .
          
           
             Inter
             Epistolas
             Ambrosij
             lib.
             2.
             
             Epist
             .
             11.
             
          
           
             Sera
             tamen
             &
             contumeliosa
             est
             emendatio
             senectutis
             .
             ibid.
             Ambros
             .
             Epist
             .
             l.
             2.
             
             Ep.
             12.
             
          
           
             Nullus
             pudor
             est
             ad
             meliora
             transire
             ,
             ibid.
             
          
           
             Non
             es
             tantae
             authoritatis
             vt
             errasse
             te
             pudeat
             ,
             &c.
             
             Hier.
             Apol
             .
             adu
             .
             Ruffin
             .
          
           
             Fr.
             Ian.
             de
             Ecclesia
             .
          
           
             Capitis
             autem
             male
             saniet
             deliri
             contagia
             vitanda
             sunt
             ,
             ne
             &
             ipsi
             artus
             pestilenti
             humore
             labesierent
             .
             F.
             Pic.
             Mirand
             .
             Theor.
             23.
             
          
           
             Maldon
             .
             In.
             4.
             
             Ioan.
             
          
           
             Nehem.
             
               9
               .
               33·